Simon Hayhoe

This chapter examines the influence of Rene Descartes and Robert Boyle on the earliest years of the cult during the Enlightenment and discusses the influence of Locke on the mind-body problem and his analysis of a male with a visual impairment in the cult; the fourth section formulates a discussion on the cult. Descartes proposed, the waving of a guiding cane by a man who was blind was a simple but powerful analogy to the movement of light. John Locke’s contribution to the Deficit Paradigm was primarily through the study of a man who lost his sight early in life, and whom he subsequently interviewed to understand the difference between innate and learned aesthetic principles of the mind. Like Descartes earlier in the century, Locke’s study was set in a context of shifts in power of state institutions from Roman Catholicism to the Protestant faith.

This article investigates Locke and Hume’s philosophical theory of color, through a study of the fine art practice of Esref Armagan, a Turkish artist who was born blind. The philosophical theory of color is important to the cultural history of blindness, as it has been used to justify early curricula in schools for the blind. This study is based on the following research question: Can people who are born blind understand color in the fine arts? The study is part of a grounded methodology study of art practices and visual impairment, whose findings informed a participatory study of museum access. This article examines part of the study’s first phase, and focuses on the practice of the blind Turkish artist, Esref Armagan. Data was collected through a translated correspondence interview with Esref Armagan, and an examination of research articles focusing on Armagan’s drawing skills. The study’s data is analyzed using Anderson, Krathwohl, and Bloom’s (2001) learning hierarchy. It is found that Armagan has an extensive knowledge of color and other visual concepts, developed symbolically. What is more, not only does Armagan have a knowledge of color, but he can use this knowledge creatively in accordance with Anderson et al.’s (2001) highest level of learning (level 6). The article concludes that Locke and Hume’s philosophical theory of color can be challenged in the context of the creative fine arts, as Armagan could develop unique, creative images using color. Therefore, our application of the philosophical theory of color on the education of students with visual impairments, and the pedagogical and andragogical practice based on these theories, should be questioned.

Two case studies of students from California School for the Blind studying artworks in museums and on the Web are discussed. The analysis focuses on the traditional understanding that unreachable artworks in the museum are deciphered by non-intellectual elites primarily from the perspective of visual perception and museums are simple vessels of art, as contended by Ernst Gombrich and Pierre Bourdieu, and that exclusion is either passive or active. It is also argued that there is a bridge between sensing an object and understanding it that is beyond perceptions. The article concludes that the two students featured in the case studies were more likely to be passively rather than actively excluded from unreachable and two-dimensional artworks, and that they could still develop a symbolic intellectual and emotional connection with these artworks and the museum through verbal descriptions and being in their presence

In 1999, I embarked on a part-time Ph.D. study to examine the effects of early art education on cultural development in English schools for the blind. This study formed part of a larger grounded theory on the understanding and creation of what are thought to be the visual arts by blind adults and children. The main fieldwork for this study was conducted at RNIB New College, Worcester, and included participant observations, interviews and participant diaries. This article examines strategies involved in developing fieldwork as a full-time teacher in a different school, and focuses on the issues involved in collecting the participant diaries. The article also examines the development, creation and maintenance of relationships within fieldwork, and strategies of reflexive work patterns. In particular, the article examines the nature of the Intimate Journal and the use of Informers to develop part of a grounded theory.

This article examines how the process of constructing knowledge has affected the institutional treatment of people with impairments and the construction of an ethic of disability. Its primary finding is that the process of creating knowledge in a number of contexts is influenced more by traditions and the biases of authors in order to signify moral and intellectual superiority, than by a desire to improve the lives of disabled people. Furthermore, this article finds that certain impairments are theorised using very particular methodological assumptions, as they hold what are felt to be greater intellectual value, and are associated more with morality through the perception and understanding of what is felt to be nature. The article presents a case study of such an epistemological process, which discusses the development of philosophies on a Western understanding of three impairments: blindness, deafness and learning impairments. It is argued that knowledge leading to the development of separate institutions for these impairments was based on severe forms of reductionist materialism and metaphysics, which were heavily influenced by social and cultural prejudices.

This paper proposes a model of inclusive technical capital, and its use in the evaluation of technology and education designed to include students with disabilities. This paper also examines the role of mainstream mobile technologies and m-learning in the inclusion of students with disabilities. A recent research project on the inclusivity of native settings and apps on Apple’s iOS and Google’s Android mobile operating systems is reviewed, and a model of evaluation is proposed as a starting point for future evaluations. The paper concludes that mobile technology has advantages over traditional assistive technologies as a tool of inclusive technical capital. However, more needs to be done to develop tablets and smartphones’ native settings and apps to include students with disabilities. It is also found that mobile devices as a whole need to become cheaper in order to make them more socially inclusive

This article examines how the process of constructing knowledge on impairment has affected the institutional construction of an ethic of disability. Its primary finding is that the process of creating knowledge ina number of historical contexts was influenced more by traditions and the biases of philosophers and educators in order to signify moral and intellectual superiority, than by a desire to improve the lives of disabled people through education. The article illustrates this epistemological process in a case study of the development of Protestant asylums in the latter years of the nineteenth century

Three genres of photographs created by visually impaired people are discussed. The analysis focuses on the notion that two-dimensional art works can be understood more readily through experiential learning. The article concludes that whatever their level of vision, visually impaired people have shown their understanding of visual concepts through photography, and that sighted people can gain an understanding of the social and perceptual worlds of visual impaired people by reading their photographs

Three case studies of teachers at the Metropolitan Museum of Art are discussed in the context of a larger grounded theory parent study of blind and visually impaired visitors, teachers and systems of instruction. The fieldwork focused on verbal imaging techniques to describe unreachable artworks. The analysis focuses on the traditional understanding that artworks in the museum are deciphered primarily from the perspective of visual perception, that museums are simple vessels of art, as contended by Ernst Gombrich and Pierre Bourdieu, and that inclusion is active. The enquiry also examines whether there is a bridge between sensing an object and understanding it that is partially beyond perception. The article has three conclusions. The first is that the three teachers devised methods to passively rather than actively include students in their descriptions of unreachable artworks, by discussing and developing bespoke modes of communication which were tailored to the viewer’s background and impairment. The second is that visitors often develop symbolic, intellectual and emotional connections with artworks and the museum through verbal descriptions and being in their presence. The third is that previous literature has focused too heavily on the understanding that active inclusion in the museum is premised primarily on touch

We are delighted to welcome Simon Hayhoe as the guest editor for this Special Issue on Disability, Christianity and Education. Simon is Senior Lecturer in the Faculty of Education at Canterbury Christ Church University, UK and is a distinguished scholar in this field, having undertaken extensive research in arts education of both blind adults and school children and published widely in disability and education. He is also a Research Associate in the Centre for the Philosophy of Natural and Social Science at the London School of Economics, where he is researching the epistemology of disability and ability, with special reference to education, inclusion, technology and the arts. Simon has also worked as a research officer at Birkbeck College and the Institute of Education, both in the University of London, and at the University of Toronto. In his editorial Simon reflects on the significance of the work of Professor John Hull, who is a giant amongst academics working in the theology of disability. John was my main supervisor for my doctoral studies when I was working on developing an evangelical theology of religious education for British schools. He was a remarkable tutor with whom I enjoyed the most stimulating debates. I disagreed with his basic position and critiqued that in my thesis, but was heavily influenced by his ideas and the challenges he presented me with. His book, What Prevents Christian Adults from Learning? first published in 1985, is still, in my opinion, one of the most important books that I have read on Christian learning. However, as Simon too acknowledges, it was John’s personal qualities that had the most impact. I started as his doctoral student not long after he finally lost his sight in 1983 in the middle years of a distinguished academic career. Such a happening would cause many to give up. Not John. Up to the moment of his death in the early hours of 28th July 2015, he was still producing ground-breaking work. It is fitting that this special issue is dedicated to him. --Trevor Cooling

This paper proposes a model of inclusive technical capital, and its use in the evaluation of technology and education designed to include students with disabilities. This paper also examines the role of mainstream mobile technologies and m-learning in the inclusion of students with disabilities. A recent research project on the inclusivity of native settings and apps on Apple’s iOS and Google’s Android mobile operating systems is reviewed, and a model of evaluation is proposed as a starting point for future evaluations. The paper concludes that mobile technology has advantages over traditional assistive technologies as a tool of inclusive technical capital. However, more needs to be done to develop tablets and smartphones’ native settings and apps to include students with disabilities. It is also found that mobile devices as a whole need to become cheaper in order to make them more socially inclusive

This article presents a grounded theory investigation into the academic, social and cultural roots of the theory of play for cognitive and emotional development of blind and visually impaired children. Data is analysed through an epistemological model of disability, and through a notion of passive and active exclusion from cultural activities through institutional policy and practice. In common with the findings of a previous study on the development of theory and practice in art and museum education, it is argued that theories on the use of touch over other forms of perception were developed with negative consequences, and that theories were overly influenced by a form of reductionist philosophy of enlightenment from the 17th and 18th centuries. Furthermore, it is also argued that such philosophical and pedagogical theories were influenced by the cultural and religious predisposition of their authors. The pedagogical approaches that developed from the enlightenment philosophies, it is additionally argued, have done little to develop a full range of perceptual experiences during play, including visual stimuli of colour and tone, something that is particularly important for children with impaired vision. The study has two main conclusions. The first conclusion is that, in common with art and other forms of creative activity in education, access to multi-modal forms of play that encompass and utilize all of the senses in concert should be favoured for blind and visually impaired children – as indeed it should be for all children – and that the individual needs of the blind and visually impaired child should be considered when designing the environment and toys they use for play. The second conclusion is that research on creativity and play for children who are blind and visually impaired needs to be less influenced by the background of the author and reductionist philosophies, and instead should emphasise the individual physical, social and cultural needs of the blind and visually impaired child

Attitudes toward disability and disabled people by Muslims—focusing on attitudes in the Middle East and North Africa—and Christians—focusing on the West (here taken to mean Europe and the Americas)—were examined through a grounded theory literature search, with the study being divided into three phases of reading and analysis. The aims of study were to develop a dialogue on disability between the two faiths, to inform an understanding of the attitudes to disability, and to inform the social practice of promoting support and equality. The study finds that Islam and Christianity have much in common and are a force for good in promoting and developing disability equality by both Muslims and Christians

What can a visually impaired student achieve in art education? Can visually impaired students teach sighted students about elements of perception that sighted students would not normally consider? Are the legal moves towards rights to equal access for visually impaired people useful in asserting that visually impaired students can gain as much from gallery exhibits as sighted students can? In this article, these questions are studied in a practice report of a course involving visually impaired and sighted students working in groups, studying in a museum and creating art work at schools for the blind (i.e. schools maintained for visually impaired and blind students). The study found that by arguing that sighted and visually impaired students can learn about each-others’ perceptual similarities and potentials by working together, and that art is a particularly effective medium for developing this understanding. Furthermore, it is observed that the visually impaired students discussed in this article had as much potential to develop art works as their sighted counterparts