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How do these pieces uphold inclusion in early childhood settings?

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How do these pieces uphold inclusion in early childhood settings?

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Frame works prepare kaiako to work and provide in inclusive manners as they should be prepared for teaching a large range of cultures, needs and abilities (Graham & Macartney 2016).

The frameworks make a foundation for inclusive education. Which is underpinned by a philosophy of acceptance (Graham & Macartney 2016).

The academic literature can support kaiako to build a community that values diversity.

What happens in school can make an impact on what information and knowledge can inform the community to promote positive ideas for inclusion.

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How do these pieces uphold inclusion in early childhood settings?

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How do these pieces uphold inclusion in early childhood settings?

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These documents uphold the rights, regulations, and polices for tamariki safety and optimal inclusionary education. If all of the following are respected, people are educated of them, and the standards are met then inclusionary practice will be enhanced.

They are clear statements about what is expected from kaiako to enhance learning and what each tamaiti will need for an inclusive and excellent education.

They are revised and updated over time which allows for improvements and shifts with world views.

These processes can only be accomplished through collaborative effort and whole-of-community development and change— by addressing exclusion together (Gordon-Burns et.l 2020)

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How do these pieces uphold inclusion in early childhood settings?

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How do these pieces uphold inclusion in early childhood settings?

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Social constructs and discourses have real impacts for people (Burr, 2015). Being able to positively shape a child's education is a valuable tool often forgotten.

Creating knowledge of such perspectives can inform kaiako of the importance of their actions, language and own values.

These frameworks can provide us with opportunities to examine and challenge our personal beliefs, attitudes, assumptions and values. They help us visualise our thinking.

We can use this knowledge in a positive way, continue to pass forward inclusionary practices, communication, and understandings. We can be mindful of what is constructing the outcome, behavior, or event.

It encourages us to look at the bigger picture of what is truly beneficial for child development, and shows us the positive influence we can make on such discourses.

The theories reminds us to see facts behind actions, encourages us to ask why and where did the idea/behavior/language come from?

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How do these pieces uphold inclusion in early childhood settings?

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How do these pieces uphold inclusion in early childhood settings?

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Without research or evidence there would be no proof of the impacts that inclusionary practice has on tamariki. These pieces are what proves our actions and language have large impacts on tamariki.

We need to create a better understanding for ourselves to demonstrate the harm an environment that is not inclusive is.

Tamariki can be really effected by alienating or othering, the evidence suggests this is an outcome of certain negative discourses over time. We need to make a positive change in the way we think, act, and communicate so this can be socially constructed into generations to follow.

With the evidence we can see the harm that early childhood settings are facing due to being uneducated on inclusionary practice. We can fix this if we are loud about it and continue to pass correct knowledge on.

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Social construction is the act in which a person is constructed by their social surroundings. A persons beliefs, idea's or actions may be an outcome of what they have seen or been apart of. Events shape who we are and what we know.

Some constructed thoughts are uneducated and unintentional but the outcome of society. It is the attitudes and beliefs of people's ideas which can portray negative misinformation.

Social constructism makes us consider, what is introduced into the child's life and education (Graham & Macartney 2016). We build our own truth around society and reality.

We have been socially constructed to see people with disabilities as incapable and not 'normal'. This has caused Aotearoa to treat such people as not 'normal', and in fact, not giving them equitable learning.

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Te Whāriki foregrounded the importance for early childhood education of listening to, valuing and drawing upon divergent views.

Te Whāriki improves educational outcomes for all tamariki, especially Māori. Te Whāriki ensures Māori also participate in quality education.

Whāriki is a mat in te reo Māori, in Te Whāriki it symbolises a place for everyone.

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Te Tiriti o Waitangi is the formal Te Reo Māori document of The Treaty of Waitangi. In early childhood education Te Tiriti underpins the principles, values, and best outcomes for tamariki in lots of different frameworks. Although these weren't valued at the time of the signing.

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United Nations Convention on the Rights of the Child (UNCROC) (1989)

The Human Rights Act (1993)

UNESCO Salamanca Statement (1994)

United Nations Convention on the Rights of Persons with Disabilities (UNCRPD) (2006).

United Nations Convention on the Rights of Persons (UNDRIP) (2007)

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Education (Early Childhood Services) Regulations 2008

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Education (Early Childhood Services) Regulations 2008

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Licensing Criteria (Ministry of Education, 2008)

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Licensing Criteria (Ministry of Education, 2008)

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The Statement of National Education and Learning Priorities (NELP) (2020)

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The Statement of National Education and Learning Priorities (NELP) (2020)

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Our Code Our Standards (Education Council, 2017)

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Our Code Our Standards (Education Council, 2017)

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The New Zealand Disability Strategy (Office for Disability Issues, 2016)

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The New Zealand Disability Strategy (Office for Disability Issues, 2016)

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"The aim of the strategy was to eliminate barriers to enable disabled people to reach their potential and participate fully in the community" (Ministry of Social Development, 2016)

Their vision - New Zealand is a non-disabling society – a place where disabled people have an equal opportunity to achieve their goals and aspirations, and all of New Zealand works together to make this happen.

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Child and Youth Wellbeing Strategy (New Zealand Government, 2019)

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Child and Youth Wellbeing Strategy (New Zealand Government, 2019)

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Each discourse differs, with outcomes, implications and how they are created (Burr, 2015).

The way we talk, write or behave promotes discourses, some have the opportunity to go one way or the other (Burr, 2015).

Discourse is the ideas of events passed through time (Burr, 2015).

Discourses differ from group to group, they can have cultural and historical specificity. Knowledge is sustained by a social process, which it is shaped by social interaction. Social constructionism emphasises discourse. Discourse lets us believe our way of thinking is always right, because that's the way we have been taught.

Discourse influences our actions, thinking, and what we expect to see, feel, and hear.

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"Critical theory interrogates the social, economic and political structures that privilege the achievement and successes of some students at the expense of others" (Graham & Macartney 2016, p. 10).

"Tomlinson (1987) suggests the kinds of questions to be explored using critical theory: Who, for example, decides what achievement is in a society where the highest achievers are almost always white, upperor middle‐class males? Why does being a poor reader and working class seem to have much more serious and long‐term social consequences than being a poor reader and upper or middle class?" (Graham & Macartney 2016, p. 10).

Critical Theory is an approach that challenges our thinking. It explores whose best interests are most positively impacted by this construct?

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"Critical pedagogy supports students to read critically, to understand ideas of freedom and human rights, to recognise systems of discrimination and injustice, and to work for social justice and democracy" (Graham & Macartney 2016, p. 10).

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Ballard, K. (2019). What happens next? Inclusion in an excluding world. In A. Guerin & T. McMenamin (Eds.), Belonging: Rethinking inclusive practices to support well-being and identity (pp. 5-22). Brill Sense.

Blaikie, J. (2019). Seeing the differences. Ako: The Journal for Education Professionals, Summer, 16-23.

Burr, V. (2015). Social constructionism. Routledge.

Carrington, S., MacArthur, J., Kearney, A., Kimber, M., Mercer, L., Morton, M., & Rutherford, G. (2012). Towards an inclusive education for all. In S. Carrington & J. MacArthur (Eds.), Teaching in inclusive school communities (pp. 4-38). John Wiley & Sons Australia, Ltd:

Chapman, R. (2021). Moving beyond ‘gender-neutral’: Creating gender expansive environments in early childhood education. Gender and Education, 1-16. doi:10.1080/09540253.2021.1902485.

Ehrensaft, D. (2014). Found in transition: Our littlest transgender people. Contemporary Psychoanalysis, 50(4), 571-592. doi: 10.1080/00107530.2014.942591

Gordon-Burns, D., Gunn, A. C., Surtees, N., & Purdue, K. (2020). Introduction: Thinking differently about early childhood inclusive education in Aotearoa New Zealand and beyond. In A. C. Gunn, N. Surtees, D. Gordon-Burns, & K. Purdue (Eds.), Te aotūroa tātaki. Inclusive early childhood education: Perspectives on inclusion, social justice and equity from Aotearoa New Zealand (2nd ed.). Wellington: NZCER Press.

Graham, L. J., & Macartney, B. (2016). Naming or creating a problem? The mis/use of labels in schools. In S. Carrington & J. MacArthur (Eds.), Teaching in inclusive school communities (pp. 189-208). John Wiley & Sons Australia, Ltd.

Gunn, A. C. (2017). Shaping gender relations in early childhood education: Children’s interactions and learning about gender. In A. C. Gunn & C. Hruska (Eds.), Interactions in early childhood education. doi:10.1007/978-981-10-4879-1_6.

Hohaia-Rollinson, F., Jena-Crottet, A., Illston, K., Malcolm, J., Purdue, K., & Tate, A. (2021). Communities of learning: Promoting equity in ECE policy and practice. New Zealand International Research in Early Childhood Education Journal, 23(1), 39-51.

Morton, M. (2019). Guest editorial: Thinking about what is normal has changed over time and place. Ako: The Journal for Education Professionals, Summer, 11.

Teschers, C., & McMenamin, T. (2019). Diversity, education, and inclusion in Aotearoa New Zealand. In A. Kamp (Ed.), Education studies in Aotearoa: Key disciplines and emerging directions (pp. 151-165). NZCER Press.

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 Teaching In Inclusive School Communities 

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 Teaching In Inclusive School Communities 

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Dilemma Of Difference - Chapter 8

The dilemma of difference is the process of determining appropriate and effective education for tamariki with additional support requirements.

Through this we have been promoting the idea of 'different', demonising it and in denial about the way we don't support diversity.

Schools take note of the failures from tamariki, dilemma of difference occurs when we segregate due to failures.

There are dilemmas around a focus on what can't tamariki do and why instead of looking at the factors and if its really important for development.

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The Tapasā Cultural Competency Framework is a tool that can be used to build the capability of all teachers of Pacific learners across all education sectors.

The Ministry of Education created this tool created through histories, studies, and evidence showing that their practices make a positive difference in Pacific leaner's education.

Providing kaiako use the Framework, research suggests this will promote inclusionary practises.

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Found in transition: Our littlest transgender people

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Found in transition: Our littlest transgender people

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It became clear for Ehrensaft (2014), that the possibilities of 'normal' were growing and so were the opportunities to make a positive difference. Voice and actions play a big part in making positive constructions.

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AKO - The Journal for education professionals

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AKO - The Journal for education professionals

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Provides reviews, research, and real people to advocate for this product. Kaiako are given more opportunities to be educated on their large impact that they have with tamariki. A tool to suggest the best strategies to support every child's education with inclusionary and equitable practices.

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Provided that the kaiako have a complete understanding of the documents, successfully implementing these into their practise and sharing this knowledge with others then the documents have an immense opportunity for creating excellence inclusionary practices in Aotearoa.

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Inclusionary practice is the understanding that everyone has their strengths and is capable of anything. It is something that can really support tamariki to thrive in their environment instead of feeling left out, othered, or unable because of their differences.

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Inclusionary practice can be the difference in a child's life where they are supported to achieve at excellence or segregated because of a difference. By a kaiako being inclusive and understanding the child, can make positive changes in their mental, physical, emotional, and social health and wellbeing.

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A kaiako has a very powerful tool, to socially construct ideas and information to young tamariki and the community. I will use this tool to promote inclusionary practice, inform others and spread positive ideas and language that can be used to enhance every child's learning. Tamariki should be uplifted and encouraged to be exactly who they would like to be. I wish to celebrate every child's uniqueness.

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Inclusionary practice is extremely important to supporting tamariki and all their diversity. Every child deserves an equitable opportunity for greatness.

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Creating an environment that is not physically or emotionally challenging for anyone.

Finding what is really is important for the development of tamariki.

Prioritising sharing correct knowledge, informing kaiako on the impact and enabling positive views on everyone.

Seeing every child as a competent and confident learner, we can make changes to support the learning of the tamaiti. The tamaiti should never have to fit into a category or be told they can't do what other tamariki can.

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The documents can demonstrate practises that uphold inclusionary practises. Kaiako should read through regularly to improve their teaching practise and ensure others are aware of them. They have information that can positively effect the development of many tamariki.

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The documents are a foundation which share history and evidence-based research to ensure all tamariki are getting optimal learning experiences. There are strategies, plans, and frameworks which demonstrate inclusionary practises to support all tamariki.