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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

Sites of memory. Sites of trauma. Sites of healing.
2015-04-01

Judge Albie Sachs – human rights activist and co-creator of South Africa’s constitution – presented the first Vice Chancellor’s Lecture on Trauma, Memory, and Representations of the Past on 26 March 2015 on the Bloemfontein Campus.

His lecture, ‘Sites of memory, sites of conscience’, forms part of a series of lectures that will focus on how the creative arts represent trauma and memory – and how these representations may ultimately pave the way to healing historical wounds. This series is incorporated into the five-year research project, led by Prof Pumla Gobodo-Madikizela, and funded by the Mellon Foundation.

Sites of memory and conscience – and healing

“Deep in solitary confinement, I read in the Bible: ‘the lion lay down with the lamb … swords will be beaten into ploughshares.’” And with these opening words, Judge Sachs took the audience on a wistful journey to the places in our country that ache from the past but are reaching for a better future at the same time.

Some of the sites of memory and conscience Judge Sachs discussed included the Apartheid Museum, Liliesleaf, District Six Museum, and the Red Location Museum. But perhaps most powerful of them all is Robben Island.

Robben Island

“The strength of Robben Island,” Judge Sachs said, “comes from its isolation. Its quietness speaks”. Former prisoners of the island now accompany visitors on their tours of the site, retelling their personal experiences. It was found that, the quieter the ex-prisoners imparted their stories, “the gentler and softer their memories; the more powerful the impact,” Judge Sachs remarked. Instead of anger and denouncement, this reverence provides a space for visitors’ own emotions to emerge. This intense and powerful site has become a living memory elevated into a place of healing.

After Judge Sachs visited the National Women’s Memorial in Bloemfontein some years ago, he came to an acute realisation as he read the stories, experienced the grief, and saw the small relics that imprisoned commandoes from Ceylon and St Helena sculpted. “It’s so like us,” he thought, “our people on Robben Island making a saxophone out of seaweed, our people carving little things. It was so like us. It was another form of inhumanity to human beings in another period.”

The Constitutional Court

The Constitutional Court next to the Old Fort Prison is also a profound site of trauma and healing. Bricks from the awaiting trial lock-up were built into the court chambers. “We don’t suppress it, we don’t say let’s move on. We acknowledge the pain of the past. We live in it, but we are not trapped in it. We South Africans are capable of transcending, of getting beyond it,” Judge Sachs said.

Transforming swords into ploughshares

Judge Sachs had great praise for Prof Gobodo-Madikizela’s research project on Trauma, Memory, and Representations of the Past. “You convert and transform the very swords, the very instruments, the very metal in our country. In a sense, you almost transform the very people and thoughts and dreams and fears and terrors into the ploughshares; into positivity.”

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