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.

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)

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?

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.

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.

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.

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.

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.

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.

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.

"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?

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.

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.

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.