My teaching philosophy
A philosophy is the study of the fundamental nature of knowledge, reality and existence. It serves as a guiding principle for beliefs, thinking, behaviour, attitude, outlook and worldview (Oxford Dictionary, 2017). A teaching philosophy is a self-reflective statement of beliefs and worldview about teaching and learning. It also covers how these elements are put into practice, and this implies that they involve both the theories and practice. My experience of working in tertiary institutions (as a librarian and a teacher) and my worldview (as a Muslim), I believe, has huge impact in shaping my teaching philosophy.
I believe that my mission as a teacher is to develop the potentials of individuals in a holistic and integrated manner, so as to produce individuals who are intellectually, spiritually, emotionally, physically and socially balanced and harmonious. In order to achieve this mission, my roles as a teacher include instilling the love of seeking knowledge, promoting life-long learning, creating positive attitude towards learning, offering continuous guidance and support, and equipping learners with knowledge and skills, all these with the intention of allowing and encouraging learners to be a good member of the community. I am delighted to discover that my mission is aligned with Te Whare Tapa Wha (Durie, 1998), a holistic health and well-being model for enhancing student achievement in Aotearoa. According to Maurice-Takerei and Anderson (2016), this model is 'often used in the tertiary environment as a starting point for considering functional learning opportunities for all students, particularly those who have not had positive learning experiences in the past' (p. 143).
Learning is a life-long process that occurs in both formal and informal ways. Formal learning can happen in formal education institutions like schools, colleges or universities. Informal learning is experienced by everyone from the day one is born until he or she dies, regardless of awareness of the existence of the learning experience itself. With this remark, I believe that each of us are constantly learning and the process continues. Our first teacher is the one who raise us: our parents or caregiver. At some stage of our life, we become teacher of our own self and to people around us, our children and family members. We become expert in at least a few areas of expertise.
There are a lot of teaching and learning theories out there (including cognitive, behavioural, constructive and social constructivism). A few of them inform my practices and I use only the part that support my beliefs and worldview. For example, based on the cognitive theory, I believe that teachers facilitate learning by providing an environment that promotes discovery and assimilation; behavioural theory informs me that correct behavioural responses are transmitted (via examples) by teachers and absorbed by the students; and social constructivism suggests that collaborative learning is facilitated by teachers via group work. These theories have many opposing ideas at core. Hence, I am inclined to posit myself as a social constructivist. Above all these theories, the Islamic belief system very much influences my worldview about teaching and learning and more importantly about my understanding of the meaning of ‘knowledge’ itself.
Knowledge in Islam has two connotations: First, theory (knowing or ‘Ilm) and second, practice (doing or amal) and these two dimensions are inseparable. Moreover, knowledge in Islam is classified into two: the first knowledge is revealed knowledge, which comes from God, and the second knowledge is derived from reason, which comes from the physical universe, the human mind, and history or study of societies, both local and foreign. Revealed knowledge is considered to be of a higher form than knowledge based on reason. The reason is that it comes directly from God, is unique in certitude, and has a fundamentally beneficial nature. Revealed knowledge is kept in several Books and the latest Book is the Quran. Seeking knowledge is highly recommended to all Muslims and it is extremely rewarding not only for one’s life in this world but also life in the hereafter. Seeking revealed knowledge helps us to find the meaning and purpose of life while seeking the other knowledge helps us to live our life.
As a Muslim, I agree and believe that a teacher’s roles include: first, mu’allim or a transmitter of knowledge; second, murabbi or a trainer of souls (Nasr, 1987, as cited in Tengku Kasim, 2012); and third, mu’addib or an advocator of balanced personalities between the spiritual and material life (Al-Attas, 1979, as cited in Tengku Kasim, 2012). The first role is mainly confined to the revealed knowledge, while the second and third roles are related to the knowledge that is derived from reason. These three roles are significant and very closely related. I think the combination of all three roles are prevailing. Reflecting on these roles, I see each learner as a human being with potentials and capabilities to enrich their intellectual, emotional, and spiritual realm. Moreover, I try my best to always keep in mind and apply the above roles in my teaching strategies and implementation.
References
Al-Attas, S. M. (1979). Aims and objectives of Islamic education. Jeddah, Saudi Arabia: King Abdulaziz University.
Durie, M, (1998). Whaiora: Maori health development. Auckland, New Zealand: Oxford University Press.
Maurice-Takerei, L. & Anderson, H. (2016). Designs for learning: Teaching in adult, tertiary & vocational education.
Auckland, New Zealand: Dunmore Publishing.
Nasr, S. H. (1987). Traditional Islam in the modern world. Kuala Lumpur, Malaysia: Foundation for Traditional Studies.
Oxford Dictionary. (2017). Philosophy. Retrieved from https://en.oxforddictionaries.com/definition/philosophy
Tengku Kasim, T. S. A. (2012). Teaching and learning experiences in Malaysian higher education: a case study of a
teacher education programme. Unpublished thesis. Auckland University of Technology.