사회복지사와 일반인의 농 문화 인식 정도에 관한 연구

최정원 순천대학교 사회문화예술대학원 2012 국내석사

본 연구는 사회복지사와 일반인의 농 문화 인식 정도에 관한 연구를 목적으로 하며, 이를 위해 족내혼(농인끼리 결혼), 조직적 네트워크, 사회문화적 관점, 수화, 집단 정체감 및 이 5개를 합친 전체 농 문화의 총 6개 측정항목을 설정하였다. 연구대상은 전남지역 농인관련단체와 복지관 및 시설 등에 근무하는 사회복지사 166명과 일반인 275명이였다. 빈도 및 백분율, 평균, 표준편차, t-test, 교차분석 및 분산분석을 사용하여 분석하였으며 그 결과는 아래와 같다. 첫째, 성별에 따른 항목별 인식의 차이는 없었고, 연령에 따라서 전체 농 문화와 하위 항목에서 인식의 차이를 보였고, 가족이나 친척 중 농인 유무에 따라 농 문화 인식이 차이를 보였으며, 가족이나 친척 중 농인이 있을 경우의 농 문화 인식이 없는 경우보다 더 높았다. 둘째, 사회복지사의 농 문화 인식 특성은 근무경력에 따른 차이가 없었으나, 근무기관에 따라, 청각장애특성 교육 받았는지에 따라, 농인에게 서비스를 제공했는지 여부에 따라 차이를 보였다. 특히 근무기관 중에서는 농인관련단체에 근무하는 사회복지사의 농 문화 인식이 모든 측정 항목에서 가장 높았으며, 농인에게 서비스를 자주 제공한 사회복지사 집단이 농 문화에 대한 인식이 높았다. 셋째, 사회복지사와 일반인 및 수화통역사 집단 사이에 농 문화 인식의 차이가 있었으며, 수화통역사의 농 문화 인식이 가장 높았다. 넷째, 수화학습자의 농 문화 인식은 농인과 만남을 통해 수화를 자연스럽게 습득할 경우에 높았으며, 또한 수화실력, 자격증 유무, 수화사용 경력 및 수화학습 유무에 따라 차이가 나타났다. 인간이 언어를 소유하며 향유함과 동시에 문화가 생성되었다. 수화를 언어로 사용하는 농인 역시 농 문화를 형성하며 장애인이 아닌 소수집단으로서 농 정체성을 확립하고 있다. 따라서 우리는 농 문화를 긍정적으로 인식하고, 이를 위해 농 문화의 대표적 산물인 수화를 보급 할 필요가 있다. 사회복지사는 농 문화의 이해를 통해 농인에게 다양한 사회복지적 서비스를 제공하여 농인의 자존감을 회복하게 함으로써, 농인이 병리적 관점의 청각장애인이 아닌 다문화 환경 속에서 함께 살아가는 동반자적 소수집단임을 알릴 필요가 있다. The purpose of this study was to examine the recognition of deaf culture between the social worker and the ordinary people. A total of 6 measurement items composed of endogamy(marraige between deaf people), organizational network, sociocultural view point, sign language, group identity crisis and the overall deaf culture combining the above 5 items were established to study the recognition of deaf culture by social workers and ordinary people in this research. The subjects were 166 social workers and 275 ordinary people who worked for deaf people-related organizations, welfare centers and welfare facilities in Jeonnam region. The data were analyzed by using the frequency, percentage, average, standard deviation, t-test, chi-square analysis, and analysis of variance. The results were as follows: First, no effect of sex on the recognition was observed but age affected the recognition of the overall deaf culture. The older people's recognition of deaf culture was higher than those of the younger's. The recognition was higher in case they had deaf people in their families than in case they did not. Second, the recognition characteristics of social workers was not affected by the experience period but affected by the kind of organizations they worked for, whether they had received special education for hearing impairment, and whether they had provided any services to deaf people. Especially, the recognition of deaf culture by social workers who worked for deaf-person-related organizations was the highest in all the question items out of the organizations they worked for, and the recognition by the social worker group that provided frequent services to deaf people was high. Third, the recognition of deaf culture was different among groups of social workers, ordinary people, and sign language interpreters and the interpreters showed the highest recognition of deaf culture. Fourth, as far as those who experienced sign language are concerned, the recognition of deaf culture was high for the case that they learned the sign language naturally through direct contact, and it depended on the level of sign language, whether they had the license, and whether they experienced and learned sign language. The moment human beings had and enjoyed their language they created culture. Deaf people who use sign language as their own language also form deaf culture, establishing an identity of a minority group, not the handicapped. Thus, it is necessary to recognize the deaf culture positively and publicize sign language, the representative product of deaf culture. Social workers need to inform deaf people that they are a minority group of companions living together in multi-cultural environment, not hearing-impaired persons in pathological view point by providing a variety of social welfare services to them though understanding of deaf culture and having them recover their self-esteem.

Cross-cultural attitudes toward deaf culture in a multi- and singular cultural society : a survey of residential school based teachers for the deaf who are deaf and hearing

최성규 Ball State University 1995 해외박사

지난 수년 동안 청각장애 문화에 대한 중요한 철학이 청각장애 교육방법론 의 본질적 재구성에 강한 영향을 미치고 있다. 본 논문의 연구 목적은 청각 장애 교사와 건청인 교사들의 청각장애 문화에 대한 가치관 분석을 통하여 청 각장애 교육과 연구방법에 하나의 지침을 마련하기 위함이다. 설문 조사는 설문 예정 학교의 교장이나 장학사의 승낙을 득 한 후 교사들 의 자발적인 참여로 이루어졌다. 미국의 중서부 지역의 7개 청각장애학교 교 사 279명(청각장애 교사 69명과 건청인 교사 210명)과 한국의 11개 청각장애 학교 교사 310명(청각장애 교사 26명과 건청인 교사 284명)이 설문 조사에 응 하였다. 설문지는 5점 Likert 지수로 된 30개 문항으로 구성되었다. 설문 내용은 박사 학위를 소지한 6명의 청각장애교육 전문가와 상의하여 작성되었 다. 그 내용은 수화, 청각장애 사회, 청각장애학교 교육과정에 관한 것이다. 설문 결과는 이원변량 분석(Two-Way ANOVA) 으로 처리하였다. 본 연구는 다음과 같은 결과를 얻었다. 첫째, 청각장애 문화는 복수문화권 에서나 단일문화권에서 하나의 종속문화이다. 그러나 청각장애 문화는 단일 문화권에서 보다는 복수문화권에서 더욱 긍정적으로 인식되었다. 둘째, 청각 장애 문화는 양 문화권에서 건청인 교사들 보다 청각장애 교사들에 의해 더욱 긍정적으로 인식되었다. 청각장애 교사는 청각장애 사회의 구성인이며, 청각 장애 문화를 전승하는 역할을 담당하기 때문이다. 셋째, 청각장애학교의 초 등학교 교사들과 중등학교 교사들 사이의 청각장애 문화에 대한 가치관은 통 계상 무유의 하였다. 청각장애아동의 연령과는 관계없이 청각장애학교 교사 들은 청각장애 그 자체를 기준으로 가치관을 형성하고 있다. 결과적으로 본 논문은 청각장애교육의 교육철학과 교육방법론은 이중문화적 /이중언어적 태도(Bicultural /Bilingual Attitude)에서 기인된다는 청각장애 교육의 패러다임 변화를 청각장애학교 교사는 인식하고 있음을 증명하였다. 따라서 청각장애교육의 본질적 접근은 교사의 입장이 아니라 청각장애아동의 입장에서 이해되어져야 함을 본 연구결과는 시사하였다. During the past few years, Deaf culture has emerged as an important philosophy that could lead to a radical restructuring of Deaf education methods. The purpose of this study was to determine attitudes concerning Deaf culture'from teachers of residential based schools for the Deaf who are Deaf and Hearing. Prior to initiating direct contact with the teachers, the superintendents or principals of.the selected residential schools were contacted via mail, and their permission secured. In the United States, 279 teachers. (69 teachers who are ~Deaf, 210 teachers who are Hearing) from seven midwest residential based schools for the Deaf and in South Korea 310 teachers (26 teachers who are Deaf, 284 teachers who are Hearing) from all eleven residential,based schools for the Deaf participated. Two-factor ANOVA procedures with repeated measures on one factor were utilized to analyze the teachers' attitudes toward Deaf culture in America and South Korea from a 30-question survey using a five-point Likert scale. This study concluded that: (a) Deaf culture was a subculture in mainstream society whether it was a multi- or singular cultural society--although attitudes toward Deaf culture were accepted more negatively in a singular society than those in a multi-cultural society; (b) Deaf culture was accepted by teachers of schools for the Deaf who are Deaf more 'readily than those who are Hearing in both multi- or singular cultural societies; and (c) there was no significant correlation between attitudes of teachers who were employed at different levels' of instruction, such as elementary and middle or secondary school.

한국수어의 비속어 연구

명혜진 강남대학교 일반대학원 2020 국내석사

This study conducted a three-stage data collection process, namely the unstructured conversation, semistructured conversation, and verification and supplementation, involving 11 sign language providers. The list of profanity in Korean Sign Language (KSL), as collected through this process, was organized into four categories: fixed sign profanity, which maintains its meaning as profanity independent of outside factors such as context and situation; flexible sign profanity, which can be classified as profanity depending on the context or nonmanual signals; gesture-based profanity, which is used in a same or similar meaning among non–sign language users; and nonmanual signal-based profanity, which relays the meaning of profanity without using manual signals. The study then conducted an analysis of 38 profanities in KSL, based on the data collected through the aforementioned process, in terms of their meaning, form, and deaf culture characteristics. Seven profanities were presented with pictures and translations to Korean to demonstrate their usage, in recognition of the desirability to demonstrate their use in the form of a sentence for comprehension. Through this process, this study identified several deaf culture characteristics inherent in the use of profanities in KSL, including the attack on the function of [eyes] being expanded to the attack on the individual’s abilities; modifying the manual signals used in the sign [KSL] for use as profanity; and preventing others’ expression or attacking their expression through the use of the sign [stay still]. 본 연구에서는 11명의 언어제공자로부터 비구조화된 대화 상황, 반구조화된 대화 상황, 검증 및 보완으로 이루어진 3단계의 자료수집을 진행하였다. 이를 통해 수집된 한국수어 비속어를 상황이나 문맥과 같은 외부요인과 상관없이 비속어의 의미를 가지는 고정적 수어 비속어, 앞뒤 문맥이나 비수지 신호 등 여러 요인의 영향에 따라 비속어로 분류할 수 있는 유동적 수어 비속어, 수어 비사용자의 경우에도 같거나 비슷한 의미로 사용하는 제스처 활용 비속어, 수지 신호의 사용 없이 비수지만을 사용하여 비속어의 의미를 지니게 되는 비수지 신호 활용 비속어 총 4가지의 유형으로 분류하였다. 그런 다음 수집된 한국수어 비속어를 바탕으로 총 38개의 한국수어 비속어 목록을 분석을 통하여 비속어의 의미와 형태, 농문화적 특성을 분석하였다. 또한 한국수어 비속어 목록에 작성된 비속어 중에서 용례로서 문장의 형태를 보이는 것이 자연스럽다고 판단된 7개의 비속어에 대한 용례를 사진과 한국어 번역문을 제시하여 의미를 전달하였다. 한국수어 비속어에서 [눈]의 기능에 대한 비난이 특정 인물의 능력 부족 등에 대한 비난으로까지 의미가 확장되어 사용되거나 의사소통을 하지 않겠다는 의미로 사용되고 [수어]의 수동을 변형하여 사용하거나 [가만히있다] 수어와 결합하여 상대방의 의사표현을 막거나 의사표현에 대한 비난을 하는 의미가 드러나는 등의 농문화적 특성을 분석하였다.

Signs of Hope: Narratives, Eschatology, and Liturgical Inculturation in Deaf Catholic Worship

Seah, Audrey Liyan ProQuest Dissertations & Theses University of Notr 2021 해외박사(DDOD)

Preparing Providers and Staff to Engage in Culturally-Sensitive Interactions with Deaf Clients

Green, Colleen Marie ProQuest Dissertations & Theses The University of 2019 해외박사(DDOD)

The American Academy of Nursing (2015) encourages the provision of culturally sensitive care to improve health outcomes in vulnerable populations. The culturally Deaf population of Americans include 500,000 people who have hearing loss, communicate in American Sign Language (ASL), do not consider themselves disabled, and share unique traditions, values, and social norms (Reader, Foulkes, & Robinson, 2017). Training in the health professions generally does not include Deaf specific material and as a result, most workers in the healthcare industry have a lack of knowledge about effective communication methods, legal considerations, and Deaf needs (Velonaki et al., 2015; Gichane, Heap, Fontes, & London, 2017). Lack of communication between Deaf patient and staff at the clinic can lead to patient frustration, mistrust in the healthcare system, or incorrect diagnosis and treatment (Crowe, 2017). A literature review found exposure to a culturally Deaf person, simulation, and workshops longer than an hour can increase knowledge, skills, and attitudes (KSA) of healthcare staff (Mathews, Parkhill, Schlehofer, Starr, & Barnett, 2011; Ruesch, 2018). The purpose of this quality improvement project was to implement a Deaf culture training program at St. Elizabeth’s Health Center (SEHC) to increase staff KSA to better serve the needs of the Deaf community in southern Arizona. The four-week intervention included video content featuring a culturally Deaf person followed by a recorded panel with a local Deaf person and ASL interpreter. The study question of this project was: “Does a Deaf culture training program at an integrated health center change the KSA of participants regarding Deaf culture?” Four participants engaged in the project fully. Average skills and attitude increased from pre- to post-intervention, but the difference was not statistically significant. Average knowledge did not change from pre- to post-intervention. Skills and attitudes about Deaf culture may be easier to change than knowledge.

Precarious Interdependence: Sign Language Interpreting in Ha Nội, Việt Nam

Marie, Aron S The University of Chicago ProQuest Dissertations & 2023 해외박사(DDOD)

The slogan “Nothing About Us Without Us,” captures one of the core tenets of disability movements: the right to engage in self-advocacy. Yet for deaf signing people in Việt Nam (and most elsewhere), having a “voice” to engage in self-advocacy requires the use of sign language interpreters. In other words, the very recognition of deaf people can rest in the voice of an interpreter. At the same time, interpreters depend on deaf activists to advocate for the growth of interpreting as it is not recognized as a profession by the Vietnamese state. Given these circumstances, deaf people and interpreters in Ha Nội find themselves in a state of interdependence. While interdependence is often used rhetorically, or discussed as an approach to achieving disability justice, it is rarely studied in practice. Drawing on ten months of ethnographic fieldwork conducted between 2018-2019, as well as a decade-long engagement with deaf people and interpreters in Ha Nội, this dissertation examines how interdependence is conceived of and enacted between deaf people and interpreters in Ha Nội, Việt Nam. I argue that deaf people and interpreters in Ha Nội, Việt Nam are in a state of precarious interdependence. Precarious interdependence is the idea that precarity does not end at the bounds of the individual, but rather seeps through to those who they are in relationship with, changing forms and creating new types of precarity as it goes. Precarious interdependence is a way to look side by side both at the forms of vulnerability deaf people face, and the forms of vulnerability interpreters experience through their relationship with deaf people, without reducing one into the other. This dissertation traces three forms of precarity at play in the relationship between deaf people and interpreters: precarious belonging, precarious livelihoods and precarious voice. I start by examining what motivates hearing people with no prior relationship to the deaf community to become interpreters and enter interdependent relationships with deaf people. I argue that for young hearing women, learning Ha Nội Sign Language and becoming an interpreter provides them with a sense of belonging that entices them both to join, and to stay connected to the deaf community despite difficulties. I then examine how in the absence of state funding for interpreting, both deaf people and interpreters experience financial precarity, and interpreters must grapple with tensions between the moral and financial economies of HNSL interpreters, and the violence of charging deaf people for interpreting. Finally, I examine the ways deaf people and interpreters attempt to advocate for the development of sign language interpreting as a profession. I examine how in order to navigate ideologies of voice that discount sign language as a medium for subjectivity, interpreters are called upon to diminish signs of their own subjectivity. Moreover, I examine how norms of self-advocacy, which are based on models of independent rather than interdependent voicing, preclude interpreters from directly engaging in advocacy work. This ironically increases interpreters’ dependence on deaf people, and their desire to shape deaf peoples’ speeches, reproducing the very dynamics self-advocacy seeks to avoid. In examining these issues, this dissertation offers both theoretical insights into the nature of voicing and interdependence, while also raising practical questions about how to restructure norms of self-advocacy in ways that empower both deaf people and interpreters.

농인(聾人)의 부부적응에 관한 근거이론 연구

고경자 전북대학교 일반대학원 2017 국내박사

The purpose of this study is to understand deaf person have which experience in the marital adjustment process, and developing theory to help martial adjustment of deaf person. To achieve the objective of this research, it used grounded theory which Strauss and Corbin(1996) adduce among qualitative research.   The participant of this research is total 15 which is 6 married men and 9 married women. The average age of participant was 37.17years men, 42.9 years women. 14 out of 15 participants lost their hearing before 3 years of age, and 1 out of 15 participants lost their hearing at 12 years of age. Duration of marriage is 5 to 25 years, and the average duration is 13.4 years. The research participants have used Korean Sign Language to communicate with spouse, and with hearing parents, used written conversation and Korean vocal language for communication. Also, with children of deaf adult(CODA), they have used all Korean vocal langeage, finger sign language, sing language according to Korean grammar and Korean sign language.   The results of this study is below.   The analysis of material have studied according to the coding procedures, in open coding based on data collected from interview with participants. abstracted name to represent event, accident, situation and action. Through this process, it induced the concept of a total 154, also according this concept induced subcategory of 53 and upper category of 20. Casual condition turned out by this analysis is ‘feeling affection by perpect communication each other’, ‘raised level of self-acceptance with their sopuse’, ‘feelings of homogeneity’ with the spouse, and central phenomenon is ‘struggling to protect the love of couples like the lighthouse in the boundless ocean’   Contextual conditions was indeced as ‘communication like needle-holes and barriers of prejudice that can not be broken down', ‘existing reality to be overcome and overcome', ‘comrade sense of couples', ‘living as a deaf person in the dominant hearing culture’, ‘supportive system to help marital adjustment of deaf person’, ‘lack of education and counseling opportunities for deaf couple', ‘catastrophic crisis experience' and ‘attitudes of the couples'. Action/interaction strategies is ‘patience', ‘expressing negative emotions', ‘negotiating conjugal relationship’, ‘noticing each other’s intention and thoroughly understanding’, ‘couple growing up together'. The analysis of the continuous processes of these actions/interactions showed that the ‘fantasy stage', ‘fantasy destroy stage', ‘chaos stage', ‘conflict stage,’ ‘negotiate stage’, and ‘stabilize stage’.   People, who participate in ‘Fantasy stage’, had a vague hope that couple relationship will be happy. Participants of ‘fantasy destroy stage’ experienced a disappointment to spouse and realistic hardship. People in “chaos stage’ are in trouble to make the best plan between couple relationship. Participants for ‘conflict stage’ have started express inconstant emotion to spouse. People, participated in ‘negotiate stage’, have started help each other with duty and responsibility for their children. Lastly, participate in ‘stabilize stage’ began to feel comfortable after understating each other thoroughly.   Couple adjustment process of deaf person in Axial coding has been worked out ‘after devoting true heart and interdependence, separately and together enjoy happiness’. The Central Category is showed central phenomenon to unify all categories in this study. The ‘after devoting true heart and interdependence, separately and together enjoy happiness’ is that couple take surrounding with spouse and couple, adapt to the change, and accept pain each together and truly embrace.   Marital adjustment standardized repeatedly appearing relationship about core of the category and other categories based on hypothetic standardization and relationship statement. Central properties of this type came up with ‘reliability', ‘emotional expression', ‘sensitivity', ‘effort will'. ‘reliability’ is trusting spouse rather than other people and ‘emotion expression’ is expressing positive emotion and negative emotion between couple. ‘Sensitivity' is a degree of sensitivity to the interests and problems of the spouse and ‘effort will' is the ability to adapt to take action in couple system and environment change, it is related to accept and respect the differences of couple. In this research, ‘after devoting true heart and interdependence, separately and together enjoy happiness’ process is based on the result, their types analysed as follows: the type of ‘couple reliance’, ‘resignation’, ‘preserve keep face’, ‘effort of respect’. Lastly, conditional/consequential matrix suggest schematically to understand the result of research and this research’s phenomenon. Through conditional/consequential matrix, it helps understand microscopic, macroscopic context which effect action/interaction of participants at individual level, family level, society level. On the basis of research result, we have discussed concretely social, politic plan for practice to help deaf couple adaption, and have given a politic proposal. Also, it suggested a followed-up study. Through this research, it can provide to help education and counsel program as basic material for the couple adaption of deaf person.

Music to the Eyes: Popular Music, American Sign Language, and Deaf Culture on Stage and Screen

Lim, Stephanie University of California, Irvine ProQuest Disserta 2022 해외박사(DDOD)

What may at first seem like an oxymoron, the combination of music, American Sign Language (ASL), and Deaf culture has evolved into a popular artform known as song signing. Song signing, which grows out of a long history of ASL storytelling practices, is akin to what musicologist Christopher Small terms musicking, turning the object-oriented, noun form of music into an active, process-based verb, employing visual, kinesthetic, and tactile methods of reception and participation. While song signing has become especially popular since the 21st century among both d/Deaf and hearing people, the latter has not gone without criticisms of inaccurate language use and cultural appropriation, at times overly concerned with verbatim translation and teaching. Turning my attention to performances and productions created either by or in collaboration with Deaf artists and performers in the United States, I am most interested in the various performative shifts that occur from the original source material to the new, Deaf musical performance, asking: In what ways does a d/Deaf musical performance perform sociocultural meanings about the Deaf community and Deaf identity? How does the musical integration and staging of ASL bolster the meanings of the original, hearing-created works? And how does this growing trend impact both d/Deaf and hearing worlds alike?Building on scholarship in Deaf studies, disability studies, media studies, and theatre and performance studies, I apply close reading strategies to examples of song signing across television (at the Super Bowl, in television musicals, and on Sesame Street), music videos (by professionals and amateurs), and musical theatre (most notably, versions produced by Deaf West Theatre, as well as original sign language musicals). Contextualizing this work within what I describe as contemporary music and performance’s Deaf turn, this dissertation explores the sociocultural, historical, and political significances of d/Deaf musical performances on stage and screen. I analyze how d/Deaf forms of music are staged and made theatrical, attending especially to its dramaturgies, such as contexts, artistic intentions, narratives, and song and sign choices. In re-centering the labor, artistry, and voices of the Deaf community, I argue that Deaf-led song signing produces musical texts that are both highly artistic and accessible, not only fusing with the parameters of the given genre but also challenging and expanding the (predominantly hearing) forms with a Deaf aesthetics. In all, this project considers the ways in which d/Deaf musical performances subvert hearing-centric notions of music, affirm Deaf cultural identity and pride, and ultimately act as a bridge between hearing and Deaf worlds.