Submitted by Edinalma Bastos (nalmarosa@bol.com.br) on 2015-11-09T17:50:49Z No. of bitstreams: 1 UNIVERSIDADE FEDERAL DA BAHIA - tese .pdf: 1647090 bytes, checksum: 3bc65759eb0154c9ae563e4cb945444b (MD5) / Approved for entry into archive by Maria Auxiliadora da Silva Lopes (silopes@ufba.br) on 2015-11-11T19:01:19Z (GMT) No. of bitstreams: 1 UNIVERSIDADE FEDERAL DA BAHIA - tese .pdf: 1647090 bytes, checksum: 3bc65759eb0154c9ae563e4cb945444b (MD5) / Made available in DSpace on 2015-11-11T19:01:20Z (GMT). No. of bitstreams: 1 UNIVERSIDADE FEDERAL DA BAHIA - tese .pdf: 1647090 bytes, checksum: 3bc65759eb0154c9ae563e4cb945444b (MD5) / Nesta tese procurei entender como ocorre a construção social de experiências culturais por alunos surdos, que atuam em favor da chamada cultura surda. Adotei o primeiro termo, “experiências culturais”, para problematizar a expressão “cultura surda” e mostrar aspectos que são (re)significados pelos alunos no âmbito da cultura. Os construtos desta tese estão apoiados na concepção semiótica de cultura apresentada por Geertz (2008), sendo a cultura vista como um ato criativo, uma teia de significados, tecida rotineiramente. Entrecruzei essa concepção com os estudos pós-coloniais (BHABHA, 2007; HALL, 2003, 2006), para sublinhar a força dos hibridismos presentes nos arranjos culturais na contemporaneidade, interpretando, assim, que as pessoas surdas elaboram as suas construções pela perspectiva da tradução cultural. A essas asserções foram adicionadas reflexões sobre a surdez, sobre o tempo atual, que impõe novas formas nas relações com “o outro” e discussões alusivas às concepções de cultura (ADAM KUPER, 2002; COELHO, 2008; EAGLETON, 2005). Em relação aos caminhos metodológicos, a pesquisa seguiu o estudo de caso etnográfico. Nesse contexto, foi utilizada a observação participante acompanhada da técnica do grupo focal, o que ajudou a compilar as informações no processo de coleta dos dados. O campo de pesquisa foi um espaço de Atendimento Educacional Especializado - AEE - de onde foram selecionados treze (13) alunos surdos. Os dados foram analisados com base na técnica da análise de conteúdo (BARDIN, 2009) e mostraram que esses alunos organizavam-se em grupo, com o propósito de se autorizarem como grupo cultural. Nesse processo, absolutizavam o uso da língua de sinais e supervalorizavam as “experiências do olhar”, iniciativas transformadas em estratégias de legitimação das experiências que inseriam no campo da cultura. Também engendravam um processo de territorialização em um contexto socioeducacional, transformando-o em um espaço de atuação política e identitária. As evidências também mostraram que todo o processo de atuação, apesar de trazer conquistas no campo da educação, a exemplo de autonomia e reconhecimento para os alunos, repercutia negativamente na relação desses com os seus pares e também com as pessoas ouvintes, porque os alunos reproduziam, entre si, atitudes colonialistas, historicamente construídas, das quais buscavam se libertar. Nessa direção, ao tempo em que se diziam colonizados pelos ouvintes e ressentidos em relação a estas pessoas, direcionando-lhes, por vezes, atitudes de revide, refutavam os pares surdos que não comungavam com as ideologias do grupo. Os resultados apontaram ainda a prevalência de uma atuação cultural inserida em uma dimensão essencialista e rígida de cultura. A relevância da pesquisa reside no fato de trazer à tona essa visão, convidando a se pensar em “experiências culturais” como construtos sociais, povoados por hibridismos. Nesse sentido, o estudo valoriza a “intertransculturalidade” (PADILHA, 2004), vinculada à ideia de que grupos diferentes em convivência mesclam-se, hibridizando-se e se transformando por processos de tradução cultural. Esse pensamento também pretende mostrar que a escola não pode eximir-se de problematizar repertórios culturais pré-fixados, sob pena de tornar opaco o movimento do cotidiano cultural das pessoas surdas. / ABSTRACT In this thesis, I sought to understand how occurs the social construction of cultural experiences for deaf students who work on behalf of the called deaf culture. I adopted the term "cultural experiences" in order to problematize the expression "deaf culture" and to show aspects that gain meaning by the students in the scope of the culture. The constructs of this thesis are supported by the semiotic conception of culture presented by Geertz (2008), which is seen as a creative act, a net of meanings routinely woven. This conception was crossed with the postcolonial studies (BHABHA, 2007; HALL, 2003, 2006) to emphasize the strength of the hybridisms that are present in the cultural arrangements in contemporaneity, making us interpret that deaf people elaborate their cultural repertoires by the perspective of cultural translation. To these assertions were added thoughts about deafness, about the current time, that imposes new forms in the relations with "the other", and discussions related to culture conceptions (ADAM KUPER, 2002; COELHO, 2008;EAGLETON, 2005). Regarding the methodology applied, the research followed the ethnographic case study. Participant observation was used together with the focal group technique that helped to compile the information in the data collection process. The research field was a space designed for Specialized Education Service, from where were selected thirteen (13) deaf students. The data was analyzed applying the technique of content analysis (BARDIN, 2009) and showed that these students were organized in groups in order to authorize themselves as cultural group. In this process, they made absolute the use of sign language and overvalued the "look experiences". These initiatives were transformed into strategies of legitimation of the experiences that they inserted in the field of culture. It also engendered a process of territorialization of a socio-educational context, transforming it into a space of political and identitary action. The evidences also showed that the whole process, despite bringing achievements in the socio-educational field, autonomy and recognition for students, resonated negatively in the relation among deaf students and with hearing people because students reproduced colonialist attitudes among themselves, historically constructed, that they sought to be free. In this direction, at the same time they called themselves "colonized" by the listeners and resentful in relation to them, what directed, sometimes, to attitudes of retaliation, they refuted the deaf students that do not share the group ideology. The results also pointed to the prevalence of a cultural performance inserted into an essentialist and rigid dimension of culture. The relevance of the research lies on the problematization of this view, highlighting the "cultural experiences" as social constructs populated by hybridisms. In this sense, the study appreciates the "intertransculturalidade" (PADILHA, 2004), which is linked to the idea that different groups living together are mingled, becoming hybrid and changing due to cultural translation processes. This idea also intends to show that the school can not refrain from questioning pre-established cultural repertoires, in order to avoid becoming opaque the movement of cultural daily life of deaf people.

Thesis (PhD)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: The conciliatory discourse of the South African Deaf social movement claims a commonality across South Africa's historical divides on the basis of a 'Deaf culture'. This claim in view of South Africa's deeply entrenched 'racial' divisions triggered this study. The study investigates the construction of Deaf identity and emphasizes the crossing of social boundaries in Cape Town, a society with a long history of discriminatory boundaries based on race. The study was carried out among adults who became deaf as children, the group for whom deafness, commonly viewed as both sensory and social deficit, is said to pose considerable linguistic, social and cultural challenges. It focused on strategies that deal with being deaf in a predominantly hearing world. To identify strategies, for this population without a geographical base, the study traced networks of social relationships. Fieldwork was carried out from September 1995 to December 2001. Between September 1995 and December 1997 research included systematic participant observation and informal interviews. Between January 1998 and December 2001 , continuing with participant observation and informal interviews, the study added formal interviews with a sample population of 94 deaf people across Cape Town, collected by the snowball method. The profile of this sample shows a relatively heterogeneous population on the basis of demographic factors and residential area but similarity on the basis of first language, Sign. The study demonstrates that history imposed boundaries. It categorized the Deaf as different from the hearing and in addition, in South Africa, produced further differentiation on the basis of apartheid category, age, Deaf school attended, method of education and spoken language. In this historical context the study identified a key strategy, 'Signing spaces'. A Signing space, identifiable on the basis of Sign-based communication, is a set of networks that extends from the deaf individual to include deaf and hearing people. On analysis it comprises a Sign-hear and a Sign-Q.e.gfspace. In Sign-~ networks, hearing people predominate. Relationships are domestic and near neighbourhood. In Sign-~ networks, deaf people predominate. Relationships are sociable and marked by familiarity. The study found that via the Signing space, the Deaf subvert deafness as deficit to recoup a social identity that is multi-faceted and dispersed across context. Boundaries crossed also vary by context and by networks. Sign-~ networks address the hearing boundary. Limits could be identified in the public arena, when barriers to communication and a poor supply of professional Sign language interpreters again rendered deafness as deficit. The boundaries of the Sign-deaf networks were difficult to determine and suggest the potential, facilitated by Sign language, to transcend South Africa's spoken languages and the related historical divisions. Sign-~ networks also suggest the additional potential, in sociable contexts, to transcend spoken language, trans-nationally. But mutual intelligibility of Sign language and the familiarity, communality and commonality it offered did not deny an awareness of historical differentiation and discrimination, as a case of leadership succession presented as a 'social drama' shows. However, the process of the 'social drama' also demonstrates that conflict, crises, and a discourse that reflects South Africa's historical divisions need not threaten a broader commonality. / AFRIKAANSE OPSOMMING: Die oorsteek van maatskaplike grense en verbreiding van maatskaplike identiteit: die nagaan van netwerke vir Dowes van Kaapstad Die bemiddelende diskoers van die Suid-Afrikaanse maatskaplike beweging vir Dowes maak op grond van 'n 'Dowe kultuur' aanspraak op 'n algemeenheid wat oor Suid-Afrika se geskiedkundige verdeeldhede heen strek. Hierdie aanspraak het, in die lig van Suid- Afrika se diepgewortelde 'rasseverdelings' , tot hierdie navorsing aanleiding gegee. Die navorsing ondersoek die vorming van 'n Dowe identiteit en beklemtoon die oorsteek van maatskaplike grense in Kaapstad, 'n gemeenskap met 'n lang verlede van diskriminerende grense wat op ras gebaseer is. Die navorsing is gedoen onder volwassenes wat as kinders doof geword het. Vir hierdie groep, waar dit gewoonlik as 'n sensoriese en sosiale gebrek beskou word, hou doofheid aansienlike linguistiese, sosiale en kulturele uitdagings in. Die navorsing fokus op strategieë wat te make het met doof wees in 'n oorheersend horende wêreld. Om vir hierdie bevolking sonder 'n geografiese basis strategieë te identifiseer, het die navorsing maatskaplike verhoudingsnetwerke nagegaan. Veldwerk is tussen September 1995 en Desember 2001 gedoen. Tussen September 1995 en Desember 1997 het die navorsing stelselmatige waarneming van die deelnemers en informele onderhoude met hulle behels. Hierdie waarneming en informele onderhoude is tussen Januarie 1998 en Desember 2001 voortgesit, maar die navorsing het nou ook formele onderhoude met 'n steekproefbevolking van 94 dowe mense van regoor Kaapstad ingesluit. Hiervoor is van die sneeubalmetode gebruik gemaak. Die profiel van hierdie steekproef toon 'n relatief heterogene bevolking op grond van demografiese faktore en woongebied, maar ooreenkoms op grond van eerste taal, naamlik Gebaretaal. Die navorsing toon aan dat grense deur die geskiedenis opgelê is. Dit het Dowes as verskillend van horendes gekategoriseer, en het daardeur in Suid-Afrika tot verdere differensiasie op grond van die apartheidskategorie, ouderdom, watter doweskool bygewoon is, wyse van onderrig en gesproke taal aanleiding gegee. In hierdie geskiedkundige konteks het die navorsing 'n belangrike strategie, 'Gebare-ruimtes', geïdentifiseer. 'n Gebare-ruimte wat uitgeken kan word op grond van Gebaar-gebaseerde kommunikasie, is 'n stel netwerke wat van die dowe individu af uitbrei om dowe en horende mense in te sluit. Uit 'n analise blyk dit dat dit 'n Gebaar-horende en Gebaar-dowe ruimte behels. In Gebaar-horende netwerke oorheers horende mense. Verhoudinge word in die huis en met die naaste bure aangegaan. In Gebaar-dowe netwerke oorheers dowe mense. Verhoudings is gesellig van aard en word deur ongedwongenheid gekenmerk. Die navorsing het bevind dat die Dowe doofheid as gebrek deur middel van die Gebaarruimte omkeer om 'n veelvlakkige maatskaplike identiteit wat dwarsoor die konteks versprei is, te behels. Grense wat oorgesteek word, varieer ook in konteks en ten opsigte van netwerke. Gebaar-horende netwerke fokus op die horende grens. Beperkinge kon in die openbare arena geïdentifiseer word in gevalle waar hindernisse ten opsigte van kommunikasie en gebrekkige voorsiening van Gebaretaal-tolke weer doofheid as 'n gebrek voorgestel het. Dit was moeilik om die grense van die Gebaar- ~ netwerke te bepaal en dit suggereer die potensiaalom, gefasiliteer deur Gebaretaal, Suid-Afrikaanse tale en die gepaardgaande geskiedkundige verdelings te transendeer. Gebaar-dowe netwerke suggereer ook die addisionele potensiaal om gesproke taal, in gesellige kontekste trans-nasionaal te transendeer. Maar onderlinge verstaanbaarheid van Gebaretaal en die ongedwongenheid, gemeenskaplikheid en algemeenheid wat dit gebied het, het nie 'n bewustheid van geskiedkundige differensiasie en diskriminasie ontken nie, soos 'n geval van opvolging van leierskap, wat as 'n 'sosiale drama' aangebied is, getoon het. Die proses van die 'sosiale drama' toon ook dat konflik, krisisse en 'n diskoers wat Suid-Afrika se geskiedkundige verdelings weerspieël, nie 'n wyer algemeenheid hoef te bedreig nie.

From Introduction: Gehoor speel 'n belangrike rol in die leerproses, in aanpassing by die omgewing asook in aanpassing by sosiale omstandighede. Gehoorverlies plaas die individu in 'n situasie van vereensaming, veroorsaak deur 'n beperktheid in kommunikasievermoë. (Roux, 1979:1) Dr Roux, Direkteur van Gesondheidsdienste van die Departement van Gesondheid, Welsyn en Pensioene, het tydens die Goue Jubileum-Kongres van die Suid-Afrikaanse Nasionale Raad vir Dowes daarop gewys dat gehoorverlies vandag meer Amerikaners affekteer as hartsiektes, kanker, blindheid, tuberkulose, veneriese siektes, sklerose en niersiektes tesame. (Roux, 1979:1) In Suid-Afrika word beraam dat 0,06% van aIle babas totaal doof gebore word en dat die aantal persone met ernstige gehoorprobleme, volgens die skatting van die Departement van Gesondheid, Welsyn en Pensioene, 65 000 beloop. Hierdie getal sluit Swartes uit. (Roux, 1979:1) ... Die probleem van doofheid is kompleks en soms so ingewikkeld dat dit te betwyfel is of die horende individu die omvang daarvan begryp en insig in die situasie van die dowe kan ontwikkel. Empatie met die dowe en begrip vir sy leefwêreld is vir die horende persoon problematies. 'n Wêreld sonder klank is moeilik om te visualiseer en 'n wêreld sonder taal lê buite die begripsvermoë van die horende. Daar bestaan op velerlei gebiede verwarring ten opsigte van die dowe. Die horende persoon besef gewoonlik dat daar 'n eiesoortige wêreld van ervaring en denke vir die dowe is anders as die van die horende, maar begrip vir die omvang van die andersheid van die dowe ontbreek.

South Africa has a dearth of deaf appropriate assistive resources – giving rise to deaf adolescents leaving school early and poor adult outcomes. These factors are negatively influenced by the interaction of other elements such as the inadequate cultural and social nurturing and lack of support. Approached from a bio-ecological model, to pro-actively address the support needed by deaf and hard-of-hearing persons to empower them to develop the capacity to withstand the challenges they have to endure, to stand up to and resist the negative ideas about what they are capable of. In this study, major risk factors were identified as communication deprivation and unpreparedness of parents to raise a deaf child appropriately where mediating factors were identified as social-emotional competence and deaf teaching assistants at South African Schools for the Deaf. The main findings of this study were that the need for early training of parents, access to Sign Language, deaf role models and social-emotional training in SA schools for the Deaf are proposed pathways to well-being. / Psychology / M.A. (Psychology)