Purpose: The concept of inclusive education is moved from the homogeneous perspective to heterogeneous perspective in developed countries and even in developing countries, the discourses on inclusive education are argued from the diversity perspective. Many scholars (Florian, 2010; Slee, 2010; Meijer, 2003 and; Allan, 2011) who are researching on inclusive education debated and discussed that successful practice of inclusive education depends greatly on teacher competencies, albeit practicing inclusive education depends on many critical factors like attitudes, curriculum, resources, parental involvement, multidisciplinary orientation etc., Projects like ‘Teacher Education for Inclusion (2009-2012)’ discussed and framed various models of teacher competencies required for the successful practice of inclusive education. In this conceptual paper, the authors reviewed the dimensions /sub scales of emotional intelligence and deliberated its significance associated with teacher competencies that support them to practice inclusive education.Approach: Even though there are various emotional intelligence models, the authors have chosen the Bar-On Model of Emotional Intelligence (2006) considering its wider usage across the country. Further, the author included the conceptual papers/research works accessible via open source for the review.Significance: The present review makes the reader to understand and rationalize the significance of emotional intelligence for teachers (both pre and in-service) to develop their competencies for practicing inclusive education. On one hand, this review justifies the readers that emotional intelligence is related significantly and positively to increased adapted behaviour, higher quality social relationships, longer retention in one’s professional life, better coping strategies and leadership skills that enhances individuals’ intra and inter personal skills. On the other hand, the paper will deduce that the emotional intelligence in teachers will benefit them to meet the needs of diverse students in their classroom without any doubt.Originality Value: The present review is a part of an ICSSR Major Research Project sponsored during the academic year 2017-18.
There are steps formally initiated by the Government of India to maintain its adherence to the norms of Inclusive Education. Such schemes, acts and policy drafts are brought into discussion in this paper along with an appraisal of their draft and scope. This include the Sarva Shiksha Abhiyan which became operational from the year 2001, The Right to Education Act, which is implemented from the year 2009 and the Action Plan for Inclusion in Education of Children and Youth with Disabilities of 2005, which was revised in the year 2009. The discussion is anchored around, though not limited to the aspect of ‘Diversity’ which is very pertinent to the Indian scenario and the philosophy of Inclusion. Cultural and geographical diversity of the Indian sub-continent provoke challenges in ‘Doing Diversity’ in classrooms and at the same time it is contributing for the teacher and the taught. Considering the scope of the concept of social inclusion and inclusive education, the paper argues that at an implementation level, inclusive education should be one that is responsive to diversities in a classroom and cultural space. Rather than reproducing social structures pertaining to the above mentioned social categories of class, gender, language etc., policy drafting and implementation of inclusive education should make certain attempts which are pro-inclusive. They need to be less privileging towards certain ways of learning and certain ways of evaluation, considering the physical and cultural diversities of the learners. In our discussion on these schemes and their scope in ensuring diversity in classrooms, questions pertaining to certain disadvantaged sections are covered including Scheduled Castes, Scheduled Tribes, Gender non-binaries, migrants etc.
This paper examines the changing wedding scenes and performance of bridehood in India in a post-liberalisation period. The study, based on a digital ethnography, explores the changing wedding practices by considering the role of digital media in circulating and reifying the image of an emergent bridehood, tethering it to the ideology of consumption as well as distinctions based on social categories like gender and religion. It looks into the possibility of a scheme that goes beyond the narrative of ‘uniformisation’ in explaining the changes manifested in the performance of bridehood in the Eastern and Western regions of India, with an expansion of social media practices in the recent years.
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