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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

You touch a woman, you strike a rock
2004-11-02

Prof. Engela Pretorius van die Departement Sosiologie in die Fakulteit Geesteswetenskappe by die Universiteit van die Vrystaat het die kwessie omtrent feminisme aangespreek tydens haar intreerede met die onderwerp, You touch a woman, you strike a rock: Feminism(s) and emancipation in South Africa .

Prof. Pretorius het gesê: “Die geskiedenis van feminisme oor die algemeen kan in drie fases verdeel word, waarna verwys word as golwe. Eerste-golf-feminisme (19de eeu) het die fokus geplaas op die beskerming van vroueregte in die openbare terrein, spesifiek die reg om te stem, die reg tot onderrig en die reg om middelklas beroepe en professies te betreë.

Vroeë tweede-golf-feminisme word onthou vir hoe dit moederskap geteoretiseer het as synde ‘n onderdrukkende instelling. Slagspreuke van die 1970s was die persoonlike is polities en susterskap is magtig. Prof. Pretorius sê beide slagspreuke bevestig die idee dat vroue universeel onderdruk en uitgebuit word en slegs deur erkenning van dié situasie kan vroue die strukture wat hul onderdruk verander.

‘n Belangrike aspek van die derde golf van die feminisme-teorie is post-moderne feminisme wat diversiteit en verskille onderstreep. Die poging van hierdie feministe is afgestem op alle vorme van onderdrukking. Vroue van kleur het ook hul ontevredenheid uitgespreek gedurende die derde-golf-feminisme. Die feminisme van vroue van kleur word gekenmerk deur verskeie kwessies en talryke intellektuele standpuntinnames wat neerslaga vind in verskillende terme, soos Afrika feminisme of ‘womanism, sê prof. Pretorius.

Afrika-feminisme dui protes aan teen die wit/westerse geskiedenis en die wit/westerse dominansie binne feminisme. Afrika-vroue het besef dat hul onderdrukking verskillend is van dié van wit vroue en daarom is ‘n ander proses van bevryding nodig. Die Westerse feministiese praktyk om swart vroue by die bestaande feministiese ontologie te voeg, is nie voldoende nie omdat hul unieke ondervindings van slawerny, kolonialisme, onderdrukking deur mans en armoede nie uitgedruk word nie.

‘Womanism’ het tot stand gekom as gevolg van ‘n eksplisiete rassekritiek teen feminisme. Dit is ten gunste van die positiewe uitbeelding van swart mense. Dit word gekenmerk deur kulturele kontekstualisasie, die sentraliteit van die gesin en die belangrikheid daarvan om mans in te sluit.

Die geskiedenis van vroue in Suid-Afrika is verwant aan hul geskiedenis van onderdrukking as gevolg van patriargie. Vroue van verskillende rasse, kulture en klasse het patriargie op verskillende wyses in en variërende mate van erns ervaar. Onder voor-koloniale patriargie het vroue min sê gehad oor huwelikskeuses omdat mans dié besluite gedomineer het.

Die Nederlandse en Britse patriargale erfenis het neerslag gevind in die ideologie van die volksmoeder. Onderwyl dit veral manlike skrywers was wat die beeld van die vrou as versorger en tuisteskepper bevorder het, het vroue self ook hieraan ‘n aandeel gehad, sodat die volksmoeder volwaardig deel geword het van die Afrikaner nasionalistiese mitologie. Alhoewel middel- en werkersklas vroue met dié beeld geïdentifiseer het, het nie alle Afrikaanse vroue die ideologie aanvaar nie.

Onder die Victoriaanse erfenis was Britse vroue beperk to die private eerder as die openbare lewe. Die skeefgetrekte onderrigsisteem wat vroue in huishoudelike loopbane gekanaliseer het, die mag van mans oor hul vroue se eiendom en ‘n tekort aan toegang tot mag en geld het verseker dat vroue by die huis gebly het.

Wit Engelssprekende-vroue het die grootste geleentheid gehad om patriargie uit te daag vanweë hul toegang tot onderwys en die blootstelling aan liberale waardes, sê prof. Pretorius. Liberale vroue soos Helen Joseph en Helen Suzman het ‘n belangrike rol gespeel om in 1930 stemreg vir wit vroue in Suid-Afrika te verseker en het voortgegaan om ‘n rol te speel in die bevryding van swart vroue gedurende die vryheidstryd.

Die feminisme wat onder swart vroue ontwikkel het, was ‘n erkenning van die gemeenskaplike stryd met swart mans om die verwydering van die juk van eksterne onderdrukking en eksploitasie. Swart vroue in aktiewe en onafhanlike politiese rolle het tegelykertyd mans se aannames omtrent hul meerderwaardigheid asook die rassewette van die staat uitgedaag. Daarom kan ons sê dat die feminisme wat hier ontwikkel het, te voorskyn gekom het as gevolg van vroue se betrokkenheid by en toewyding tot nasionale bevryding, sê prof. Pretorius.

Institusionalisering is nie herlei tot magsvoordele nie, want gelykheid is nie in beleidsprogramme geïnkorporeer nie. Die hervestiging van sleutel aktiviste van die vrouebeweging in die regering het die stryd om genderbillikheid verander na ‘n projek wat deur die regering gelei word, sê prof. Pretorius. Ongelukkig word terreine van verandering buite die grense van die regering verwaarloos. Dit kan slegs aangespreek word deur ‘n aktiewe en feministiese stem in die burgerlike samelewing.

“Dit is my oortuiging dat formele instellings vir vroue binne die staat oor die lang termyn slegs effektief kan wees indien daar ‘n effektiewe feministiese vroue-beweging buite die staat in stand gehou word wat die grondslag waarop sosiale beleid gevorm word, kan uitdaag en bevraagteken. Daarom, A luta continua (die stryd duur voort),” sê prof. Pretorius.

Mediaverklaring
Uitgereik deur: Lacea Loader
Mediaverteenwoordiger
Tel: (051) 401-2584
Sel: 083 645 2454
E-pos: loaderl.stg@mail.uovs.ac.za
2 November 2004

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