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Relational and Responsive Inclusion

Contexts for Becoming and Belonging

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Edited By Mere Berryman, Ann Nevin, Suzanne SooHoo and Therese Ford

Socially unjust circumstances continue to perpetuate inadequate classroom, school and system-level responses to longstanding social justice imperatives, shutting out power-sharing solutions to educational disparities and marginalizing populations of Indigenous and minoritized peoples. To address these educational disparities, this book proposes a relational and culturally responsive framework, from within a critical and indigenous paradigm that is designed to foster one’s sense of becoming and belonging in the world with all people, and thus promotes inclusion. Praxis such as this challenges traditional paradigms that marginalize or dehumanize those with whom we seek to work. Social justice in education must be concerned with recognizing, respecting and being inclusive of the diversity of all students. Social justice is about valuing and including all children for the potential they arrive with and for the families that stand beside them, rather than on what we might aspire to change and mold them into being.

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Section I: The Changing Experiences, Policies, and Systems Supporting Students with Disabilities

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The Changing Experiences, Policies, and Systems Supporting Students with Disabilities s e c t i o n i c h a p t e r t w o Culturally Responsive Inclusion On Whose Terms? ted glynn faculty of education university of waikato e x p e r i e n c e s o f b e lo n g i n g From a background of research and teaching in education at three New Zealand universities, I have recently explored the exciting field of culturally responsive and relationships-based pedagogy. I am fascinated by how much this field has deep- ened my understanding of Inclusive Education practice. Previously I have seen Ma-ori students, and other students from minoritized cultural backgrounds, en- counter many unneeded learning and behavioral challenges in mainstream class- rooms and schools that operate according to the values and beliefs and practices of one dominant (Western European) culture. This is not effective inclusion. This is saying you are included, but only on terms that we prescribe. However, I have expe- rienced many effective Ma-ori-initiated special education (learning and behavior) programs and projects where I have been privileged to be included. In these ex- amples I found that schools afforded a degree of agency and control to Ma-ori students, wha-nau and communities, so that Ma-ori values and cultural preferences were able to permeate school programs and practices. Successful educational out- comes were achieved for Ma-ori students and their communities. Teachers and school leaders learned a great deal about the...

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