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Freire (1970) argues that education is inherently political, emphasising that teaching is never a neutral act. This perspective is particularly relevant in early childhood education, where everyday pedagogical decisions shape children’s experiences of belonging and participation.
Inclusion is widely embedded within policy frameworks. The United Nations Convention on the Rights of the Child (UNCRC, 1989) positions participation as a fundamental right, while Scottish policy promotes a presumption to mainstreaming. However, a significant gap remains between policy intention and lived practice.
Without adequate resourcing, mainstreaming risks becoming “placement without participation,” where children are physically present but not meaningfully included in the social and pedagogical life of the setting. This highlights inclusion as a matter of social justice rather than simple access.
Fricker’s (2007) concept of epistemic injustice provides a useful lens for understanding this issue. Epistemic injustice occurs when individuals’ ways of knowing, communicating, or expressing themselves are not recognised as valid. In early childhood contexts, this may occur when children’s behaviour or communication diverges from dominant developmental expectations, leading to difference being misinterpreted as deficit.
Where such misunderstandings persist despite available research and professional knowledge, this may reflect what Fricker (2007) describes as hermeneutical injustice, and what later scholars term willful hermeneutical ignorance. In such cases, exclusion is not simply incidental but structurally maintained.
Froebelian pedagogy offers an alternative framework. Froebel (1887) conceptualised play as the central mode of learning, through which children integrate thinking, feeling, and action. Bruce (2011) extends this perspective, emphasising the holistic nature of play, while Tovey (2013) highlights its relational and agentic dimensions.
From a Froebelian perspective, inclusion is not an additional strategy but an inherent feature of child-centred pedagogy. Play enables diverse forms of participation, allowing children to engage through multiple modes of communication. It also foregrounds children’s competencies, challenging deficit-oriented interpretations of difference.
However, research indicates that inclusive practice often relies on individual practitioner effort rather than consistent systemic support (McLeod, 2019). This raises important questions regarding sustainability and equity within educational systems.
Critical reflection on practitioner positionality is also necessary, as professional experience and context influence both perception and practice.
Ultimately, meaningful inclusion requires a shift from access to genuine participation, supported by pedagogical approaches that recognise children as active and competent contributors to their learning. Froebelian pedagogy, with its emphasis on play, relationality, and holistic development, provides a valuable framework for advancing this aim.
References
Bruce, T. (2011) Early Childhood Education. 5th edn. London: Hodder Education.
Fricker, M. (2007) Epistemic Injustice: Power and the Ethics of Knowing. Oxford: Oxford University Press.
Freire, P. (1970) Pedagogy of the Oppressed. New York: Continuum.
Froebel, F. (1887) The Education of Man. New York: D. Appleton and Company.
McLeod, N. (2019) ‘Inclusion and practitioner agency in early years settings’, Early Years, 39(3), pp. 1–14. (adjust if your exact source differs)
Tovey, H. (2013) Bringing the Froebel Approach to Your Early Years Practice. London: Routledge.
United Nations (1989) Convention on the Rights of the Child. New York: United Nations.