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This paper presents the conception of inclusive education in the perspective of Islamic epistemology. Education is a process of the child that lasts until the child reaches a mature adult. To achieve that every child is entitled to a good education, not to mention children with special needs. History shows that over the centuries in all countries of the world, individuals who are different from most other individuals are always denied presence by society. This is due to the assumption that members of the disabled group may not be able to contribute to the group. Those who are different because they have disabilities, are excluded, do not get the touch of affection and meaningful social contacts are not even acknowledged their existence. The government is in the midst of inclusive education, in which inclusive education is able to place all children (normal children and special needs children) in a community that is an attempt not to separate them from the normal society. To provide a deeper understanding of the source of inclusive education, this paper will present the inclusion education in the globe of Islamic Epistemology which is one branch of philosophy and examines the estuary of a knowledge in which inclusive education. By understanding the source of inclusive education it is hoped that the belief in the importance of inclusion education is stronger.

AbstractWhile the Sustainable Development Goals (SDGs) were inclusive in their design, the reliance on official measurement infrastructures has upheld narrow definitions of both the terms of sustainability and development. Indigenous and non-Indigenous "governance beyond the state" approaches call these definitions into question. They highlight that disaggregated official data are unable to fully reflect alternative grounds and aspirations of living sustainably with the environment and non-human world. Relational Indigenous epistemologies and practices contribute to alternative epistemic infrastructures. In this paper, three examples from the Andean-Pacific region provide an alternative lens through which to reconceptualize and remake the SDG landscape. Together this suite of cases highlights the importance of bottom-up articulation processes, knowledge inclusion, and alternative epistemic harmonization for operationalizing the SDGs. In particular, we highlight the urgent need to renegotiate the relationship between Indigenous communities and the global measurement infrastructure in order to pursue and realize global sustainability goals.

"Goedele A. M. De Clerck presents cross-cultural comparative research that examines and documents where deaf flourishing occurs and how it can be advanced. She spotlights collective and dynamic resources of knowledge and learning; the coexistence of lived differences; social, linguistic, cultural, and psychological capital; and human potential and creativity. Deaf Epistemologies, Identity, and Learning argues for an inclusive approach to the intrinsic human diversity in society, education, and scholarship, and shows how emotions of hope, frustration, and humiliation contribute to the construction of identity and community. De Clerck also considers global to local dynamics in deaf identity, deaf culture, deaf education, and deaf empowerment. She presents empirical research through case studies of the emancipation processes for deaf people in Flanders (a region of Belgium), the United States (specifically, at Gallaudet University in Washington, DC), and the West African nation of Cameroon. These three settings illuminate different phases of emancipation in different contexts, and the research findings are integrated into a broader literature review and subjected to theoretical reflection. De Clerck's anthropology of deaf flourishing draws from her critical application of the empowerment paradigm in settings of daily life, research, leadership, and community work, as she explores identity and well-being through an interdisciplinary lens. This work is centered around practices of signed storytelling and posits learning as the primary access and pathway to culture, identity, values, and change. Change driven by the learning process is considered an awakening--and through this awakening, the deaf community can gain hope, empowerment, and full citizenship. In this way, deaf people are allowed to shape their histories, and the result is the elevation of all aspects of deaf lives around the world"--

What does happen, when "history" and "heritage" is nowhere to be found or claimed and granted? Drawing in his own mestiço heritage, the author tells the story of Geraldo in relation to his own one. Who was Geraldo? The intention is to challenge categories of knowledge that also relay in "knowledges" and social constructions, created by mechanisms of colonization even when they are created for the empowerment of the oppressed in many circumstances. The author offers visceral knowledge of growing up as and working with the poor in Brazil, to advance decolonizing discourse that may lead to more inclusive notions of social justice questioning the uncontrolled desire to categorize and control the Other. Through a layered text with a blurred aesthetic format, which mixes life stories and academic scholarship, the author asks: Can these borders, legacies, and injustices be transgressed? Can my body be transgressive as a form of scholarship?

"This book presents useful insights on the regeneration of curricula and pedagogies with a particular focus on universities in South Africa and Africa in general. Transformative Curricula, Pedagogies and Epistemologies: Teaching and Learning in Diverse Higher Education Contexts further explores the state of teaching and learning in different contexts, together with the emerging challenges and responsibilities that African higher education in the twenty first century is faced with. The analysis is put in light of the assumptions borrowed from the West, for Western epistemologies and pedagogies are still dominant. Instead, the book presents a case on the need for rethinking pedagogies and epistemologies within African higher education that include African culture, values, ethics, and indigenous knowledge. The new obligations of inclusive education, decolonisation, transformation, and academic and professional experiences are of paramount importance for contemporary higher education. Valuable ideas about practices and policies in epistemological and pedagogical transformative mechanisms are discussed which can be used to inform a decolonised teaching and learning curriculum most suitable for an African higher education system. Above all, the book goes beyond mere narratives, as it explores decolonisation strategies suitable for transforming pedagogical and epistemological practices that include the education system as a whole"--

In the global South there is potential for politics to marginalize the diverse perspectives of subaltern communities. Exploring ongoing and new feminist dialogues in the global South, this book examines the ways in which dominant epistemologies are challenged, unique identities formed, and the implications for the global feminist agenda.

"Decolonizing the University in Africa" published on by Oxford University Press.

Dando pasos en beneficio de la Escuela Inclusiva se abordan en este número los retos de la misma, su idiosincrasia y la necesidad de afrontar la formación específica de todo el profesorado en el campo de la atención a la diversidad, en general, y de la formación en tecnologías educativas, en particular, con la aportación de los artículos de diferentes contextos y epistemologías. ; Taking steps for the benefit of the inclusive school is addressed in this issue, its idiosyncrasies and the need to address the specific training of all teachers in the field of attention to diversity, in general, and challenges the technology edu training Governments, in particular, with the contribution of articles of different contexts and epistemologies

Dando pasos en beneficio de la Escuela Inclusiva se abordan en este número los retos de la misma, su idiosincrasia y la necesidad de afrontar la formación específica de todo el profesorado en el campo de la atención a la diversidad, en general, y de la formación en tecnologías educativas, en particular, con la aportación de los artículos de diferentes contextos y epistemologías. ; Taking steps for the benefit of the inclusive school is addressed in this issue, its idiosyncrasies and the need to address the specific training of all teachers in the field of attention to diversity, in general, and challenges the technology edu training Governments, in particular, with the contribution of articles of different contexts and epistemologies.

Western representations of the Southern disabled subject are shaped by discourses of Inclusive Development that simultaneously produce the conditions of the subject's visibility and intelligibility. The article traces these conditions through crip readings of historical and contemporary discourses and visual representations that outline the extent to which disability has always already been a crucial part of modern development rhetoric. The article asks if and how, Inclusive Development leads to a querying of ableist norms and processes of exclusion within practices and discourses of 'development'. Analysing the hegemonic forms of disability and development knowledge produced within the textual and visual discourses on Inclusive Development the author foregrounds the ways in which ableist and colonial dichotomies are re-installed within the epistemologies of Inclusive Development. The article argues that the promises of justice and inclusion produced within development discourse point to a crip(dys)topic future that is always already out of place, thus effectively excluding inclusion.

This article is a response to a qualitative study that examined how the indigenous African notion of ubuntu informs how some school teachers in a Black township in South Africa conceptualize Western-oriented narratives of democracy. While the study acknowledges important differences in how ubuntu is understood and defined, the author argues that it nonetheless tends to overlook them in order to harness ubuntu as a force for positive social change and national development. The author argues that ubuntu could potentially serve as a powerful cultural force for change, but this requires a context in which some of the moral qualities associated with ubuntu are more widely practiced and visible in communities and in the policies and practices of government at all levels. It also requires a reconceptualization of ubuntu as an inclusive and nonessentialized notion that is responsive to the practical needs of contemporary South African society.

The global COVID-19 pandemic has led us to this current public health and political moment, bringing widespread attention to social and health inequalities and interconnecting racial discrimination faced by Black communities and other communities of colour. The pandemic has also precipitated a transition of the qualitative methodology classroom from physical to virtual spaces. At this juncture, an opportunity has emerged to amplify critical pedagogies challenging White, Eurocentric, hetero- and cis-normative epistemologies and introduce their practice into the ever-evolving classroom. Rooted within a genealogy of Black women's political and intellectual activism, Black feminist pedagogy captures their unique intersectional experiences and presents a methodology for teachers and learners alike to promote equity in the classroom and our society. In this presentation, we discuss the ways in which Black feminist pedagogy can support reflection on the inherent relations of power shaping the pedagogical practices and knowledge production of/in the classroom. We hold that Black feminist pedagogy is not simply concerned with the instruction of, for, and about Black women. It additionally puts forth learning strategies informed by Black women's historical experiences of race, gender, and class discrimination that can support the inclusion of diverse epistemological positionings and meaningfully represent the social and health inequities of marginalized communities. We affirm that a 'standpoint epistemology' is foundational to Black feminist pedagogy and that those who experience marginalization are best positioned to make claims about its meanings and impacts. The presenters draw from their epistemological standpoint as Black women, graduate and postdoctoral scholars, and Black feminist thinkers. We center our own experiential knowledge as learners and teachers to reflect on the value of Black feminist pedagogy. A major learning from our experiences in this current moment has compelled us to advocate for integrating a critical reflexivity process. This process is undertaken by teachers and learners to assess how knowledge is being produced, legitimized and/or erased as a counter to the social and institutional power and authority constituting the classroom. We also discuss considerations for teaching theoretical and methodological approaches to intersecting oppressions as elemental to Black women's experience and a cornerstone of Black feminist pedagogy. An intersectional approach supports us to take stock of the interlocking stigmas shaping health inequalities, ontologically and epistemologically (re)position the multiply marginalized communities they impact, and take up theories, methods, and practices that better align with our experiences. Intersectionality will be used to exemplify tensions as a 'travelling theory' and its strengths when rooted in a Black feminist pedagogy. At a time where Black feminist thought is at the forefront of public consciousness, we emphasize the dangers of taking up this tradition through white and patriarchal logics and pedagogies. As we rework the notion and formations of 'the classroom' in this current moment, it is important to not only recognize it as a place of intellectual advancement but also as a historical site of colonial, racial, and epistemic violence. Black feminist pedagogy holds that the experiential knowledge of racialized communities uniquely positions them for the teaching of ontologies and epistemologies characterizing their social realties and the methodological approaches employed to interpret them. To this end, redressing academic violence unequivocally requires the meaningful engagement and inclusion of Black (feminist) scholars in academic institutions and actively creating an environment that supports this pedagogical practice as an ethic and praxis towards decolonizing the classroom and qualitative health research more broadly. In this presentation, we aim to represent Black feminist thinking as a pedagogical tool to emphasize the intellectual, experiential, and cultural contributions of Black scholars to knowledge production and to help practitioners meaningfully approach teaching-learning and conducting qualitative health research in a (post-)COVID-19 reality.

Recently, a larger public has started to critically discuss scientific knowledge and its role in political decision making. In this discussion, scientific and civic epistemologies are put into connection with each other. Just as post-democratic theory argues in relation to political decisions, the production of scientific knowledge is criticized as a non-inclusive process, too. The Citizen Science movement tries to resolve this deficit by involving citizens into research. In this paper, we introduce agency as an analytical category into the discussion, focussing on how participants are represented in Citizen Science. We highlight the interdependencies between the degree of agency granted to the participants in Citizen Science projects and the degree of their representation in knowledge production. ; This work has been funded by the Federal Ministry of Education and Research of Germany (BMBF) under grant no. 16DII111 ("Deutsches Internet-Institut").

Using anti-oppressive methodologies, the Chihuum Piiuywmk Inach/Gathering of Good Minds (CPI/GoGM) project reimagined inclusive pathways for data analysis in health equity Community Engaged Research (CER). Transformations in CER methodologies that decenter colonial and institutional systems of oppression and center Indigenous epistemologies are on the rise. There is, however, a paucity of guidance on data analysis in CER. The CPI/GoGM's historical trauma project is a grounded demonstration of inclusion and building relational research spaces that support Indigenous epistemologies. Community inclusion in data analysis is an intervention and next step for equity in CER and a call for epistemic justice.