Inclusive Education Quotes

I am thinking of the everyday ways that conscientious, well-to-do parents help their kids. Even the best, most inclusive educational system would be hard pressed to equip students from poor backgrounds to compete on equal terms with children from families that bestow copious amounts of attention, resources, and connections

All signs are that the Scandinavian countries, where wage inequality is more moderate than elsewhere, owe this result in large part to the fact that their educational system is relatively egalitarian and inclusive.

If we can't start by seeing an autistic child as inherently capable, interesting, and valuable, no amount of education or therapy we layer on top is going to matter.

Our vision should be for every child to have a strong sense of belonging and inclusivity in the very communities that they will be expected to build and hold together one day...

Because as Europe and the United States become more diverse, it creates an anxiety, a racial anxiety, that is reflected in declining support for public space, public institutions, public infrastructure, and public education.

The educational and therapeutic settings are all about achievement. But that isn't what a relationship with Jesus Christ is about. He loves us exactly as we are and He wants a relationship with us regardless of our performance.

In our own day anonymity has acquired a far more pregnant significance than is perhaps realized: it has an almost epigrammatic significance. People not only write anonymously, they sign their anonymous works: they even talk anonymously...Nowadays one can talk with any one, and it must be admitted that people's opinions are exceedingly sensible, yet the conversation leaves one with the impression of having talked to an anonymity. The same person will say the most contradictory things and, with the utmost calm, make a remark, which coming from him is a bitter satire on his own life. The remark itself may be sensible enough, and of the kind that sounds well at a meeting, and may serve in a discussion preliminary to coming to a decision, in much the same way that paper is made out of rags. But all these opinions put together do not make one human, personal opinion such as you may hear from quite a simple man who talks about very little but really does talk. People's remarks are so objective, so all all-inclusive, that it is a matter of complete indifference who expresses them, and where human speech is concerned that is the same as acting 'on principle'. And so our talk becomes like the public, a pure abstraction. There is no longer any one who knows how to talk, and instead, objective thought produces an atmosphere, an abstract sound, which makes human speech superfluous, just as machinery makes man superfluous. In Germany they even have phrase-books for the use of lovers, and it will end with lovers sitting together talking anonymously. In fact there are hand-books for everything, and very soon education, all the world over, will consist in learning a greater or lesser number of comments by heart, and people will excel according to their capacity for singling out the various facts like a printer singling out the letters, but completely ignorant of the meaning of anything.

Argentina was also one of the richest countries in the world in the nineteenth century, as rich as or even richer than Britain, because it was the beneficiary of the worldwide resource boom; it also had the most educated population in Latin America. But democracy and pluralism were no more successful, and were arguably less successful, in Argentina than in much of the rest of Latin America. One coup followed another, and as we saw in chapter 11, even democratically elected leaders acted as rapacious dictators. Even more recently there has been little progress toward inclusive economic institutions, and as we saw in chapter 13, twenty-first-century Argentinian governments can still expropriate their citizens’ wealth with impunity. All

What has become clear is that education for critical consciousness coupled with anti-racist activism that works to change all our thinking so that we construct identity and community on the basis of openness, shared struggle, and inclusive working together offers us the continued possibility of eradicating racism.

Education is inherently socially inclusive; any failure of inclusion signals the presence of power. An exclusive education is a corrupted education.

Learning another language diminishes prejudice towards those who are different

One small step towards a language is one giant leap towards inclusion.

Education founded on competition, is but mental malnutrition.

It is a painful irony that people who are promoting the make-believe equality of "inclusion" and "diversity" in schools are attacking charter schools that are producing the real equality of educational achievement.

I am not knocking advances that provide a healthier life and alleviate suffering or unnecessary premature death. I am advocating inclusion of education on end-of-life matters and the promotion of understanding, conversation, and planning.

One of the solutions to increasing the resilience of the rural economy is the automation of the rural economy in a sustainable manner. The adoption of a sustainable and inclusive approach to automating the rural economy can enhance efficiency and speed at each stage of the supply chain.

We must be models for our children. We must treat people well on every level. We can no longer complain or judge people around us; our children learn from this. We have to promote inclusion, rather than competition. No more complaining about, criticizing, or judging others in front of our kids. It starts with us.

Defining freedom cannot amount to simply substituting it with inclusion. Countering the criminalization of Black girls requires fundamentally altering the relationship between Black girls and the institutions of power that have worked to reinforce their subjugation. History has taught us that civil rights are but one component of a larger movement for this type of social transformation. Civil rights may be at the core of equal justice movements, and they may elevate an equity agenda that protects our children from racial and gender discrimination, but they do not have the capacity to fully redistribute power and eradicate racial inequity. There is only one practice that can do that. Love.

The most important outcome of education is that students have a good quality of life and are productive members of society. Employment is the critical component for a successful quality of life for people with disabilities. Good jobs and/or careers that offer meaningful work, good pay and benefits, and social inclusion provide the key for successful outcomes. Page 3.

Demand college diversity. If you are in college, getting ready for college, or have a kid going to college, let your college know that the diversity and inclusiveness of students, curriculum, and staff is a top priority for you. Make sure colleges know that you expect any quality higher-education institution to embrace and promote diversity if they expect your tuition money.

Jesus’ ministry was not to the upper class, the educated, the elite or the most influential social figures. Jesus came and ministered among those who were poor, with the poor and as a poor man. His ministry was to the children, those who were begging, victims of leprosy, the woman at the well, the woman caught in the act of adultery, the tax collectors, the fishermen communities and those on the margins. Jesus came to the common people and lived alongside them. As a church, we must learn new ways to celebrate our faith inclusively so that those on the margins of society will feel welcome–and so that our love and acceptance of the other will aid in our paths to holiness. Jesus’ ministry was marked with a distinctive compassion for the oppressed poor.

As women gain rights, families flourish, and so do societies. That connection is built on a simple truth: Whenever you include a group that’s been excluded, you benefit everyone. And when you’re working globally to include women and girls, who are half of every population, you’re working to benefit all members of every community. Gender equity lifts everyone. From high rates of education, employment, and economic growth to low rates of teen births, domestic violence, and crime—the inclusion and elevation of women correlate with the signs of a healthy society. Women’s rights and society’s health and wealth rise together. Countries that are dominated by men suffer not only because they don’t use the talent of their women but because they are run by men who have a need to exclude. Until they change their leadership or the views of their leaders, those countries will not flourish. Understanding this link between women’s empowerment and the wealth and health of societies is crucial for humanity. As much as any insight we’ve gained in our work over the past twenty years, this was our huge missed idea. My huge missed idea. If you want to lift up humanity, empower women. It is the most comprehensive, pervasive, high-leverage investment you can make in human beings.

This is what I think of America -- nothing. This is what I think of American Jews -- nothing. Your democracy, your inclusivity, your exceptionalism -- nothing. Your chances for survival -- none at all. You, Ruben Blum, are out of history; you're over and finished; in only a generation or two the memory of who your people were will be dead, and America won't give your unrecognizable descendants anything real with which to replace the sense of peoplehood it took from them; the boredom of your wife--who's tearing her program up into little white paper pills she'd like to swallow like Percodan--isn't merely boredom with you or her work or with the insufficiency of options for educated women in this country; it's more like a sense of having not lived fully in a consequential time; and the craziness of your daughter isn't just the craziness of an adolescent abducted from the city to the country and put under too much pressure to achieve and succeed; it's more like a raging resentment that nothing she can find to do in her life holds any meaning for her and every challenge that's been thrust at her--from what college to choose to what career to have--is small, compared to the challenges that my boys, for example--whom she's been condemned to babysit--will one day have to deal with, such as how to make a new people in a new land forge a living history. Your life here is rich in possessions but poor in spirit, petty and forgettable, with your frigidaires and color TVs, in front of which you can munch your instant supper, laugh at a joke, and choke, realizing that you have traded your birthright away for a bowl of plastic lentils...

In North Korea, the state built an education system to inculcate propaganda, but was unable to prevent famine. In colonial Latin America, the state focused on coercing indigenous peoples. In neither type of society was there a level playing field or an unbiased legal system. In North Korea, the legal system is an arm of the ruling Communist Party, and in Latin America it was a tool of discrimination against the mass of people. We call such institutions, which have opposite properties to those we call inclusive, extractive economic institutions—extractive because such institutions are designed to extract incomes and wealth from one subset of society to benefit a different subset.

When everything – not just everything – when the whole existence is included in you, only then you are liberated. In exclusion, you become separate. There are methods of exclusion that lead to ultimate inclusion; that is different. That is the neti, neti, neti process that we are doing – I am not this, I am not this – excluding yourself from everything. Probably the word “exclusion,” in that sense, would be mistaken and misunderstood. It is more about dis-identifying yourself, starting with your clothes, body, house, family, every cell of your body, your ideas, thoughts, education, culture, everything, and saying, “I am not this, I am not this, I am not this.” Once you are dis-identified with everything that is not you, you become all inclusive once again.

If government had declined to build racially separate public housing in cities where segregation hadn’t previously taken root, and instead had scattered integrated developments throughout the community, those cities might have developed in a less racially toxic fashion, with fewer desperate ghettos and more diverse suburbs. If the federal government had not urged suburbs to adopt exclusionary zoning laws, white flight would have been minimized because there would have been fewer racially exclusive suburbs to which frightened homeowners could flee. If the government had told developers that they could have FHA guarantees only if the homes they built were open to all, integrated working-class suburbs would likely have matured with both African Americans and whites sharing the benefits. If state courts had not blessed private discrimination by ordering the eviction of African American homeowners in neighborhoods where association rules and restrictive covenants barred their residence, middle-class African Americans would have been able gradually to integrate previously white communities as they developed the financial means to do so. If churches, universities, and hospitals had faced loss of tax-exempt status for their promotion of restrictive covenants, they most likely would have refrained from such activity. If police had arrested, rather than encouraged, leaders of mob violence when African Americans moved into previously white neighborhoods, racial transitions would have been smoother. If state real estate commissions had denied licenses to brokers who claimed an “ethical” obligation to impose segregation, those brokers might have guided the evolution of interracial neighborhoods. If school boards had not placed schools and drawn attendance boundaries to ensure the separation of black and white pupils, families might not have had to relocate to have access to education for their children. If federal and state highway planners had not used urban interstates to demolish African American neighborhoods and force their residents deeper into urban ghettos, black impoverishment would have lessened, and some displaced families might have accumulated the resources to improve their housing and its location. If government had given African Americans the same labor-market rights that other citizens enjoyed, African American working-class families would not have been trapped in lower-income minority communities, from lack of funds to live elsewhere. If the federal government had not exploited the racial boundaries it had created in metropolitan areas, by spending billions on tax breaks for single-family suburban homeowners, while failing to spend adequate funds on transportation networks that could bring African Americans to job opportunities, the inequality on which segregation feeds would have diminished. If federal programs were not, even to this day, reinforcing racial isolation by disproportionately directing low-income African Americans who receive housing assistance into the segregated neighborhoods that government had previously established, we might see many more inclusive communities. Undoing the effects of de jure segregation will be incomparably difficult. To make a start, we will first have to contemplate what we have collectively done and, on behalf of our government, accept responsibility.

Vocational guidance officers speak about scores necessary to get into university, how to calculate them, what band might be needed to get into various institutions, what countries they can offer information on, what courses are available. The post-school future they outline is entirely about getting into a university. There is nothing on alternative futures. The parents around me seem fine with this. Presumably they have academically successful children and have bought into the notion that raising a child is primarily about getting them to pass exams to enable them to be an economically productive unit in society. All those claims of building better humans, of being the best you can be, of following your passion, of learning to be inclusive and that everyone has something to offer, are all lies. It is simply about being a banker, IT or human resource person, sales manager, accountant, or a supportive spouse.

Woke is not merely a state of awareness; it is a force that dismantles the walls of ignorance and complacency. It is the unwavering commitment to truth, justice, and equality, igniting a flame within the hearts of those who seek a better world. To be woke is to rise above the shadows of indifference and confront the uncomfortable realities that permeate our society. It is to acknowledge the deep-rooted biases, systemic injustices, and the pervasive discrimination that persistently plague our communities. Woke is the courage to challenge the status quo, to question the narratives that uphold oppression, and to demand accountability from those who hold power. It is the unwavering belief that every voice matters, regardless of race, gender, or social standing. Woke is the realization that progress requires action, not just words. It is the recognition that the fight for justice extends beyond hashtags and viral trends. It is a constant pursuit of education, empathy, and empathy and the willingness to stand up for what is right, even in the face of adversity. Woke is a movement that refuses to be silenced. It is the collective power of individuals coming together to amplify marginalized voices, to challenge the systems that perpetuate inequality, and to build a future where everyone has an equal opportunity to thrive. Being woke is not an endpoint; it is a lifelong journey. It is the commitment to unlearn and relearn, to listen and understand, and to continuously evolve in the pursuit of a more inclusive and equitable world. So, let us embrace our woke-ness, not as a trend or a buzzword, but as a guiding principle in our lives. Let us use our awareness to foster meaningful change, to uplift the marginalized, and to build bridges where there were once divides. For in our collective awakening lies the power to reshape the world, to create a future where justice, compassion, and equality prevail. Let us be woke, let us be bold, and let us be the catalysts of a brighter tomorrow.

Citizen participation will reach an all-time high as anyone with a mobile handset and access to the Internet will be able to play a part in promoting accountability and transparency. A shopkeeper in Addis Ababa and a precocious teenager in San Salvador will be able to disseminate information about bribes and corruption, report election irregularities and generally hold their governments to account. Video cameras installed in police cars will help keep the police honest, if the camera phones carried by citizens don’t already. In fact, technology will empower people to police the police in a plethora of creative ways never before possible, including through real-time monitoring systems allowing citizens to publicly rate every police officer in their hometown. Commerce, education, health care and the justice system will all become more efficient, transparent and inclusive as major institutions opt in to the digital age. People who try to perpetuate myths about religion, culture, ethnicity or anything else will

I grew up with a sibling who has a disability, and I witnessed firsthand the struggles they endured and still go through. I've heard both able-bodied and disabled people alike tell disabled people that they're fine the way they are and don't need to change. I agree with this completely---but the reality is unless you've lived with it day to day, or observed someone living with a disability every day, you can't possibly understand how hard it is to embrace that mindset. Much of our world---from our transport systems to our social and health care systems, is not set up in a way for individuals with disabilities to thrive. This lack of accessibility can lead to emotional distress, reduced educational and work opportunities, and increased isolation, among other things. Today, people are more sensitive compared to the lack of inclusion, equality, and autonomy that occurred in the era The Circus Train is set, but I think many people still may not consider accessibility issues, so I wanted to offer insight through Lena's experiences.

Instead of concentrating on how we can include the “other,” too often in American Christianity the focus becomes on when, how, and finding the right justifications for excluding the “other.” When I truly begin to appreciate the inclusive nature of Jesus, my heart laments at all the exclusiveness I see and experience. I think of my female friends; women of wisdom, peace, discernment, and character who should be emulated by the rest of us. When I listen and learn from these women, I realize what an amazing leaders they would be in church—but many never will be leaders in that way because they are lacking one thing: male genitals. Wise and godly women have been excluded, not because of a lack of gifting, education, or ability, but because they were born with the wrong private parts. I also think of a man who attended my former church who has an intellectual disability. He was friendly, faithful, and could always be counted on for a good laugh because he had absolutely no filter— yelling out at least six times during each sermon. One time in church my daughter quietly leaned over to tell me she had to go to the bathroom—and, in true form so that everyone heard, he shouted out, “Hey! Pipe it down back there!” It was hilarious. However, our friend has been asked to leave several churches because of his “disruptiveness.” Instead of being loved and embraced for who he is, he has been repeatedly excluded from the people of God because of a disability. We find plenty of other reasons to exclude people. We exclude because people have been divorced, exclude them for not signing on to our 18-page statements of faith, exclude them because of their mode of baptism, exclude them because of their sexual orientation, exclude them for rejecting predestination…we have become a religious culture focused on exclusion of the “other,” instead of following the example of Jesus that focuses on finding ways for the radical inclusion of the “other.” Every day I drive by churches that proudly have “All Are Welcome” plastered across their signs; however, I rarely believe it—and I don’t think others believe it either. Far too often, instead of church being something that exists for the “other,” church becomes something that exists for the “like us” and the “willing to become like us.” And so, Christianity in America is dying.

While David runs the financial end of the Rockefeller dynasty, Nelson runs the political. Nelson would like to be President of the United States. But, unfortunately for him, he is unacceptable to the vast majority of the grass roots of his own party. The next best thing to being President is controlling a President. Nelson Rockefeller and Richard Nixon are supposed to be bitter political competitors. In a sense they are, but that still does not preclude Rockefeller from asserting dominion over Mr. Nixon. When Mr. Nixon and Mr. Rockefeller competed for the Republican nomination in 1968, Rockefeller naturally would have preferred to win the prize, but regardless of who won, he would control the highest office in the land. You will recall that right in the middle of drawing up the Republican platform in 1960, Mr. Nixon suddenly left Chicago and flew to New York to meet with Nelson Rockefeller in what Barry Goldwater described as the "Munich of the Republican Party." There was no political reason why Mr. Nixon needed to crawl to Mr. Rockefeller. He had the convention all sewed up. The Chicago Tribune cracked that it was like Grant surrendering to Lee. In The Making of the President, 1960, Theodore White noted that Nixon accepted all the Rockefeller terms for this meeting, including provisions "that Nixon telephone Rockefeller personally with his request for a meeting; that they meet at the Rockefeller apartment…that their meeting be secret and later be announced in a press release from the Governor, not Nixon; that the meeting be clearly announced as taking place at the Vice President's request; that the statement of policy issuing from it be long, detailed, inclusive, not a summary communiqué." The meeting produced the infamous "Compact of Fifth Avenue" in which the Republican Platform was scrapped and replaced by Rockefeller's socialist plans. The Wall Street Journal of July 25, 1960, commented: "…a little band of conservatives within the party…are shoved to the sidelines… [T]he fourteen points are very liberal indeed; they comprise a platform akin in many ways to the Democratic platform and they are a far cry from the things that conservative men think the Republican Party ought to stand for…" As Theodore White put it: "Never had the quadrennial liberal swoop of the regulars been more nakedly dramatized than by the open compact of Fifth Avenue. Whatever honor they might have been able to carry from their services on the platform committee had been wiped out. A single night's meeting of the two men in a millionaire's triplex apartment in Babylon-by-the-Hudson, eight hundred and thirty miles away, was about to overrule them; they were exposed as clowns for all the world to see." The whole story behind what happened in Rockefeller's apartment will doubtless never be known. We can only make an educated guess in light of subsequent events. But it is obvious that since that time Mr. Nixon has been in the Rockefeller orbit.

First, accurately quantifying youth violence is difficult even for experts; therefore, citizens must become better educated about the different conclusions that can be drawn depending on which crime indicators are used. Second, the media focus on crimes youth commit against others, while often failing to report the thousands of stories of crimes committed against youth by adults. More inclusive information about all kinds of crimes involving youth can help put youth violence into proper perspective. Third, contextual factors, such as types of opportunities or neighborhood conditions in which youth live, must be more widely

Professor Kimberle Crenshaw saw the dilemma a dozen years ago, but concluded that as long as race consciousness thrives, blacks will have to rely on rights rhetoric to protect their interests.16 There are, though, limited options to those deemed the Other in making specific demands for inclusion and equality. Doing so in the quest for racial justice, though, means that "winning and losing have been part of the same experience.

Norman Kunc, who conducts workshops on inclusive education and non-coercive practices, points out that "what we call 'behavior problems' are often situations of legitimate conflict; we just get to call them behavior problems because we have more power" than children do. (You're not allowed to say that your spouse has a behavior problem.)

Place- and community-based education has much in common with other contemporary efforts to link schools more firmly to their communities—efforts such as civic education, contextual education, service learning, environmental education, and workplace education. We have chosen to hang our hats on place- and community-based education because it is the only term that allows for the inclusion of both the human and the more-than-human, something we believe is essential if educators are to help students grapple with the messy and cross-disciplinary nature of humankind’s current dilemmas.

Split infinitive This, the saying or writing of to really think, to boldly go, etc., is the best known of the imaginary rules that petty linguistic tyrants seek to lay upon the English language. There is no grammatical reason whatever against splitting an infinitive and often the avoidance of one lands the writer in trouble, as in Fowler’s example: The men are declared strongly to favour a strike. Here, in the course of evading the suspect to strongly favour, the writer has left the reader in some doubt whether strongly applies to the declaring or the favouring. As Fowler remarks elsewhere in his article: It is of no avail merely to fling oneself desperately out of temptation; one must do it so that no traces of the struggle remain; that is, sentences must be thoroughly remodelled instead of having a word lifted from its original place and dumped elsewhere. A warning that every writer, at least, should take generally to heart. Towards the end of the piece, Fowler lays down his recommended policy: We will split infinitives rather than be barbarous or artificial; more than that, we will freely admit that sufficient recasting will get rid of any s[plit] i[nfinitive] without involving either of those faults, [and] yet reserve to ourselves the right of deciding in each case whether recasting is worth while. The whole Fowler notice deserves and repays perusal, all 1800-odd words of it. See MEU, pp. 558–561. That last sentence of his is as true as any such sentence can be. But although he was writing nearly seventy years ago, the ‘rule’ against split infinitives shows no signs of yielding to reason. This fact prompts some gloomy conclusions. One such is that anti-split-infinitive fanatics are beyond reason. Another is that, whatever anybody may say, split infinitives are still to be avoided in most circumstances. Consider: people with strong erroneous views about ‘correct’ English are just the sort of people who consider your application for a job, decide whether you are ‘educated’ or not, wonder about your general suitability for this and that (e.g. your inclusion in a reading list). Do you want to be right or do you want to get on? – sorry, to succeed. I personally think that to split an infinitive is perfectly legitimate, but I do my best never to split one in public and I would certainly not advise anybody else to do so, even today. Today we have reached a point at which some of our grammatical martinets have not actually been taught grammar, with the result that they are as hard as ever on the big SI without being at all clear what it is. Indeed, even their slightly better-educated predecessors were often shaky on the point, seeming to think that a phrase like ‘X is thought to be easily led’ contained an example. Any ungainly departure from natural word-order is likely to betray a fear that a splittable infinitive may be lurking somewhere in the reeds. When a correspondent, a self-declared Yorkshireman, demands of the editor of The Times, ‘Have you lost completely your sense of proportion?’ seasoned campaigners will sniff the air, in this case and others without result. But nobody is ever quite safe.

Ted helped pass major social and civil rights legislation. His efforts include the Education for All Handicapped Children Act (1975), the Americans with Disabilities Act (ADA) and the Child Care Act (both passed in 1990), and the Ryan White AIDS Care Act of 1990; he increased funding for the National Institutes of Health and many more educational, housing, medical, and support-services programs. The ADA specifically prohibited discrimination on the basis of disability, forcing the inclusion of millions of people with disabilities in education, housing, employment, sports, and more. Hatch said that even though he and Kennedy differed much on policy and philosophy, he “never doubted for a minute [Ted’s] commitment to help the elderly, the ill, and those Americans who have been on the outside looking in for far too long.

Maury and I spent more than one month in Pakistan, talking with AID personnel and their Pakistani counterparts and learning about the conduct of the projects over the six-year period. Most importantly, we focused on the dialogue between senior U.S. embassy and mission personnel and those in the Pakistani government responsible for economic policy formulation. One day, he and I were asked to attend a “brown bag luncheon” with the senior mission staff. The idea was to be totally informal, put our feet on the desks and just chat about our impressions. Everyone was eager to learn what Maury thought about the program. Three important things emerged for me out of that discussion. 1. The mission director explained that he had held some very successful consultations and brainstorming sessions with senior Pakistani government leaders. He said the Pakistanis were open to his ideas for needed reform, listened carefully and took extensive notes during these meetings. Although there had been little concrete action to implement these recommendations to date, he was confident they were seriously considering them. Maury smiled and responded, “Yeah. They used to jerk me around the same way when I was in your position. The Paks are masters at that game. They know how to make you feel good. I doubt that they are serious. This is a government of inaction.” The mission director was crestfallen. 2. Then the program officer asked what Maury thought about the mix of projects that had been selected by the government of Pakistan and the mission for inclusion in the program for funding. Maury responded that the projects selected were “old friends” of his. He too, had focused on the same areas i.e. agriculture, health, and power generation and supply. That said, the development problems had not gone away. He gave the new program credit for identifying the same obstacles to economic development that had existed twenty years earlier. 3. Finally, the mission director asked Maury for his impressions of any major changes he sensed had occurred in Pakistan since his departure. Maury thought about that for a while. Then he offered perhaps the most prescient observation of the entire review. He said, when he served in Pakistan in the 1960s, he had found that the educated Pakistani visualized himself and his society as being an important part of the South-Asian subcontinent. “Today” he said, “after having lost East Pakistan, they seem to perceive themselves as being the eastern anchor of the Middle-East.” One wonders whether the Indian government understands this significant shift in its neighbor’s outlook and how important it is to work to reverse that world view among the Pakistanis for India’s own security andwell-being.

Maury and I spent more than one month in Pakistan, talking with AID personnel and their Pakistani counterparts and learning about the conduct of the projects over the six-year period. Most importantly, we focused on the dialogue between senior U.S. embassy and mission personnel and those in the Pakistani government responsible for economic policy formulation. One day, he and I were asked to attend a “brown bag luncheon” with the senior mission staff. The idea was to be totally informal, put our feet on the desks and just chat about our impressions. Everyone was eager to learn what Maury thought about the program. Three important things emerged for me out of that discussion. 1. The mission director explained that he had held some very successful consultations and brainstorming sessions with senior Pakistani government leaders. He said the Pakistanis were open to his ideas for needed reform, listened carefully and took extensive notes during these meetings. Although there had been little concrete action to implement these recommendations to date, he was confident they were seriously considering them. Maury smiled and responded, “Yeah. They used to jerk me around the same way when I was in your position. The Paks are masters at that game. They know how to make you feel good. I doubt that they are serious. This is a government of inaction.” The mission director was crestfallen. 2. Then the program officer asked what Maury thought about the mix of projects that had been selected by the government of Pakistan and the mission for inclusion in the program for funding. Maury responded that the projects selected were “old friends” of his. He too, had focused on the same areas i.e. agriculture, health, and power generation and supply. That said, the development problems had not gone away. He gave the new program credit for identifying the same obstacles to economic development that had existed twenty years earlier. 3. Finally, the mission director asked Maury for his impressions of any major changes he sensed had occurred in Pakistan since his departure. Maury thought about that for a while. Then he offered perhaps the most prescient observation of the entire review. He said, when he served in Pakistan in the 1960s, he had found that the educated Pakistani visualized himself and his society as being an important part of the South-Asian subcontinent. “Today” he said, “after having lost East Pakistan, they seem to perceive themselves as being the eastern anchor of the Middle-East.” One wonders whether the Indian government understands this significant shift in its neighbor’s outlook and how important it is to work to reverse that world view among the Pakistanis for India’s own security andwell-being.

Inclusive economic institutions led to the development of inclusive markets, inducing a more efficient allocation of resources, greater encouragement to acquire education and skills, and further innovations in technology.

The concept of inclusive education, discussed here in relation to students with disability, has emerged from a global trend aimed at ensuring the most marginalised and vulnerable students can access and participate in education (Carrington et al. 2012).

For the first time in the history of humanity, we have the necessary resources, capability, and technology to address every issue on the planet—of nourishment, health, education, you name it. We have tremendous tools of science and technology at our disposal—powerful enough to make or break the world several times over. However, if the ability to wield such powerful instruments is not accompanied by a deep sense of compassion, inclusiveness, balance, and maturity, we could be on the brink of a global disaster. Our relentless pursuit of external well-being is already on the verge of annihilating the planet.

the creation of economic value is a collective process. Businesses do not create wealth on their own. No business today can operate without the fundamental services provided by the state: schools and higher education institutions, health and social care services, housing provision, social security, policing and defence, the core infrastructures of transport, energy, water and waste systems. These services, the level of resources allocated to them and the type of investments made in them, are crucial to the productivity of private enterprises. The private sector does not ‘create wealth’ while taxpayer-funded public services ‘consume’ it. The state does not simply ‘regulate’ private economic activity. Rather, economic output is co-produced by the interaction of public and private actors—and both are shaped by, and in turn help to shape, wider social and environmental conditions.

the size and functions of the state matter profoundly to the performance of capitalist economies. In orthodox economic commentary it is frequently asserted that the role of the public sector should be minimised in order to free private enterprise from the ‘dead hand’ of regulation and the perverse impact of ‘crowding out’. In fact, successful economies have almost ​all had states actively committed to their development.54 This is not just about the role of the state in providing or co-investing in infrastructure (as is sometimes conceded even by those otherwise sceptical of public investment), though this is indeed important. Its role in innovation is also key, as we have seen. At the same time, the development of a skilled and adaptive labour force requires deep investment in education, training, health, childcare and social care. These functions cannot simply be outsourced or privatised—as Crouch shows, when this is done the goal of greater competition almost always degenerates into private oligopoly, where public purpose is lost, and corporate political influence increases. We need to acknowledge, rather, the interdependence of private enterprise and the public sector; of market and non-market activities.

We must challenge the assumption that having our children succeed in a white supremacist school system is the best we can hope for, for kids of any race. We need to ask for truly diverse and inclusive education for all of our kids.

[T]he education system in America is designed to keep wealth and resources for the privileged and to keep the poor and the crushed folks at the bottom, with rare exceptions usually amplified and promoted for PR purposes. If education’s primary purpose is to save people through knowledge and social mobility, then the millions of Americans, including many Black people, who don’t have access to good education as do the rich and privileged children getting prepped up early on for ivy league schools, is a clear indication that the American education is a huge failure.

If it is true that education is the main foundation of any society, it follows that the state of race in today’s America mirrors its education system.

Aune, B., Burt, B., & Gennaro, P. (2010). Behavior solutions for the inclusive classroom. Arlington, TX: Future Horizons.

Peterson has stern advice for parents whose children are being taught white privilege, equity, diversity, inclusivity, and systemic racism: take them out of the class because they are not being educated but indoctrinated.

the intrinsic worth of culture, not just what it generates in tourist revenues; the educational content of culture; the special case of historic cities; going beyond the “do no harm” posture; the need for a culture of participation; the importance of promoting the sense of community, social inclusion and social cohesion

His efforts can be seen by now to have rested on a profound understanding or, at least, a remarkable intuitive grasp of the limitations of “Persia,” that is, of classical aristocracy. He knew, for example, that the loyalty it demanded, like that for any particular, nonuniversal society, rested on an arbitrary division of mankind into fellow citizens (friends) and strangers (enemies actual or potential). (Compare Plato’s analysis in the Republic of the defects of justice understood as helping friends and harming enemies.) He knew likewise that the class hierarchy without which, in the premodern condition of material scarcity, the unique Persian system of public education could not have been supported, rested not on merit or natural capacity but on the indefensible criterion of inherited wealth. (In the Republic, Plato was able to remove this stain from classical aristocracy only by the extreme expedient of abolishing the family.) These defects of the old order were to be removed in the new by the creation of a universal (and therefore all-inclusive) empire and by making positions of wealth, honor, and responsibility within it depend upon merit alone. Above all, Cyrus knew or sensed the weakness of that attachment to virtue and virtuous deeds as ends in themselves which the old Persian education prided itself on producing, an attachment on which the preference for old Persia and its way of life depended. To speak now only of the attachment itself and not of the virtue that was its object, it was not truly the result of education in the strict sense of the word. Rather, it had been beaten into the Persian peers both literally and figuratively (through praise and blame). And an attachment so produced is vulnerable to temptation. (Compare what Plato suggests, in the myth of Er which concludes the Republic, by his tale of the choice of lives.) Still, in providing that temptation, in suggesting to the peers that they no longer pursue what they take to be virtue for its own sake but rather for its rewards, Cyrus would appear to be more of a corrupter than a reformer.

Meditate on unity, Dedicate to inclusion. Educate your soul, Be free from self-absorption.

Child of Earth (The Sonnet) Walk, walk, walk ahead, O brave child of earth. Let no fear shackle your feet, Selflessness paves all path. Meditate on unity, Dedicate to inclusion. Educate your soul, Be free from self-absorption. Forget gender, religion and ideology, Abolish all chains of tribalism. Place people at your heart's altar, One dream, one mission – universalism. Shallow and separated we can stay no more. We must break ourselves to let light outpour.

This idea goes back to one of the classical theories of political sociology, the theory of modernization, formulated by Seymour Martin Lipset. Modernization theory maintains that all societies, as they grow, are headed toward a more modern, developed, and civilized existence, and in particular toward democracy. Many followers of modernization theory also claim that, like democracy, inclusive institutions will emerge as a by-product of the growth process. Moreover, even though democracy is not the same as inclusive political institutions, regular elections and relatively unencumbered political competition are likely to bring forth the development of inclusive political institutions. Different versions of modernization theory also claim that an educated workforce will naturally lead to democracy and better institutions. In a somewhat postmodern version of modernization theory, New York Times columnist Thomas Friedman went so far as to suggest that once a country got enough McDonald’s restaurants, democracy and institutions were bound to follow. All this paints an optimistic picture. Over the past sixty years, most countries, even many of those with extractive institutions, have experienced some growth, and most have witnessed notable increases in the educational attainment of their workforces. So, as their incomes and educational levels continue to rise, one way or another, all other good things, such as democracy, human rights, civil liberties, and secure property rights, should follow. Modernization

Together, we must plan. We must build and bind our communities and our country. And we must commit ourselves to the glories of love through education, a commitment to diversity and inclusion, the pursuit of justice, and adherence to the rule of law.

Inclusive economic institutions also pave the way for two other engines of prosperity: technology and education. Sustained economic growth is almost always accompanied by technological improvements that enable people (labor), land, and existing capital (buildings, existing machines, and so on) to become more productive.

Practical experience can coney a person's actual fundemental understanding of a specific idea with the inclusion of supporting & reliable evidence rather than only using his or her pure ancedotal beliefs.

Getting to fifty-fifty is incredibly complex and nuanced, requiring many detailed solutions that will take decades to fully play out. To accelerate the process, change needs to start at the top. Like Stewart Butterfield, CEOs need to make hiring and retaining women an explicit priority. In addition, here is the bare minimum of what we can do at an individual and a systemic level: First of all, people, be nice to each other. Treat one another with respect and dignity, including those of the opposite sex.That should be pretty simple. Don’t enable assholes. Stop making excuses for bad behavior, or ignoring it. CEOs must embrace and champion the need to reach a fair representation of gender within their companies, and develop a comprehensive plan to get there. Be long-term focused, not short-term. It may take three weeks to find a white man for the job, but three months to find a woman. Those three months could save three years of playing catch-up in the future. Invest in not just diversity but inclusion. Even if your company is small, everything counts. And take the time to educate your employees about why this is important. Companies need to appoint more women to their boards. And boards need to hold company leadership to account to get to fifty-fifty in their employee ranks, starting with company executives. Venture capital firms need to hire more women partners, and limited partners should pressure them to do so and, at the very least, ask them what their plans around diversity are. Investors, both men and women, need to start funding more women and diverse teams, period. LPs need to fund more women VCs, who can establish new firms with new cultural norms. Stop funding partnerships that look and act the same. Most important, stop blaming everybody else for the problem or pretending that it is too hard for us to solve. It’s time to look in the mirror. This is an industry, after all, that prides itself on disruption and revolutionary new ways of thinking. Let’s put that spirit of innovation and embrace of radical change to good use. Seeing a more inclusive workforce in Silicon Valley will encourage more girls and women studying computer science now.

Race has object permanence. It is still there, no matter how hard we try to look away.

Another school which benefited from Dr. Rush’s influence was Franklin College (today called Franklin-Marshall College). The original founders of that college were a distinguished group, including not only Dr. Rush but also Thomas McKean (signer of the Declaration), Thomas Mifflin (signer of the Constitution), and George Clymer, Robert Morris, and Dr. Franklin (signers of both the Declaration and the Constitution). All of them believed that the inclusion of religious education was fundamental to a sound education.

Finding a fine British International school can be a challenge if you live in a place like Dubai. Known as a melting pot of cultures, Dubai offers many choices when it comes to curriculum preferences. Digging the web for valuable options can leave in you bind as well. But, to find the right and affordable British school in Dubai you must have a clear picture of the options available. To make your work easier, here is a list to help you pick the best British curriculum school in Dubai. The best British International schools in Dubai Listed below are the top picks of English Schools in Dubai: The Winchester School This English school in Dubai is the right example of high-quality education at affordable rates. The Winchester School is an ideal pick as it maintains the desired level of British curriculum standards and has a KHDA rating as ‘good’. Admission: This school is fully inclusive for kids aged 1-13 and it conducts no entrance exam for foundation level. However, for other phases, necessary entrance tests are taken according to the standard. Also, admissions here do not follow the concept of waiting lists, which can depend on the vacant seats and disability criteria. Fees: AED 12,996- AED 22,996 Curriculum: National Curriculum of England-EYFS(Early Years Foundation Stage), IGCSE, International A-Level, and International AS Level. Location: The Gardens, Jebel Ali Village, Jebel Ali Contact: +971 (0)4 8820444, principal_win@gemsedu.com Website: The Winchester School - Jebel Ali GEMS Wellington Internation School GEMS Wellington Internation School is yet another renowned institute titled the best British curriculum school in Dubai. It has set a record of holding this title for nine years straight which reveals its commendable standards. Admission: For entrance into this school, an online registration process must be completed. A non-refundable fee of AED 500 is applicable for registration. Students of all gender and all stages can enroll in any class from Preschool to 12th Grade. Fees: AED 43,050- AED 93,658 Curriculum: GCSE, IB, IGCSE, BTEC, and IB DP Location: Al South Area Contact: +971 (0)4 3073000, reception_wis@gemsedu.com Website: Outstanding British School in Dubai - GEMS Wellington International School Dubai British School Dubai British School is yet another prestigious institute that is also a member of the ‘Taaleem’ group. It is also one of the first English schools to open and get a KHDA rating of ‘Outstanding’. Thus, it can be easily relied on to provide the curriculum of guaranteed quality. Admission: Here, the application here can be initiated by filling up an online form. Next, the verification requires documents such as copies of UAE Residence Visa, Identification card, Medical Form, Educational Psychologist’s reports, Vaccination report, and TC. Also, students of all genders and ages between 3-18 can apply here. Fees: AED 46,096- AED 69,145 Curriculum: UK National Curriculum, BTEC, GCSE, A LEVEL Location: Behind Spinneys, Springs Town Centre, near Jumeirah Islands. Contact: +971 (0)4 3619361 Website: Dubai British School Emirates Hills | Taaleem School Final takeaways The above-listed schools are some of the best English schools in Dubai that you can find. Apart from these, you can also check King’s School Dubai, Dubai College School, Dubai English Speaking School, etc. These offer the best British curriculum school in Dubai and can be the right picks for you. So, go on and find the right school for your kid.

behind the act of allyship is to avoid being called racist and/or to receive a reward through social recognition, praise, and acknowledgment. The act of allyship creates the look of diversity and inclusion but does not come with any change at a deeper level through policy change, commitment to antiracism education, transfer of benefits or privilege, etc. The act of allyship is symbolic but not substantive. The act of allyship is one that is led by a person with white privilege who is not listening to, partnering with, or following the leadership of the BIPOC they want to help.

Challenge: How do you match the right people with the right skills at the right time? Solution: Corporations, education institutions, and public policy makers must aggregate the demand for labor and collaborate on curricula.

Revolution for Gramsci did not come from above but from below. It was organic. And the failure, in his eyes, of revolutionary elites is that they were often as dictatorial and disconnected from workers as capitalist elites. The masses had to be integrated into the structures of power to create a new form of mass politics—hence his insistence that all people are intellectuals capable of autonomous and independent thought. A democracy is possible only when all of its citizens understand the machinery of power and have a role in the exercising of power. Gramsci would have despaired of the divide in the United States between our anemic left and the working class. The ridiculing of Trump supporters, the failure to listen to and heed the legitimate suffering of the working poor, including the white working poor, ensures that any revolt will be stillborn. Those of us who seek to overthrow the corporate state will have to begin locally. This means advocating issues such as raising the minimum wage, fighting for clean water, universal health care, and good public education, including free university education, that speak directly to the improvement of the lives of the working class. It does not mean lecturing the working class, and especially the white working class, about multiculturalism and identity politics. We cannot battle racism, bigotry, and hate crimes, often stoked by the ruling elites, without first battling for economic justice. When we speak in the language of justice first, and the language of inclusiveness second, we will begin to blunt the proto-fascism embraced by many Trump supporters. Revolt without an alternative political vision, Gramsci knew, was doomed. Workers are as easily mobilized around antidemocratic ideologies such as hyper-nationalism, fascism, and racism. If they lack consciousness, they can become a dark force in the body politic, as history has shown and as we see at Trump rallies and with the proliferation of hate crimes.

Revolution for Gramsci did not come from above but from below. It was organic. And the failure, in his eyes, of revolutionary elites is that they were often as dictatorial and disconnected from workers as capitalist elites. The masses had to be integrated into the structures of power to create a new form of mass politics—hence his insistence that all people are intellectuals capable of autonomous and independent thought. A democracy is possible only when all of its citizens understand the machinery of power and have a role in the exercising of power. Gramsci would have despaired of the divide in the United States between our anemic left and the working class. The ridiculing of Trump supporters, the failure to listen to and heed the legitimate suffering of the working poor, including the white working poor, ensures that any revolt will be stillborn. Those of us who seek to overthrow the corporate state will have to begin locally. This means advocating issues such as raising the minimum wage, fighting for clean water, universal health care, and good public education, including free university education, that speak directly to the improvement of the lives of the working class. It does not mean lecturing the working class, and especially the white working class, about multiculturalism and identity politics. We cannot battle racism, bigotry, and hate crimes, often stoked by the ruling elites, without first battling for economic justice. When we speak in the language of justice first, and the language of inclusiveness second, we will begin to blunt the proto-fascism embraced by many Trump supporters.

Democracy only works well if a very large chunk is highly educated, and the world free of deception.

First, education—now concentrated in the extravagantly trained children of rich parents—must become open and inclusive. Admissions must become less competitive, and training less all-consuming, even at the best schools and universities. Second, work—now divided into gloomy and glossy jobs—must return mid-skilled labor to the center of economic production. Industry that is now concentrated in a superordinate working class must be dispersed widely across a broad middle class.

First, private schools and universities should lose their tax-exempt status unless they draw at least half of their students from families in the bottom two-thirds of the income distribution. And second, schools should be encouraged (including through public subsidies) to meet this requirement by expanding enrollments. Together, these reforms would exchange meritocracy’s exclusive, narrow, and profligately educated elite for an inclusive, broad, and yet still well-educated replacement. The reforms would spread the wealth that the meritocratic inheritance now concentrates, distributing “elite” education across a wider population and at the same time improving education generally by reducing the strain on resources outside the elite. In this way, they would dramatically shrink the educational gap between the rich and the rest.

THE STRATEGIC CONSEQUENCES OF CHINESE RACISM: A Strategic Asymmetry for the United States Draft Report Submitted 7 January 2013 Project Number: HQ006721370003000 Since our genus Homo first evolved in the Pliocene, humans have favored those who are biologically related. In general, the closer the relationship, the greater the preferential treatment. The vast majority of animals behave in this way, and humans are no different. In a world of scarce resources and many threats, the evolutionary process would select nepotism, thus promoting the survival of the next generation. However, this process is relative. Parents are more willing to provide for their own children than for the children of relatives, or rarely for those of strangers. The essence of an inclusive fitness explanation of ethnocentrism, then, is that individuals generally should be more willing to support, privilege, and sacrifice for their own family, then their more distant kin, their ethnic group, and then others, such as a global community, in decreasing order of importance. ... The in-group/out-group division is also important for explaining ethnocentrism and individual readiness to kill outsiders before in-group members. Irenäus Eibl-Eibesfeldt draws on psychologist Erik Erikson’s concept of “cultural pseudo speciation,” and says that in almost all cultures humans form subgroups usually based on kinship; these “eventually distinguish themselves from others by dialect and other subgroup characteristics and go on to form new cultures.” ... When an individual considers whether to support a larger group, several metrics are available. One of these ... is ethnocentrism, a continuation of one’s willingness to sacrifice for one’s family because of the notion of common kinship. As I discussed above, the ways humans determine their relations with unrelated individuals are complex, but the key factors are physical resemblance, as well as environmental causes like shared culture, history, and language. ... I have shown that in-group/out-group distinctions like ethnocentrism and xenophobia are not quirks of human behavior in certain settings. Instead, they are systematic and consistent behavioral strategies, or traits. They apply to all humans... They are widespread because they increased survival and reproductive success and were thus favored by natural selection over evolutionary history. ... Chinese racism ... is a strategic asset that makes a formidable adversary. ... The government educates the people to be proud of being Han and of China. In turn, the Chinese people are proud and fiercely patriotic as well as ethnocentric, racist, and xenophobic. This aids the government and permits them to maintain high levels of popular support. ...

AI is always inclusive along with Biology, physics, SDGs, girls education, All other things subject to change based on situations

AI is always inclusive along with Biology, physics, SDGs, girls education, All other things subject to change based on situations (Except advanced biology where ethics are touched)

Resistance feeds on fear. We experience Resistance as fear. But fear of what?   Fear of the consequences of following our heart. Fear of bankruptcy, fear of poverty, fear of insolvency. Fear of groveling when we try to make it on our own, and of groveling when we give up and come crawling back to where we started. Fear of being selfish, of being rotten wives or disloyal husbands; fear of failing to support our families, of sacrificing their dreams for ours. Fear of betraying our race, our ’hood, our homies. Fear of failure. Fear of being ridiculous. Fear of throwing away the education, the training, the preparation that those we love have sacrificed so much for, that we ourselves have worked our butts off for. Fear of launching into the void, of hurtling too far out there; fear of passing some point of no return, beyond which we cannot recant, cannot reverse, cannot rescind, but must live with this cocked-up choice for the rest of our lives. Fear of madness. Fear of insanity. Fear of death.   These are serious fears. But they’re not the real fear. Not the Master Fear, the Mother of all Fears that’s so close to us that even when we verbalize it we don’t believe it.   Fear That We Will Succeed.   That we can access the powers we secretly know we possess.   That we can become the person we sense in our hearts we truly are.   This is the most terrifying prospect a human being can face, because it ejects him at one go (he imagines) from all the tribal inclusions his psyche is wired for and has been for fifty million years.   We fear discovering that we are more than we think we are. More than our parents/children/teachers think we are. We fear that we actually possess the talent that our still, small voice tells us. That we actually have the guts, the perseverance, the capacity. We fear that we truly can steer our ship, plant our flag, reach our Promised Land. We fear this because, if it’s true, then we become estranged from all we know. We pass through a membrane. We become monsters and monstrous.   We know that if we embrace our ideals, we must prove worthy of them. And that scares the hell out of us. What will become of us? We will lose our friends and family, who will no longer recognize us. We will wind up alone, in the cold void of starry space, with nothing and no one to hold on to.   Of course this is exactly what happens. But here’s the trick. We wind up in space, but not alone. Instead we are tapped into an unquenchable, undepletable, inexhaustible source of wisdom, consciousness, companionship. Yeah, we lose friends. But we find friends too, in places we never thought to look. And they’re better friends, truer friends. And we’re better and truer to them.   Do you believe me?

Within an authentic education framework, learners’ individual psychological and neurological characteristics (akin to social-emotional learning aspects) are given consideration and accepted/honoured as they are, promoting inclusive practices. For example, emotional and other high sensitivities commonly found in gifted and creative personnel are not treated as constraints, maladjustments, or something antisocial; rather, they are considered as enriching a neurodiverse society to operate in a more balanced manner. All learners, including those with high developmental potential, get conducive environments to reach higher levels of development, similar to the self-actualised/self-transcended state. An authentic education system sends learners through a lasting deep learning and/or critical thinking experience, which human brains are capable of under conducive teaching-learning environments; human brains are treated as parallel processors that are capable of dealing with multiple inputs and solving complex problems, unlike machines or computers that are good at executing routine steps in reaching specific answers at very high speeds. In effect, in an authentic learning environment, most parts of a human brain (a.k.a. whole brain) including the right hemisphere, are stimulated using appropriate instructions and activities; this contrasts from mainly addressing the left hemisphere in a traditional environment.

There are no labels in UDL. There are only fabulous, amazing students with different levels of variability.

Listen and analyze. You may be champing at the bit and your first instinct might be to implement implicit bias training, to educate about diversity, and to make enterprise-wide proclamations. Avoid this approach. After your initial communications and support, look at data that can inform your subsequent actions. That data will come primarily from the listening sessions, focus groups, surveys, and your human resources information system. Your employees will respond more positively if your actions are driven by data and insights that align with their experiences.

Trauma pervades our culture, from personal functioning through social relationships, parenting, education, popular culture, economics, and politics. In fact, someone without the marks of trauma would be an outlier in our society. We are closer to the truth when we ask: Where do we each fit on the broad and surprisingly inclusive trauma spectrum?

NIOS OPEN SCHOOLING ADMISSION BENEFITS FOR 10TH & 12TH CLASS IN GURGAON, BASAI, PATAUDI, BHIWADI NIOS (National Institute of Open Schooling) Open School Education offers numerous benefits that contribute to a flexible and inclusive learning environment. Here are 20 key advantages of NIOS Open School Education: Flexibility: NIOS provides a flexible education system that allows learners to study at their own pace and convenience, accommodating individual needs and circumstances. Alternative Learning: It offers an alternative path to education for those who couldn’t complete formal schooling or wish to pursue education alongside other commitments. Accreditation: NIOS is a recognized board of education in India, ensuring that its certificates and diplomas hold equal value as those obtained from other traditional boards. Recognition of Prior Learning: NIOS acknowledges the knowledge and skills gained through life experiences, allowing learners to obtain credits for their existing expertise. Inclusive Education: NIOS embraces inclusivity by providing educational opportunities to differently-abled individuals, dropouts, and those in remote areas, enabling them to access quality education. ADMISSION OPEN FROM 1st ARPIL 2023-24 For more information for admission & and guidance please contact us on +91 9716451127, 9560957631

American Express employees were told in mandatory trainings to create an “identity map” by writing their “race, sexual orientation, body type, religion, disability status, age, gender identity, citizenship” in circles surrounding the words “Who am I?” 71 Verizon employees were taught about intersectionality, microaggressions, and institutional racism, and asked to write a reflection on questions like “What is my cultural identity?” with “race/ ethnicity, gender/ gender identity, religion, education, profession, sexual orientation” beneath. 72 CVS Health hourly employees were sent to a mandatory training where keynote speaker Ibram X. Kendi explained that “to be born in [The United States] is to literally have racist ideas rain on our head consistently and constantly … We're just walking through society completely soaked in racist ideas believing we're dry.” 73 Employees were asked to fill out a “Reflect on Privilege” checklist and told they should “commit to holding yourself and colleagues accountable to consistently celebrate diversity and take swift action against non-inclusive behaviors.” 74

While my vision of what feminism was and wasn’t contained a lot of flawed thinking, we’re also now better able to recognize that the feminist movement hasn’t always been as inclusive as it should be, leaving out the voices of women of color and working women and working mothers from less-advantaged economic backgrounds. For so long, so many of the spokespeople of the feminist movement were (and continue to be, in many cases) elite, educated white women.

Enroll in the Best Hebrew School Atlanta for a Rich Cultural Experience Welcome to Hebrew School Atlanta, where they give a transforming educational path that celebrates Jewish heritage while also providing a rich cultural experience. Their school is committed to instilling a love of the Hebrew language, Jewish traditions, and values in each student while also encouraging individual growth and development. They think that education is about more than just learning; it is about developing a meaningful connection to one's heritage and community. They try to establish an inclusive and supportive environment in which students can explore their Jewish identity, develop a strong sense of belonging, and form lifelong connections. Their school is more than simply a place to learn; it's a thriving community that welcomes families from all walks of life. They encourage family involvement and provide opportunities for families to participate in their children's educational path. They think that fostering a compassionate and supportive atmosphere that promotes holistic growth requires a strong relationship between parents, educators, and students. Enrolling your child in the top Hebrew School in Atlanta means laying the groundwork for a lifetime of Jewish involvement, cultural awareness, and personal development. Join us on this extraordinary trip as we arouse curiosity, create a love of Hebrew, and foster a deep appreciation for Jewish School education. Let us work together to produce a wonderful cultural experience. Contact the head of the department at The Epstein School.

Teachers are responsible for showing what an inclusive, caring community looks like, expressing confidence in the goal, and articulating how to make it work.

[...]most educated White people, by virtue of their interaction with consumer electronics built by slaves, demonstrated that they didn't believe in inclusion or fairness or justice. Fifty years ago, they had been ignorant in their unexamined racism and now they were ignorant in their unexamined anti-racism. They could switch back at any time. Expressing concern about racism was a new religion and focusing on language rather than political mechanics was an effortless, and meaningless, way of making sure one was seen in a front-row pew of the new church. They prayed not from any hard-earned process of thought or genuine faith but because failing to bow and scrap before the shibboleths of the moneyed political Left might hurt their job prospects. And poor job prospects meant less money to buy consumer electronics built by slaves.

People of color are also expected to head diversity initiatives, run inclusion committees, and spend time educating their white coworkers about racial bias, typically with no additional compensation.

Facilitating a culture of accessibility in education is not just about helping students with disabilities succeed; it's about shaping an informed student body that recognizes the value of accessibility in every aspect of life.

The role of educational institutions in promoting accessibility extends beyond education of students with disabilities; it creates a ripple effect of awareness and understanding of accessibility among the general public.

Christianity requires particular beliefs in order to be a member of its community. It is not open to all. This is socially divisive, critics argue. Human communities should instead be completely inclusive, open to all on the basis of our common humanity. Proponents of this view point out that many urban neighbourhoods contain residents of different races and religious beliefs who nonetheless live and work together as a community. All that is required for such community life is that each person respects the privacy and rights of others and works for equal access to education, jobs and political decision-making for all. Common moral beliefs are not necessary, it is said, in a ‘liberal democracy’. Unfortunately, the view just expressed is a vast oversimplification. Liberal democracy is based on an extensive list of assumptions – a preference of individual to community rights, a division between private and public morality, and the sanctity of personal choice. All of these beliefs are foreign to many other cultures.9 A liberal democracy is based then (as is every community) on a shared set of very particular beliefs. Western society is based on shared commitments to reason, rights and justice, even though there is no universally recognised definition of any of these.10 Every account of justice and reason is embedded in a set of some particular beliefs about the meaning of human life that is not shared with everyone.11 The idea of a totally inclusive community is, therefore, an illusion.12 Every human community holds in common some beliefs that necessarily create boundaries, including some people and excluding others from its circle.

Can you imagine a life where you make the rules? This is the life I strive for. Cultivating my own sense of belonging, one that isn’t force-fed to me through a patriarchal, inverted education and work system. I choose my reality. I do this by understanding my human complexity, and knowing how I navigate this world so that I can best support myself (this is an ongoing process of realisation and learning). I have yet to meet a neurodivergent person that hasn't gone deep into their own psyche to gain more of an understanding of themselves. People that know themselves more deeply can be of better service in this world, to themselves and others. If we dare to be authentic then I believe we can lead the world into new, more inclusive ways. But it’s not just about the future, it's also about who we are now as individuals and what we can contribute to creating a world that is inclusive of all.

In the name of liberty, organizations like Moms For Liberty claim to stand for the rights of parents and the welfare of children. But it's essential to examine the nature of this claimed 'liberty' and ask: Whose liberty are we really talking about? Is it the liberty to deny scientific consensus, to suppress inclusive education, or to stifle the growth of a comprehensive understanding of the world in which we live? Does this 'liberty' mean the freedom to rewrite history, to shield young minds from the realities of systemic racism, climate change, and sexual orientation? If that's the case, then this 'liberty' sounds suspiciously like censorship, a betrayal of the principles of educational integrity, and an obstacle to fostering rational, empathetic citizens who can confront the complexities of our world. Education should not be a battleground for political ideologies. It should be a platform that equips our children with the critical thinking skills they need to discern fact from fiction, to challenge prejudices, and to contribute meaningfully to the society they'll inherit. The 'liberty' that Moms For Liberty advocates seems to be less about empowering parents and more about enforcing a narrow worldview that risks leaving our children ill-prepared for the diverse, interconnected world they will encounter. Let's not cloak censorship and intolerance in the guise of 'liberty.' True liberty lies in the freedom to learn, to question, and to grow. Let's ensure that our education systems stand as beacons of enlightenment, not bastions of indoctrination.

When students are taught, their minds expand and open. When students are indoctrinated, their minds narrow and close. Friedersdorf quotes a parent of a child in the program—a parent who was generally supportive of the school’s “BLM week”: They present every issue with such moral certainty—like there is no other viewpoint. And we’re definitely seeing this in my daughter. She can make the case for defunding the police, but when I tried to explain to her why someone might have a Blue Lives Matter sign, why some families support the police, she wasn’t open to considering that view. She had a blinding certainty that troubled me. She thinks that even raising the question is racist. If she even hears a squeak of criticism of BLM, or of an idea that’s presented as supporting equity, she’s quick to call out racism.109 The problem in all these cases is not the inclusion of SJF ideas in a student’s education—it’s the teaching of those ideas as if they’re Bible verses in a religious school, not to be challenged or questioned.

I hope that someday all those who have been ignored will find a voice. I hope our fear would not be based on our politics, color, race, creed, difference, or religion, but rather the deep trepidation of a loss of potential. -

By prioritizing accessibility, educational institutions can do more than facilitating students with disabilities in achieving their academic and career goals; they can also play a role in spreading awareness and culture among all students.

Educational Institutions that build and maintain an accessible environment do more than enable persons with disabilities to thrive academically and professionally; they also instill a sense of responsibility and awareness about accessibility in their entire community.

digital whiteboards have emerged as transformative tools, reshaping the dynamics of education and professional collaboration. Their evolution continues to break down barriers, fostering interactive, engaging, and inclusive environments that propel learning and innovation forward.

As Robert Kegan, of the Harvard Graduate School of Education, put it, “I know of no better way to summarize development than that the subject of one stage becomes the object of the subject of the next stage.

My father was born in 1935. In his lifetime the world’s population more than tripled—from roughly 2.3 billion to about 7.7 billion. But over the same period, world GDP increased fifteen-fold, and GPD per capita has increased from approximately $3,000 to nearly $15,000.5 That’s enough money to permit every man, woman, and child on the planet to meet the core requirements for human happiness: to have enough to eat, decent shelter, and physical security. We are more peaceful and inclusive than our ancestors would have believed possible. In 1800 slavery was legal almost everywhere, and women did not have the right to vote. Now forced labor is only legal in three countries, and women can vote everywhere there is voting. Almost no one lived in a democracy in 1800. Now more than half of humanity does so; nearly every child receives some form of primary education; and 86 percent of the world’s population can read and write. The young are much more likely to believe

New educational options produced by market-driven policies offer (and promote) a selective and high-cost form of inclusion that sorts out those students who can fit within the narrow parameters of being a student informed by ableism and racism from those students who cannot. These latter students are further marginalized

Recall that GDP, gross domestic product, the dominant metric in economics for the last century, consists of a combination of consumption, plus private investments, plus government spending, plus exports-minus-imports. Criticisms of GDP are many, as it includes destructive activities as positive economic numbers, and excludes many kinds of negative externalities, as well as issues of health, social reproduction, citizen satisfaction, and so on. Alternative measures that compensate for these deficiencies include: the Genuine Progress Indicator, which uses twenty-six different variables to determine its single index number; the UN’s Human Development Index, developed by Pakistani economist Mahbub ul Haq in 1990, which combines life expectancy, education levels, and gross national income per capita (later the UN introduced the inequality-adjusted HDI); the UN’s Inclusive Wealth Report, which combines manufactured capital, human capital, natural capital, adjusted by factors including carbon emissions; the Happy Planet Index, created by the New Economic Forum, which combines well-being as reported by citizens, life expectancy, and inequality of outcomes, divided by ecological footprint (by this rubric the US scores 20.1 out of 100, and comes in 108th out of 140 countries rated); the Food Sustainability Index, formulated by Barilla Center for Food and Nutrition, which uses fifty-eight metrics to measure food security, welfare, and ecological sustainability; the Ecological Footprint, as developed by the Global Footprint Network, which estimates how much land it would take to sustainably support the lifestyle of a town or country, an amount always larger by considerable margins than the political entities being evaluated, except for Cuba and a few other countries; and Bhutan’s famous Gross National Happiness, which uses thirty-three metrics to measure the titular quality in quantitative terms.

Dropout Scientist (The Sonnet) I am a scientist who doesn't have a degree, I am a poet who has no control over words. I am a philosopher who has no intellect whatsoever, I am a monk with no idea, what it means to be religious. If I am being honest, I have no clue what I am, And I know quite well that you do not know either. But believe you me my friend, one day in sheer awe, Your descendants will come up with the rightful answer. In my 30 years of life, I've traveled quite a distance, Which will take the world at least a millennium to cover. That's why archaic designations fall short to define life, No designation is qualified to define a being beyond border. My faith is humanity, my reason is humanity, my love is humanity. I am but a glimpse of the future, without coldness and rigidity.

Abolitionist Approach Action to Take Abolitionist social-emotional learning is healing centered, transformative, and dialogic. Cultivate an ongoing practice of dialogue and conversation with peers and students.