In early childhood education, what if the activities, toys, and even the classroom colours we choose aren’t as neutral as they seem? What if they’re subtly shaping children’s minds, sending hidden messages, and reinforcing societal norms? According to critical theorists like Paulo Freire and Jurgen Habermas, educators need to stay critical to all these hidden influences, including their own biases. In the context of critical theory early childhood education, examining and challenging these implicit assumptions, educators have the power to create truly inclusive and democratic learning environments, which are aligned with the EYLF.

I first learned about critical theories at Moscow University, back in the ’90s, as we had to study Jurgen Habermas’s philosophy. The second chance to familiarise myself with critical theory emerged at Monash Uni, as I was getting my second – early childhood teaching – degree. The lectures and this book by Glenda McNaughton changed not only the way I teach and plan curriculum but how I think.

Drawing from influential works such as Pedagogy of the Oppressed by Freire, Programming and Planning in Early Childhood Settings by Arthur et al., and Shaping Early Childhood Curriculum by Glenda MacNaughton, I will explore how these theories empower teachers and early childhood educators to break free from traditional practices and transform early childhood education into a space where every child’s voice is heard. You will discover how you can disrupt the status quo, question taken-for-granted practices, and create a more just and engaging classroom for children.

Understanding Critical Theory in Early Childhood Education

So, what is critical theory, and how does it relate to early childhood education? Critical theory challenges ingrained societal norms and questions how these assumptions affect learning. In the context of early childhood, critical theory empowers educators to examine and reshape educational practices to be more equitable and inclusive. This approach recognises children as active participants in their learning, rather than passive recipients of information, and it encourages teachers to question how everyday practices and structures affect children’s experiences.

Arthur et al. (2017), in Programming and Planning in Early Childhood Settings, discuss the need for educators to consider the hidden values embedded within their curriculum. Through the lens of learning theories in education, particularly critical theory, educators can better understand how classroom decisions, like room setup or choice of materials, implicitly communicate societal norms. By examining these hidden elements, educators can begin to create environments that honour children’s agency and celebrate diversity, aligning with the EYLF’s goal of recognising children as competent, involved learners.

My more in-depth video on critical theory https://youtu.be/fMTPGKuamNc?si=LFqg4v_eXo4WVUpN

The Hidden Curriculum

The concept of the “hidden curriculum” underscores how unspoken assumptions in teaching frameworks influence children’s learning experiences. The hidden curriculum reflects broader social values, subtly shaping children’s perceptions and understandings of the world. In Programming and Planning in Early Childhood Settings, Arthur et al. (2017) describe how aspects like classroom décor, the arrangement of furniture, and even toy selection can carry implicit messages about power, gender roles, and socio-economic status.

I will give you an example of it.

A common example of the hidden curriculum in early childhood settings, as discussed by MacNaughton, involves classroom displays and activity setups that reinforce gender roles. For instance, many classrooms may have distinct play areas like a kitchen set typically stocked with “domestic” toys (dolls, dishes, play food) and an engineering or construction corner filled with blocks and toy tools. Teachers might unintentionally encourage girls to play in the kitchen area and boys in the construction area, subtly reinforcing traditional gender roles.

Though this setup may seem innocent or even typical in early childhood classrooms, it can communicate messages about what kinds of activities are “appropriate” for each gender. This scenario exemplifies the hidden curriculum, as it unconsciously shapes children’s ideas about gender-specific skills, interests, and identities, potentially limiting their sense of what they can explore and achieve.

Educators can work to create more inclusive learning environments. For example , add more diverse toys in each area and encourage children to explore all stations, regardless of gender, challenging stereotypes and promoting a more equitable classroom dynamic.

Critical theorists, including early childhood theorists like Glenda MacNaughton, stress the importance of understanding these hidden influences. By acknowledging and addressing these aspects of the curriculum, educators can take the first step towards creating more equitable learning environments. MacNaughton (2003) in Shaping Early Childhood Curriculum highlights how recognising these underlying influences allows educators to make choices that promote more inclusive, child-centred values. This approach ensures that education serves as a tool for liberation rather than oppression.

Paulo Freire’s Philosophy of Education and Critical Theory

The philosophy of education championed by Paulo Freire plays a central role in critical pedagogy. Freire’s critical pedagogy—his approach to critical theory in education—argues that education is never neutral. In Pedagogy of the Oppressed, Freire (1970) critiques the traditional “banking model” of education, where teachers deposit information into passive students, reinforcing systems of oppression. He advocates for a dialogical approach, where students and teachers co-construct knowledge through open, democratic dialogue.

Freire’s philosophy of education can profoundly influence early childhood education. His ideas encourage a shift from adult-centric models to approaches that honour children as capable, active learners. This shift aligns with the EYLF theories, which stress the importance of recognising children as confident, involved learners. Here is how to use Freire’s framework in your daily practice.

• Invite children to share their thoughts, make choices, and contribute to discussions, helping them develop a sense of agency.
• Rather than teaching children facts in isolation, educators can ask open-ended questions like, “Why do you think seasons change?” This approach encourages exploration, helping children develop their understanding of the world.
• Provide children with choices about their play, this helps to build their confidence and sense of ownership over their learning.

Freire’s critical theory explained is especially relevant in Australian ECE settings, where educators work with children from diverse cultural backgrounds. By engaging children in critical discussions about their surroundings, educators can help them become agents of change from an early age.

Reflective Practice and Jurgen Habermas Critical Theory

Jurgen Habermas’s critical theory highlights the role of reflection in teaching. He argues that educators should continuously question their assumptions and practices, recognising that society is dynamic and ever-changing. This perspective underscores the importance of reflective practice as a means for educators to examine their biases and remain open to change.

In Programming and Planning in Early Childhood Settings, Arthur et al. (2017) describe reflective practice as a process of “thinking critically about one’s work and questioning underlying assumptions” (p. 89).

For instance, educators might consider whether daily routines like calendar time genuinely engage children or merely represent a part of the hidden curriculum. Are the children interested in these routines? Do they feel included in them? By asking these questions, educators can reflect on whether their practices align with the five learning theories that shape modern education—including behaviourism, constructivism, humanism, connectivism, and, of course, critical theory.

Cultural Reproduction and Glenda MacNaughton’s Curriculum Theory

The concept of cultural reproduction, another key aspect of critical theory in early childhood education, examines how educational settings replicate societal values. Glenda MacNaughton in Shaping Early Childhood Curriculum explains that ECE settings may unintentionally reinforce inequalities through unexamined practices. We may make children feel excluded, without being aware of it. In her view, educational environments can often reflect dominant cultural narratives, which may limit children’s exposure to diverse perspectives.

A cultural narrative is about the stories, values, and beliefs that are commonly shared within a society or group. These narratives shape how individuals view the world, understand their place in it, and interact with others. In an educational context, cultural narratives can be reinforced through classroom practices, materials, and interactions, often subtly conveying certain messages about society and identity.

In many early childhood settings, the stories read aloud, the holidays celebrated, and the classroom decorations might centre predominantly around Western cultural traditions and holidays such as Christmas, Easter, and Halloween. This focus on Western holidays can create a cultural narrative that subtly suggests these are the “important” or “normal” holidays, thereby marginalising other cultural traditions.

For instance, if a classroom decorates exclusively for Christmas, with activities like crafting ornaments and reading stories about Santa Claus, it reinforces a cultural narrative that assumes all children participate in or celebrate Christmas. This can unintentionally exclude children from non-Christian backgrounds, like those who celebrate Hanukkah, Diwali, or Lunar New Year. It does not welcome Indigenous Seasons and cultural celebrations. The cultural narrative at times overshadows the rich diversity that other cultural celebrations bring. Things are changing now is most centres in Australia, which is a good news for critical theorists 🙂

MacNaughton argues for a curriculum that includes varied narratives, family structures, and cultural practices. For example, instead of only including traditional family models, educators can feature a range of family dynamics, including single-parent families, blended families, and LGBTQ+ families. This curriculum approach reflects the diversity of children’s experiences and helps to broaden their worldview, challenging the narrow cultural views often reinforced in mainstream society.

In an Australian context, integrating Indigenous perspectives, stories, and cultural practices is another essential component of a curriculum that resists cultural reproduction. Such inclusion affirms the value of Australia’s First Nations cultures, helping to break down stereotypes and enrich children’s understanding of Australia’s rich cultural heritage. Thanks to the update, the EYLF 2.0 now embeds Aboriginal Perspectives and practices throughout its practices, principles and outcomes.

Practical Applications for Australian Educators

• You can ask yourself whether routine activities align with educational goals and the core principles of learning theories in education. Reflecting on these activities can help educators identify practices that may limit children’s learning experiences. EYLF has a lot of reflective questions, you can also use Glenda McNauthon’s book if you want to delve deeper.
• Document teaching experiences and reflect on the impact of different practices on children. This reflective process can help me to refine their approaches and align them with EYLF theories.
• Actively involve children in decision-making processes, whether it’s selecting books, setting classroom rules, or choosing themes for projects. This engagement reinforces children’s rights and helps them feel valued as participants in their learning.
• Celebrate diversity by creating a classroom environment that respects and values all children’s cultural backgrounds. Such inclusivity is vital to fostering a sense of belonging for every child, affirming their unique identities.

Recommended books📔📕📚

Arthur, L., Beecher, B., Death, E., Dockett, S., & Farmer, S. (2017). Programming and planning in early childhood settings. Cengage Learning Australia.

Freire, P. (1970). Pedagogy of the oppressed. Continuum.

MacNaughton, G. (2003). Shaping early childhood curriculum: Exploring the possibilities. Open University Press.

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