Inclusion as an approach to or as a
philosophy of education is a multi-faceted entity. The debate and controversy
which surrounds inclusion is part of this complexity. Simply defined inclusion
is the delivery of a comprehensive, appropriate, and/or challenging education
to all learners, regardless of ability, culture, race, religion, sex, and
economics. It is based on the principles of fairness, dignity, and human
rights. Its success depends upon a collaborative process whereby all those
involved are open, caring, and responsible professionals. Notwithstanding the
simplicity of the definition, it is still quite a monumental struggle see this
description realized. The literature examined, as part of this inquiry, has
illuminated five major themes which I present, initially, as barriers/obstacles
to the realization of true inclusion.
Consequently, however,
the literature offers concrete and
academic solutions to remove these barriers/obstacles, moving toward a greater
understanding and acceptance for true inclusion.
1. Anthony Thompson(2010): Towards Socially
Just Teacher Education
Thompson
examines the barrier of teacher education. Historically, teacher education
pedagogy as it concerns disability was presented formally from a purely medical
model, "...when most students entered the inclusive conversation beginning
from a particular exceptionality, label, or diagnosis(such as an intellectual
disability) they tended to do so exclusively from an individualized medical
model view of disability" (p. 99 ).
Thompson sets out to compare traditional individualized views of
disability (medical model) with the following three alternative understandings:
- Disability
studies in education perspective DSE...argue that disability is socially
constructed
- First
Nation view of disability...there is no disability just a child who needs nurturing
3.
Neurodiversity (Autism pride/autism-as culture
movement) is a concept whereby neurological
differences are to be recognized and respected as any other human variation.
These differences can include those
labelled with autism.
By renewing
the teacher education program with the above and utilizing a self-reflective case study, Thompson was
able to effectively initiate a change in student-teacher attitudes before going into the classrooms of Regina.
He reports that most of the teacher candidates could now identify disability as
oppressive and socially constructed and were moving toward a social justice
agenda which will..."reinforce pedagogies of community that account for
differences as opposed to a pedagogies of difference that (later) attempt to
foster community" (p. 113 ).
2.
Dan Goodley(2007): Towards Socially Just Pedagogies/ Exploring
Deleuzoguattarian
Goodley
insists that socially just pedagogies must call for sensitivity to politics and
culture. The lack of which presents another barrier to true inclusion. This is
one of the key challenges in relation to working pedagogically with disabled
people. He points out the obvious exemption of disabled people from Henry
Giroux's work(appeal), and how disabled learners are excluded from the
discourses of critical pedagogy. To understand why this is, an "analysis
of disability requires us to expand the scope of democratic institutions"(p.
320). When we examine our political and social institutions we can see how we
can get to a place where social justice is truly synonymous with caring, ..."there
is reciprocity in the educational relationship, ordinariness, extra ordinariness, intuition, and personal shared understandings between agents
of pedagogy"
(p. 329).
Goodley
addresses the necessity of supporting disabled people through exercising and
promoting an understanding of socially just pedagogies, as well as
reconceptualising
the concepts, assumptions, and
practices of pedagogy. He examines disabilities studies and the work of Gilles
Deleuze and Felix Guattari (BwO [Bodies without Organs] and rhizomes) To
paraphrase, if we can take away the
parts of the body that allow resistance...'able and impaired bodies, and minds
alike, are no longer lacking entities but BwO and open to creative pedagogy'
(p. 327).
He
concludes by reminding us that we must have a comprehensive understanding of
the language and the discourse of those in power in order to affect realistic
change, therefore presenting theories of resistance as intelligent alternatives
to the limitations to the medical model of disability, and hence establishing socially
just pedagogy.
3. Roger Slee(2001): Driven to the
Margins/Hope for Australia's
Schools
Slee
begins his examination of the barriers to inclusion by quoting the work of Touraine who asserts
that there can be..." no democracy unless we recognize the diversity of
cultures and the relations of domination that exist between them" (p.
386). Australia, like so many other nations...
"fails to recognize disablement as cultural interplay characterized by
unequal social relations" (p. 386). So to affect change you must examine
the issue of cultural recognition in education, explore the relations of
domination in the school system, and push for political changes which attempt
to reform the marginalization of the disabled where inclusive schooling
provides an education for all regardless of culture, race, and socio-economic
status because they are no less capable of educational participation and
success than any other group. The installation of four content organizing questions is what the author wants to see reflected
in the curriculum as it is sensible and just for all learners and offers true
empowerment through a truly inclusive education:
1. Who am I and where am I
going? [Life pathways an social futures].
2. How do I make sense of and
communicate with the world? [Multiliteracies and communications media].
3. What are my rights and
responsibilities in communities, cultures and economies? [Active citizenship].
4. How do I describe, analyse
and shape the world around me? [Environments and technologies].
4. Viannne Timmons: Having all Partners on
Side/P.E.I. ...the little province that could.
"For
inclusive practices to take hold and become the norm, a concerted effort from
multiple stakeholders is required. A shared philosophy is critical to the
implementation of inclusive practices" (p.469). One of the greatest
barriers to effective change is the procurement of a general consensus of all
those who have a vested interested in that change. A coherent philosophy of
inclusion is one that is embraced when teaching, working, and communicating
within a society characterized by diversity. Most interestingly, the province of Ontario is far behind P.E.I. in its
commitment to true inclusion. Perhaps it is because of P.E.I.'s geographical
size that the so called stakeholders decided to come on board in order to make
inclusive education a respectable reality.
Timmons
agrees with Mittler's definition of inclusion in that..." it is a term
that is variously interpreted, and has different meanings for different people.
Inclusion is based on a value system that welcomes and celebrates diversity
arising from gender, nationality, race, language of origin, social background,
level of educational achievement or disability" (p. 471). In order to have a school system that truly
reflects the above, the province has made the following provisions:
- maintaining
the number of teachers
- keeping
small community schools open
- Student
Services is responsible for supporting programs for students with special
needs
- The
UPEI offers a Diploma in Inclusive education as a core part of the curriculum.
All education students/teachers must take this course
- the
curriculum is designed to introduce teachers to the concepts of inclusive
education with a focus on attitude and philosophy and how the teacher can
differentiate the curriculum
- the
majority of teachers are graduates of UPEI
- teaching
and learning is needs based rather than disability focussed
PEI
has adopted inclusive practice as the standard approach to education of
children with special needs, there are still challenges but having all partners
on side and providing support are essential to the success of connecting inclusive
policies to practice.
5. Petra
Kuppers(2009): Towards a Rhizomatic Model of Disability`
Kuppers
explains that one of the central struggles or barriers in Disability Studies
concerns the models of disabilities and more importantly the meaning of the
word disability as it is understood socially and culturally, and within the
medical model. She explains that disability as a social category is extrinsic
to a specific person. For instance, if a person in a wheelchair encounters a
stairwell she is disabled and can choose to embrace the label as a sign of
shared oppression. Additionally, the medical model of disability is intrinsic.
Here the body is understood as faulty and in need of being cured, managed, and
rehabilitated. She proposes the a rhizomatic model of disability,
already a model, slanted, quotationed, rather than a mode of experience. "This
is a model in which the extrinsic and intrinsic mix and merge, as they do in my
own physical and psychical being when I am in pain, and cannot walk the stairs..."(p.
226) Even though she cannot find the words to describe the intensity of the pain, she finds comfort through the shared
experience of her pain with others who are also in pain. She refers to this as sympatico:
a higher plane of mutual understanding exempt from spoken words. It is a
rhizomatic moment. It is a moment so full of beauty and understanding words would
diminish the experience.
The rhizome
and its principle characteristics, as described by Gilles Deleuze and
Felix Guattari, is unique because it
connects any point to any other point, unlike trees or their roots. The rhizome
and its traits are not necessarily linked to traits of the same nature; it
brings into play very different regimes of signs, and even non-sign states. ( Deleuze & Guattari, 1987, p. 21)
In conclusion it is easy to see how
dissenters of inclusion would find the rhizomatic model of disability a
challenge to understand and acknowledge. It requires an open mind and
acceptance and is this not the very essence of inclusion? " The
rhizomatic model of disability is radically singular, flexing its membranes to
touch words (disabled, pain), experiences (pain, joy) and other concrete
objects in the world(stairs, pills, people, the ground, a table around which we
are sharing our libations"(p. 226).