Journal articles on the topic 'Maori speeches'

The Treaty of Waitangi conferred upon Her Majesty's new subjects "all the rights andprivileges of British subjects" and that included, in theory, the right to be represented in the infantgovernment. In practice, however, the right of Maori to vote in elections was not taken seriouslyuntil 1858 and the presence of formally elected members in the House of Representatives was not achieved until August 1868. When they did speak in 1868 the first four Maori members spoke inMaori, and no adequate provision was made for the translation of their words, or for the words ofother members to be translated for them. The proceedings of the House were not printed in Maoriand the Maori members' speeches were not translated except when it suited the government of theday.Over the next few decades after 1868 there was only an irregular compliance with the standingorders of the House of Representatives and the Legislative Council that Bills and Acts be prepared inboth Maori and English for the better information of "Her Majesty's subjects of the Native Race".This study traces the extent of the use of the Maori language in the House and in the Council andpoints to a large number of extant Bills and Acts in Maori as well as to the large number whichhave not survived but which are referred to in the New Zealand parliamentary debates. These little-known texts deserve recognition as expressions of legislation in an indigenous tongue reflectingindigenous concerns but they have usually been disregarded in a European-dominated GeneralAssembly.

AbstractCulturally-appropriate neuropsychological assessment is important if we wish to gather valid information about the abilities of individuals from minority cultural groups. This study compares 20 Maori and 20 white New Zealanders (16–30 years) from a low socioeconomic group on a range of neuropsychological tests, some adapted in an attempt to increase their appropriateness for Maori. Results generally support the hypotheses that Maori score more poorly on tests that rely heavily on formal western education and concepts, and score as well as or better than the white New Zealanders on tests that rely on concepts valued by Maori (e.g., visuospatial abilities), or have some Maori content. The test adaptations in this study might provide ideas for test adaptation for other cultural groups.

ABSTRACTA social dialect survey of a working-class suburb in New Zealand provides evidence that eh, a tag particle that is much stereotyped but evaluated negatively in NZ English, may persist in casual speech because it plays an important role as a positive politeness marker. It is used noticeably more by Maori men than by Maori women or Pakehas (British/European New Zealanders), and may function as an in-group signal of ethnic identity for these speakers. Young Pakeha women, though, seem to be the next highest users of eh. It is unlikely that they are using it to signal in-group identity in the same way; instead, it is possible that they are responding to its interpersonal and affiliative functions for Maori men, and are adopting it as a new facet in their repertoire of positive politeness markers. (Gender, ethnicity, politeness, New Zealand English, intergroup and interpersonal communication)

Much of the reaction, both positive and negative, to the publication of Alan Duff's novel Once Were Warriors centred on its language. This article analyses the ways in which characteristic linguistic features of New Zealand English are represented in the novel, in particular by its Maori protagonists. It also draws stylistic comparisons with other writers, such as Scotland's James Kelman, who have attempted to give their characters a particular local voice outside of, or in opposition to, Standard English by having them speak in their own language or variety of English.

AbstractThis paper outlines some of the issues that arise when neuropsychologists, usually white, are faced with carrying out neuropsychological assessments on indigenous people. Whilst the focus is on the New Zealand situation and the assessment of Maori, it is suggested that some of the issues and possibly some of the solutions will provide a useful starting point for other countries, including Australia, where indigenous people have been colonised and as a result are over-represented in many of the negative statistics. New Zealand is in a transition stage where the number of indigenous clinical psychologists and neuropsychologists is growing but is still very small. Even when there are enough Maori neuropsychologists to serve the needs of Maori clients, there will still be situations when Maori prefer to be seen by a white neuropsychologist, or when a white neuropsychologist is the only professional available with the appropriate expertise related to the assessment of a particular disorder. It is therefore our professional responsibility to develop knowledge and skills that will assist us to carry out culturally-fair assessments which can lead to a better outcome for the client, and at the very least can reduce the harm done by an insensitive and invalid assessment.

In 1995 I Taught a Course in New Zealand Literature at Tokyo University. The Students Were Attentive, and Curious About New Zealand, but they found my Kiwi English hard to follow, being accustomed to American or British varieties. I wondered about their seeming tolerance recently while teaching a similar course to undergraduates back home, at Victoria University, in Wellington, when one of the Maori students complimented a Pākehā (New Zealand European) colleague for her Maori pronunciation. Like most Pākehā, I have a rudimentary grasp of Māori, enough to be familiar with the words and phrases that have entered everyday speech and those in the poetry and fiction I teach. But I cannot conduct a conversation in Māori or read a Māori text, and I am as embarrassed by the irritation that my pronunciation of te reo (the Māori language) causes Māori speakers as I was by the difficulty my rising terminals and strange accent posed for competent English speakers in Japan.

This article offers a comparative analysis of the construction of political scenes of representation by two former Argentine presidents, Cristina Fernández de Kirchner (2008-2015) and Mauricio Macri (2015-2019), based on televised speeches and social media postings. As there is no political representation without staging, and any staging needs a material surface for its deployment, the comparative reconstruction of scenes of representation is required for understanding the impact of socio-technological transformations in the political field. Our analysis assumes that the political dramaturgy of representation entails: (a) that the leader must show a way of connecting with his constituents; (b) therefore, the leader must configure a preferred political subject (i.e., a predominant form of figurative citizenry); and (c) that this configuration constitutes a possible portion of the entire population that can be represented. According to our analysis, each leader is associated with a different type of representation scene. While one leader configures her scenes with large-scale crowds and via national television broadcasts, the other configures his encounters with individuals via social media. This engenders two opposing conceptions of citizenry, connectable to two different classes of Interpretants: a political-ideological Interpretant and an un-political and para-ideological one.

Ahmadiyah events in Cikeusik, Shia in Sampang, until the case of Tanjung Balai, are various events of intolerance that often color the reality of our plural society. However, in some other areas with its diverse community, as in Bali, we can find a society that is able to maintain harmony among its diverse peoples and live side by side. This study aims to describe various factors that support inter-religious harmony in Bali. This review is important to overcome the various religious conflicts that occurred in Indonesia, as well as how to create harmony among religious followers. Using a qualitative approach, this study found that the creation of tolerance and harmony among religious believers in Bali, in addition influenced by historical model, also because Bali has a strong cultural capital and structural capital. Cultural capital in the form of local wisdom that is still maintained and also the harmony agents such as guardians of tradition and FKUB also play a major role in maintaining and creating harmony among religious followers in Bali G M T Detect language Afrikaans Albanian Arabic Armenian Azerbaijani Basque Belarusian Bengali Bosnian Bulgarian Catalan Cebuano Chichewa Chinese (Simplified) Chinese (Traditional) Croatian Czech Danish Dutch English Esperanto Estonian Filipino Finnish French Galician Georgian German Greek Gujarati Haitian Creole Hausa Hebrew Hindi Hmong Hungarian Icelandic Igbo Indonesian Irish Italian Japanese Javanese Kannada Kazakh Khmer Korean Lao Latin Latvian Lithuanian Macedonian Malagasy Malay Malayalam Maltese Maori Marathi Mongolian Myanmar (Burmese) Nepali Norwegian Persian Polish Portuguese Punjabi Romanian Russian Serbian Sesotho Sinhala Slovak Slovenian Somali Spanish Sundanese Swahili Swedish Tajik Tamil Telugu Thai Turkish Ukrainian Urdu Uzbek Vietnamese Welsh Yiddish Yoruba Zulu Afrikaans Albanian Arabic Armenian Azerbaijani Basque Belarusian Bengali Bosnian Bulgarian Catalan Cebuano Chichewa Chinese (Simplified) Chinese (Traditional) Croatian Czech Danish Dutch English Esperanto Estonian Filipino Finnish French Galician Georgian German Greek Gujarati Haitian Creole Hausa Hebrew Hindi Hmong Hungarian Icelandic Igbo Indonesian Irish Italian Japanese Javanese Kannada Kazakh Khmer Korean Lao Latin Latvian Lithuanian Macedonian Malagasy Malay Malayalam Maltese Maori Marathi Mongolian Myanmar (Burmese) Nepali Norwegian Persian Polish Portuguese Punjabi Romanian Russian Serbian Sesotho Sinhala Slovak Slovenian Somali Spanish Sundanese Swahili Swedish Tajik Tamil Telugu Thai Turkish Ukrainian Urdu Uzbek Vietnamese Welsh Yiddish Yoruba Zulu Text-to-speech function is limited to 200 characters Options : History : Feedback : Donate Close

IntroductionThis case from a tertiary neurology centre reports a novel association between the emerging clinical entity of anti-contactin associated protein-2 (CASPR-2) antibody encephalitis and chronic lymphocytic leukaemia (CLL).CaseWe describe a 63 year old Maori male truck-driver who presented with progressive altered personality, speech, cognition and perception over 9 months. The patient also developed choreiform movements, broad-based gait, incontinence, sleep apnoea with type 2 respiratory failure and episodic loss of consciousness. 12 months prior, he had been diagnosed with low-risk CLL, for which he remained untreated. MRI of the brain revealed mid-sagittal bilateral mid-temporal T2/FLAIR hyperintensities. Cerebrospinal fluid examination showed a mononuclear pleocytosis (WCC 270×10^6/L) with 15% of these CD5/CD19/CD23 positive and 92% CD3/CD5 positive CD 19 negative on flow cytometry, protein was also elevated at 2600 mg/L. The interplay between CLL and inflammation is uncertain. Anti-Caspr2-antibody was identified in CSF and serum. The patient was treated with a combination of fludarabine, cyclophosphamide, rituximab, dexamethasone and intravenous immunoglobulin (IVIG). Clinical status improved and antibody titre decreased from 580 to 241 pM in three weeks and to 55pM (negative <85 pM) at five months. Symptoms worsened when IVIG doses were missed. He returned home after inpatient rehabilitation, showed striking clinical improvement at 12 month follow-up and continues on maintenance IVIG therapy.ConclusionWhilst paraneoplastic VGKC encephalitis has been described associated with a number of malignancies, this is the first reported case of CASPR-2 antibody present in association with CLL.References. Van Sonderen A, Petit-Pedrol M, Dalmau J, Titulaer MJ. The value of LGI1, Caspr2 and voltage-gated potassium channel antibodies in encephalitis. Nature Reviews Neurology2017;13(5):290–301.. Nogai H, Israel-Willner H, Zschenderlein R, Pezzutto A. Improvement in Paraneoplastic Limbic Encephalitis after Systemic Treatment with Rituximab in a Patient with B-Cell Chronic Lymphocytic Leukaemia. Case Reports in Haematology2013;2013:Article ID958704.. Van Sonderen A, Ariño H, Petit-Pedrol M, et al. The Clinical Spectrum of Caspr2 antibody-associated disease. Neurology2016;87:521–528.. Gultekin SH, Rosenfeld MR, Voltz R, Eichen J, et al. Paraneoplastic limbic encephalitis: Neurological symptoms, immunological findings and tumour association in 50 patients. Brain2000;123:1481–1494.

Abstract Alternative relations are one of the main relation types between states of affairs and disjunctions are the dedicated morphosyntactic constructions used for encoding them. The standard approach to disjunctions, which assumes two readings, Inclusive and Exclusive, has recently been challenged. A fundamental requirement, shared by the alternatives in all the readings they identified, is that they must be construable as members of a single higher-level category. This requirement also defines specifically one of the readings of disjunctions, or or constructions, HLC (the Higher-level category reading), in which the explicit disjuncts serve only as a means for constructing, often only ad-hoc, a higher-level concept. This concept, rather than the explicit alternatives, is actually the prominent concept profiled by the construction. The study presented here adopts the same bottom-up Usage-Based approach advocated by Ariel and Mauri, and examines the Hebrew or constructions of the Old Testament, given in the Masoretic Tiberian version. It focusses on the question of how those categories are constructed. The data was analyzed adopting a comparative linguistic and textual method, and taking into consideration different philological and diachronic aspects. It reveals that HLC (such as ‘any beast’ for ox or ass, Exodus 23, 4) is the most common reading in this corpus (108/319, 34%). Interestingly, the higher-level categories are extracted from disjuncts of various parts of speech and can be explicit, but in most cases they are inferred. Furthermore, we observe cases which almost equally profile both the single, higher-level category and the alternatives. The methodology adopted revealed some linguistic changes in progress, as well as inclinations of ancient biblical editors and jurists.

There were these three sexes, because the sun, the moon and the earth are three: and man was originally the child of the sun, the woman of the earth, and the man-woman of the moon … He cut them in two and bade Apollo give the face and the half of the neck a turn in order that the man might contemplate the section of himself … Each of us when separated is but the indenture of man and he is always looking for his other half … Human nature was originally one and we were a whole, and the desire and pursuit of the whole is called love (Plato Symposium. Aristophane’s Speech, The Double Nature of Man, 16-18).IntroductionI like what Arnold Mindell (1982) said about conflict and chaos: That they are ‘our best teachers’ in determining how to create and strengthen resilient communities. In our efforts to develop effective programmes to root out and eliminate violence from our neighbourhoods, our homes and our whanau we ought to embrace this paradoxical injunction, and, to trace it alongside the ‘concentric dualism’ thinking sketched in our traditional Māori hapu/iwi understanding of whanaungatanga (Kawharu, 1980). Far be it for me to suggest that community harmony and zero tolerance are plausible societal outcomes. I believe strongly that sustained emphasis placed primarily on the inner workings of Māori men – their wairua, tinana, hinengaro and whanaunga relationships – is the critical first step. The absence of conflict and presence of peace are ‘ideal types’ and indeed one might suggest they are one in the same, but I believe they are fundamentally dissimilar. The point I really want to make here is how I, and other Māori men, metaphorically speaking, begin the process of ‘stepping into the fire’, to work alongside our Maori men in liberating them, and ourselves too, from the despondencies, disappointments and oppressive ways (internal conflicts), and moving these towards reconciliation and a restoration of a content ahua about ourselves and our families (internal peace). As I see it we need to advance a new approach to decolonisation, to masculinity, to the validation of our indigenous ways and to appreciating nga matauranga Māori in support of meaningful Māori men’s education and mentoring group work; a paradigm that incorporates freedom and openness of expression, reflection and introspection; a paradigm that also acknowledges the need to build self-confidence and self-respect which paves the way for change.My purpose in writing this piece comes from two quite different directions and motivations: First, as an invitation and a challenge for more Māori men to have confidence to ‘sit in the fire’ and work to eliminate violence in our families and communities; and second, to dissect and critique the dominant cultural paradigm which places together Western empiricism, the endeared, but hopelessly biased public media; and election politics – the perennial ‘law and order’ drone (that is, to inject a fear of Māori insurgency and ‘terroristic acts’ into the timid mindset of the marginal swing voters) – all of which seem to justify a particular direction in public policy and public opinion. Indeed, I am deliberate in my aspiration to focus on ‘strengths and assets’ of Māori rather than on ‘needs and deficits’ and, in this challenge, I state a more salient ‘political’ juxtaposition to Pākehā mainstream which all too often places Māori in a iniquitous vis-à-vis romantic predicament. I’m less inspired by the kinds of policies that seem to stem from Māori being at the liability end of Aotearoa’s bicultural ledger. Describing us through Pākehā strictures and their embedded cultural biases is unacceptable. I think given the scale and extent to which Māori men’s violence has come to circumnavigate the nation many times over, we know enough to know its damaging effects on our culture, our whanau and on how we perceive ourselves. We are reminded constantly of everything that’s bad about Māori men’s behaviour. We have to radically change the paradigm – and also the practice – and work towards building new images of Māori men as real-life ‘nurturing warriors’.

Neste trabalho, objetivou-se analisar as transformações ocorridas no uso da linguagem por parte de seus usuários tendo como base o período correspondente ao início dos anos 90, momento histórico em que a internet ainda não havia sido popularizada no mundo, em comparação ao ano de 2017, período marcado pelo amplo acesso à internet, principalmente nos países mais desenvolvidos. Para tal, realizou-se uma investigação tendo como base o COCA (Corpus of Contemporary American English) com o intuito de se verificar, através da associação de palavras com seus colocados, como alguns termos eram utilizados antes da popularização da internet e após o mesmo fenômeno. Através da análise estatística dos insumos, foi possível identificar que certos termos da língua (neste caso da língua inglesa) passaram a ser utilizados mais frequentemente para expressar algo relacionado à tecnologia, tendo sido os sentidos anteriores rebaixados, nesta transformação semântica, a uma frequência menor ou muito menor de uso após a realidade do acesso amplo à internet, o que representa uma transformação léxico-semântica propiciada por um fenômeno de alcance global que influencia a vida das pessoas de modo a ressignificar o uso que fazem do mundo e consequentemente a metalinguagem que utilizam nas trocas que realizam com o mesmo.REFERÊNCIASBENSON, M., BENSON, E., ILSON, R. (orgs.)The BBI dictionary of english word combinations. Amsterdã/Filadélfia: John Benjamins, 1986.BIBER, D. Variation across speech and writing. Cambridge: Cambridge University Press, 1988Davies, Mark. The Corpus of Contemporary American English (COCA): 600 million words, 1990-present, 2008. Disponível em: https://www.english-corpora.org/coca/. Acesso em: 19 fev. 2020.CASTELLVI, Maria Teresa CABRÉ. La clasificación de neologismos. Alfa, São Paulo, 50 (2): 229-250, 2006DAVIES, Mark. The Corpus of Contemporary American English as the first reliable monitor corpus of English. Literary and Linguistic Computing, Brigham, v. 25, n. 4, 2010. Disponível em: https://academic.oup.com/dsh/article-abstract/25/4/447/997323?redirectedFrom=fulltext. Acesso em: 21 ago. 2019.FRANCIS, W. N.; KUCERA, H. Frequency analysis of English usage: lexicon and grammar. Boston: Houghton Mifflin, 1982DAVIES, Mark; KIM, Jong-Bok. Historical shifts with the INTO-CAUSATIVE construction in American English. The Gruyter mouton, [S.L.], v. 57, n. 1, 2019. Disponível em: http://web.khu.ac.kr/~jongbok/research/2019/2019-ahci-into-historical-shift-linguistics.pdf Acesso em 21 ago. 2019DICIONÁRIO PRIBERAM DA LÍNGUA PORTUGUESA. Desenvolvido por Lello editores, Porto, 1996 e 1999. Licensiado à Priberam em 2008. Disponível em: https://dicionario.priberam.org/sobre.aspx Acesso em 21 ago. 2019KJELLMER, G. A. A dictionary of English collocations: based on the Brown Corpus, v. 3. Oxford: Oxford University Press, 1994KREMELBERG, David. Practical statistic: a quick and easy guide to IBM ℗ SPSS ℗ Statistics, STATA, and other statistical software. Sage: Los Angeles, 2011.MC ENERY, Tony, et al. Corpus Linguistics, Learner Corpora, and SLA: Employing Technology to Analyze Language Use. Annual Review of Applied Linguistics (2019), 39, 74–92MODIS, Theodore. The end of the internet rush. Technological Forecasting Social Change, Lugano, v. 72, n. 8, 2005. Disponível em: https://www.sciencedirect.com/science/article/pii/S0040162505000843 Acesso em: 21 ago. 2019OLIVEIRA, Lúcia Pacheco de. Linguística de corpus: Teoria, interfaces e aplicações. Matraga, Rio de janeiro, v. 16, n. 24, 2009. Disponível em: https://www.e-publicacoes.uerj.br/index.php/matraga/article/view/27796. Acesso em: 21 ago. 2019PARTINGTON, A. Patterns and meanings: using corpora for english language research and teaching. Amsterdã/Filadélfia: John Benjamnins, 1998ROBINSON, Mary; DUNCAN, Daniel (2019) Holistic Approaches to Syntactic Variation: Wh-all Questions in English. University of Pennsylvania Working Papers in Linguistics: v. 25, n. 1 , 2019. Disponível em: https://repository.upenn.edu/pwpl/vol25/iss1/23/. Acesso em: 21 ago. 2019SANCHEZ, A. Definición e historia de los corpos. In: SANCHEZ, A. et al. (orgs.). CUMBRE: corpus linguístico de español contemporaneo. Madri: SGEL, 1995, p. 7-24.BERBER SARDINHA. T. Linguística de Corpus. Barueri, SP: Manole, 2004.SINCLAIR, J. McH. Beginning the study of lexis. In: BAZELL, C. E. In memory of R. Firth. Londres: Longman, 1966, p. 410-430.SVARTVIK, Jan. Corpora are becoming mainstream. In: THOMAS, J. and SHORT, M. (orgs). Using corpora for language research. London and New York: Longman,1996. p 3-13.Recebido em 16-11-2019 | Aceito em 12-02-2020

Resumo: O presente artigo apresenta uma compreensão sobre a filosofia no autor de Genebra, Jean-Jacques Rousseau (1712-1778), a partir de suas críticas aos pensadores de sua época. Para o autor suíço tais pensadores estavam interessados em obter fama e reconhecimento em meio à República das letras. O posicionamento do escritor genebrino pode se traduzir no modo pelo qual ele resolve chamar a atenção para o distanciamento entre os discursos proferidos pela sociedade do século dezoito, caracterizados pelo otimismo exacerbado em relação à razão, e as ações cotidianas comumente envolvidas com o cultivo da vaidade humana e com a negação da virtude. Tal desconexão entre discurso e realidade resulta na infelicidade característica da vida de tais indivíduos. Assim, em meio a uma postura contestadora, é possível perceber que Rousseau aponta para o que seria o verdadeiro modo de ser da filosofia, a saber, enquanto um exercício do pensar que favoreça a experiência do autoconhecimento. Nesse sentido, a realização da atividade da filosofia deveria consistir no intento de conduzir o homem a conhecer-se para melhorar-se, para educar-se. Palavras-chave: Rousseau. Filosofia. Ensino. Abstract: The present paper emphasizes possible understanding of philosophy from the Geneva author, Jean Jacques Rousseau (1712-1778), from his criticism to the thinkers of his epoch. To the Swiss author highlighted here, such thinkers were interested in obtaining fame and recognition among the Republic of Letters. The positioning of the Genevan writer would translate in a way which it decides to raise awareness to the distance between the speeches given by the eighteenth-century society, characterized by exaggerated optimism in relation to the rationality, and the daily actions extremely involved in the diffusion of human vanity, denial of virtue and ultimately responsible for the unhappiness of individuals. Through a contesting posture, we can notice that Rousseau points to what would be the true way of being of philosophy as an exercise of thinking that furthers the experience of self-knowledge, in other words, that the realization of the activity of philosophy should be in order to lead the man to know himself to know, to know himself and to know enough for know yourself and know enough for yourself. Keywords: Rousseau. Philosophy. Teaching. REFERÊNCIAS ARAÚJO SILVA, Marcos Érico de. A questão da Filosofia e sua introdução: o despertar de uma tonalidade afetiva (stemning) fundamental. In: ARAÚJO SILVA, Marcos Érico de. A superação da metafísica na filosofia de Kierkegaard e de Heidegger: as tonalidades afetivas (Stemninger, Stimmungen) como arché da filosofia, páthos do filosofar. São Paulo, LiberArs, 2018, p. 37-80. ASPIS, Renata Lima; GALLO, Sílvio. Ensinar Filosofia: um livro para professores. São Paulo: Atta Mídia e Educação, 2009. BECKER, Evaldo. Natureza, ética e sociedade em Rousseau. Cadernos de Filosofia Política, São Paulo, n. 21, fev. 2012, p. 31-42. BEZERRA, Gustavo Cunha. A ordem da natureza no pensamento filosófico e religioso de Jean-Jacques Rousseau. Tese (Doutorado em Filosofia), Universidade Estadual de Campinas, 2014. BRAGA, Eduardo Cardoso. Relações e paralelos entre Rousseau e a ecologia radical contemporânea. Griot – Revista de Filosofia, Amargosa, v. 8, n. 2, dez. 2013, p. 201-225. CERLETTI, Alejandro. O ensino de filosofia como problema filosófico. Belo Horizonte: Autêntica, 2009. CHAUÍ, Marilena. Rousseau: vida e obra. In: ROUSSEAU, J.-J. Obras. 2. ed. São Paulo, Abril Cultural, 1978, p. VI-XXIV. CORREIA, Mary Lúcia Andrade. Rousseau: meio ambiente e ética ambiental. Revista Jurídica Luso Brasileira - RJLB, Lisboa, ano 1, n. 3, ago. 2015, p. 1245-1269. DENT, N.J.H. Dicionário de Rousseau. Tradução de Álvaro Cabral. Rio de Janeiro, Jorge Zahar Editor, 1996. ESPÍNDOLA, Arlei de. Rousseau e Sêneca: da crítica das luzes à defesa da virtude. Revista Tempo da Ciência, Toledo, v. 14, n. 27, jan.-jul. 2007, p. 09-21. FORTES, Luis Roberto Salinas. Rousseau: da teoria à prática. São Paulo: Ed. Ática, 1976. HERMANN, Nadja. Rousseau: o retorno à natureza. In: CARVALHO, Isabel Cristina de; GRÜN, Mauro; TRAJBER, Rachel (Org). Pensar o Ambiente: bases filosóficas para a Educação Ambiental. Brasília, Ministério da Educação, Secretaria de Educação Continuada, Alfabetização e Diversidade, UNESCO, 2006, p. 93-109. LARRÈRE, Catherine. Jean-Jacques Rousseau: o retorno da natureza? Cadernos de Ética e Filosofia Política, São Paulo, USP, n. 21, 2012, p. 93-109. PITANO, Sandro de Castro; NOAL, Rosa Elena. Horizontes de diálogo em educação ambiental: contribuições de Milton Santos, Jean-Jacques Rousseau e Paulo Freire. Educação em Revista, Belo Horizonte, v. 25, n. 03, dez. 2009, p. 283-298. PRADO JUNIOR, Bento. A retórica de Rousseau e outros ensaios. São Paulo: Cosac Naify, 2008. ROUSSEAU, Jean-Jacques. As Confissões de Jean-Jacques Rousseau. Tradução e prefácio de Wilson Lousada. Rio de Janeiro, Edições de Ouro, 1965. (Coleção “Clássicos de Bolso”). ROUSSEAU, Jean-Jacques. Discurso sobre a origem e os fundamentos da desigualdade entre os homens. Tradução de Lourdes Santos Machado. São Paulo: Editora Nova Cultural, 1978a, p. 201-320. (Coleção Os Pensadores). ROUSSEAU, Jean-Jacques. Discurso sobre as Ciências e as Artes. Tradução de Lourdes Santos Machado. São Paulo: Editora Nova Cultural, 1978b, p. 321-354. (Coleção Os Pensadores). ROUSSEAU, Jean-Jacques. Resposta de J.-J. Rousseau ao Rei da Polônia, Duque de Lorena. Tradução de Lourdes Santos Machado. São Paulo: Editora Nova Cultural, 1978c, p. 375-391. (Coleção Os Pensadores). ROUSSEAU, Jean-Jacques. Emílio ou Da educação. Tradução de Laurent de Saes. São Paulo: Edipro, 2017a. ROUSSEAU, Jean-Jacques. Os devaneios do caminhante solitário. Tradução de Júlia da Rosa Simões. Porto Alegre: L&PM, 2017b. SIMPSON, Matthew. Compreender Rousseau. Tradução de Hélio Magri Filho. Petrópolis: Vozes, 2009. STAROBINSKI, Jean. Jean-Jacques Rousseau: a transparência e o obstáculo; seguido de Sete ensaios sobre Rousseau. Tradução de Maria Lúcia Machado. São Paulo: Companhia das Letras, 2011. VICENTE, José João Neves Barbosa. A “Sociedade Moderna” na visão de Rousseau. In: Prometeus filosofia, São Cristovão-SE, v. 10, n. 24, set.-dez., p. 315-328, 2017. Disponível: https://seer.ufs.br/index.php/prometeus/article/viewFile/5928/5796. Acesso em: 18/11/2018.

This study elucidates about the pedagogical practices management in the perspective of collaborative teaching. The research had as investigative locus a school from the municipal teaching network in Santa Maria where collaborative teaching activities where developed, through PIBID/UFSM/Special Education. It aimed to analyze the existence of development effects of collaborative actions, through PIBID – Institutional Program of Scholarship of Teaching Initiation – in the ways of managing the pedagogical practices of teachers enrolled in regular teaching practices who had the opportunity of articulating their work with the scholarship students from PIBID. In this perspective, in a qualitative approach, the research is organized in a study case, having as procedure of analytical data production semi-structured interviews held at school with three teachers from the early years of elementary school. The speeches of the interviewed teachers are unanimous in asserting the relevance of the collaborative movements developed, although they point out to the inexistence of effects in the organization of pedagogical practices after the closure of the activities developed by the aforesaid program in that school. As main factors of in?uence to the inexistence these kind of effects were evaluated the time of PIBID’S actions of development, the organizational methods of school management, the legal orientation towards Special Education, the human resources availability and the formative procedures of the enrolled teachers.ResumoEste estudo versa sobre a gestão das práticas pedagógicas na perspectiva do ensino colaborativo. A pesquisa teve como lócus investigativo uma escola da Rede Municipal de Ensino de Santa Maria onde foram desenvolvidas atividades de Ensino Colaborativo por meio do PIBID /UFSM/Educação Especial. Teve como objetivo analisar a existência de efeitos do desenvolvimento de ações colaborativas, por meio do PIBID, nas formas de gestar as práticas pedagógicas das professoras de ensino comum que tiveram a oportunidade de articular seu trabalho com as bolsistas pibidianas. Nesta perspectiva, em um viés qualitativo, a pesquisa organiza-se em um Estudo de Caso, tendo como procedimento de produção de dados analíticos entrevistas semiestruturadas realizadas na escola com três professoras de turmas de anos iniciais do ensino fundamental. Os discursos das professoras entrevistadas são unânimes em afirmar a relevância dos movimentos de colaboração desenvolvidos, contudo apontam para a inexistência de efeitos na organização das práticas pedagógicas após o encerramento das atividades desenvolvidas pelo Programa nesta escola. Como principais fatores de in?uência para a inexistência de efeitos nesta ordem foram avaliados o tempo de desenvolvimento das ações do PIBID, as formas organizacionais da Gestão Escolar, as orientações legais para a Educação Especial, a disponibilidade de recursos humanos e os processos formativos dos professores envolvidos.ResumenEse estudio versa sobre la gestión de las prácticas pedagógicas en la perspectiva de la enseñanza colaborativa. La pesquisa tuvo como locus investigativo una escuela de la rede municipal de enseñanza de Santa Maria, donde fueran desarrolladas actividades de Enseñanza Colaborativa por medio del PIBID/UFSM/Educación Especial. El ensayo tuvo como objetivo analizar la existencia de los efectos del desarrollo de acciones colaborativas, por medio del PIBID – Programa Institucional de Becas para la Iniciación a Docencia – en las maneras de gestar las prácticas pedagógicas de la maestras de la enseñanza común que tuvieran la oportunidad de articular sus trabajos con las becarias pibidianas. De esta forma, en un enfoque cualitativo, esa pesquisa se organiza en un estudio de caso, teniendo como procedimiento de producción de dados analíticos en entrevistas semi-estructuradas realizadas en la escuela con tres maestras de clases de años iniciales de la educación primaria. Los discursos de las profesoras entrevistadas son unánimes en afirmar la relevancia de los movimientos de colaboración desarrollados, entretanto apuntan para la inexistencia de efectos en la organización de las prácticas pedagógicas después del encerramiento de las actividades realizadas por el programa en esta escuela. Como principales factores de in?uencia para la inexistencia de efectos en esta orden, fueran evaluados el tiempo de desarrollo de las acciones del PIBID, las formas organizacionales de la Gestión Escolar, las orientaciones legales para la Educación Especial, la disponibilidad de los recursos humanos e los procesos formativos de los profesores envueltos.Keywords: Special education, Inclusion, Collaborative teaching, Teaching practices.Palavras-chave: Educação especial, Inclusão, Ensino Colaborativo, Práticas pedagógicas.Palabras clave: Educación especial, Inclusión, Enseñanza colaborativa, Practicas pedagógicas.ReferencesBARUEL, Elisete Oliveira Santos; MACHADO, Sheila Cristina de Almeida e Silva. Afinal, quem são os gestores do espaço escolar? Concatenado esforços para uma escola melhor. São Paulo, USP: 2007.BOLZAN, Doris Pires Vargas. Pedagogia universitária e processos formativos: a construção de conhecimento pedagógico compartilhado. - ISBN: 9788574307381. In: EGGERT, Edla; TRAVERSINI, Clarice; PERES, Eliane; BONIN, Iara. (Orgs.). Trajetórias e processos de ensinar e aprender: didática e formação de professores. 1ªed. Porto Alegre: EDIPUCRS, 2008, v. 01, p. 102-120.CAPELLINI, Vera Lúcia Messias Fialho. Avaliação das possibilidades do ensino colaborativo no processo de inclusão escolar do aluno com deficiência mental. 2004. 300 p. Tese (Doutorado em Educação Especial), São Carlos: Universidade Federal de São Carlos, 2005.GARCIA, Maria M. A.; HYPOLITO, Alvaro M.; VIEIRA, Jarbas S. As identidades docentes como fabricação da docência. Educação e Pesquisa. São Paulo, v.31 n.1, pp.45-56, jan./mar. 2005.LAGO, Danúsia Cardoso. Atendimento Educacional Especializado para alunos com deficiência intelectual baseado no coensino em dois municípios. 2014. 270 f. Tese (Doutorado em Educação Especial) - Universidade Federal de São Carlos, São Carlos, 2014.LEHR, A. E. The administrative role in collaborative teaching. NASSP Bulletin, Reston, v. 83, n. 611, p. 105-111, 1999.LÜCK, Heloísa. Concepções e processos democráticos de gestão educacional. Petrópolis (RJ): Vozes, 2006.MATURANA, Humberto. Ontologia da realidade. Belo Horizonte: Editora da UFMG, 1997.MATURANA, Humberto. Emoções e linguagem na educação e na política. Belo Horizonte: UFMG, 1998.MENDES, Enicéia Gonçalves; CAPELLINI, Vera Lúcia Messias Fialho. O ensino colaborativo favorecendo o desenvolvimento profissional para a inclusão escolar. São Paulo, Educere et Educare, vol.2, n°4, jul/dez 2007. p.113-128.MENDES, Enicéia Gonçalves; VILARONGA, Carla Ariela Rios. Inclusão escolar e a formação do professor para o ensino colaborativo ou co-ensino no Brasil. In: SADAO, Omote; BRAGA,Tânia Moron Saes; CHACON, Miguel Cláudio Moriel; SABORIDO, David Montalvo. (Orgs.). Reflexiones internacionales sobre la formación de profesores para la atención a los alumnos con necesidades educativas especiales. 1ed. Alcalá de Henares-Madri-Espanha: Universidad de Alcalá, 2014, p. 35-54.MENDES, Enicéia Gonçalves; VILARONGA, Carla Ariela Rios; ZERBATO, Ana Paula. Ensino colaborativo como apoio à inclusão escolar: unindo esforços entre educação comum e especial. São Carlos: EDUFSCar, 2014.SANTA MARIA. Lei n° 6001, de 18 de agosto de 2015. Estabelece o Plano Municipal de Ensino e dá outras providências. Prefeitura Municipal de Santa Maria: Secretaria de Município de Gestão e Modernização Administrativa, 2015.SOUSA, Vânia Célia Ventura. Liderança participativa e gestão escolar. Especialização em Gestão Escolar. Universidade Federal de Santa Maria, 2009.TARDIF, Maurice. Saberes docentes e formação profissional. Petrópolis-RJ: Vozes, 2002.UFSM. Projeto de Ensino: Práticas Pedagógicas em Educação Especial na perspectiva da inclusão escolar– PIBID/UFSM. Santa Maria, 2014.

<p>Οι περισσότεροι ερευνητές, συμφωνούν, πλέον, πως η βασική αιτία των ελλειμμάτων, που εμφανίζουν οι δυσλεκτικοί μαθητές στην κατάκτηση του γραπτού λόγου, οφείλονται στο «φωνολογικό έλλειμμα», δηλαδή στις δυσκολίες αποθήκευσης, όσο και ανάκλησης, των φωνημάτων των λέξεων. Οι δυσλεκτικοί μαθητές εμφανίζουν, επίσης, ένα γενικότερο έλλειμμα αυτοματισμού, που εκδηλώνεται ως αδυναμία γρήγορης και αυτοματοποιημένης ονομασίας των φωνημάτων, καθώς και γρήγορης και αυτοματοποιημένης γραφής τους, με τα αντίστοιχα γραπτά σύμβολα. Η σημασία της παροχής πολυαισθητηριακής διδασκαλίας σε επίπεδο γραφοφωνημικής, ορθογραφικής και μορφολογικής συνειδητοποίησης είναι αποδεδειγμένη από πολλές έρευνες στον τομέα των παρεμβάσεων για δυσλεκτικούς μαθητές.</p><p> Στην παρούσα μελέτη διερευνήθηκε η αποτελεσματικότητα της Πολυαισθητηριακής Μεθόδου Διδασκαλίας, που δημιουργήσαμε στην ελληνική γλώσσα, στην ανάπτυξη των δεξιοτήτων<strong> </strong>ορθογραφημένης γραφής στους δυσλεκτικούς μαθητές<strong>. </strong>Η πολυαισθητηριακή μέθοδος<strong> </strong>εφαρμόστηκε, εξατομικευμένα, 6 ημέρες την εβδομάδα για διάστημα τριών μηνών, σε 24 δυσλεκτικούς μαθητές δημοτικού σχολείου. Ως ομάδα έλεγχου επιλέχθηκαν 24 δυσλεκτικά παιδιά, με αντίστοιχα χαρακτηριστικά με την πειραματική ομάδα, τα όποια παρακολούθησαν αποκλειστικά το πρόγραμμα του σχολείου τους. Τα αποτελέσματα της χρήσης της Πολυαισθητηριακής Μεθόδου έδειξαν στατιστικά σημαντική βελτίωση στην ορθογραφημένη γραφή λέξεων της πειραματικής ομάδας, σε σχέση με την ομάδα έλεγχου, καθώς και στατιστικά σημαντική βελτίωση στην επίδοση της πειραματικής ομάδας, σε σχέση με την επίδοση της πριν από την εφαρμογή της μεθόδου.</p><div id="SL_balloon_obj" style="display: block;"><div id="SL_button" style="background: transparent url('chrome://imtranslator/content/img/util/imtranslator-s.png') repeat scroll 0% 0%; display: none; width: 24px; height: 24px; position: absolute; cursor: pointer; visibility: visible; opacity: 1; transition: visibility 0.1s ease 0s, opacity 0.1s linear 0s;"> </div><div id="SL_shadow_translation_result2" style="display: none; margin-top: 30px; margin-left: 1px; direction: ltr; text-align: left; min-height: 40px;"> </div><div id="SL_shadow_translator" style="display: none;"><div id="SL_providers"><div id="SL_P0" class="SL_BL_LABLE_ON" title="Google">G</div><div 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AbstractIn recent years, deep learning has become one of the most important topics in computer sciences. Deep learning is a growing trend in the edge of technology and its applications are now seen in many aspects of our life such as object detection, speech recognition, natural language processing, etc. Currently, almost all major sciences and technologies are benefiting from the advantages of deep learning such as high accuracy, speed and flexibility. Therefore, any efforts in improving performance of related techniques is valuable. Deep learning accelerators are considered as hardware architecture, which are designed and optimized for increasing speed, efficiency and accuracy of computers that are running deep learning algorithms. In this paper, after reviewing some backgrounds on deep learning, a well-known accelerator architecture named MAERI (Multiply-Accumulate Engine with Reconfigurable interconnects) is investigated. Performance of a deep learning task is measured and compared in two different data flow strategies: NLR (No Local Reuse) and NVDLA (NVIDIA Deep Learning Accelerator), using an open source tool called MAESTRO (Modeling Accelerator Efficiency via Spatio-Temporal Resource Occupancy). Measured performance indicators of novel optimized architecture, NVDLA shows higher L1 and L2 computation reuse, and lower total runtime (cycles) in comparison to the other one.

The regular autumn meeting of the society for acute medicine was hosted this year by Dr Martin Culshaw at Queen ’s Medical Centre in Nottingham. As in previous years, the meeting was spread over two days with the conference dinner at the Nottingham Hilton hotel on the evening between. This was Derek Bell ’s last meeting as President of the society, and in taking over the helm, Paul Jenkins paid tribute to his achievements over the past three years during the after dinner speeches. Emergency Care Tsar, Professor Sir George Alberti, opened the meeting with an enlightened view of the current, and future state of emergency care in the UK. Entitled ‘Emergency Care – nightmare or sweet dreams’ ,he left us in no doubt that the high profile of ‘front-door ’medicine would continue over the next few decades. Derek Bell followed, in his role as clinical lead of the Emergency Services Collaborative, with a summary of the achievements of the Collaborative to date. The first afternoon comprised three workshops, followed by a plenary session at the end of the day. Liz Myers and Mairi Pollock facilitated the group examining the role of nurse practitioners and nurse consultants at the front door, concluding that such roles need to be developed and encouraged, with the need to standardise practices and training. With contributions from John Heyworth, president of the British Association of Emergency Medicine, Martin Culshaw facilitated the group looking at the interface between A&E and Acute Medicine. The need for close working between these two allied disciplines was emphasised, along with the importance of examining the possibility of dual accreditation in A&E and Acute Medicine. The third group discussed ambulatory care in acute medicine. George Strang from South Glamorgan commented that most patients who were ‘walking, talking sense, eating, drinking and continent’ could be managed in an ambulatory setting. The group echoed the sentiment that large numbers of patients currently admitted to hospital could be maintained in the community, provided the appropriate staff, support and facilities were available. Management of the septic patient in the ITU setting, the importance of a proactive approach to alcoholism and early management of renal failure comprised the clinical programme over the two days, delivered, respectively, by Dr Paul Glynne, Dr Stephen Ryder and Dr Paddy Gibson.Two excellent presentations of local innovation in Nottingham concluded the meeting. Dr Tim Jobson, specialist registrar in Gastroenterology, described an ingenious database developed at Queen’s Medical Centre designed to improve the quality and learning experience gained from mortality and morbidity meetings in the Acute Admissions Unit. This was followed by a presentation of the modifications made to the MEWS scoring system to render it more sensitive to the needs of acute medical patients. Sister Jane Woollard, critical care nurse educator at Queens Medical Centre described how their modifications had improved both sensitivity and specificity of the score when used on the MAU. At the annual general meeting of the society which followed the main meeting, Mike Jones was elected to the position of Vice President, while Rhid Dowdle takes over as Secretary. The need for representation of allied health professions on the committee was again emphasised and calls for nominations of such individuals were re-iterated. The twice yearly meeting structure is planned to continue for the foreseeable future, although the Spring meeting will, in future be predominantly clinical in its focus, with more emphasis on organisational issues in the Autumn meeting. The date for the next meeting was confirmed as 22nd and 23rd April 2004, the meeting being held in Bournemouth, hosted by Dr Martin Taylor and Dr Tanzeem Raza. We will eagerly await the publication of the programme, which it is hoped will be on the Society website (www.acutemedicine.org.uk) by the end of December. Further details and application forms for this meeting will be available from society administrator Audrey Deuchars Edinburgh Royal Infirmary, 51 Littlefrance Crescent,Edinburgh EH16 4SA

07–305Allen, Shanley E. M. (Boston U, USA), Martha Cregg & Diane Pesco, The effect of majority language exposure on minority language skills: The case of Inuktitut. International Journal of Bilingual Education and Bilingualism (Multilingual Matters) 9.5 (2006), 578–596.07–306Barkhuizen, Gary (U Auckland, New Zealand), Ute Knoch & Donna Starks, Language practices, preferences and policies: Contrasting views of Pakeha, Maori, Pasifika and Asian students. Journal of Multilingual and Multicultural Development (Multilingual Matters) 27.5 (2006), 375–391.07–307Bedore, Lisa M. (U Texas at Austin, USA; lbedore@mail.utexas.edu), Christine E. Fiestas, Elizabeth D. Pena & Vanessa J. Nagy, Cross-language comparisons of maze use in Spanish and English in functionally monolingual and bilingual children. 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It seems clear that people who are deaf ... struggle continually against the meanings that others impose on their experience, and the way that this separates them from others. They struggle for acknowledgement of the way they see their lives and wish to live them, and aspire to connection?with other people, to share and belong. (David Moorhead. Knowing Who I Am. 1995. 85.) Nga Tapuwae and Before I am deaf but, before that part of my life started, I was hearing and worked for many years as a librarian in New Zealand. My first job was in a public library located within a secondary school Nga Tapuwae Secondary College in South Auckland. Its placement was a 1970’s social experiment to see if a public library could work within the grounds of a community college (and the answer was no, it could not). The experience was a great introduction for me to the Maori and Polynesian cultures that I had not previously encountered. Until then, I was wary of both groups, and so it was a revelation to realise that although there were many social problems in the area including low literacy, many of the children and teenagers were bright, talented individuals. They simply did not connect to the Anglo-Saxon reading materials we offered. Years later, my interest in the social dynamics of literacy led to my enrolment in a post-graduate literacy degree in Melbourne. This action may have saved my life because at the end of this course, a minor ailment resulted in a visit to the university doctor who diagnosed me with the life-threatening medical condition, Neurofibromatosis Type 2 (NF 2). NF2 is a late onset genetic condition in which one’s body grows tumours, always on both hearing nerves, sometimes elsewhere as well. The tumours usually cause deafness and can cause death. I was told I needed to have my tumours removed and would probably become fully deaf as a result. This is how my life as I knew it changed direction and I started the long journey towards becoming deaf. Diagnosis and Change Predictably, once diagnosed, friends and colleagues rallied to comfort me. I was told things probably weren’t as bad as they sounded. Helen Keller was mentioned several times as an example of someone who had succeeded despite being deaf and blind. ‘Really,’ my friends asked, ‘how bad can it be? ‘Inside myself however, it couldn’t have been worse. A day later the enormity of it all hit me and I became inconsolable. A friend drove me back to the doctor and she did two things that were to change my life. She referred me to the University’s counselling services where, happily, I was counselled by Elizabeth Hastings who later went on to become Australia’s first Disability Services Commissioner. Secondly, the doctor organised for me to visit the HEAR Service at the Victorian Deaf Society (VDS). Again by happy accident, my friend and I stumbled into the ‘wrong building’ where I ended up meeting John Lovett, who was Deaf and the CEO there, via an interpreter. When I met John Lovett I was distraught but, unlike other people, he made no attempt to stop me crying. He simply listened carefully until I realised he understood what I was saying and stopped crying myself. He said my fears that I could end up alone and lonely were valid and he suggested the best thing I could do for myself was to join the ‘Deaf community’; a community. I had never heard of. He explained it was made up of people like him who used Australian sign language (Auslan) to communicate. He was so engaging and supportive that this plan sounded fine to me. By the time we finished talking and he walked me over to the HEAR Service, I was so in his thrall that I had enrolled for a Deaf awareness workshop, an Auslan class, and had plans to join the Deaf community. Had I stayed on and learned Auslan, my life may well have followed a different path, but this was not to be at that time. Becoming Hearing Impaired (HI) Across at the HEAR service, an alternate view of my potential future was put to me. Instead of moving away from everything familiar and joining the Deaf community, I could learn to lip-read and hopefully use it to stay in the workforce and amongst my hearing friends. I had a cousin and aunt who were late deafened; my cousin in particular was doing well communicating with lip-reading. I discussed this with friends and the idea of staying with the people I already knew sounded far less confronting than joining the Deaf community and so I chose this path. My surgeon was also optimistic. He was confident he could save some of my hearing. Suddenly learning Auslan seemed superfluous. I phoned John Lovett to explain, and his response was that I should do what suited me, but he asked me to remember one thing: that it was me who decided to leave the Deaf Community, not that the Deaf community had not wanted me. He told me that, if I changed my mind, I could always go back because the door to the Deaf community would always be open and he would be still be there. It would be a decade before I decided that I wanted to go back through that door, and around that time this great man passed away, but I never forgot my promise to remember our conversation. It, and a few other exchanges I had with him in the following years, stayed at the back of my mind, especially as my residual hearing sank over the years, and the prospect of total deafness hung over me. When I had the surgery, my surgeon’s optimism proved unfounded. He could not save any hearing on my left side and my facial and balance nerves were damaged as well. The hospital then decided not to operate again, and would only attempt to remove the second tumour if it grew and threatened my health again. Consequently, for close to a decade, my life was on hold in many ways. I feared deafness—for me it signalled that my life as I knew it would end and I would be isolated. Every hearing test was a tense time for me as I watched my remaining hearing decline in a slow, relentless downward path on the graph. It was like watching the tide go out knowing it was never going to come in as fully again. My thinking started to change too. Within a week of my diagnosis I experienced discrimination for the first time. A library school that had offered me a place in its post graduate librarianship course the following year made it clear that they no longer wanted me. In the end it did not matter as I was accepted at another institution but it was my first experience of being treated less favourably in the community and it was a shock. After the surgery my life settled down again. I found work in public libraries again, rekindled an old relationship and in 1994 had a baby boy. However, living with a hearing loss is hard work. Everything seemed tiring, especially lip-reading. My ears rejected my hearing aid and became itchy and inflamed. I became aware that my continual hearing problems were sometimes seen as a nuisance in work situations. Socialising lost a lot of its appeal so my social world also contracted. Around this time something else started happening. Outside work, people started expressing admiration for me—words like ‘role model’ and ‘inspiring’ started entering the conversation. Any other time I might have enjoyed it but for me, struggling to adapt to my new situation, it felt odd. The whole thing reminded me of being encouraged to be like Helen Keller; as if there is a right way to behave when one is deaf in which you are an inspiration, and a wrong way in which one is seen as being in need of a role model. I discussed this with Elizabeth Hastings who had helped me prepare mentally for the surgery and afterwards. I explained I felt vulnerable and needy in my new situation and she gave me some useful advice. She thought feeling needy was a good thing as realising one needs people keeps one humble. She observed that, after years of intellectualising, educated people sometimes started believing they could use intellectualisation as a way to avoid painful emotions such as sadness. This behaviour then cut them off from support and from understanding that none of us can do it alone. She believed that, in always having to ask for help, people with disabilities are kept aware of the simple truth that all people depend on others to survive. She said I could regard becoming deaf as a disability, or I could choose to regard it as a privilege. Over the years the truth of her words became increasingly more evident to me as I waded through all the jargon and intellectualisation that surrounds discussion of both deafness and the disability arena, compared to the often raw emotion expressed by those on the receiving end of it. At a personal level I have found that talking about emotions helps especially in the face of the ubiquitous ‘positive thinking’ brigade who would have us all believe that successful people do not feel negative emotions regardless of what is happening. The Lie Elizabeth had initially sympathised with my sadness about my impending deafness. One day however she asked why, having expressed positive sentiments both about deaf people and people with disabilities, I was saying I would probably be better off dead than deaf? Up until that conversation I was unaware of the contradictions between what I felt and what I was saying. I came to realise I was living a lie because I did not believe what I was telling myself; namely, that deaf people and people with disabilities are as good as other people. Far from believing this, what I really thought was that being deaf, or having a disability, did lessen one’s worth. It was an uncomfortable admission, particularly sharing it with someone sitting in a wheelchair, and especially as up until then I had always seen myself as a liberal thinker. Now, faced with the reality of becoming deaf, I had been hoist by my own petard, as I could not come to terms with the idea of myself as a deaf person. The Christian idea of looking after the ‘less fortunate’ was one I had been exposed to, but I had not realised the flip side of it, which is that the ‘less fortunate’ are also perceived as a ‘burden’ for those looking after them. It reminded me of my initial experiences years earlier at Nga Tapuwae when I came face to face with cultures I thought I had understood but did not. In both cases it was only when I got to know people that I began to question my own attitudes and assumptions and broadened my thinking. Unfortunately for deaf people, and people with disabilities, I have not been the only person lying to myself. These days it is not common for people to express their fears about deaf people or people with disabilities. People just press on without fully communicating or understanding the other person’s attitude or perspectives. When things then do not work out, these failures reinforce the misconceptions and these attitudes persist. I believe it is one of the main reasons why true community inclusion for deaf and people with disabilities is moving so slowly. Paying for access is another manifestation of this. Everyone is supportive of access in principle but there is continuous complaint about paying for things such as interpreting. The never-ending discussions between deaf people and the wealthy movie industry about providing more than token access to captioned cinema demonstrate that the inclusion lie is alive and well. Until it can be effectively addressed through genuine dialogue, deaf people, hard of hearing people and people with disabilities will always be largely relegated to life outside the mainstream. Collectively we will also continue to have to endure this double message that we are of equal value to the community while simultaneously being considered a financial burden if we try to access it in ways that are meaningful to us. Becoming Deaf In 2002 however all this thinking still lay ahead of me. I still had some hearing and was back living in New Zealand to be close to my family. My relationship had ended and I was a solo mother. My workplace had approved leave of absence, and so I still had my job to go back to in Melbourne if I wanted it. However, I suspected that I would soon need the second tumour removed because I was getting shooting pains down my face. When my fears were confirmed I could not decide whether to move back to Melbourne or let the job go, and risk having trouble finding one if I went back later. I initially chose to stay longer as my father was sick but eventually I decided Melbourne was where I wanted to be especially if I was deaf. I returned, found temporary employment, and right up to the second surgery I was able to work as I could make good use of the small amount of hearing I still had. I thought that I would still be able to cope when I was made fully deaf as a result of the surgery. It was, after all, only one notch down on the audiogram and I was already ‘profoundly deaf’ and still working. When I woke up after the surgery completely deaf, it felt anti-climactic. The world seemed exactly the same, just silent. At home where I was surrounded by my close family and friends everything initially seemed possible. However, when my family left, it was just my seven-year-old son and myself again, and on venturing back into the community, it quickly became clear to me that at some level my status had changed. Without any cues, I struggled to follow speech and few people wanted to write things down. Although my son was only seven, people communicated with him in preference to me. I felt as if we had changed roles: I was now the child and he was the adult. Worse was soon to follow when I tried to re-enter the workforce. When I had the surgery, the hospital had installed a gadget called an auditory brainstem implant, (ABI) which they said would help me hear. An ABI is similar to a cochlear implant but it is attached to the brainstem instead of the cochlear nerve. My cochlear nerve was removed. I hoped my ABI would enable me to hear enough to find work but, aside from clinical conditions in which there was no background noise and the staff knew how to assist, it did not work. My most humiliating moment with it came when it broke down mid job interview and I spent half the time left trying to get it going again in full view of the embarrassed interview panel, and the other half trying to maintain my composure whilst trying to lip-read the questions. The most crushing blow came from the library where I had happily worked for seven years at middle management level. This library was collaborating with another institution to set up a new library and they needed new staff. I hopefully applied for a job at the same level I had worked at prior to becoming deaf but was unsuccessful. When I asked for feedback, I was told that I was not seen as having the skills to work at that level. My lowest point came when I was refused a job unpacking boxes of books. I was told I did not have experience in this area even though, as any librarian will attest, unpacking boxes is part of any librarian’s work. When I could not find unskilled work, it occurred to me that possibly I would never work again. While this was unfolding, my young son and I went from being comfortable financially to impoverished. My ex-partner also decided he would now make childcare arrangements directly with my son as he was annoyed at being expected to write things down for me. My relationship with him, some family members, and my friends were all under strain at that time. I was lost. It also became clear that my son was not coping. Although he knew the rudiments of Auslan, it was not enough for us to communicate sufficiently. His behaviour at school deteriorated and one night he became so frustrated trying to talk to me that he started to pull out his own hair. I calmed him and asked him to write down for me what he was feeling and he wrote down ‘It is like you died. It is like I don’t have a Mum now’. It was now clear to me that although I still had my friends, nobody including myself knew what to do. I realised I had to find someone who could understand my situation and I knew now it had to be a Deaf person. Fortunately, by this stage I was back learning Auslan again at La Trobe University. The week after the conversation with my son, I told my Auslan teacher what had happened. To my relief she understood my situation immediately. She told me to bring my son to class, at no cost, and she would teach him herself. I did and my life started to turn around. My son took to Auslan with such speed and application that he was able to not only converse with her in one month but immediately started using Auslan with me at home to get the things he wanted. We were able to re-establish the mother/son relationship that we both needed. I was also able to help my son talk through and deal with all the changes that me becoming deaf had foisted upon him. He still uses Auslan to talk to me and supplements it using speech, copious finger spelling, notes and diagrams. More than anything else, this relationship has kept me anchored to my long-term goal of becoming a clear signer. Encouraged by my son’s success, I put all my energy into learning Auslan and enrolled in a full time TAFE Auslan course. I also joined a chat group called ‘Here to Hear’ (H2H). The perspectives in the group ranged from strongly oral to strongly Deaf but for me, trying to find a place to fit in any of it, it was invaluable. Almost daily I chatted with the group, asking questions and invariably someone responded. The group acted as a safety net and sounding board for me as I worked out the practicalities of living life deaf. The day of my fateful interview and the ABI humiliation, I came home so shaken that I used the Irish remedy of a couple of swigs of whisky, and then went online and posted an account of it all. I can still remember the collective indignation of the group and, as I read the responses, beginning to see the funny side of it . . . something I could not have done alone. I also made use of easy access to Deaf teachers at TAFE and used that to listen to them and ask advice on situations. I found out for example, that if I instructed my son to stand behind me when people in shops insisted on addressing him, they had no alternative but to talk to me; it was a good clear message to all concerned that my son was the child in this relationship. About this time, I discovered the Disability Discrimination Act (DDA) that Elizabeth Hastings had worked so hard on, filed my first DDA complaint, and received my first apology at the mediation session that followed. My personal life also improved, relationship by relationship as everyone adjusted. Slowly the ice melted in most of my relationships; some relationships faded and were replaced with new ones with signing people, and eventually hearing people again. My life moved forward. Through a member of ‘Here to Hear’, I was invited to apply for my first post deaf job—covering holiday leave at a Deaf sports organisation. I practically finger-spelt my way through the interview but not only did they offer me the job, they were delighted to have me. I was able to buy a few things with the money I earned, and suddenly it felt as if everything was possible again. This acceptance of me by Deaf people had a profound impact on me. I mixed with people more, and it was not too long before I was able to use my basic signing skills to use Auslan interpreters and re-enter the workplace. I have discovered over time that living in silence also has advantages—no more noisy parties or rubbish trucks clanging at dawn and in its place a vastly heightened visual awareness that I enjoy. Before I was deaf I thought it would be lonely in the silence but in fact many of life’s best moments—watching rain hit and then run down a window, swimming in the sea, cooking and being with good friends—do not rely upon sound at all; they feel the same way they always did. Sometimes I have felt somewhat of an outsider in the Deaf community. I have sometimes been taken aback by people’s abruptness but I have learned over time that being succinct is valued in Auslan, and some people like to come straight to the point. At crisis points, such as when I asked for help at the Victorian Deaf Society and my Auslan class, it has been a huge relief to talk to Deaf people and know immediately that they understand just from reading their eyes. Having access to an additional world of deaf people has made my life more enjoyable. I feel privileged to be associated with the Deaf community. I can recall a couple of Christmases ago making dinner for some signing friends and suddenly realising that, without noticing, everything had become alright in my world again. Everyone was signing really fast – something I still struggle with; but every now and then someone would stop and summarise so I felt included. It was really relaxed and simply felt like old times, just old times without the sound thrown in. Le Page and Tabouret-Keller, two ethnographers, have this to say about why people communicate the ways they do: The individual ... creates for himself the patterns of his linguistic behaviour so as to resemble those of the group or groups with which from time to time he wishes to be identified, or so as to be unlike those from whom he wishes to be distinguished ... . We see speech acts as acts of projection; the speaker is projecting his inner universe, implicitly with the invitation to others to share it ... he is seeking to reinforce his models of the world, and hopes for solidarity from those with whom he wishes to identify. (181) This quote neatly sums up why I choose to communicate the ways I do. I use Auslan and speech in different situations because I am connected to people in both groups and I want them in my life. I do not feel hugely different from anyone these days. If it is accepted that I have as much to contribute to the community as anyone else, becoming deaf has also meant for me that I expect to see other people treated well and accepted. For me that means contributing my time and thoughts, and advocating. It also means expecting a good level of access to interpreters, to some thought provoking captioned movies in English, and affordable assistive technologies so I can participate. I see this right to participate and engage in genuine dialogue with the rest of the community as central to the aspirations and identity of us all, regardless of who we are or where others think we belong. References Le Page, R.B., and Andree Tabouret-Keller. Acts of Identity: Creole-Based Approaches to Language and Ethnicity. London: Cambridge University Press, 1985. Moorhead, D. “Knowing Who I Am.” In S. Gregory, ed., Deaf Futures Revisited. Block 3, Unit 10, D251 Issues in Deafness. Open University, 1995.