This article discusses both conceptualizations regarding inclusion as action and issues related to representational-didactics. Taking a point of departure in both my scientific engagement and my experiences of research and societal developmental projects related to ethnicity, gender and functionality both inside and outside Sweden, the article argues for the need to shift focus (i) from the marginalized other to the non-marked norm, and (ii) to the boundaries that are drawn in everyday actions and activities that in themselves create the Other. I illustrate how understandings about human identity and diversity, including ”an imaginary community” (Andersson 1996), plays a decisive role for how societies plan for and organize support services regarding integration, inclusion, equity, etc. I specifically discuss identity and the conceptualizations (or metaphors) regarding the dominating dichotomized positions – inclusion and segregation – we have inherited, live with and that in themselves create possibilities/restrictions for children, young-people and adults in different institutional contexts.

Using the findings of different ethnographically framed research projects and with the fields where deaf individuals are focused upon as illustration, I introduce a third-position in a conversation about human diversity. Such a position, I argue, makes possible newer conceptualizations that include representational-didactics and inverted-inclusion. This has relevance for the organization of education, culture, and other services for everyone. In other words, by taking the case of research and the organization of language issues in the domain of deaf monolingual and bilingual education as specific instances of a dominating dichotomy, the aim of this article is to illustrate how a third-position makes visible languaging i.e. the doing of language, and identity-positionings i.e. the doing of identity, thereby allowing for newer ways of understanding functional dis/abilities, participation and inclusion. Such a position builds upon a critical humanistic thinking where theoretical sociocultural and decolonial framings are central. This position allows for, I argue, new ways to conceptualize a one-education-for-all and a-society-for-all.