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22 September 2022 | Story Kelebogile Olivier | Photo Supplied
Kelebogile Olivier
Kelebogile Olivier, Criminology Lecturer and Secretary of the University of the Free State Women’s Forum

Opinion article by Kelebogile Olivier, Lecturer in the Department of Criminology, and Secretary of the University of the Free State Women’s Forum.
The World Federation of the Deaf declared September to be Deaf Awareness Month in the 1950s. The Deaf Federation of South Africa (DeafSA) and the South African National Deaf Association (SANDA) both promote awareness of the rights of Deaf persons in South Africa. During Deaf Awareness Week, deaf people are highlighted for their accomplishments and challenges (Deaf Awareness 2022) There growing is awareness about hearing loss, deafness, Deaf culture, and sign language. By understanding deafness and the culture of the deaf community, hearing people can better understand deafness. This year's theme is Building Inclusive Communities for all through the promotion of deafness, Sign Language, and Deaf culture. This piece is a personal reflection of my experiences as a parent of a child who has hearing loss.

Access South African Sign Language as a medium of education 

The education of deaf and hard-of-hearing learners is influenced by several factors both negatively and positively. The lack of Deaf role models for deaf learners, the lack of recognition of South African Sign Language (SASL) as a Language of Learning and Teaching (LOLT), and the lack of fluency in SASL among teachers are some of these factors (Magongwa, 2010). 

The education system is considering bi-modal communication. However, the challenge is finding schools where sign language is taught. A school such as Carel du Toit special school in Bloemfontein has a vision to teach spoken language and support children with hearing impairments. Therefore, it does not offer sign language as a language of education.

Baritimea School for blind and hearing-loss children is an alternative school situated outside Bloemfontein which teaches sign language. One thing about this school is that the kids learn sign language and are confident in their communication. It has an excellent teaching and learning vision which it has managed to actively reach. 

The use of sign language in South Africa has advanced greatly. South African Sign Language (SASL) is set to become the 12th official language of the country after government regulations were passed recently. SASL will now be recognised by the Department of Basic Education as a home language and part of the national school curriculum in grades R-12 under the gazetted amendment. This means that deaf learners will now be able to select SASL as a home language in schools. The department has also made amendments on the passing criteria for learners who select SASL as a home language in schools.

As SASL is the first language for most members of the deaf community, these positive changes will significantly impact learners’ ability to excel in school. “This Regulation is called the Amendment Regulations pertaining to the National Curriculum Statement Grades R-12, 2022 and will come into effect on the date of publication in the Government Gazette.” A growing number of South Africans are fluent in the language, and this will ultimately lead to a more inclusive language and a greater appreciation of deaf culture.

Firsthand experience and the rollercoaster of parenting a child with hearing impairment

I found out about my son’s hearing impairment in the middle of 2018, based on pure maternal instinct. I took the decision to have him assessed by a speech therapist believing he had a simple speech problem. In that initial assessment, it was confirmed that the problem was not speech but that he has severe hearing loss. So began the journey to what felt like a million tests and hospital visits. That year alone my son was under anesthesia more than four times.

Initially, he was fitted with hearing aids, which medical aid did not cover. Other costs included an unbudgeted R30 000 the audiologist charged for the devices. He had grommets fitted by an ENT, his hearing was tested while under anesthesia, and his hearing was tested various times until hearing aids were confirmed not to be the best option for him. 

Due to the severity of his hearing loss, towards the end of 2018, a decision was made to fit him with cochlear implants. With all this technology, a weekly speech therapy appointment, constant mapping, and regular audiograms, we were well on the way to a speaking child. Unfortunately, despite implants, the speech progress was delayed.

Personal interaction with the deaf community 

My first experience of deaf communities and the challenges they face daily in simply trying to communicate and navigate a world that is designed not for them began in my undergraduate year module, introduction to sign language. Although some communities, organisations, and institutions of higher education have tried to move toward inclusivity, one does not need to look too deep to notice that the world is not designed for people with any type of impairment, especially in developing nations.

My experience of the deaf community felt like a mere drop in the ocean when 10 years post my undergraduate learning, I could not engage in a conversation with a deaf person. My limited experience and knowledge of deafness and the community were emphasised when my son was diagnosed with severe hearing loss. I realised there is so much to learn and navigating deafness is sometimes a lonely space, until you find even just one person to help you into the deaf society.

We are now considering bi-modal communication. In addition to working on his speech and hearing, we plan to use sign language to support it, especially for educational purposes. Although progress has been made towards inclusivity, we still have a long way to go.

Positive school experiences for deaf or hearing-impaired children

Deaf children should have the same experiences of schooling as every other child in the country. A clean school, a bright and safe playground, and access to sports facilities at the school. This alone would make a difference in how they experience the world as deaf and hearing-impaired children. Rather than the frustration they face daily, they need to have hope that this world will improve. Their safe spaces should at least be exactly that, safe! 

News Archive

Moshoeshoe - lessons from an African icon - by Prof Frederick Fourie
2004-11-03

(The full text of the article that appeared in City Press and Sunday Independent)

Our understanding of history informs our understanding of the present. No wonder the contestation over historical figures in South Africa’s past is so fierce and so divisive.
The question is: could it be any other way? I would like to think that it could; that black and white South Africans, across linguistic, cultural, religious and other divides, can develop a shared appreciation of our history – at least with certain periods and personalities as a starting point.

One such personality whose legacy I believe offers a possible platform for unifying our still divided country is King Moshoeshoe, who lived from 1786 to 1870, and is acknowledged as the founder of the Basotho.

King Moshoeshoe is the topic of a documentary that has been commissioned by the University of the Free State as part of its Centenary celebrations this year. It is part of a larger project to honour and research the legacy of Moshoeshoe. The documentary will be screened on SABC 2 at 21:00 on November 4th.

Moshoeshoe rose to prominence at a time of great upheaval and conflict in South Africa – the 19th century, a time when British colonialism was entrenching itself, when the Boer trekkers were migrating from the Cape and when numerous indigenous chiefdoms and groupings were engaged in territorial conquests. It was the time of the Difaqane, a period when society in the central parts of the later South Africa and Lesotho was fractured, destabilised and caught in a cycle of violence and aggression.

In this period Moshoeshoe displayed a unique and innovative model of leadership that resulted in reconciliation, peace and stability in the area that later became Lesotho and Free State. It made him stand out from many of his contemporaries and also caught the attention of his colonial adversaries.

Such an evaluation is not a judgment about which model of leadership is right and which is wrong, or which leader was better than another; but merely an attempt to explore what we can learn from a particular exemplar.
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Historians point to the many progressive leadership qualities displayed by Moshoeshoe which he used effectively in establishing the Basotho nation and in defending it.
First, there is his humanism and sense of justice worthy of any great statesman. Confronted by a situation in which cannibals murdered and devoured his grandfather, Moshoeshoe chose not to take revenge. Instead he opted to rehabilitate them and feed them as he believed hunger drove them to cannibalism.

Secondly, there is his skilful alliance-building with his contemporaries such as Shaka in an attempt to neutralize those rivals who were intent on attacking his followers. This is also displayed in the way he sought the protection of the British to keep the Boer forces at bay.
Thirdly, his emphasis on peaceful options is also seen in his defensive military strategy which saw him retreat to a mountain fortress to be able to protect and build a burgeoning nation in the face of the many forces threatening its survival.

Fourthly, there is his remarkable inclusivity and tolerance for diversity which saw him unite disparate groups of refugees from the violence and hunger that displaced them and then weld them into the Basotho nation. He also engaged with French missionaries, inviting them to stay with him and advise him on Western thought, technology and religion.
These are but some of the qualities which belie the notion that all 19th century African leaders were merely marauders and conquerors that gained their ascendancy through violence. Instead Moshoeshoe is a prime example of the human-centred, democratic and pluralist roots of South African, indeed African society.

The Moshoeshoe project that we have initiated (of which the documentary, called “The Renaissance King”, forms but one part) derives from our location as a university in the Free State, a province with a particular history and a particular political culture that developed as a result of this very model of leadership. This province has benefited tremendously from leaders such as Moshoeshoe and president MT Steyn, both of whom many observers credit with establishing a climate of tolerance, respect for diversity of opinion, political accommodation and peaceful methods of pursuing political objectives in the province. Their legacy is real – and Moshoeshoe’s role can not be overstated.
In addition the project derives from the University of the Free State being a site of higher learning in a broader geo-political sense. As a university in Africa we are called upon to understand and critically engage with this history, this context and this legacy.
Besides the documentary, the UFS is also planning to establish an annual Moshoeshoe memorial lecture which will focus on and interrogate models of African leadership, nation-building, reconciliation, diversity management and political tolerance.

In tackling such projects, there may be a temptation to engage in myth-making. It is a trap we must be wary of, especially as an institution of higher learning. We need to ask critical questions about some aspects of Moshoeshoe’s leadership but of current political leadership as well. Thus there is a need for rigorous academic research into aspects of the Moshoeshoe legacy in particular but also into these above-mentioned issues.
While the documentary was commissioned to coincide with the University of the Free State’s centenary and our country’s ten years of democracy, it is a project that has a much wider significance. It is an attempt to get people talking about our past and about our future, as a campus, as a province and as a country – even as a continent, given the NEPAD initiatives to promote democracy and good governance.

The project therefore has particular relevance for the continued transformation of institutions such as universities and the transformation of our society. Hopefully it will assist those who are confronted by the question how to bring about new institutional cultures or even a national political culture that is truly inclusive, tolerant, democratic, non-sexist, non-racial, multilingual and multicultural.

I believe that the Moshoeshoe model of leadership can be emulated and provide some point of convergence. A fractured society such as ours needs points of convergence, icons and heroes which we can share. Moshoeshoe is one such an African icon – in a world with too few of them.

Prof Frederick Fourie is the Rector and Vice-Chancellor of the University of the Free State

* The documentary on “Moshoeshoe: The Renaissance King” will be screened on SABC2 on 4 November 2004 at 21:00.

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