Melissa Underwood Student Id No: 11457363 EEB306 Assessment Task 2 Essay Word Count: 2,200 Submitted: 2nd June

e 2011

Melissa Underwood/student id no: 11457363/EEB306/Assessment Two Page 1

Improvements in the holistic health status of Australians have not been experienced uniformly by all people. In your opinion, what factors do you think may contribute to health disparities (i.e. in different regions of Australia, differing races, cultures, gender, socio-economic status, etc.)? Explain the different factors and support your ideas with reference to your subject content and readings. What actions may be taken by early childhood centres (with cooperation from allied health providers) to reduce these disparities for the children, staff and families? Some considerations could be the programs, curriculum, environments, policies and individual and community actions) This essay focuses on factors that affect disparities in the holistic health of Australians, and actions early childhood services (ECS) can take negating these. Edlin & Golantys (2010, p.6) theory of holistic health claims The holistic wellness model defines health in terms of the whole person. It encompasses the psychological, mental, social, emotional, spiritual and environmental aspects of individuals and communities. It focuses on optimal health, prevention of disease, and positive mental and emotional states. Interestingly this theory includes communities. Another theory is Donatelle (2006, pp. 9-11). It is important ECS consider all possible dimensions and theories of holistic health. Holistic health in Australian ECS is recognized within the Early Learning Years Framework. DEEWR (2009, p. 14) states When early childhood educators take a holistic approach they pay attention to childrens physical, personal, social, emotional and spiritual wellbeing as well as cognitive aspects of learning. This is a valuable step in ECS and education towards reducing factors that affect health disparities for children and families. Factors I am examining are; religion, culture, family separation and social exclusion. All these can and often interrelate on many levels, and impact how ECS cater to holistic health. Religion can impact heavily on health. A study on spirituality, religion and health used 2001 Australian census figures showing that 73.9% of the Australian population have some sort of religious affiliation and 74% believed in God or a higher life force or spirit (Williams & Stemthal, 2007, p. 47). This is a large percentage of the census and shows these are important factors in many Australians lives. The same study showed positive effects on social, emotional, environmental and community aspects included improved family relationships, community involvement and support. Prayer and worship could have positive impacts on spiritual, social and emotional health. It also showed less abuse of alcohol, drug and tobacco use, and reduced depression and distress was possible, having positive effects on intellectual, physical, and psychological aspects on health of the family structure and individual (Williams & Stemthal, 2007, p. 47-48). Conversely, negative effects included increased anxiety and depression. Religious guilt, fear and expectations, along with fears of not meeting community and congregational norms and expectations were noted. Religion has also been used to justify hatred, racism, prejudice, criticism and can be judgmental, alienating and exclusive (Williams & Stemthal, 2007, p. 48). There are many religious issues that impact negatively on Australian childrens holistic health. There are reported cases of female circumcision (Bourke 2010), faith healing (Macdonald, 2010) and sexual abuse (Burgess & Cornish, 2010). These issues also raise consideration of prejudices and inequalities faced in the name of religion. The lack of equal education opportunities for women and children in some religions may have far reaching implications for intellectual health (Donatelle, 2006, p. 10). Melissa Underwood/student id no: 11457363/EEB306/Assessment Two Page 2

Childrens rights (Unicef et al., n.d.) within religion is an issue to ponder. Educators should consider how religious requirements, denial of rights and restrictions may impact on holistic health. For young children the concept of religion can be confusing, uncomfortable for parents and difficult for staff. It is an area to approach thoughtfully, with sensitivity, and respect (Hard, 2009) Religion and spirituality can be hard to program for. Programming is often stereotyped with resources/experiences that do not display thoughtful reflection and consideration for the individual child. As I am an arts therapist, I found providing sand play experiences to be a highly effective. Children had the choice of numerous symbols and figurines, including religious icons and natural materials, (See Appendix one) to place as they pleased in a small round container of sand (Elliott & Emmett, 1997, p. 45). The process is reminiscent to that of creating a mandala (Jung, 1959, pp. 3-5) allowing the children to choose to express aspects of their spirituality or religion safely (Allen, 1988, cited in Malchodi, 1998, pp. 78-79).

The sand play of two three year old girls stands out in particular. Both were Indian living in Australia with Buddhism practised daily at home. Both families regularly travelled to India. I found their use of symbolism to be poignantly spiritual and beautiful, highly expressive of their religious and cultural beliefs and dual physical environments. There is much to be seen in these displays that appear to reflect religious and spiritual expressions. (See Appendix two and three) One display (See Appendix four) reminded me of one half of the ying and yang symbol (The Meaning of Yin-Yang, n.d).

Ensuring religion is considered and provided for in application forms, policies and child information for staff is essential. Staff should research religions and seek parent and child information on home practices. In her online forum posting, Crain (2011) agrees with me that educators need to show acceptance, an open mind, honesty and support. The FKA childrens services and Lady Gowrie in Melbourne Victoria, provide valuable information and inservices for furthering knowledge and approach to religion and spirituality. Considering spirituality as a concept separate to religion is imperative for ECS. In my forum posting (Underwood, 2010) I asked a fellow student do you yourself believe that someone who does not recognise God or does not believe that he exists can be spiritual? And do you think that your beliefs may influence the way in which you interact with children in regards to their concept of spirituality? The resulting discussions showed practices and opinions on spirituality and religion is highly individual. Gardners post (Gardner, 2010) discussing her experiences and a childs question about God, clearly shows how religion can impact ECS, educators and programming. Other impacts on spirituality referred to nature and music (Northcott, 2011) and in my online forum posting (Underwood, 2011) I discuss the use of relaxation techniques that can be used to help children relax and express themselves. Often interrelated with religion, but not the same, is culture. Differences in cultural settings may contribute to differing priorities and wellness expectations (Hard, 2009). ECS can be seen as cultures that care for children. Indigenous peoples such as Australian Aboriginals can be seen as a culture. So too can the body of people who not do vaccinate their children, believing vaccinations harmful to health. Refugees, those with English as a second language and communities where likeminded people/races live together can also be cultures. However, stereotyping of cultures is to be avoided.

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For example, a vaccinated Australian Aboriginal child attending health services and an indigenous ECS in rural Australia may experience a better quality of holistic health, than a non vaccinated refugee child who does not attend any health or ECS and who lives in an apartment in a low socio-economic suburb. Berry (2011) discussed in her online forum posting the issues of stereotyping in ECS and difficulties faced dealing with sexual abuse. Often issues are hidden due to shame or the emotional pain they cause. Consider the effects on holistic health of forced family separation and relocation, refugees and those new to a country. Indigenous Australian children were still being removed from their families in the 1970s. The devastating intergenerational effects are well documented (Silburn et al., 2006, p. 10). On the dedication page of her book, My Place, author Sally Morgan, an indigenous Aboriginal writes, We would of survived, but not as a whole people. We would never have known our place (Morgan, 1987). The words whole people are striking if you consider acknowledgment of culture is an imperative factor in holistic health. Cultural expectations of child rearing practices may vary greatly between parents and staff requiring honesty, sensitivity and respect. Once again, the FKA and Lady Gowrie offer valuable information and in-services on cultural issues. The Internet is teaming with ideas on multicultural programming. Parents, other staff, relevant community groups and health services can be utilised for information, support and inspiration. Educators need forgo token gestures in exchange for thoughtful, relevant experiences. In her on-line posting Kemp (2011) described how culture is included into her ECS setting and programming. Inclusion of all cultures is mandatory for ECS and educators. According to NCAC principal 1.5, they are required to hold diversity and equity policies and philosophies (National Childcare Accreditation Council, 2005, pp. 16-17). . Parents could also be consulted providing valuable feedback. These policies and philosophies need to be written with all indigenous and minority groups, such as separated families, in mind. Consider the holistic health of separated families. The impact and consequences of family restructuring can be farreaching for many. Family separation is often seen as detrimental to holistic health. This is not necessarily the case. McIntosh (2003, p.63) claimed Divorce does not have to be harmful; parental conflict is a more potent indicator of child adjustment than is divorce. I find this distinction to be true. At age 12, my mother informed me she was leaving my father. Although upset, I was glad that the fighting would stop. It didnt, and the custody battle raged for 4 years. The effects of parental conflict on my holistic health were long lasting. It took me many adult years of therapy to resolve issues this conflict wrought and often I still fall into old patterns of negative behaviour. McIntosh argued that children of divorced families compared to never divorced families are 2.5 times more likely to receive psychological treatment (Johnston 1997 cited in McIntosh 2003, p.65) and that lasting impacts can be traced into their adulthood (Dube, Anda, Felitti, Edwards, & Williamson, 2002 cited in McIntosh, 2003, p. 71). For younger children, the effects depend on how parents handle conflict and the separation itself. The developmental tasks facing the child in this period are great, and resources are clearly taxed when a pre-schooler is faced concurrently with the need to cope with high parental conflict and family restructure (McIntosh, 2003, p. 66). The challenges for children, parents and staff resulting from parental conflict can clearly affect holistic health. Educators need remain professional should parental conflict become an issue. Sensitivity to both parents and childrens needs and rights is important, and ECS policies should provide guidance. Providing appropriate inservices could help educators awareness of issues in family separation. Information on relevant parent groups and family/child counselling could be made available for parents and children. In my wiki post (Underwood 2011) I discuss Sorin (2004, pp. 10-13) and how a therapeutic educator can help children achieve social and emotional Melissa Underwood/student id no: 11457363/EEB306/Assessment Two Page 4

health. My on-line posting (Underwood 2011) discusses clay and art therapy techniques. Play therapy can greatly assist children as shown in the book Dibbs: In search of self (Axline, 1986). Acknowledging emotions, empathy and utilising other strategies (Katz & McClennan, 1997, pp. 63-75) are more beneficial than sympathy, well meaning excuses for behaviour or worse, exclusion. Social exclusion itself is a factor that affects health. Many face this daily, for many differing reasons, but the result is the same. McDonald (2011, p. 1) claimed social exclusion is fundamentally about a lack of connectedness and participation. It can be seen as the inability to participate in society, employment and to access services. It is the inability to connect with family, friends and the local community, to deal with personal crisis and the inability to be heard. Young children experience social exclusion in a number of ways. In many ECS, extracurricular activities such as dance, sport, art, and music are offered. Parents are expected to pay extra and this is where social exclusion occurs. Children, whose parents cannot pay, miss out, often whilst the experience is happening in front of them. I have witnessed children desperate to participate in these experiences only to be told that they can only watch. Worse, I have heard children told that they need to tell Mummy/Daddy to pay if they want to join in. There are many ways ECS can engage in social inclusion. Mcdonald (2003, p. 1) states the following: providing a space for parents and children to meet with one another and develop friendships and informal support networks Providing opportunities for parents to take up leadership roles within programs Encouraging parents and children to contribute to decision-making processes in the local community.

I would love ECS have a common room, separate to the staff room. A thoughtful, well planned common room could play many roles, providing opportunity for families, staff and others to rest, form and attend groups or programs, access reading material, local community information or to simply chat and rest. A welcoming, comfortable and pleasant common room would be a valuable asset to all. (Greenman, (1988) cited in Hard, 2009). With the amount of purpose built ECS we are seeing in Australia, common rooms and the encouragement to utilise them, are not an unreasonable suggestion to counteract social exclusion and improve individual and community health. In conclusion, there can be many factors that affect holistic health. Each factor can have many variables within itself. ECS need to provide staff with opportunities to develop skills, and educators need to seek information and learn new strategies (McMurray, 2007, p. 173). ECS and educators need to avoid stereotyping, always remaining aware and thoughtful, of the individuality of each persons circumstances, lifestyle and choices. ECS, parenting programs and effective early childhood education and development can help improve holistic health and bring positive change, from birth, for the lives of many (McMurray, 2007, p. 155).

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References

Australian Government Department of Education, Employment and Workplace Relations. (2009). Belonging, Being & Becoming: The early years learning framework for Australia. (p. 8). Canberra, ACT: Commonwealth of Australia.

Axline, V. M. (1986). Dibs: In Search of Self. New York: Random House Publishing.

Berry, K. (2011, 10th May). Sexuality in early childhood contexts [Online forum comment]. Retrieved from http://forums.csu.edu.au/perl/forums.pl? task=frameset&forum_id=EEB306_201130_A_D_forum&message_id=5107943

Burgess, S., & Cornish, M. (2010, July 12). Church admits liability for school sex abuse. ABC News. Retrieved from http://www.abc.net.au/news/

Bourke, M. (2010, February 6). Female circumcision happening in Australia. ABC News. Retrieved from http://www.abc.net.au/news/

Crain, L. (2011, 7th May). Definitions of Spirituality [Online forum comment]. Retrieved from http://forums.csu.edu.au/perl/forums.pl? task=frameset&forum_id=EEB306_201130_A_D_forum&message_id=5102731

Donatelle, R. (2006). Promoting healthy behaviour change. Access to health (9th ed.) (pp. 9-11). San Francisco: Benjamin Cummings. Edlin, G., & Golanty, E. (2010). Health and Wellness. (10th ed.) (pp. 6-7). Sudbury MA: Jones and Bartlett Publishers.

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Elliott, S., & Emmett S. (1997). Snails live in houses too: environmental education for the early years. (2nd ed.) (p. 45). Melbourne: RMIT Publishing.

Gardner, N. (2011, May 12). Definition of Spirituality [Online forum comment]. Retrieved from http://forums.csu.edu.au/perl/forums.pl?forum_id=EEB306_201130_A_D_forum

Hard, L. (2009). Our ecological self [EEB306 Module 4.3]. Retrieved 30 May 2011 from Charles Sturt University website: http://interact.csu.edu.au/portal/site/EEB306_201130_A_D

Hard, L. (2009). Overview [EEB306 Module 2.1]. Retrieved 1 June 2011 from Charles Sturt University website: http://interact.csu.edu.au/portal/site/EEB306_201130_A_D/page/8fb62e05-d763-4904-809c-07ee4bbeae22

Hard, L. (2009). What constitutes a spiritual experience? [EEB306 Module 5.2]. Retrieved 1 June 2011 from Charles Sturt University website: http://interact.csu.edu.au/portal/site/EEB306_201130_A_D/page/8fb62e05d763-4904-809c-07ee4bbeae22 Jung, C.G. (1959). Mandala Symbolism. (pp. 3-5). Princeton, N.J.: Princeton University Press.

Katz, L., & McClennan, D. (1997). Fostering childrens social competence: the teachers role (pp. 63-75). Washington, D.C.: National Association for the Education of young Children.

Kemp, J. (2011, May 11). Definition of Spirituality [Online forum comment]. Retrieved from http://forums.csu.edu.au/perl/forums.pl? task=frameset&forum_id=EEB306_201130_A_D_forum&message_id=5102731

Macdonald, K. (2010, May 5). Macdonald, K. (2010, May 5). Priest conducts 'bizarre' faith healing. The West Australian. Retrieved from http://au.news.yahoo.com/thewest/

Malchodi, C. A. (1998). Understanding childrens drawings. (pp. 78-79). New York: The Guilford Press.

McDonald, M. (2011, May). What role can child and family services play in enhancing opportunities for parents and families? Exploring the concepts of social exclusion and social inclusion. [Practice sheet]. Retrieved Melissa Underwood/student id no: 11457363/EEB306/Assessment Two Page 7

from Australian Institute of Family Studies website: http://www.aifs.gov.au/cafca/pubs/sheets/ps/ps7.html

McIntosh, J. (2003, April). Enduring conflict in parental separation: Pathways of impact on child development. Journal of Family Studies, 9(1), 63-80.

McMurray, A. (2007). Community health and wellness: a socio-ecological approach (3rd ed.). (pp. 155, 173). Marrickville, N.S.W.: Elsevier Australia.

Morgan, S. (1987). My Place. [Dedication]. Freemantle: Freemantle Arts Centre Press.

National Childcare Accreditation Council Inc. (2005). Quality Improvement and Accreditation System: Quality practices Guide (1st ed.) NSW: Author. Northcott, J. (2011, 14th March). Definitions of spirituality. Wiki Encyclopaedia online. Retrieved from http://interact.csu.edu.au/portal/site/c2df3ce9-c06b-4a1a-80d9-eaa9b021e1fe/page/20781a1b-3e2d-417e806b-5f7704fc2d3c

Silburn, S. R., Zubrick, S. R., Lawrence, D. M., Mitrou, F. G., De Maio, J. A., Blair, E., Hayward, C. (2006). The intergenerational effects of forced separation on the social and emotional wellbeing of Aboriginal children and young people. Family matters. (75). (p. 10). Retrieved from Australian Institute of Family Studies website: http://www.aifs.gov.au/institute/pubs/fm2006/fm75/ss.pdf

Sorin, R. (2004). Understanding childrens feelings: emotional literacy in early childhood. (pp. 10-13). Watson, ACT: Australian Early Childhood Association.

The meaning of Yin-Yang. (n.d.). Retrieved on 1 June 2011 from http://fly.srk.fer.hr/~shlede/ying/yang.html Underwood, M. (2011, May 5). How can we cater for children's social and emotional wellness? Wiki Encyclopaedia online. Retrieved from http://interact.csu.edu.au/portal/site/c2df3ce9-c06b-4a1a-80d9eaa9b021e1fe/page/20781a1b-3e2d-417e-806b-5f7704fc2d3c Underwood, M. (2011, 7th May). Definition of Spirituality [Online forum comment]. Retrieved from http://forums.csu.edu.au/perl/forums.pl?forum_id=EEB306_201130_A_D_forum

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Underwood, M. (2011, 27th February). Relaxation [Online forum comment]. Retrieved from http://forums.csu.edu.au/perl/forums.pl?forum_id=EEB306_201130_A_D_forum Underwood, M. (2011, 24th March). Social and Emotional Wellbeing [Online forum comment]. Retrieved from http://forums.csu.edu.au/perl/forums.pl? task=frameset&forum_id=EEB306_201130_A_D_forum&message_id=5009687 Unicef et al. (n.d.). UN convention on rights of the child in child-friendly language. Retrieved 1 June 2011 from http://www.unicef.org/rightsite/files/uncrcchilldfriendlylanguage.pdf Williams, D. R., & Stemthal, M. J. (2007). Spirituality, religion and health; evidence and research directions. The Medical Journal of Australia, 186(10). (pp. 47-48). Retrieved from http://www.mja.com.au/

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Appendix One

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Appendix 2

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Appendix 3

Appendix 4

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