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• W1976768638 abstract "Abstract Conceptualising difference is a key task for inclusive pedagogy, and vital to the politics of inclusion. My purpose in this paper is to consider the place that imagination has in helping us to conceptualise difference, and to argue that imagination has a key part to play in inclusive pedagogy. To do this I draw closely on the work of Maxine Greene and Hannah Arendt. Arendt’s work provides a means to conceptualise difference whereby difference is itself at the very heart of what constitutes our humanity. Greene’s work on the arts has outlined the value of the imagination, and has argued for the place of the arts in education and pedagogy. What is needed, however, is a careful account of how the imagination is connected to politics. In this paper I take up Greene’s call to ‘release the imagination’ and, drawing on Arendt, develop an account of the relationship between the imagination, thinking, and politics and how this can be used to argue the place of imagination in inclusive pedagogy. Keywords: inclusive educationpolitics of educationdisability Acknowledgements This paper was prepared during the author’s research as an Affiliated Visiting Scholar with the Beatrice Bain Research Group, University of California, Berkeley, CA, USA. Notes 1. Doris Pilkington was born on Balfour Downs station, 60 km north‐west of Jigalong in the Pilbara district, Western Australia. Aged four, she was forcibly removed with her mother to the Moore River settlement, 115 km north of Perth. Doris attended the settlement school before moving to Perth, where she began training as a nursing aide at the Royal Perth Hospital. She later moved to Geraldton and, after raising her children, completed her secondary education. She returned to Perth to study journalism at Curtin University. During a holiday at Jigalong, Pilkington discovered that her mother, Molly Kelly, was sent from Jigalong to the Moore River settlement at the age of 14, together with her two cousins aged eight and ten. The children escaped and returned to Jigalong by following the 1000 kilometre long rabbit‐proof fence – a journey which took them several months to complete. Inspired by these experiences, Doris wrote a novella, Caprice: a stockman’s daughter (1991), which won the 1990 David Unaipon award. She also wrote Follow the rabbit‐proof fence (Citation1997), which was later turned into Phillip Noyce’s feature film, Rabbit‐Proof Fence (Citation2002 [sic]). (NFAW Citation2007) 2. I have chosen not to alter Arendt’s terminology of ‘man’, ‘men’. For a discussion of Arendt, feminism and identity politics, see Allen (Citation1999). 3. In her consideration of Arendt and identity politics, Allen (Citation1999) makes the salutary point that ‘once we refuse to read Arendt through the restrictive lenses of the identity/non‐identity opposition, we can find in her account of politics the resources for a conception of solidarity that moves beyond the terms of the identity politics debate’ (114). For a rather amusing moment in Arendt, see her comments toward the close of ‘Thinking and moral considerations’, where she writes, ‘For myself, articulating this being‐conscious‐of‐myself, I am inevitably two‐in‐one – which incidentally is the reason why the fashionable search for identity is futile and our modern identity crisis could be resolved only by losing consciousness’ (Arendt Citation2003a, 184). 4. Gabel (Citation2002) signals a problem with this stress on spectators rendering meaning, as opposed to the individual (or actor, in the ‘theatre of the world’). This is a tension discussed by Kohn (Citation2003). My interpretation, from reading Arendt via The life of the mind, is that in bringing the mind into political consideration, Arendt’s theatre is ‘enlarged’. Thus, the mind and its life becomes part of an Arendtian ‘theatre of politics’. 5. For a discussion on Arendt and the body, see, for example, Tambornino (Citation1999). Given contemporary understandings and debates, the body could be viewed as somewhat normalised in Arendt’s work. This is deserving of careful consideration in efforts to build from Arendt’s work and consider how it can be generative for education and Disability Studies. 6. For a different interpretation on sense perception, see Lati Rinpoche/Napper (Citation1985). From this perspective, whilst we perceive an outward appearance with a sense perceiver, this perception is in the main mediated by images in the mind. 7. Tambornino (Citation1999) is cautious to embrace reflective judgement entirely, arguing for the importance of principles and rules, a perspective that points to value of both forms of judgement. 8. This quote is from a discussion with Arendt during a conference on Arendt’s work, which was held at York University, Toronto, Canada, in 1972. 9. This quote makes reference to ‘vision’. The ongoing references to appearance, and the emphasis on specific senses, could benefit from a careful rereading drawing on a critical Disability Studies perspective. 10. I am aware that another interpretation of ‘imagination’ could concern itself with its ‘dangers’, for example, allowing oneself to be ‘carried away’ by one’s imagination. This would be an area to address in the development of work on the imagination and its connection with the political. 11. This idea is somewhat provisional, and requires more work in order to take into account Arendt’s (Citation1998) discussion of ‘semblances’ as she elaborates in The human condition. 12. These comments are from an interview with Paul Rabinow, conducted in May 1984, a month before Foucault’s death. For a discussion on Arendt and Foucault, see Allen (Citation2002). 13. Referring the ever‐imposing claims of genetic determinism, Hacking (Citation2004) plays with Sartre’s (Citation1984) famous ‘existence precedes essence’ declaring that ‘our genetic essence is not our essence’ (287). Hacking addresses the question of thinking with Foucault and Sartre, asserting that ‘The alleged antithesis between Foucault and Sartre may be more the creation of critics than in the heart of either. Foucault was certainly furious when editors tried to find in his mouth harsh words about Sartre’ (288). 14. Arendt was awarded the Sonning Prize by the Danish Government in 1975 for her contribution to European culture (University of Copenhagen Citation2008). In her acceptance speech (Arendt Citation2003b) she drew on the idea of ‘persona’ where ‘She used it not as the Romans had, metaphorically referring to the political person as distinguished from “a member of the human species,” but in her own metaphorical sense of a somebody who is “identifiable” without being “definable,” a unique thisness that perdures within the exchangeable masks the actor dons for his role in “the great play of the world”’ (Kohn Citation2003, xxxii)." @default.
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• W1976768638 title "The place of imagination in inclusive pedagogy: thinking with Maxine Greene and Hannah Arendt" @default.
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