Educating the pupil voice

In this article John Quicke shares his concern to promote the active participation of pupils in their schools and communities. Here he argues strongly that an inclusive philosophy requires an interactionist view of learning. However, he considers that we have much yet to learn about how to identify pupils' views of learning and how these views may be encouraged to become ‘broader, more reflective and more compatible with an inclusive view of learning.’     

INCLUSION: Special or inclusive education: future trends

In this article, Lani Florian, Professor of Social and Educational Inclusion at the University of Aberdeen, examines the relationships between ‘special’ and ‘inclusive’ education. She looks at the notion of specialist knowledge among teachers and at the roles adopted by staff working with pupils with ‘additional’ or ‘special’ needs in mainstream settings. She explores the implications of the use of the concept of ‘special needs’– especially in relation to attempts to implement inclusion in practice – and she notes the tensions that arise from these relationships. She goes on to ask a series of questions: How do teachers respond to differences among their pupils? What knowledge do teachers need in order to respond more effectively to diversity in their classrooms? What are the roles of teacher education and ongoing professional development? How can teachers be better prepared to work in mixed groupings of pupils? In seeking answers to these questions, Lani Florian concludes that we should look at educational practices and undertake a thorough examination of how teachers work in their classrooms. She suggests that it is through an examination of ‘the things that teachers can do’ that we will begin to bring meaning to the concept of inclusion.     

Making sense of the development of inclusive practices

Schools in England are currently being asked to pay greater attention to the issue of educational inclusion. This paper reports some of the findings of a collaborative action research Network that was set up to address the implications of this trend. The Network involves teams of university researchers in working with practitioners in order to encourage the development of inclusive practices. As a result of this work, it is argued that the development of such practices is not about adopting ‘recipes’ of the sort described in much of the existing literature. Rather, it involves social learning processes that occur within a given workplace. The paper attempts to provide deeper understandings of what these processes involve. To assist in this analysis use is made of the idea of ‘communities of practice’, as developed by Etienne Wenger, focusing specifically on the way he sees learning as a characteristic of practice. It is argued that the development of inclusive practices involves collaborative working arrangements; that they can be encouraged by engagement with various forms of evidence that interrupt ways of thinking; and that the space that is created through such interruptions can enable those involved to recognize overlooked or, indeed, new possibilities for moving practice forward.     

Measuring attitude towards RE: factoring pupil experience and home faith background into assessment

Recent studies have increasingly favoured contextualisation of religious education (RE) to pupils’ home faith background in spite of current assessment methods that might hinder this. For a multi-religious, multi-ethnic sample of 369 London school pupils aged from 13 to 15?years, this study found that the participatory, transformative and dialogical activities of church visits, computer use and classroom debate improved attitude to RE. It revealed more readiness in girls to apply RE to their own religiosity and particularly negative attitudes to RE in pupils with no religious background. Besides indicating the validity, reliability and unidimensionality of a new short quantitative measure of pupil attitude to RE which acknowledges pupil experience and home context, the findings suggest ways to move beyond ‘banking’ paradigms to which RE remains prone.     

Narrative theology in Religious Education

This article advocates a pedagogy of Religious Education (RE) based upon a narratival framework informed by both narrative theology and narrative philosophy. Drawing on the work of narrative theologians including Stanley Hauerwas, the article outlines the nature of the framework, describes the four phases of learning that comprise the pedagogy, and explains how such an approach can overcome existing difficulties in how biblical texts are handled within RE. Working from the narrative assumption that individuals and communities are formed by reading, sharing and living within stories, it suggests that the pedagogy might encourage pupils to think about how the lives of Christians are shaped by their interpretations of biblical narratives, to offer their own interpretations of biblical and other texts, and to consider the stories – religious, non-religious or both – which shape their own lives. In so doing, the article moves away from a ‘proof-texting’ approach to the Bible towards one in which pupils are enabled to think about the significance of biblical narratives for both Christians and themselves.     

Can children and young people learn from atheism for spiritual development? A response to the National Framework for Religious Education

The new National Framework for Religious Education (RE) suggests, for the first time in national advice on agreed syllabuses, that atheism can be included in the curriculum alongside world religions. This article counters objections to the inclusion of atheism in RE and argues that children and young people can learn from atheistic beliefs and values for their spiritual and moral development. It explores the idea of atheism as ‘faith’ and illustrates atheism’s spiritual and moral potential through examples of writing from Bertrand Russell and Jean Paul Sartre. The article concludes that RE (preferably under a new name) can continue to be a valuable curriculum subject, provided it responds to the non‐statutory guidance of the new framework by offering a broader, more inclusive spiritual education which includes positive accounts of atheistic beliefs. Indeed, it is contended that without this change schools can not fulfil their legal obligation to provide opportunities for spiritual and moral development to all pupils.     

Action research to improve confidence in meeting diverse need and the quality of inclusive practice through lesson observations

This paper reports an action research study undertaken towards the National Award for Special Educational Needs Coordination (NASENCO) on a university-based course. It follows an earlier evaluative study that identified a tension between teachers’ self-rated high levels of confidence in meeting diverse need and values which did not appear to support inclusive practice. The ‘action’ which was subsequently taken was the collection of further data through lesson observations to assess whether such confidence was reflected in inclusive classroom practice. Planning reviews were also undertaken. Several recognised features of inclusive practice that are known to benefit pupils with special educational needs (SEN) were not observed in all classrooms. The action research study findings identified very specific training needs relating to inclusive classroom practice, the design of individual education plans and the development of a shared school ethos and understanding of inclusive pedagogy.     

‘Capitalising’ on community? Understanding and critiquing instrumentalist approaches to Indigenous schooling

This paper provides insights into non-Indigenous teachers’ efforts to engage proactively and productively with students to enhance their learning in a predominantly Indigenous community in northern Queensland, Australia. Drawing upon notions of ‘funds of knowledge’, forms of capital as part of community cultural wealth, Critical Race Theory, and ‘whiteness’ studies, the research explores and challenges how white teachers draw upon community as a form of ‘capital’ to enable them to foster their students’ learning. These efforts to ‘capitalise’ on community reveal the school as a site of struggle for genuinely inclusive educational practices. These struggles were evident in: teachers' and school administrators’ ostensive care about their students but struggles to translate this into robust expectations as part of a genuinely inclusive curriculum; the cultivation of social and cultural capital to learn about the nature of the communities in which teachers worked but a tendency to deploy such knowledges for more instrumentalist reasons as part of their engagement with both the ‘official’ curriculum and Indigenous students; and, a desire and capacity to develop connections between community cultural capital and more dominant forms of capital but in ways which do not adequately foreground Indigenous epistemologies as curriculum. The research reveals teachers’ efforts to develop understandings of community cultural wealth and the funds of knowledge within communities, but also how their understandings were partial and proximal, and how subsequent social and teaching practices tended to instrumentalise Indigenous perspectives and insights.     

Exploring inclusive pedagogical practices in Hong Kong primary EFL classrooms

Social diversity is now commonplace in many communities in today’s globalised world. This diversity can be seen in any classroom of learners, and international studies have shown the complex ways in which disabilities, race, ethnicity, gender and social class can determine a child’s opportunity to succeed or fail in the education system. In Hong Kong, like in many educational contexts around the world, teachers are grappling with increasing diversity amongst their students, including teaching students with special educational needs (SEN) and non-Chinese speaking students (NCS) living in Hong Kong. This paper examines how three primary TEFL (Teaching English as a Foreign Language) teachers are constructing identities as inclusive practitioners as they grapple with enacting the inclusive education policy recently introduced into Hong Kong schools. The data are drawn from a small-scale collaborative reflective inquiry for teacher professional development. Drawing upon a sociocultural and critical framing of identity theory, we trace the three teachers’ identity construction as EFL teachers and inclusive education practitioners. We view the role of discourse, self-positioning and social context as key processes in teacher identity formation. Implications for furthering the development of inclusive education in EFL classrooms are offered.     

Reclaiming teacher intellectualism through and for inclusive education

Inclusive education, understood as a pedagogical commitment to schooling experiences that value diversity and promote equitable participation for all students, has not been broadly taken up in practice in the United States. Much of the research in this field suggests that teachers’ attitudes towards inclusive education are the primary barrier to its successful spread and enactment. With this study, a year-long multiple case study design, I sought to understand how those teachers who do pursue inclusivity sustain themselves and their inclusive work in a national discourse that does not systemically value inclusivity. I found that schools worked as deskilling spaces; that enacting inclusivity was a tool for teachers to navigate these exclusionary climates and reclaim an intellectual self; and that an intellectual community was a key support for teachers to enact inclusive practices and in some cases even supported the reclaiming of the school as an intellectual space. These findings suggest that inclusive education can be thought of and enacted as a form of a resistance to audit culture, but that to do so requires ‘strategic transgression’ often in the form of flexible pedagogies. Additionally, providing teachers with an intellectual community and supporting them to navigate an exclusionary climate may be essential for the individual sustainability of enacting these practices have the potential to contribute to the spread of inclusive education.     

On the necessary co-existence of special and inclusive education

ABSTRACT

While many distinctions between ‘special’ and ‘inclusive’ education have been made and continue to be forcefully debated, the two concepts remain strongly evident in policy and practice in many countries. This paper discusses the interrelated history of these concepts. It explores how conceptualisations of them have changed since Salamanca and reflects on whether inclusive education has, can or should replace special education. It considers the extent to which ‘special’ and ‘inclusive’ education are understood as the same or different today. The paper argues for a clear a distinction to be made between how special educators can work in support of inclusive education and the task of inclusive education which addresses the barriers to participation faced by members of marginalised groups.     

Experiencing an ‘inclusive’ education: parents and their children with ‘special educational needs’

This paper focuses on the experiences of British parents who have children identified with ‘special education needs’ within mainstream education. Expectations of mainstream education can have a negative affect on parents when a child is unable to maintain his or her education within a mainstream school. In England and Wales, ‘inclusion’ within mainstream schools is implemented by the current government and promoted as anti‐exclusionary. However, current research indicates that actual ‘inclusion’ (the child experiencing inclusion as well as being placed in a mainstream environment) is not necessarily occurring in practice. As it stands, the conflict is between desires to embrace difference based on a philosophy of ‘equal rights’ (‘inclusive’ education) and prioritising educational performance, structuring it in such a way that it leaves little room for difference and creativity due to the highly structured testing and examination culture. Qualitative analysis of parents who have children identified with special educational needs indicate that they have hopes and expectations for their children. These hopes and expectations are challenged recurrently.     

The Culture Project: diasporic negotiations of ethnicity,identity and culture among teachers,pupils and parents in Chinese language schools

Notions of culture, ethnicity and identity are highly political (and also personally meaningful) issues within diasporic communities. Complementary schools are particularly interesting sites in this respect, as they are often set up with an explicit cultural agenda of ‘preserving’ or ‘maintaining’ ‘traditional’ culture and language within diasporic communities. In this paper, we draw on qualitative data from an ESRC funded study conducted in six Chinese complementary schools to consider how pupils (n=60), parents (n=24) and teachers (n=21) in these schools construct and negotiate issues of culture and identity. We consider the ways in which the cultural agenda of the schools is constructed and experienced, teasing out the ways in which cultural discourses and pupil identities are deployed (and resisted, reworked) within the space of Chinese schools. Finally we consider the extent to which the schools are perceived by the young people to be ‘successful’ (or not) in their efforts to make pupils feel ‘more Chinese’.     

Normalizing difference in inclusive teaching

Inclusion practices and special education can be transformed by using a disability studies perspective, which constructs differences as natural, acceptable, and ordinary. Although inclusion is a moral imperative in promoting social justice, some inclusive practices continue to marginalize students with disabilities. A truly inclusive school reflects a democratic philosophy whereby all students are valued, educators normalize difference through differentiated instruction, and the school culture reflects an ethic of caring and community.     

Assessing pupil development and education in an inclusive setting

In the evaluation of an experimental, full inclusion model in the Netherlands, data on participating pupils with special needs were collected. The evaluation focused on social/emotional functioning, pupil behaviour and the quality of education. Independent assessors were invited to study the files of 24 pupils and evaluate their development and education. The assessors regarded the development of seven pupils as worrying. The remaining 17 were average or above average. The findings were compared with parents’ and teachers’ assessments. The discussion addresses the difficulties involved in interpreting evaluation results for Special Educational Needs (SEN) pupils in inclusive settings.     

Preparing new teachers for inclusive schools and classrooms

The policy of including pupils with special educational needs (SEN) in mainstream schools and classes is now firmly established in many jurisdictions worldwide. Successful implementation of such policy depends largely on teachers having the knowledge, skills and competencies necessary to make it work. This poses a considerable challenge for both teachers and those responsible for Initial Teacher Education (ITE). This article presents the results of a study investigating current Northern Ireland practitioners' perceptions of their initial ITE relative to SEN. The major question under investigation was whether they felt that their ITE prepared them to be effective teachers in inclusive settings. Findings confirm research in other jurisdictions that teachers feel unprepared for inclusion. Emerging from this are the participants' recommendations for the content and delivery of SEN courses in ITE. Their recommended model of SEN delivery is a combination of ‘permeation’ plus a ‘stand alone’ course with the focus on student characteristics, behaviour management, assessment and evaluation, and SEN legislation.     

CAKES (Cultural Awareness and Knowledge Exchange Scheme): a holistic and inclusive approach to supporting international students

Transition support for international students has traditionally adopted deficit models which attempt to ‘fix’ assumed academic literacy problems. This study explores a more culturally inclusive initiative which supported international students at a UK university in a holistic and developmental way. The initiative was delivered across an academic year and a mix of focus groups and semi-structured interviews were undertaken for evaluation purposes. Although small-scale, the initiative emerged as a lively learning community which was highly successful in facilitating both academic and sociocultural transition. Qualitative data illuminate a number of fruitful methodological foci, including informality of the learning space and exploration of intercultural learning and teaching practices. Findings indicate that these cultural explorations were instrumental in helping students navigate the new learning and teaching system and forge a stronger sense of academic and social belonging. These outcomes were cultivated within an ethos that valued and enhanced the diverse skills, identities and attributes that students brought, rather than one that suppressed their previous learning practices. Findings thus demonstrate how transition and academic success can be facilitated in ways that do not problematize international students and highlight the need for more holistic and inclusive ways of supporting them.     

Life Design-Ethics-Religion Studies: non-confessional RE in Brandenburg (Germany)

‘Life Design-Ethics-Religion Studies’ (LER) is the only non-confessional form of religious education (RE) in Germany. Six years after German reunification, the federal state of Brandenburg introduced LER with its dimension of non-confessional RE into the school curriculum. In this contribution, LER will be elucidated in three steps. First, the focus will be on LER as an integrative concept encompassing (a) an integration of mainly philosophical investigation as well as religious issues and (b) social integration, in a course where secular pupils and those of different denominations learn together. Second, I will describe how this new concept brought about a break with the long history of confessional RE in Germany and realised the precept of neutrality of religious education provided by the State. Finally, I will examine how the subject was accompanied by a new understanding of RE and how the concept of ‘Religion Studies’ is related to the concepts of ‘Ethics’ and ‘Life Design’. Here, attention will also be given to the competences that can be specified for LER.     

Exploring inclusive pedagogy

This paper reports on a study designed to examine teachers' craft knowledge of their practice of ‘inclusion’ in terms of what they do, why and how. The research approach offers an important alternative to studies of students with ‘additional needs’ and the search to articulate the specialist knowledge and skill required to teach them. Through classroom observations and interviews with 11 teachers of students across the full age range in two Scottish primary schools, we investigated how teachers make meaning of the concept of inclusion in their practice by exploring theoretical assumptions drawn from the literature about inclusive pedagogy. The analysis enabled us to identify practical examples of inclusive pedagogy that met the standard of extending what is generally available to everybody, as opposed to providing for all by differentiating for some. Examples of the inclusive pedagogical approach are provided.