Exploring academic experiences of deaf children in a primary school in Zimbabwe

Abstract

Dit is belangrik om in ag te neem dat dowe kinders gebaretaal as hul taal in alle kommunikasie gebruik alhoewel sommige personeellede nie gebaretaal kon gebruik nie. Die studie het ten doel gehad om die akademiese ervarings van dowe kinders by ’n laerskool in Zimbabwe te verken. Bategebaseerde Gemeenskapsontwikkeling (ABCD) is as die teoretiese raamwerk vir die studie aanvaar. Die studie het ’n kwalitatiewe benadering gevolg. Die studie het ook die interpretatiewe paradigma aanvaar. ’n Narratiewe gevallestudie-ontwerp is gebruik as ’n meesterplan vir die uitvoer van die studie. Die steekproef is doelbewus gekies om relevante en ryk inligting oor die akademiese ervarings van dowe kinders by die geselekteerde skool te kry. Die steekproef het bestaan ​​uit drie opvoedkundige sielkundiges (n=3) in die Harare Metropolitaanse Provinsie waarin die skool geleë is, vyf dowe kinders (n=5), twee administrateurs (n=2), twaalf onderwysers (n=12) en een dowe onderwyser (n=1) almal van die gekose skool. Onderhoudskedules is gebruik as data-insamelingsinstrumente om data van skooladministrateurs, sielkundiges, die dowe onderwyser en dowe kinders in te samel terwyl fokusgroepbesprekingsgidse gebruik is om data van onderwysers in te samel. Data is in narratiewe vorm aangebied en met behulp van Riessman se interaksiemodel ontleed. Bevindinge het getoon dat dowe kinders ná sielkundige en oudiologiese assesserings deur die Skoolsielkundige Dienste in die skool geplaas is. Die hoofstroom skoolkurrikulum is gebruik om dowe kinders te onderrig. Die skool het dowe kinders akademiese en psigososiale ondersteuning gebied terwyl die regering ook met finansiële ondersteuning en psigososiale ondersteuning bygedra het. Die Departement van Skoolsielkundige Dienste het ook aan dowe kinders psigososiale ondersteuning gebied, hoofsaaklik in die vorm van leiding en berading. Dowe kinders het hoofsaaklik in hulpbronnesentrums geleer wat deur spesialisonderwysers beman is en soms het hulle hoofstroomklasse bygewoon. Eksamens is aangepas om aan die tyd- en taalbehoeftes van dowe kinders te voorsien. Die studie het bevind dat tyd slegs toegelaat is wanneer dowe kinders dit nodig gehad het terwyl Gebaretaal aan hul taalbehoeftes voorsien het. Die studie het bevind dat hulpbronne oor die algemeen nóg akkommoderend nóg voldoende was vir die opvoeding van dowe kinders. Die hulpbroneenhede was nie akkommoderend nie en visuele leerhulpmiddels wat noodsaaklik was in die onderrig en leer van dowe kinders was nie beskikbaar nie. Die studie het ook bevind dat verhoudings tussen die dowe en horende kinders versuur het weens kommunikasie-uitdagings tussen hulle. Die studie het verder bevind dat dowe kinders aan eksklusiewe sportsoorte deelgeneem het, maar alle pligte en verantwoordelikhede uitgevoer het wat deur die horende kinders uitgevoer is. Dit was interessant om te vind dat dowe kinders kulturele norme en waardes van die hoofstroom samelewing van laerskool af aangeleer het. Die studie het bevind dat daar geen beleid spesifiek vir die opvoeding van dowe kinders of kinders met gestremdhede in die algemeen was nie. ’n Beleid spesifiek vir die opvoeding van dowe kinders is aanbeveel. Die studie het ook die gebruik van ’n gewysigde kurrikulum aanbeveel wat die behoeftes van dowe kinders in laerskole ten volle akkommodeer. In die lig van die skaars onderrig- ​​en leerhulpbronne spesifiek vir dowe kinders, het die studie die verkryging van hulpbronne spesifiek vir dowe kinders in hul opvoeding aanbeveel.

It is important to consider that deaf children use sign language as their language in all communications although some school staff members could not sign. The study aimed to explore the academic experiences of deaf children at a primary school in Zimbabwe. The Asset-Based Community Development (ABCD) was adopted as the theoretical framework for the study. The study adopted a qualitative approach. The study also adopted the interpretive paradigm. A narrative case study design was used as a master plan for the conduction of the study. The sample was purposively selected to get relevant and rich information on the academic experiences of deaf children at the selected school. The sample comprised three educational psychologists (n=3) in the Harare Metropolitan Province in which the school is located, five deaf children (n=5), two administrators (n=2), twelve teachers (n=12) and one deaf teacher (n=1) all from the selected school. Interview schedules were used as data collection instruments to collect data from school administrators, psychologists, the deaf teacher and deaf children while focus group discussions guides were used to collect data from teachers. Data were presented in narrative form and analysed using Riessman’s interactional model. Findings suggested that deaf children were placed in the school by the Schools Psychological Services after psychological and audiological assessments. The mainstream school curriculum was used to teach deaf children. The school offered deaf children academic and psychosocial supports while the government weighed in with financial support and psychosocial supports as well. The Department of Schools Psychological Services also offered deaf children psychosocial supports mainly in the form of guidance and counselling.

Deaf children mainly learnt in resource units which were manned by specialist teachers and occasionally attended mainstream classes. Examinations were adjusted to meet the time and language needs of deaf children. The study found that time was only allowed when deaf children needed it while Sign language catered for their language needs. The study found that resources were generally neither accommodative nor adequate for the education of deaf children. The resource units were not accommodative and visual learning aids which were critical in the teaching and learning of deaf children were not available. The study also found that relationships between the deaf and hearing children were sour due to communication challenges between them. The study further found that deaf children participated in exclusive sports but performed all duties and responsibilities performed by the hearing children. It was interesting to find that deaf children learnt cultural norms and values of the mainstream society from primary school. The study found that there was no policy specific to the education of deaf children or children with disabilities in general. A policy specific to the education of deaf children was recommended. The study also recommended the use of a modified curriculum that fully accommodates the needs of deaf children in primary schools. In light of the scarce teaching and learning resources specific to deaf children, the study recommended the procurement of resources specific to deaf children in their education.

Kubalulekile ukubheka ukuthi izingane eziyizithulu zisebenzisa ulimi lwezandla njengolimi lwazo kukho konke ukuxhumana nakuba abanye abasebenzi basezikoleni bengakwazi ukukhuluma ngolimi lwezandla. Lolu cwaningo luhlose ukuhlola okuhlangenwe nakho kwezemfundo kwabantwana abayizithulu esikoleni samabanga aphansi eZimbabwe. I-Asset-based Community Development (ABCD) isetshenziswe njengohlaka lwenjulalwazi lwalolu cwaningo. Ucwaningo lusebenzise indlela yekhwalithethivu. Ucwaningo luphinde lwasebenzisa ipharadaymu eqondayo. Umklamo wesimo esiyindaba elandayo wasetshenziswa njengohlelo oluyinhloko lokuqhutshwa kocwaningo. Isampula likhethwe ngenhloso ukuze kutholwe ulwazi olufanele nolucebile mayelana nolwazi lwezemfundo lwezingane eziyizithulu esikoleni esikhethiwe. Isampula yakhiwe odokotela bengqondo abathathu bezemfundo (n=3) esiFundazweni seDolobha laseHarare lapho isikole sikhona, izingane ezinhlanu eziyizithulu (n=5), abaphathi ababili (n=2), othisha abayishumi nambili (n=12) kanye nothisha oyedwa oyisithulu (n=1) bonke esikoleni esikhethiwe. Amasheduli ezingxoxo asetshenziswe njengamathuluzi okuqoqa ulwazi ukuze kuqoqwe ulwazi kubaphathi besikole, kodokotela bengqondo, kothisha abayizithulu kanye nezingane eziyizithulu kuyilapho izinkombandlela zezingxoxo zamaqoqo acwaningwayo zasetshenziswa ukuqoqa ulwazi kothisha. Ulwazi lwethulwa ngendlela elandayo futhi lwahlaziywa kusetshenziswa imodeli yokusebenzisana kaRiessman. Imiphumela yaphakamisa ukuthi izingane eziyizithulu zafakwa esikoleni Izinsizakalo Zezengqondo Zezikole ngemva kokuhlolwa ingqondo nokuzwa. Ikharikhulamu yesikole evamile yasetshenziswa ukufundisa izingane eziyizithulu. Lesi sikole sinikeze izingane eziyizithulu ukusekwa kwezemfundo nangokwengqondo kanti uhulumeni wazisa ngoxhaso lwezimali nokusekwa ngokwengqondo. UMnyango Wezinsizakalo Zezengqondo Zezikole uphinde wanikeza izingane eziyizithulu ukwesekwa ngokwengqondo ikakhulukazi ngendlela yokuqondisa nokwelulekwa. Izingane eziyizithulu zazifunda kakhulu ezinsizeni ezaziphethwe ngothisha abangochwepheshe futhi ngezikhathi ezithile zazihambela amakilasi ajwayelekile. Ukuhlolwa kwalungiswa ukuze kuhlangatshezwane nezidingo zesikhathi nezidingo zolimi zezingane eziyizithulu. Ucwaningo luthole ukuthi isikhathi sivunyelwa kuphela lapho izingane eziyizithulu zisidinga kuyilapho ulimi lwezandla lubhekelela izidingo zazo zolimi. Ucwaningo luthole ukuthi izinsiza bezingakwamukeli kahle ukufundiswa kwezingane eziyizithulu noma bezinganele. Amayunithi ezinsiza abengamukeli futhi izinsiza-kufunda ngokubuka ebezibalulekile ekufundiseni nasekufundeni kwezingane eziyizithulu bezingekho. Ucwaningo luphinde lwathola ukuthi ubudlelwano phakathi kwezingane eziyizithulu nezizwayo bumuncu ngenxa yezingqinamba zokuxhumana phakathi kwazo. Ucwaningo luphinde lwathola ukuthi izingane eziyizithulu zazibamba iqhaza kwezemidlalo ekhethekile kodwa zenza yonke imisebenzi nezibopho ezenziwa yizingane ezizwayo. Kwakujabulisa ukuthola ukuthi izingane eziyizithulu zifunda imikhuba yamasiko nezimiso zomphakathi ovamile kusukela esikoleni samabanga aphansi. Ucwaningo luthole ukuthi ayikho inqubomgomo eqondene ngqo nemfundo yezingane eziyizithulu noma ezikhubazekile jikelele. Kunconywe ukuthi kube khona inqubomgomo eqondene ngqo nemfundo yezingane eziyizithulu. Lolu cwaningo luphinde lwancoma ukuthi kusetshenziswe uhlelo lwezifundo oluguquliwe oluvumela ngokugcwele izidingo zezingane eziyizithulu ezikoleni zamabanga aphansi. Uma kubhekwa izinsiza zokufundisa nokufunda ezishodayo eziqondene nezingane eziyizithulu, ucwaningo luncome ukuthengwa kwezinsiza eziqondene nezingane eziyizithuli emfundweni yazo.

Ho bohlokwa ho hopola hore bana ba ditholo ba sebedisa puo ya matsoho e le puo ya bona dipuisanong tsohle le hoja basebetsi ba bang ba sekolo ba sa kgone ho bua ka matsoho. Sepheo sa diphuputso tsena e ne e le ho hlahloba diphihlelo tsa thuto tsa bana ba ditholo sekolong sa poraemari sa Zimbabwe. Lewa la mohopolo wa setjhaba le ntshetsopele e thehilweng ho disebediswa tsa setjhaba (ABCD) le ile la amohelwa e le moralo wa thuto bakeng sa diphuputso tsena. Diphuputso tsena di sebedisitse mokgwa wa diteko tsa boleng. Diphuputso tsena di boetse di sebedisitse mokgwa wa kutlwisiso wa ho hlalosa. Ho ile ha sebediswa moralo wa thuto ya nyewe e hlalositsweng e le moralo o akaretsang wa ho etsa diphuputso. Sampole ena e kgethilwe ka boomo ho fumana boitsebiso bo nepahetseng le bo matla diphihlellong tsa thuto tsa bana ba ditholo sekolong se kgethilweng. Sampole ena e kenyeleditse ditsebi tse tharo tsa thuto ya kelello (n=3) ho tswa Provenseng e kgolo ya Harare eo sekolo se leng ho yona, bana ba bahlano ba ditholo (n=5), batsamaisi ba babedi (n=2), matitjhere a leshome le metso e mmedi (n=12) le titjhere e le nngwe ya setholo (n=1) kaofela ha bona ba tswang sekolong se kgethilweng. Mananeo a dipuisano a ne a sebediswa ho bokella dintlha ho tswa ho batsamaisi ba dikolo, ditsebi tsa kelello, matitjhere a ditholo le bana ba ditholo mme dipuisano le dihlopha tsa diphuputso di sebedisitswe ho nonya maikutlo a matitjhere. Dintha di tekilwe ka mokgwa wa ho phetapheta mme tsa hlahlojwa ka mokgwa wa ho sebedisana wa Riessman. Diphihlello di bontshitse hore bana ba Ditholo ba kentswe sekolong ke ba Ditshebeletso tsa Kelello Dikolong ka mora ditlhahlobo tsa kelello le tsa kutlo. Ho ne ho sebediswa thuto e tlwaelehileng ya sekolo ho ruta bana ba ditholo. Sekolo sena se ne se thusa bana ba ditholo dithutong tsa sekolo le ho ba thusa ho sebetsana le mathata a bona a kelello ha mmuso o ne o ba thusa ka ditjhelete le ho ba thusa ho sebetsana le mathata a bona a kelello. Lefapha la Ditshebeletso tsa Kelello Dikolong le ne le boetse le fana ka tshehetso ya kelello ho bana ba ditholo haholoholo ka ho ba tataisa le ho ba fa dikeletso. Bana ba ditholo ba ne ba rutelwa diyuniting tsa dithuso tse neng di tsamaiswa ke matitjhere a kgethehileng mme ka dinako tse ding ba ya diphaposing tsa borutelo tse tlwaelehileng. Ditlhahlobo di ne di fetolwa ho ya ka ditlhoko tsa nako le puo tsa bana ba ditholo. Diphuputso di ile tsa fumana hore nako e ne e dumellwa feela ha bana ba ditholo ba e hloka ha Puo ya Matsoho e ne e etseditswe ditlhoko tsa bona tsa puo. Diphuputso di fumana hore ka kakaretso mehlodi e ne e sa dumellane ebile e sa lekane bakeng sa thuto ya bana ba ditholo. Diyuniti tsa mehlodi di ne di sa dumellane le maemo mme disebediswa tsa ho ithuta tsa pono tse neng di le bohlokwa haholo ha ho rutwa bana ba ditholo di ne di sa fumanehe. Diphuputso di fumane le hore dikamano pakeng tsa bana ba ditholo le ba utlwang di ne di le mpe ka lebaka la mathata a puisano pakeng tsa bona. Diphuputso tsa boela tsa fumana hore bana ba ditholo ba ne ba na le seabo papading tse kgethehileng empa ba etsa mesebetsi le boikarabelo bohle bo etswang ke bana ba utlwang. Ho ne ho kgothatsa ho fumana hore bana ditholo ba ne ba ithuta ditlwaelo tsa setso le melao ya setjhaba ka kakaretso ho tloha sekolong sa poraemari. Diphuputso di sibolotse hore ha ho na leano le tobileng la thuto ya bana ba ditholo kapa bana ba holofetseng ka kakaretso. Ho ile ha kgothaletswa hore ho be le leano le kgethehileng la thuto ya bana ba ditholo. Diphuputso di boetse di entse kgothaletso ya hore ho sebediswe lenaneo la thuto le fetotsweng, le dumellanang ka hohlehohle le ditlhoko tsa bana ba ditholo dikolong tsa poraemari. Ka lebaka la hore ho na le mehlodi e fokolang ya ho ruta le ho ithuta mekgwa e kgethehileng bakeng sa bana ba ditholo, diphuputso di kgothalleditse hore ho fumanwe mehlodi e kgethehileng bakeng sa bana ba ditholo thutong ya bona.