Inclusive Culture as a Culture of Human and Community

Development

A. I. Tashcheva

, S. V. Gridneva

and M. R. Arpentieva

Academy of Psychology and Pedagogy, South Federal University, Rostov Region, Rostov-on-Don, Russian Federation

Center for Psychological, Pedagogical, Medical and Social Assistance "Court", Chisinau, Republic of Moldova

Keywords: Development, Disability, Inclusion, Inclusive Culture, Student, Teacher's Zone.

Abstract: The purpose of this study is to comprehend the problems of the formation and development of an inclusive

culture as a culture of human and community development. Inclusive culture is a part of universal human

culture in relation to prohibitions and prescriptions in the field of relations and joint activities of people in

inclusive education and other environments of inclusive interaction, ensuring harmony, transparency and

psychological safety of processes and situations of interaction, along with its developmental effectiveness

(productivity and efficiency). This is part of the culture of human relations and human activity, aimed at

healthy, full-fledged, developing relationships between subjects (actors) and stakeholders of inclusive

situations, including educational situations. This is a culture of people's attitudes towards themselves and

other people, a culture of interaction that is being formed and improved in order to form and develop a healthy

person and a healthy society. A healthy society is a society that is spiritually-moral, socially-psychologically

and materially-physically safe; consciously, regularly and purposefully creating conditions for the

development, full-fledged (holistic, transparent / authentic, congruent / harmonious and evolving) functioning

of the individual and a healthy society. Healthy social relationships are various types and forms of human

relationships that support functional prescriptions and prohibitions and go beyond dysfunctional patterns that

deform a person's perception of reality, including the reality of individuals with disabilities.

1 INTRODUCTION

Inclusive culture is a part of universal human culture

in relation to prohibitions and prescriptions in the

field of relations and joint activities of people in

inclusive education and other environments of

inclusive interaction, ensuring harmony, transparency

and psychological safety of processes and situations

of interaction, along with its developmental

effectiveness (productivity and efficiency). This is

part of the culture of human relations and human

activity, aimed at healthy, full-fledged, developing

relationships between subjects (actors) and

stakeholders of inclusive situations, including

educational situations. This is a culture of people's

attitudes towards themselves and other people, a

culture of interaction that is being formed and

improved in order to form and develop a healthy

https://orcid.org/0000-0001-5199-9254

https://orcid.org/0000-0001-6947-5416

https://orcid.org/0000-0003-3249-4941

person and a healthy society. A healthy society is a

society that is spiritually-moral, socially-

psychologically and materially-physically safe;

consciously, regularly and purposefully creating

conditions for the development, full-fledged (holistic,

transparent / authentic, congruent / harmonious and

evolving) functioning of the individual and a healthy

society.

Healthy social relationships are various types and

forms of human relationships that support functional

prescriptions and prohibitions and go beyond

dysfunctional patterns that deform a person's

perception of reality, including the reality of

individuals with disabilities (Adler, 1997). This is a

culture that helps an individual to be human, and help

a society be humanity, without sliding into any of the

involutionary abysses (transformation into a machine

506

Tashcheva, A., Gridneva, S. and Arpentieva, M.

Inclusive Culture as a Culture of Human and Community Development.

DOI: 10.5220/0010671000003223

In Proceedings of the 1st International Scientiﬁc Forum on Sustainable Development of Socio-economic Systems (WFSDS 2021), pages 506-511

ISBN: 978-989-758-597-5

or an animal) (Quicke, 2020; Sailaja, 2019; Sherman,

2021).

Against the background of modern "light

sociality", the culture of inclusion can and should

become a step towards the restoration of the

significance, fullness and depth of social relations, on

the way to rethinking oneself as a person among other

people: overcoming anomie and alienation, spiritual

moral and intellectual "patchwork"; ignorant,

inadequate conceit, "learned helplessness" and

psychological burnout (fatigue, apathy and / or

depression), creating psychologically dangerous

conditions for development, in fact, are the conditions

for inevitable human involution. On the contrary,

inclusive culture is a path to the development of

people's ability and willingness to "live together" - a

unique opportunity to improve education and social

relations in society as a whole (Tashcheva, 2000;

1998; Tashcheva et al., 2018).

2 MATERIALS AND METHODS

The purpose of this study is to comprehend the

problems of the formation and development of an

inclusive culture as a culture of human and

community development.

Research method: theoretical study of the

formation and development of inclusive culture as a

culture of human and community development. We

analyzing different aspects of the formation and

content of the inclusive culture of actors and

stakeholders of inclusion, adequate methods of

primary and secondary mathematical processing of

empirical data were selected, allowing identifying

and describing, interpret the essence of inclusive

culture typical actors and education stakeholders.

3 RESULTS AND DISCUSSION

Segregation (exclusion) is discrimination against a

significant part of people (queers) who do not have

specific, specific characteristics, but differ in non-

traditional (heteronormative) models of behaviour

and identity, a “strange”, “wonderful” understanding

of the world and building relationships on a variety of

grounds: from representatives LGBT communities to

abandon the traditional policy of categorizing

identities devoid of essence, assessed as absolutely

dissimilar, alien, alien, “inferior”, obliged to exist

separately from the so-called “normal”, “our”, “full-

fledged” people and from society generally. A similar

position of stigmatization of queers of different

groups, including pupils and students with

disabilities, people with disabilities, migrants,

convicts, orphans; aggressive, prone to deviant

behaviour, with experience of suicidal behaviour, in

difficult life circumstances; their families, dependent

and codependent, replacing families; etc., destroys

society from the inside, inclusion of disabilities in the

educational environment (Vorontsov, 2012;

Gridneva, Tashcheva, 2017; Tashcheva, Gridneva,

2017- 2018; Salakhova et al., 2017; Salakhova et al.,

2017). After all, these numerous fellow citizens,

instead of the directed work of helping in the

acquisition of moral values and supports, which serve

as the basis for personal and social development

through dialogue with them, are increasingly

alienated by society, only exacerbating mutual

deformation.

Exclusion means that society is at the stage of

stagnation and destruction: the more aggressive

stigmatization and social isolation, the more

unresolved problems are faced by “normal” people

who often try to shift the problems still unresolved by

society, including responsibility for their occurrence,

onto queers. Alienation also occurs in relation to other

values and people whose needs can be called

"special": instead of living side by side, helping each

other in solving common problems, people choose the

path of "least resistance", alienating those who, in

their opinion, it can destroy the well-being, the very

life of "socially healthy" and successful

representatives of society (Bedredinova, Tashcheva,

A.I., 2016). The question is practically rhetorical, to

what extent the position of stigmatization and

segregation is unproductive, unhealthy, and by

definition disabling for society as a whole. In the

individualistic cultures of the West, the experience of

mutual assistance is increasingly lost, which is being

replaced by egocentrism and the desire to survive at

any cost, including at the expense of another, when

the consumer society actively promotes "hunger

games" and "social cannibalism" due to elevation to

the rank of ideological fetish of "democracy" and the

ideological support of "democracy", found in the

perverted and divorced from real life values and love

of free interpretations of traditional Christian, Muslim

and Judaist doctrines in Russia. Integration as a

position of society aimed at communication,

interaction with people with special needs, at

understanding and accepting them as full members of

small groups, society as a whole, at a real solution to

common problems, requires everyone (sick, healthy,

rich and poor, migrants and indigenous people, "law-

abiding" and convicts, etc.) mutual efforts in

Inclusive Culture as a Culture of Human and Community Development

507

organizing the life of this large group of people, with

the ability to benefit themselves and society,

developing themselves and their relations with the

world, mutual tolerance, creativity, in the spirit of

mutual understanding, collectivism, in harmony with

nature and life in general. Such integration requires

an understanding of life, human relations and the

essence of a person, not from the point of view of

certain ideologies and religions, but with an

indispensable consideration of modern realities.

Unfortunately, in psychological knowledge before

the works of S. Freud, especially in psychological

studies of the post-Freudian period, the principle of

reality and orientation towards it is increasingly

defined as a complex task requiring the healing of

human consciousness and being overflowing with

numerous illusions, including the illusions of the so-

called "Super- I "(ideologies, religions, etc.). Of

course, the attitudes and positions of different strata

and groups to the problems of segregation and

integration are different: diverse people, groups are at

different stages of comprehension of the principle of

reality and in different relations to reality as such: for

many "ordinary people" it is the simplifying

understanding of oneself and the world that becomes

the highest reality - a kind of ideological or religious

doctrine. At the same time, queers and those in

contact with them are much more focused on solving

specific problems in which reality, one way or

another "breaks through" through the blockade of

illusions into consciousness and being. We believe

that it is for this reason that specialists in helping

professions (psychologists, medical and social

workers), professionals whose work and life activities

are related to humanistic values, and / or people who

have more or less detailed experience of close

communication, are much more integrative, for

example, with disabled people (Reynolds, 2020;

Smith, Lindsay, 2021; Stepanova et al., 2019; West,

2018).

And, on the contrary, people whose dominant

values are the achievement of their own success,

health, benefit, as well as people of other professions,

without their own positive experience of

communicating with disabled people and other

queers, are usually distinguished by a significantly

greater segregation. Unfortunately, the traditional

Western communities are dominated by the attitudes

of segregation along racial, caste and numerous other

grounds, suppressing the intentions of an integrative

plan.

At the same time, at present, in developed

countries, the "mainstream" experience of

introducing integration, inclusive programs for

introducing healthy children to the life of people with

disabilities of different ages, the elderly and other

queers is widespread; for example, the experience of

teaching people with disabilities (children and adults)

in regular schools. However, Western experience

cannot be directly transferred from foreign data and

experience to Russia. At the same time, there are

undoubtedly some common points and productive

innovations (Arpentieva, Bogomolova, 2016;

Borovikova, 2016; Tashcheva, Zolotukhina, 2017).

Although fully inclusive primary, secondary and

high schools that do not separate general and special

education programs are rare, and the mainstream

school in Russia and many other countries has been

only slightly restructured so that all students and

learners learn together, the idea and experience of

inclusion very important in the context of the reality

principle. The reality is that people are different and

live together, therefore they need to develop a culture

of compatibility, dialogue and mutual understanding,

respect and observance of their needs and the needs

of other people and groups, the needs of humanity as

a whole. Inclusive education differs from the

“integrative” or “mainstream” model of education,

which tends to be associated with the idea, mainly

with an exaggerated emphasis on people with

disabilities, with an overly focused on differences and

characteristics and therefore an unproductive attitude

towards people with special needs education and

other areas. On the one hand, the concept of inclusion

presupposes the right and duty of students with

disabilities and physically healthy people who have

other forms of bodily, social or ideological queering

(deviations) for training; on the other hand,

educational institutions are obliged to take part in the

life of a “special” person or a group of “special”

people. In this case, inclusion, obviously, is not

limited to people with physical and mental (emotional

and cognitive) impairments, but includes, in fact, the

entire spectrum of human relationships and life:

language and culture, abilities and interests, gender

and age, profession, other types of differences of

people. In this regard, R. Wilkinson and K. Pickett

quite rightly noted that student performance and

behavior in educational tasks can be associated with

how students feel how they are perceived and

evaluated by others. When they expect to be

considered inferior, their abilities seem to diminish

(Wilkinson, Pickett, 2010). Unfortunately, in Russia,

inclusive practices are usually limited to issues

related to the training and employment of people with

disabilities, which gives rise to simulacra and

illusions of inclusion, with continued exclusion,

including the “self-ghettoization” of various queer

WFSDS 2021 - INTERNATIONAL SCIENTIFIC FORUM ON SUSTAINABLE DEVELOPMENT OF SOCIO-ECONOMIC SYSTEMS

508

groups, one way or another interested in preserving

their differences and “specialness” privileges and

secondary benefits from violations (Kassymova et al.,

2019; Stepanova et al., 2018a; Stepanova et al.,

2018b; Stepanova et al., 2019; Vorontsov, 2012). The

movement towards inclusion must be “two-way”. In

particular, we agree with the opinion of N.N.

Malofeev, who believes that the integration of

children with special needs presupposes the creation

of an original model of education that unites, rather

than opposes, two systems: mass and special

education (Malofeev, 1994; Malofeev, 2011).

It is obvious that now inclusive education all over

the world has many problems of methodological and

practical sense: that is why the inclusive model has

faced great problems abroad. Good wishes for general

good and democratic "tolerance" to any and all

deviations and deviations for inclusion are not

enough: one way or another, inclusion is faced with

the question of acceptable and unacceptable, about

the steps and relationships of forms and methods of

inclusion and exclusion, including in the context of

the ultimate meaning for humanity: the meaning of its

existence and the preservation / continuation of

human life as a species. Comprehension of inclusion

as a process of integration of children and adolescents

with disabilities, which presupposes active

participation in this process (subject-object role) of

the student himself and the improvement of the

system of social relations, the requirements of society

for its members, is carried out very slowly because it

in itself is indefinitely.The fact that most of the

children from the risk group go to mass school does

not mean that we are dealing with the very integration

that is designed to ensure optimal socialization and

social adaptation of disabled children. This is formal

integration, which is essentially tantamount to

complete rejection (Malofeev, 2011). Integration of

this type is a consequence of the impossibility of

creating and ensuring truly effective productive life

of specialized primary, secondary and higher

educational institutions: in such institutions, children,

adolescents and young men with special needs often

find themselves in disadvantageous, destructive

(“pathologizing”, giving rise to secondary and tertiary

defects) for their well-being and development

situations.

That is why inclusive educational practices can

and should serve as a support for reforming modern

communities in the direction of overcoming

stagnation and destruction, and for the development

of mankind (Jorgensen, Kluth, 2018; Winters, 2020;

Tikhomandritskaya et al., 2018).

In general, inclusion and exclusion act as

indicators of the culture of social relations (including

intergroup, intragroup, organizational and

interorganizational, interpersonal and intrapersonal)

(Arpentieva, Bogomolova, 2016). At all these levels

and in all these aspects, inclusion as a culture

presupposes a reorientation of educational and other

inclusive processes from the illusions of ideological

and religious frameworks, from the limitations and

barriers of ideas about oneself and the world of the

philistine to a realistic, competent, detailed, conscious

position in understanding oneself and the world.,

including understanding the tasks of man as an

individual and a species (Arpentieva, Tashcheva,

Gridneva, 2018; Arpentieva, Tashcheva, Gridneva,

2019).

There are a huge number of psychologically

important and difficult aspects of teaching people

with disabilities that must be taken into account in the

process of working with them. In addition, there is

great demand of society for a detailed, large-scale

work in the direction of comprehending the necessary

psychological, pedagogical and organizational and

methodological measures, allowing pupils and

students with different productivity and efficiency in

the educational process (including in remote

conditions). Optimization and harmonization of

relations in academic groups and in teaching in

general is a complex process, which must include all

participants in the educational process (trainees,

teachers, psychologists); educators should also be

proficient in inclusive practices (Halder, 2017;

Harris, Smith, 2019; Naraian, Artiles, 2017).

There is no doubt that there is an urgent need for

large-scale research, theoretical and "field" nature,

allowing:

 differentiate the circle of persons who can

reasonably be considered “subject to

inclusion”, as well as the main types of changes

associated with inclusive practices: significant

enrichment and transformation of the

psychological and methodological components

of the relationship between teachers and

students in classroom and distance learning, the

organization of an optimal inclusive

environment as zones of mutual rights and

responsibilities of teachers and students with

disabilities and healthy;

 determine the specific for each group of

students with disabilities, their parental

families, classmates, teachers and other

personnel of educational institutions, typical of

their typical problems; measures of the social-

organizational, psychological-pedagogical and

Inclusive Culture as a Culture of Human and Community Development

509

educational-methodological levels that need to

be taken for inclusion to become truly

productive in the conditions of On-line and

Off-line learning, it is necessary to “eliminate

the causes, not symptoms, it is necessary to

reorient from the“ symptomatic ”inclusion on

the inclusion of meaningful, healing and

rehabilitation, developmental, preventive ”(9,

p. 5);

 determine the priority of tasks in the training

and activities of teachers, as well as in

optimizing the working conditions of teachers,

psychologists, medical and social workers

accompanying inclusive processes, including

the conditions of contact and distance,

correspondence and full-time education;

 it is important to carry out a comprehensive,

consistent analysis of the features

(opportunities and limitations, mechanisms,

etc.) of inclusion in the conditions of contact

and distance, full-time and extramural

education.

4 CONCLUSIONS

Inclusive culture in education at all levels contains

three main components:

The culture of becoming and being a person

himself, including a person “imperfect”, deprived of

some of his physical or intellectual capabilities by the

fact of his birth, living conditions or surviving

extreme life circumstances. Such people initially

deprive themselves of the opportunity to adequately

assess the situation; they are characterized by a

pronounced tendency towards negative experiences

and self-pity exclusively instead of a productive

striving for self-development and self-improvement.

A high inclusive culture, on the contrary, does not

indulge the individual's a priori right to reproduce the

learned rental attitudes, which imply the justification

of all their failures solely by the very fact of disability

- it allows such a subject of his own life, a personally

mature person to live a full, rich life, life without

restrictions.

The culture of becoming and being a partner of a

joint, harmonious, developing all participants in the

co-existence, including love as mutual care and love,

involvement in real participation in the life of the

community, respect and self-esteem as a balance

between the needs and abilities to be oneself and be

in harmony with yourself and others;

The the culture of personal development, being a

student and a professional implies a productive

striving for finding and realizing in cooperation with

other people, in a situation of study and work, striving

for a developing, multi-level and multidimensional

understanding of oneself and the world, maintaining

optimism and faith in one's own strength. The results

of this difficult joint work will inevitably become a

life-affirming position due to the acceptance of life,

its secrets and unpredictability, greatness and

plurality, freedom and regularity. Significant health

limitations, disability are a difficult situation that

allows a person to harmonize his life and the lives of

other people as individuals, partners: students /

professionals.

An inclusive culture undoubtedly implies the

improvement of all participants in the educational

process: students of all levels of education and

teachers, as well as parents of people with disabilities,

therefore, creates unique conditions for the success of

psychological and pedagogical support of students,

creates additional conditions for self-improvement of

students, teachers and relatives of seriously ill people.

REFERENCES

Adler, A. (1997). The Science of Living. An inferiority

complex and a superiority complex. Port-Royal Publ.

Arpentieva, M.R., Bogomolova, E.A. (2016). Psychosocial

support for people with disabilities and their families.

Social worker's professional library,12:256.

Arpentieva, M.R., Stepanova, G.A., Demchuk, A.V.,

Tashcheva, A.I., Bulatova, G.A. (2018). Actual

problems of psychosocial support of disabled people in

the educational environment. Modern teacher

education, 5: 195-200

Arpentieva, M.R., Tashcheva, A.I., Gridneva, S.V., (2018).

The idea of mutual assistance and inclusive culture.

Modern approaches in domestic and foreign education,

Zebra. Moskow.

Arpentieva, M.R., Tashcheva, A.I., Gridneva, S.V. (2019).

Psychological and pedagogical aspects of recreation

and care for corporal capital. Physical culture. Sport.

Tourism. Motor recreation, Vol. 4, 1:7–13.

Bedredinova, S.V., Tashcheva, A.I. (2016). The concept of

psychological and pedagogical rehabilitation of

children with disabilities and their loved ones.

Psychological and pedagogical features of the family of

the XXI century. Zebra. Moskow.

Borovikova, I.V. (2016). Normocentrism, social inclusion

and social inclusion of people with disabilities. Society:

philosophy, history, culture, 2: 27-29.

Clark, Th.R. (2020). The 4 Stages of Psychological Safety:

Defining the Path to Inclusion and Innovation, Berrett-

Koehler.

Franklin, M. (2019). The HeART of Laser-Focused

Coaching: A Revolutionary Approach to Masterful

Coaching, Thomas Noble Books.

WFSDS 2021 - INTERNATIONAL SCIENTIFIC FORUM ON SUSTAINABLE DEVELOPMENT OF SOCIO-ECONOMIC SYSTEMS

510

Gridneva, S. V., Bubnov, Y.A., Dronova, T. A., Shabanova,

O.V., S.N. Kazakova, & Gridyaeva, L.N., (2018).

Psychological And Pedagogical Support Of Parents In

Developing Social Adaptation Resources In Inclusive

Education Participant. Modern Journal of Language

Teaching Methods, Vol. 8, 2: 201-208.

Gridneva, S.V., Tashcheva, A.I., Dashko, M.O. (2017).

Perception by adolescents 12-14 years of age of their

peers from the family and orphanage. Psychology of

relationships in the context of personality

development,. Zebra. Moskow.

Halder, S. (2017). Inclusion, Disability and Culture: An

Ethnographic Perspective Traversing Abilities and

Challenges (Inclusive Learning and Educational Equity

Book 3), Springer Publ.

Harris, La'W., Smith, H. (2019). Diversity Beyond Lip

Service: A Coaching Guide for Challenging Bias,

Berrett-Koehler.

Johnson, St. K. (2020). Inclusify: The Power of Uniqueness

and Belonging to Build Innovative Teams, Harper

Business.

Jorgensen, Ch.M., Kluth, P. (2018). It's More Than "Just

Being": Creating Authentic Inclusion for Students with

Complex Support Needs, Brookes Publishing.

Malofeev N.N. (2011). A word of praise for inclusion or a

speech in defense of oneself. Defectology, 4:3-10.

Malofeev, N.N. (1994). Actual problems of special

education. Defectology, 6: 3-9.

Naraian, Sr., Artiles, A.J. (eds.). (2017). Teaching for

Inclusion: Eight Principles for Effective and Equitable

Practice (Disability, Culture, and Equity Series),

Teachers College Press.

Quicke, J. (2020). Inclusion and Psychological Intervention

in Schools, Springer Publ. Springer.

Reynolds, M. (2020). Coach the Person, Not the Problem:

A Guide to Using Reflective Inquiry, Berrett-Koehler.

Sailaja, Ch. (2019). Disability Inclusion and Inclusive

Education, Springer Publ. Springer

Salakhova, V.B., Tashcheva, A.I., Gridneva, S.V.,

Zhmurin, I.E., Mikhaylovskiy, M.N. (2017).

Experimental study of social and psychological

correction of the teenage peronality's values and

motivation sphere who is prone to deviant behavior

didactic possibilities of interactive. Modern Journal of

Language Teaching Methods (MJLTM), Vol. 7, 4:.12-

20.

Sherman,Th. (2021). Win, Win, Win!: The 18 Inclusion-

isms You Need to Become a Disability Confident

Employer, Reachability Association.

Smith, J. G., Lindsay, J.B., 2021. Beyond Inclusion:

Connecting Worklife, Energy and Sustainability in

Organizations, Palgrave Macmillan.

Stepanova, G. A., Tashcheva, A. I., Stepanova, O. P.,

Kassymova, G. K., Tokar, O.V., Menshikov, P.V.,

Arpentieva, M.R. (2018). The problem of management

and implementation of innovative models of network

interaction in inclusive education of persons with

disabilities. International Journal of Education and

Information,.12:156-162.

Tashcheva, A.I. 2(000).

Encyclopedia of psychological

assistance. Phoenix Publishing House.

Tashcheva, A.I. (1998). The concept of psychological

rehabilitation of families with disabled children.

Inclusive Culture as a Culture of Human and Community Development

511