In developed nations around the world, residential schools for deaf students are giving way to the trend of inclusion in regular classrooms. Nonetheless, deaf education continues to lag as the students struggle to communicate. In the Bua School in Thailand, however, 400 residential deaf students ranging in age from 6 to 19 have met with great success in teaching each other Thai Sign Language (TSL) and a world of knowledge once thought to be lost to them. The Rising of Lotus Flowers: Self-Education by Deaf Children in Thai Boarding Schools reveals how their institutionalization allowed them to foster a unique incubator of communication and education.
Charles B. Reilly, a teacher and community organizer in Thailand for eight years, and Nipapon Reilly, a Deaf Thai citizen, studied the students in the Bua School for 14 years, with periodic follow-ups thereafter. They found that the students learned little from their formal instructors, but that they were able to educate each other in time spent away from the classroom. Older students who had learned TSL in the dorms and on the playground successfully passed it on to six-year-olds who had virtually no language at all. The Reillys’ study uncovers an elaborate hierarchy of education among these students, with each group using games and other activities to teach and bring other classmates up to their level. Named for the much admired aquatic plant that blooms in Thailand’s bogs, the Bua School epitomizes the ideal of The Rising of Lotus Flowers, which also offers analytical evidence of the continuing value of residential schools in deaf education.
Nick Tingle investigates the psychoanalytic dimensions of composition instruction in Self-Development and College Writing to boldly illustrate that mastering academic prose requires students to develop psychologically as well as cognitively. Asserting that writing instruction should be an engaging, developmental process for both teachers and students, he urges reaching for new levels of consciousness in the classroom to aid students in realigning their subjective relationships with knowledge and truth.
Drawing on psychoanalytic theory and twenty years of experience as a teacher, Tingle outlines the importance of moving beyond usual ways of thinking, abandoning the common sense of everyday reality, and coming to understand beliefs as beliefs and not absolutes. These developmental moves must be accompanied, Tingle says, by a new attitude towards language—not as something that points to things, but as a series of concepts that arrange the very things one points to. And this development is necessary not just in order to perform well in the writing class, but also to fully participate in and reap the academic rewards of structured, university life.
Self-Development and College Writing calls attention to the psychological destabilization this method may produce for students. Tingle explains that, if writing instructors are to respond to this destabilization, they must conceive of the classroom as a transitional space, or a kind of holding environment. They must also become aware of their psychological allegiances to particular theories of writing if they are to construct such environments.
But the goal of the transitional environment is worth pursuing, Tingle argues, contending that university education fails to address students’ developmental needs. With purposeful writing and deft analyses, Tingle shows that this goal also affords a means by which to place writing courses at the center of the educational curriculum. Conceived as a transitional space, the writing class may support and stabilize students in their developmental passage, thereby fostering an improved understanding of their academic work and, more importantly, an increased intellectual understanding of themselves and the complex world in which they live.
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