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This chapter explores the contribution of Lous Heshusius’s article “Freeing Ourselves from Objectivity: Managing Subjectivity or Turning toward a Participatory Mode of Consciousness” to the field of inclusive education. Much of the opposition to inclusion has been fueled by the demand that effectiveness of inclusion be demonstrated with positivistic forms of research. Heshusius provides a resounding, sensible critique of the concepts of detachment, neutrality, and objectivity that underlie the positivist claim to epistemic authority. In the end, research should be viewed an ethical way of being whereby researchers, teachers, and students make sense of the world together.

This chapter traces the shift of many progressive educators from a general faith in special education to the more recent push for democratic and ethical inclusive education. This chapter examines the critical scholarship that propelled many educators away from systems of special education and into the inclusive education movement. Two phases in the development of inclusive education are described, an initial failed attempt often described by researchers as “integration,” and the current social movement building toward a more genuine social transformation of classrooms and schools.

This chapter grapples with the relationship between dis/ability and narrative inquiry through the authors’ personal stories that push back at the cultural-historical, policy, and professional master narratives of dis/ability in order to contribute to efforts that theorize critical emotion praxis. We ask: what is the relationship between dis/ability and narrative inquiry? What are the lived experiences of those living within a variety of intersectional and emotional dis/ability narratives that resist and navigate the cultural-historical, policy, and professional master narratives of dis/ability at the intersections?

We use a Disability Studies in Education (DSE) paradigm to construct a collective autoethnography that challenges socially circulating cultural narratives of disability.

Our individual and collaborative narratives illuminate: (1) how master narratives impact self, (2) the ways that dis/abled women of color elevate human dignity and spiritual practices in ways that subvert and speak-back to master narratives, (3) the emotional impact of Learning Disability labeling, (4) forms of epistemic and personal experiences at various institutions of higher education, and (5) the liberatory practices manifest from co-created narratives with DSE students concerning disability identity within higher education.

This collaboration contributes to efforts that theorize critical emotion praxis with diverse positionalities of DSE scholars, teacher educators, and professionals within educational contexts. The chapter also suggests ways in which construction of collaborative narratives of resistance can point to paths for positive organizational change.

This chapter addresses growing concerns that, despite being a radically intentioned community, Critical Management Studies (CMS) lacks an orientation to achieve pragmatic change. In response I argue that the failure to address the continuing marginalisation of the subaltern is key to CMS being negatively represented as an elitist self-preoccupied endeavour. This state of affairs is linked to a legacy of the ‘postmodern’ turn, which emerged in the 1980s and 1990s, as evidenced by the nature of contemporary debates continuing to reflect the stylistic fetishes of that time. I contend that the ghost of postmodernism is evident in the continuing predilection to produce signification discourses marked by symbolic absences, which politically confine such texts to the level of epistemology. The lack of integration of ontological concerns means that corporeal aspects of daily life are neglected, resulting in an abstracted ‘subjectless’ mode of representation. To address these limitations, a feminist activist version of post-structuralism (PSF) of the time is revisited, which through its distinctive attention to community concerns, enabled the linking of epistemological and ontological representations; thereby facilitating the creation of a framework for pragmatic change. As the chapter demonstrates, by drawing attention to the integral relationship between the modes of representation, power relations and subsequent social effects, poststructuralist feminists were able to achieve praxis outcomes. Accordingly, I argue this treasure house of ideas needs to be reclaimed and provides illustrations of the design principles proffered to support my contentions.