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23 September 2022 | Story Jani de Lange | Photo Rulanzen Martin
Jani de Lange
Jani de Lange is a Sign Language academic and researcher and a campaigner for South African Sign Language and greater inclusion for South Africa’s Deaf community. She is currently busy with her PhD at the UFS.

Opinion by Jani de Lange, Lecturer and PhD candidate at the Department of South African Sign Language and Deaf Studies, University of the Free State. 

September is designated as the National Month of Deaf People in South Africa. This includes the International Week of Deaf People (19-25 September) and the United Nations-recognised International Day of Sign Languages (23 September). This month commemorates the first World Deaf Congress, held in Italy in September 1951, at which the World Federation of the Deaf (WFD) was established. The purpose of this month is to raise public awareness about Deaf people’s concerns and successes, about hearing loss, deafness, Deaf culture, as well as sign languages – in our case, South African Sign Language (SASL). The WFD, as the international Deaf organisation, allocates a theme every year to guide Deaf awareness campaigns. This year’s is ‘Building Inclusive Communities for All’. Considering the recent proposed amendment to include SASL as South Africa’s 12th official language, and our yearly celebrations of our diverse heritage on 24 September, this theme is applicable to all South Africans, not only the Deaf. But how much do we really know about this minority group?


To me, the success of this group is evident in their fight for the recognition of SASL, especially with regards to access to quality education. The Deaf community of South Africa has been fighting for the recognition of SASL for many years. The pre-1994 policy of racial segregation was extended to children’s hearing status, which resulted in small pockets of Deaf school communities away from their hearing peers. The education system at the time promoted the use of oralism (teaching Deaf children to lip-read and denying the use of SASL), and many Deaf children did not go to school. Despite this, SASL continued to develop among the different communities. This resulted in different dialects of SASL, a language with its own vocabulary and grammar rules. This language is an integral part of any Deaf person’s identity, and functions as a marker of cultural membership. 

SASL needs more recognition as a Home Language 

The Schools Act of 1996 recognises sign language (not specifically referring to SASL) as “official” for the purposes of teaching and learning in Deaf Schools. Unfortunately, this stipulation did not necessarily change the educational prospects for this group. While SASL was used as a medium of instruction, it was not accepted as an exit-level Home Language subject. According to an article published in the ‘African Disability Rights Yearbook’ in 2016, this led to many dropping out of school at Grade 7. Some learners were able to attend hearing schools by making use of residual hearing or assistive devices, but they either dropped out, or completed Grade 12 with poor results. Only a small group finished with an endorsed certificate. In all these scenarios, the prospects for tertiary education and employment are limited. A step towards improving educational opportunities for the Deaf was achieved in 2009: A family wanted their child to eventually attend a tertiary institution. Given the drawbacks of attending a hearing school, they did not want to risk their child’s chances, so they took the Department of Basic Education to court. After the case was settled out of court, SASL was implemented as an exit-level Home Language subject in Deaf schools in 2013.

This year, the draft Constitution Eighteenth Amendment Bill was published to give the Deaf community what they have been fighting for over so many years – official recognition of SASL. But will this recognition contribute to the inclusion of the South African Deaf community in the mainly hearing world? Currently, the legal protection of the Deaf in South Africa is under the umbrella of disability. This view is vested in the pathological perception of deafness, which is the prevailing understanding of the hearing world. To build an inclusive society, it is necessary to look beyond the medical aspect of ‘disabled’ and see the use of SASL as a marker of another culture, a view propagated by the socio-cultural approach to deafness. There is a lot that hearing people do not know or understand about the Deaf community and their experiences. However, we can acknowledge this group of people as part of our already diverse country by being open to learning more and celebrating their successes. 

As individuals, we can take time to determine how we ourselves could change to promote inclusion, rather than expecting people to change to fit into our own view of society.

News Archive

Stem cell research and human cloning: legal and ethical focal points
2004-07-29

   

(Summary of the inaugural lecture of Prof Hennie Oosthuizen, from the Department of Criminal and Medical Law at the Faculty of Law of the University of the Free State.)

 

In the light of stem cell research, research on embryo’s and human cloning it will be fatal for legal advisors and researchers in South Africa to ignore the benefits that new bio-medical development, through research, contain for this country.

Legal advisors across the world have various views on stem cell research and human cloning. In the USA there is no legislation that regulates stem cell research but a number of States adopted legislation that approves stem cell research. The British Parlement gave permission for research on embryonic stem cells, but determined that it must be monitored closely and the European Union is of the opinion that it will open a door for race purification and commercial exploitation of human beings.

In South Africa the Bill on National Health makes provision for therapeutical and non therapeutical research. It also makes provision for therapeutical embryonical stem cell research on fetuses, which is not older than 14 days, as well as for therapeutical cloning under certain circumstances subject to the approval of the Minister. The Bill prohibits reproductive cloning.

Research on human embrio’s is a very controversial issue, here and in the rest of the world.

Researchers believe that the use of stem cell therapy could help to side-step the rejection of newly transplanted organs and tissue and if a bank for stem cell could be built, the shortage of organs for transplants would become something of the past. Stem cells could also be used for healing of Alzheimer’s, Parkinson’s and spinal injuries.

Sources from which stem cells are obtained could also lead to further ethical issues. Stem cells are harvested from mature human cells and embryonic stem cells. Another source to be utilised is to take egg cells from the ovaries of aborted fetuses. This will be morally unacceptable for those against abortions. Linking a financial incentive to that could become more of a controversial issue because the woman’s decision to abort could be influenced. The ideal would be to rather use human fetus tissue from spontaneous abortions or extra-uterine pregnancies than induced abortions.

The potential to obtain stem cells from the blood of the umbilical cord, bone-marrow and fetus tissue and for these cells to arrange themselves is known for quite some time. Blood from the umbilical cord contains many stem cells, which is the origin of the body’s immune and blood system. It is beneficial to bank the blood of a newborn baby’s umbilical cord. Through stem cell transplants the baby or another family member’s life could be saved from future illnesses such as anemia, leukemia and metabolic storing disabilities as well as certain generic immuno disabilities.

The possibility to withdraw stem cells from human embrio’s and to grow them is more useable because it has more treatment possibilities.

With the birth of Dolly the sheep, communities strongly expressed their concern about the possibility that a new cloning technique such as the replacement of the core of a cell will be used in human reproduction. Embryonic splitting and core replacement are two well known techniques that are associated with the cloning process.

I differentiate between reproductive cloning – to create a cloned human embryo with the aim to bring about a pregnancy of a child that is identical to another individual – and therapeutically cloning – to create a cloned human embryo for research purposes and for healing human illnesses.

Worldwide people are debating whether to proceed with therapeutical cloning. There are people for and against it. The biggest ethical objection against therapeutical cloning is the termination of the development of a potential human being.

Children born from cloning will differ from each other. Factors such as the uterus environment and the environment in which the child is growing up will play a role. Cloning create unique children that will grow up to be unique individuals, just like me and you that will develop into a person, just like you and me. If we understand this scientific fact, most arguments against human cloning will disappear.

Infertility can be treated through in vitro conception. This process does not work for everyone. For some cloning is a revolutionary treatment method because it is the only method that does not require patients to produce sperm and egg cells. The same arguments that were used against in vitro conception in the past are now being used against cloning. It is years later and in vitro cloning is generally applied and accepted by society. I am of the opinion that the same will happen with regard to human cloning.

There is an argument that cloning must be prohibited because it is unsafe. Distorted ideas in this regard were proven wrong. Are these distorted ideas justified to question the safety of cloning and the cloning process you may ask. The answer, according to me, is a definite no. Human cloning does have many advantages. That includes assistance with infertility, prevention of Down Syndrome and recovery from leukemia.

 

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