Reading groups, libraries and social inclusion: experiences of blind and partially sighted people

In Reading Groups, Libraries and Social Inclusion: Experiences of Blind and Partially Sighted People Eileen Hyder captures an ethnographic research project, the focus of which is a library-based reading group for people who have a visual impairment. This account is coherently set against a comprehensive bibliography, indicating that a careful review of relevant literature was carried out. The stated aims of the project were ‘to learn more about the individuals who belong to the group’ and ‘to explore the reading group experience’ (2).

The text is divided into six chapters beginning with an informative introduction; followed by verbatim accounts of the ‘reading histories’ from each participant. An interesting appraisal of the importance of reading for people with a visual impairment leads to a thought-provoking examination of reading groups and social justice; with the role of the library thoroughly explored and to some extent challenged. Finally, the concept of lifelong learning is discussed; ending with information gathered from respondents who answered a call from the author, via the International Federation for Libraries, explaining innovations that are occurring across the globe.

The introduction to this text provides a historical outline of ‘reading’ as an activity, as it evolved across the centuries, which is a useful backdrop to what is an emerging story. An explanation of ‘reading groups’ across the general populace gives the reader a sense of the perceptions that can and do exist about this leisure/learning activity; with Hyder herself coming out as a former non-believer of the purpose and validity of reading groups.

On the whole, this is a fascinating read that achieves what it sets out to do; that is, to convey the experiences of people with a visual impairment within the context of a reading group, and to illustrate the processes involved from a position of reflection and learning. In addition, this text – and more particularly the voice of the participants – challenges systems and society in terms of the actuality of the lived experiences for people across the broad range of terms used to explain visual impairment (14). As a result the content evokes reflections on many more levels than just membership of a reading group.

Thinking about how ‘reading’ is understood, defined, accessed and validated are the central themes of this book; alongside issues such as inclusion, which unfolds through the words of group member John as a misleading term that can often further compound the isolation felt when difference exists (59). The influences of technology adds to this debate but is not yet as advanced in the United Kingdom as you might imagine when you consider a change to the law in France in 2006 that stipulated publishers must make source files available on the grounds of access (Cabut 2013). However, it seems this may be due to change as Cabut goes on to explain that ‘this exception to the law of copyright, on the grounds of accessibility, may soon become universal, a global treaty having been signed in Marrakech in June 2013’.

In terms of potential readership, even though this text is primarily recommended for ‘professional librarians’ and ‘those interested in the role of reading in education’, Reading Groups, Libraries and Social Inclusion will also be of interest to those attentive to the wider body of knowledge concerning visual impairment; or for those who have an interest in issues pertaining to individuation, access, disability and the complexities of inclusion. Therefore, social work, social care and healthcare practitioners, researchers and academics will find the content illuminating and informative.

Hyder’s timely, sensitive and creative work adds to what is a fairly embryonic body of knowledge regarding the structure, location and function of reading groups; work that if progressed could see reading groups return to their community-based foundations (3). Furthermore, it offers substantial weighting within education contexts for the creation of groupings explained as ‘communities of enquiry’ (Garrison and Vaughan 2008, 9) and as ‘communities of practice’ (Wenger 2000, 4).

Additionally, Hyder highlights the systemic nature of the lived experience and how this lived experience is either complimented or hindered by the contexts that we are either exposed to or excluded from. The voices of the people in this work who ‘know,’ ‘own’ and ‘experience’ their ‘difference’ in a largely non-inclusive world urge us to think about our individual and collective responsibilities, because if we do not act to redress our actions we compound difference through them.

Amanda Taylor
University of Central Lancashire, UK
[email protected]
© 2014, Amanda Taylor
http://dx.doi.org/10.1080/09687599.2014.919177