International Christian Community of Teacher
Educators Journal
Volume 12 | Issue 2
Article 9
2017
Interdependence: Being Reformed by Students
with Disabilities
Melinda Eichhorn
Gordon College
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Teacher Educators Journal: Vol. 12 : Iss. 2 , Article 9.
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Eichhorn: Interdependence: Being Reformed by Students with Disabilities
he ICCTE Journal
Volume 12, Issue 2:
A Journal of the International Christian Community for Teacher Education
Interdependence: Being Reformed by Students with Disabilities
Melinda Eichhorn, Gordon College
Abstract
hroughout my career in special education, I have reconsidered my beliefs about disability. As I have transitioned from a special educator to a teacher trainer in
India to an assistant professor in a Christian college,
I have looked beyond limitations and deicits of my
students to see individual uniqueness. In this article, I
share my lived experience of people with severe special
needs ministering to me in India, explore the lived
experiences of other disability advocates, and describe
the implications this has for my teaching at a Christian
college.
Didi! (Big sister in Hindi). I was always greeted
enthusiastically with smiles and hugs when I entered
the dusty village school area. As I entered the special
school each morning, I oten focused on what we were
going to do that day or week. However, during my
year at the orphanage in India, my faith was transformed by my students with severe special needs. My
students were focused on being present in each moment, being loved, having friends, laughing, and being
interdependent. On the exterior, these students were
physically disabled, non-verbal, and/or cognitively
delayed. Yet, I was forever impacted by them and their
ministry of grace towards me. In this article, I explain
my transformed beliefs about disability and how it
impacts the way I teach my college courses in a teacher
preparation program.
Disability can mean diferent things to diferent people
in diferent places. Disability is a complex construct,
and there is no universally accepted deinition of the
term (Singal, 2009). he change in discourse about
disability over the years relects the dominant culture
of ableism and the discomfort we feel when discussing
issues we fear or don’t understand (Yong, 2011). People
with disabilities have been rejected through social barriers and binary categories (i.e. normal vs. not normal),
which have been constructed by our abelist culture
(Creamer, 2009; Hamilton, 2009).
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here are multiple lenses through which we can view
or understand disability. One of these lenses is social
constructionism, which is concerned with how people
“describe, explain, or otherwise account for the world
(including themselves) in which they live” (Gergen,
1985, p. 266). Social constructionism assumes a critical stance and encourages us to question our assumptions and perceptions (Burr, 1995). Disability can be
viewed as a biological/medical experience, but also a
phenomenon of oppression, marginalization, exclusion (Yong, 2011). People with disabilities sufer more
from other people’s responses to their disability than
from their so-called disabling condition (Reinders,
2014). Socially and culturally, people with disabilities
have been made “outcasts” and treated in “demeaning
and exclusionary ways” (Eiesland, 2001, p. 2; Reinders,
2014, p. 9).
In this article, I consider a theological perspective: a
“redemptive theology of disabilities” (Yong, 2011, p.
58). People with disabilities do not need to justify their
existence; they are created in the image of God. heir
disabilities do not need to be removed or healed for
them to be ministers of grace. Instead, others must be
saved from discriminatory attitudes and practices.
My Lived Experience: he Draw of Special Education
I irst explored special education because I was told
that it would be diicult to ind a job in elementary
education; however, jobs were plentiful in the ield of
special education. As a senior in high school, I had
an internship in the middle school special education
substantially separate classroom, in which I helped
students with their classwork. I loved the excitement
and joy on the students’ faces when they were able to
master a concept ater much practice and perseverance. I was patient, and I liked the challenge and
problem solving involved in iguring out which intervention or explanation would work best and help the
student understand.
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International Christian Community of Teacher Educators Journal, Vol. 12 [2017], Iss. 2, Art. 9
Ater teaching in Hartford, Connecticut for a few
years, I spent the next decade training teachers in
India. My irst experience in India was at an orphanage in a village. he orphanage has a special school,
for women and girls (orphaned or semi-orphaned),
ages 5 – 45 that have various degrees of special needs.
As a young teacher, I tried to transfer my knowledge
of American special education to the Indian village
context, unsuccessfully. he girls and women at the
orphanage, as well as the staf of the special school,
taught me important lessons lessons that can apply
to the church, the school, or the university in regards
to disability. I was focused on doing – creating a vocational candle-making project, crating Individual Education Plan (IEP) goals and objectives for each woman
and girl, and constructing structured activities during
school hours. However, I could never do enough for
these girls and women. hey wanted and needed me
to just be. It is easy to get caught up in doing church,
rather than being the church (Yong, 2011). India
began to break me of my perfectionist attitude. Life
can be messy in India — sometimes chaotic. I learned
to slow down — to see and hear people. I learned to
adjust my focus from getting tasks accomplished for
God, to just loving Him, loving others, and allow others to love me.
For girls with special needs from low socio-economic
status backgrounds and low castes, a “triple jeopardy” exists (Halder, 2009, p. 635; Rousso & Wehmeyer, 2001). he intersection of gender, disability and
poverty/caste can create many educational exclusions
for girls with disabilities in India. I explored many of
these relationships during my doctoral coursework,
especially in a comparative education class. For example, Hodkinson and Devarakonda (2009) examined
the idea of inclusion in India and England, given the
diferent cultural context and histories. In India, a
number of religions exist, such as Buddhism, Jainism,
Sikhism, Hinduism, Islam and Christianity. Given
that 80% of the Indian population identiies as Hindu,
the article claims that many assumptions, beliefs and
attitudes rooted in present Indian cultures seem to be
formulated with reference to Hindu mythology, classic Vedic epics and other religious texts, which reinforce values related to charity, pity and compassion
(Hodkinson & Devarakonda, 2009). he authors then
proceeded to contrast the Hindu beliefs “to a Christian
ethic where the disabled are the Other that the perfect
god (Jesus) must heal” (Hodkinson & Devarakonda,
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2009, p. 263). Since reading this, I have oten wondered about, but never had the opportunity to explore,
this claim. Does Christianity treat disability as something that needs to be healed or cured? In this paper,
I explain my indings by examining lived experiences
of people with disabilities and those who have drawn
closer to God through their friendship with people
with disabilities.
Lived Experiences
In some qualitative research, the emphasis is on the
participants’ experiences and their descriptions of
their world. As I consider what disability means, it is
necessary to relect on the lived experiences of people
with disabilities. One of the most famous Christian
disability advocates is Joni Earekson Tada. Tada has
written that “God does not create accidents” (Newman
& Tada, 1987, p. 17). God uses disabilities for multiple
purposes and each person with a disability is loved by
God and has dignity and worth (Yong, 2007).
Another Christian disability advocate was Henri Nouwen, who was not physically disabled himself, but lived
in a L’Arche community before his death. he L’Arche
communities, founded by Jean Vanier in France in
1964, see people with severe disabilities as vital to the
church. In L’Arche communities, people with severe
disabilities are teachers to people without disabilities,
sharing their lives with each other, and choosing to
be with each other, rather than doing something for
them. In this way, people with severe disabilities help
others see truths about themselves and understand
what it means to be truly loved by God while becoming closer to God (Reinders, 2008). People with intellectual disabilities can confront us with truths of our
limitation, fears, and our own brokenness. As Nouwen
cared for and assisted his core member, Adam, he
realized that Adam, “more than anyone, connected me
with my inner self, my community, and my God....”
He was “my counselor, my teacher, and my guide,
who could never say a word to me but taught me more
than any book, professor, or spiritual director… the
most vulnerable person I have ever known and at
the same time the most powerful” (Nouwen, 1997, p.
101). Nouwen recognized that Adam’s way of radical
vulnerability was the way of Jesus. According to the
Fundamental Principles of the L’Arche communities,
people are humans:
Whatever their gits or their limitations, people are all
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Eichhorn: Interdependence: Being Reformed by Students with Disabilities
bound together in a common humanity. Everyone is
of unique and sacred value, and everyone has the same
dignity and the same rights. he fundamental rights
of each person include the right to life, to care, to a
home, to education and to work. Also, since the deepest need of a human being is to love and to be loved,
each person has a right to friendship, to communion
and to a spiritual life. (L’Arche USA, 2016)
Living in the L’Arche community allows people to
learn about God’s love in profound ways. In the
L’Arche communities, religion provides comfort and
meaning to the members while enabling them to treasure and model love (Reimer, 2009). L’Arche focuses
on “committed relationships, openness and the acceptance of weakness, a life of friendship and solidarity
in and through the little things we can do. It is not
a question of doing extraordinary things, but rather
doing ordinary things with love” (Reimer, 2009, p. 53).
Each life is sacred, and we need each other. At L’Arche,
the core members are people with disabilities and are
the prophets and teachers.
Another disability advocate, though not a Christian,
shares a powerful lived experience in India. Malini
Chib, was born with cerebral palsy and has lived in
India and the UK. At the time of publication of her
book, Malini was 42 years old.
Society always has these stereotypical concepts of
disabled people, where they are portrayed as being
extremely dependent and helpless. Why? Disabled
people are human beings irst. But most people see
the deformity and the disability before they notice
any person attributes. he person within the disabled
person is always unnoticed because their physical demands are so immense and oten glaring. (Chib, 2011,
p. 85)
Attitudes do matter. hey can make you feel included
or excluded. Foucault argues, ‘who is normal?’ ‘who
is disabled?’ ‘who decides normal and abnormal.’ Are
we conditioned by society in the deinition of what is
normal? Do we only see if from society’s perspective
of normalization? Or can deinitions evolve as time
goes by to include everyone? …I cherish those friends
who love me just the way I am. hey do not try and
make you kind of ‘normal’ which I can never be or
may not want to be, because I do not know what your
‘normal’ is. I know only me. I like me. (Chib, 2011, p,
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196 – 198)
We are all interdependent. What we do impacts the
lives of others. We are one body (1 Corinthians 12:12;
Romans 12:5). According to Chib (2011), “Everyone is
interdependent – socially, emotionally, physically, and
intellectually. Are we not dependent on the plumber,
the electrician, and computer technician?” (p. 149).
By focusing on interdependence, I can encourage my
pre-service teachers to allow their faith to spill over
into their daily lives and vocation, rather than compartmentalizing their beliefs to church and Bible study
(Anderson, 2010). We can allow our faith to direct our
learning and practice.
Christians oten respond with pity and care towards
people with disabilities. People with disabilities are
oten seen as objects of care, concern, or charity –
people that need to be ministered to. We oten ask the
question, “What can we do for them”? (Reinders, 2014,
p. 13). However, in a redemptive theology of disability, people with disabilities are people irst. hey are
ministering agents. hey are not passive, but they are
contributing and interdependent members. hey are
to be fully included and each contribution received
– for the enrichment and ediication of others (Yong,
2011). People with disabilities do not need to be cured,
however, people without disabilities must be saved
from discriminatory attitudes and practices. According to Eiesland (2001), Christianity can work against
prejudice and exclusion and instead “foster vision and
commitment to change toward a better society, a more
adequate theology of humanity, and a model of the
church in which all participate fully” (p. 35).
he theology of disability informs, shapes, and guides
the practices of the church (Yong, 2007). he way I
teach my college students allows their theology of disability to impact their practice as a Christian educator. It is my responsibility to continually relect on my
teaching of special education so that I ensure that I am
promoting justice, listening, removing barriers, and
allowing full participation of people with disabilities. I
aim to model these practices for my students.
Integrating Faith and Learning
Ascribing to the redemptive theology of disabilities
allows my theology to be practical and applicable. I
teach special education the way I do because of my
Christian faith, while acknowledging that people with
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International Christian Community of Teacher Educators Journal, Vol. 12 [2017], Iss. 2, Art. 9
disabilities have ordinary and sacred lives (L’Arche,
USA, 2016). We don’t just want to welcome and invite
people with disabilities into our schools and churches,
we can honor their contributions and accomplishments. People with disabilities are much more than
passive recipients, they can be contributing members
of God’s kingdom, and we must engage with them, and
allow them to minister to us.
It is important for pre-service teachers to relect on
their beliefs and perceptions of disability, since their
beliefs will impact the way they teach students with
special needs (horsos, 2012). hroughout their
coursework and over their career, pre-service teachers
must relect on and consider ways in which their beliefs impact interactions with their students and their
families, as well as the way they diagnose disabilities
and ofer intervention and remediation in their classroom.
While it is extremely important for teacher candidates
to know and articulate their theology of disability and
to create an inclusive, hospitable, and inviting classrooms, teacher candidates also can be made aware of
the various worldviews and perspectives from which
families may come into their classrooms. We can
display empathy – each student and family has a different story. hey are doing the best they can with the
tools they have (Brown, 2015). Teacher candidates may
work in the US with families that have immigrated, or
they may live and work abroad and operate in a diferent context.
Pre-service teachers should be aware of the way people
of diferent ethnicities and cultures view disabilities
(IRIS Center, 2008). In some cultures, a disability is
something that brings shame or pity to families, or results in stigmatizing the whole family. Other cultures
will see a child with a disability as a git or a blessing
(IRIS Center, 2008). New teachers can form trusting
relationships with parents by: sharing resources, encouraging more family participation in the IEP process, and providing homework assistance (Turnbull,
Turnbull, Wehmeyer, & Shogren, 2016).
Instead of making assumptions about a student and
their behavior (and the parents’ behavior), seek information and get to know their story. Recognize the interdependence that exists between the teacher and the
student and their family. At times, students and other
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staf will support us – they are not always the receivers
of our support. A strong, collaborative community is
necessary in education. A hospitable classroom focuses on the contribution of each student and member
by recognizing who they are, the gits they bring to
the classroom, and how we will beneit and learn from
them.
As I share my own personal story of the way my faith
and Christian worldview has been reshaped over the
years, especially in India, I hope my students will
understand more of my personal journey and how my
faith has been reformed and I have been transformed
to becoming more Christ-like. My faith has been
strengthened by students and adults with special needs
through humbling and enriching experiences.
he attitude and character of pre-service special
educators is the result of the integration of faith and
learning. hrough their coursework, they develop
ethical thinking and behavior (Alleman, Glanzer, &
Gutherie, 2016). It is my aim to lay the foundation for
my students to become relective practitioners, constantly evaluating their practice and beliefs. As Christian special educators, we can look at our unexamined
prejudices that we may have towards people with disabilities. When we re-think and revisit our views on
disability, we can begin to have inviting, healing, and
reconciling classrooms, schools, and churches.
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