He found his five Deaf adult participants to use the skill of translanguaging input in one language and output in the second language while reading a text. Analytical themes include the diverse pedagogy of languages, types of classroom culture incorporated, and the implications of diverse teacher knowledge. Extrapolation of the data suggests that there is a lack of awareness regarding the deaf individual, and this creates misinformed perceptions about deafness which impact negatively both mother and child. Crossing social boundaries and dispersing social identity: Tracing deaf networks from Cape Town Doctoral dissertation. Mental Retardation and Developmental Disabilities Research Reviews, 9, 232— 235.
However, the modern day Deaf culture, similar to American hearing culture in general, is evolving and incorporating new ways of communicating, socializing, becoming educated, and working through the use of digital technologies. The findings suggest that discussions of the contrasting ideologies of normalcy in deaf education may have important implications when examining the diverse ways that deafness and deaf students are constructed. For the author, the languaculture of the oral classroom and the hearing world can be broadened as it happened in his own personal life, and it can become more inclusive and be united with the languaculture of sign bilingualism. Because the great majority of deaf children have hearing parents, acculturation of deaf children into Deaf culture occurs largely outside the family, and the enculturation process usually starts in school. Berlin, Germany: Mouton de Gruyter.
Using thematic analysis in psychology. For me, these issues include most centrally taking analytic account of intersecting axes of domination along the lines of race, gender, and sexuality, as well as class. Offers information about laws and legislation concerning the deaf, as well as tips and resources for job searches. This shift was necessary and significant because sexual difference had been central to the critique of representation in feminist writings and cultural practices of the 1960s and 1970s. Infant hearing loss in South Africa: Age of intervention and parental need for support. Comparative Literature and Culture, 13, 1— 7.
DeafSpace provides a space where children can interact, communicate, and collaborate with each other using both of the languages and not face architectural barriers. Horejes extends his inquiry through his analysis of two kindergarten classes for deaf students, one orally oriented and the other conducted using sing language. These discussions are ways to open dialogues and collaborative inquiries on larger important issues such as what it means to be deaf and, in essence, human. In contrast to stereotypical perceptions of deaf people as a hegemonic group, it is important to acknowledge the existence of different groups of deaf individuals, each of which reflects different deaf identities. Foregrounding the multiple purposes and research relationships developed through feminist research, the essay urges higher education scholars to engage feminist theories, epistemologies, and methods to inform policy, research, and practice. Ideas and definitions of deafness are complicated and deeply contested, including the constraints over what ought to be normal, especially for a child.
Overcoming our disciplinary aversion to assessment mechanisms allows more possibilities for students to achieve fundamental philosophical skills. Life experiences, including those related to parent influences, school environments, exposure to deaf people, attitudes about deaf people, and cultural environments influence the specific deaf identity that deaf individuals may internalize. Childhood hearing loss in the developing world. Deaf Studies Library materials on physical Reserves main desk : Van Cleve, John. The Deaf culture of today may be different than the Deaf culture of yesterday, but it is still a vibrant and relevant entity.
International Journal of Audiology, 44, 489— 499. Comprehensive and international in scope. Journal of Deaf Studies and Deaf Education, 9, 2— 14. Deaf people negotiate their embodiment through corporeal experiences to provide a perception of what it means to be human. The transformative role of internal differentiation and the dialogic process in this feminist community and the significance of an emerging dialogic, feminist discourse have important theoretical implications for understanding how the transformation of an institution is sustained over time. Mothers of deaf children therefore cannot be understood in isolation, and neither can their experiences, perceptions, and well-being. Identities related to ethnic background, sexual orientation, and additional disability status among other individual characteristics do not exist in isolation.
International Journal of Audiology, 47, 1— 3. To outline the need for such a theory, this article first examines social constructions of Black deaf women in the intersections of race, gender and deafness in comparison to current research. Pretoria, South Africa: Human Sciences Research Council. Horejes's new book focuses on revealing critical knowledge that addresses certain social justice issues, including deafness, language, culture, and deaf education. Other deaf people experience their deafness as a disability and use technology as a means to negotiate their embodiment and experiences. The E-mail message field is required.
This chapter explores the complexities in deaf identities, the process of deaf identity formation, theoretical frameworks, and intersectionality. The present research investigated the construction of deafness through the experiences of mothers raising a deaf child and considered the manner in which these constructions impacted their well-being and relationship with the child. Journal of Religion and Health, 34, 301— 312. DeafSpace is a cultural tradition that recognizes basic elements of an architectural expression unique to deaf experiences. Many, though not all, of the resources are available in full text. Horejes's new book focuses on revealing critical knowledge that addresses certain social justice issues, including deafness, language, culture, and deaf education. In Social Constructions of Deafness: Examining Deaf Languacultures in Education, Horejes contends that schools as social institutions play powerful and exacting roles in the creation and maintenance of social constructions such as language and culture for deaf children.
Damned for their difference: The cultural construction of deaf people as disabled: A sociological history. The social model of disability. The concept of gender has influenced, defined, and oriented much of feminist discourse in the past three decades. American Annals of the Deaf, 148, 18— 24. Through an in-depth exploration of nine feminists' worldviews and approaches to teaching and research, this study examined the meaning of transformation for diverse feminists in the setting of a large, urban research institution.
His approach employs other anthropological methodology as he connects his personal experiences as a deaf student emic to academic research on deafness etic to bring understanding to the multidimensional aspects of his own negotiated identities. International Journal of Child Health and Nutrition, 1, 59— 65. Beyond providing rich descriptions of how these different feminists enact a feminist culture, insights about the process of institutional transformation are revealed. Using these court cases as a starting point, the article examines the implications of disability policy from two different models: the policy sciences and social construction model. Horejas recognizes the divisions and conflicts between the languaculture of oral pedagogy and sign pedagogy.