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Theological Education with Neurodiversity in Mind: Research Insights and Future Possibilities 神学教育与神经多样性的思想:研究见解和未来的可能性
Q2 Arts and Humanities Pub Date : 2023-10-31 DOI: 10.1080/23312521.2023.2217187
Michael Paul Cartledge, Erin Raffety
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引用次数: 0
A Spiritual Journey through Cancer and Beyond: Prayer, Pilgrimage, and Faith in Lisa Ray’s Close to the Bone 通过癌症和超越的精神之旅:丽莎·雷的《接近骨头》中的祈祷、朝圣和信仰
Q2 Arts and Humanities Pub Date : 2023-10-18 DOI: 10.1080/23312521.2023.2270953
Snigdha Subhrasmita, Rashmi Gaur
AbstractThis paper examines the efficacy of incorporating spiritual practices, such as prayer and pilgrimages, into patient-centered care to enhance the healing journey of individuals experiencing illness. Using Lisa Ray’s cancer memoir, Close to the Bone (2019), we seek to investigate the impact of spirituality, sacred spaces, and faith on maintaining an individual’s religiosity during times of ailment. Our analysis of the potential salubrious effects of incorporating practices like prayer and pilgrimages, as well as the ameliorative influence of storytelling and community, aims to shed light on the utility of these practices in healthcare. Furthermore, we aim to situate prayer as a healing modality and examine the pertinence of Hindu pilgrimage sites in India to the case study. By evaluating the spiritual practices and sacred spaces that facilitated Lisa’s healing journey, we hope to contribute to the understanding of the importance of including spiritual practices and beliefs in patient care within the interdisciplinary framework of medical humanities, which encompasses a wide array of disciplines concerned with the human pursuit of health and well-being.Keywords: Cancer memoircommunityfaithhealingpilgrimageprayerstorytelling Disclosure statementNo potential conflict of interest was reported by the authors.Additional informationFundingThis work was supported by the University Grants Commission, India.
摘要本文探讨了将精神实践,如祈祷和朝圣,纳入以病人为中心的护理,以提高个人经历疾病的愈合之旅的功效。利用丽莎·雷的癌症回忆录《接近骨头》(2019),我们试图调查精神、神圣空间和信仰对在疾病期间保持个人宗教信仰的影响。我们分析了结合祈祷和朝圣等实践的潜在健康影响,以及讲故事和社区的改善影响,旨在阐明这些实践在医疗保健中的效用。此外,我们的目标是将祈祷定位为一种治疗方式,并检查印度印度教朝圣地点与案例研究的相关性。通过评估精神实践和神圣的空间,促进了丽莎的愈合之旅,我们希望有助于理解在医学人文学科的跨学科框架内,将精神实践和信仰纳入患者护理的重要性,医学人文学科涵盖了与人类追求健康和幸福有关的广泛学科。关键词:癌症回忆录社区信仰治疗朝圣祈祷讲故事披露声明作者未报告潜在利益冲突。这项工作得到了印度大学教育资助委员会的支持。
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引用次数: 0
On the Spectrum: Autism, Faith, & the Gifts of Neurodiversity On the Spectrum: Autism, Faith, & the Gifts of Neurodiversity . Daniel Bowman Jr. (Grand Rapids, MI: Brazos, 2021). 256 pp. Paperback. 19.99 USD. ISBN 978-1-5874-3506-5. 在光谱上:自闭症,信仰,&;谱系上神经多样性的礼物:自闭症,信仰,&;神经多样性的天赋。Daniel Bowman Jr. (Grand Rapids, MI: Brazos, 2021)。256页平装本,19.99美元。ISBN 978-1-5874-3506-5。
Q2 Arts and Humanities Pub Date : 2023-10-17 DOI: 10.1080/23312521.2023.2270966
David Guo Xiong Han
"On the Spectrum: Autism, Faith, & the Gifts of Neurodiversity." Journal of Disability & Religion, ahead-of-print(ahead-of-print), pp. 1–2
《在谱系上:自闭症、信仰和神经多样性的天赋》《残疾与宗教杂志》,印刷前,第1-2页
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引用次数: 1
Introduction: Centering Neurodiversity in Theological Education 导论:以神经多样性为中心的神学教育
Q2 Arts and Humanities Pub Date : 2023-10-02 DOI: 10.1080/23312521.2023.2270965
Michael Paul Cartledge, Erin Raffety
Click to increase image sizeClick to decrease image size Disclosure StatementThe authors declare there is no Complete of Interest at this study.
点击增大图片尺寸点击减小图片尺寸披露声明作者声明本研究中没有完全感兴趣的内容。
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引用次数: 0
Dismantling the Supercrip Prof: Theological Education and Faculty Accessibility 拆解超级作弊教授:神学教育与教师可及性
Q2 Arts and Humanities Pub Date : 2023-10-02 DOI: 10.1080/23312521.2023.2270975
Natalie Wigg-Stevenson
AbstractMost research around neurodiversity in higher education focuses on students, with little attention paid to faculty. This essay deploys autoethnographic narratives to (a) ground anti-ableist pedagogy in decolonizing pedagogy; (b) argue that cognitive- and neuro-diversity among faculty should be valued similarly to—and in intersection with—other forms of diversity, (c) explore barriers to disclosure among disabled, chronically ill and neurodivergent faculty, and (d) call for a structural approach to anti-ableism in theological education that not only accommodates disabled, chronically ill and neurodivergent faculty needs, but also scales up those accommodations to create a workplace environment in which all faculty can flourish.Keywords: Accessibilitydecolonialdecolonizingdisabilitydiversityfacultyneurodivergenceneurodiversitytheological education Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Autoethnographers use their personal experiences to bring wider cultural practices into view in ways that critique those practices and seek to transform them. While often dismissed as solipsistic, autoethnography has the potential to illuminate the affective, experiential dynamics of cultural practices. Its goal is less to convince the reader to think differently using an argument, and more to compel the reader to act differently using a story. Autoethnography therefore disrupts and re-configures dominant academic epistemologies; hence its inclusion in my scholarly toolkit. For more on autoethnography see: Adams et al., Citation2022; Ellis & Bochner, Citation2006; Holman Jones et al., Citation2013; Walford, Citation2021; Wigg-Stevenson, Citation2017).2 UDL stands for “Universal Design for Learning,” an approach that provides learners with multiple means of engagement, representation, action and expression in the learning process so that they access, build, and internalize their learning in ways that activate their affective, recognition and strategic networks. Its goal is to make learning accessible for all learners. Where learning is not accessible, learners require learning accommodations to have equitable access to their learning.3 I should admit that I didn’t know what UDL was when I received these comments. As I scoured articles about these techniques on the internet, I came across multiple graphics that summarize UDL’s core principles. These graphics made me physically nauseous because the amount of information they conveyed overwhelmed me. Put differently, my students’ frustrations didn’t just start my journey to learn about neurodiversity: their frustrations began my journey to learning I was neurodivergent!4 The most common version of this that I have experienced is when a student who has ADHD is given an extra week to finish their assignment. But when that student’s particular executive function struggle is around starting their assignment, the extra week actually makes things worse for them. For m
摘要关于高等教育中神经多样性的研究大多集中在学生身上,很少关注教师。本文运用自我民族志叙事(a)在非殖民化教育学中奠定反白人主义教育学的基础;(b)认为教师之间的认知和神经多样性应该与其他形式的多样性一样被重视,并与之交叉;(c)探索残疾、慢性病和神经发散性教师之间的信息披露障碍;(d)呼吁在神学教育中采取一种结构性的方法来反对残疾主义,不仅要满足残疾、慢性病和神经发散性教师的需求;但也要扩大这些住宿条件,创造一个所有教师都能蓬勃发展的工作环境。关键词:无障碍,非殖民化,残疾,多样性,教师,神经分化,神经多样性,神学教育披露声明作者未报告潜在的利益冲突。注1:自己的民族志学者利用他们的个人经历,以批评这些习俗并寻求改变它们的方式,将更广泛的文化习俗带入人们的视野。虽然经常被视为唯我论,但自我民族志有可能阐明文化实践的情感和经验动态。它的目的不是用一个论点说服读者以不同的方式思考,而是用一个故事迫使读者以不同的方式行动。因此,自我民族志破坏并重新配置占主导地位的学术认识论;因此,它被纳入我的学术工具包。有关自我民族志的更多信息,请参见:Adams et al., Citation2022;Ellis & Bochner, Citation2006;Holman Jones等人,Citation2013;Walford Citation2021;Wigg-Stevenson Citation2017)。2UDL代表“学习通用设计”(Universal Design for Learning),是一种为学习者在学习过程中提供多种参与、表达、行动和表达方式的方法,使他们能够以激活他们的情感、认知和战略网络的方式访问、构建和内化他们的学习。它的目标是使所有学习者都能学习。在无法获得学习的地方,学习者需要学习便利设施,以便公平地获得学习机会我应该承认,当我收到这些评论时,我并不知道UDL是什么。当我在互联网上搜索有关这些技术的文章时,我发现了多个总结UDL核心原则的图形。这些图像让我感到恶心,因为它们所传达的信息量让我不堪重负。换句话说,我的学生们的挫折不仅开启了我学习神经多样性的旅程:他们的挫折也开启了我了解自己是神经分化者的旅程!我所经历过的最常见的情况是,给一个患有多动症的学生额外一周的时间来完成他们的作业。但是,当学生的执行功能在开始作业时出现问题时,额外的一周实际上会让事情变得更糟。对我来说,为了能够以实际改善他们学习机会的方式支持他们,甚至潜在地为他们提供更好地管理自己学习过程所需的技能,他们需要向我透露自己的情况——这正是无障碍服务保护他们不必做的事情。这不是无障碍服务的错。他们也超负荷工作、人手不足、资金不足,而且往往在更广泛的大学环境中尽最大努力,当涉及到残疾时,他们更倾向于遵守法律,而不是实际照顾学生在这篇文章中,我使用了一种混合的个人第一语言,身份第一语言,与残疾医学模型甚至病理范式相关的语言,以及与社会残疾模型相关的语言来指代我自己。我所做的每一个选择都是为了传达我的经历中的一些特殊的东西。一般来说,尽管在残疾神学中更常见地使用以人为本的语言,但我将使用身份优先的语言,如有能力的和残疾的,神经典型的和神经发散的人,遵循尼克·沃克的批评(见https://neuroqueer.com/person-first-language-is-the-language-of-autistiphobic-bigots/).6)布朗和利将学者倾向于尽量减少/避免使用他们的假期和/或病假与研究的价值联系起来。教学和良好的制度公民被用来规范过度工作。研究表明,虽然“有残疾或疾病的学者努力保持他们的学术工作和身份,同时牺牲他们生活的其他方面……但有类似健康问题的非学术人士报告说,为了维持个人生活和人际关系,他们首先放弃了工作。”(Brown & Leigh, Citation2018: 986-987)。 尤其令人担忧的是,在学术生涯的终身职位上,我们已经将过度工作的倾向内化,以至于很难认识到我们在为彼此和下一代再现过度工作正常化方面所扮演的角色。这就是为什么对于我们这些拥有制度安全的人来说,不仅要试图改变这些压迫性的制度,而且要想办法为那些目前被操纵的年轻同事提供安全的掩护理解残疾的医学模型将身体缺陷视为一个需要解决的问题,而理解残疾的社会模型则将导致残疾人无法茁壮成长的社会条件视为问题。所以,无论是什么让我的同事们发笑,都是同样的社会条件,使我们不可能共同繁荣。正是这些社会条件需要改变由于covid - 19期间和covid - 19后的情况越来越多,这一数字肯定会增加我应该指出的是,在与我们的领导层分享了这篇文章的草稿之后,在我的背景下的对话似乎开始了。我希望!18这篇文章的一位同行审稿人正确地指出,它结束于对繁荣的渴望,而没有神学化繁荣是什么。我同意审稿人的观点,如果我做了神学方面的工作,文章会更有说服力。不过,我不打算加强这篇文章,而是打算让它稍微弱一点:不是出于表现上的团结,而是出于真正的需要。我可以忽略评论者的好建议。没人会知道的。但是我有足够的精力来写这个脚注。昨天,我发现一些被学校边缘化的学生需要“超越”的照顾。提供这种照顾对我的情感和身体都造成了伤害,我今天为此付出了代价——我留出了一天来处理“蓬勃发展的编辑”。我这周也快到预定的40个小时了,这篇文章要到期了,我不想因为错过最后期限而给这期杂志的编辑带来更多的工作。了解到我的脑损伤(这让我很难处理文字),其中一位编辑艾琳·拉弗蒂(Erin Rafferty)慷慨地帮助我把它带过了终点线。不过她也有很多事要忙,所以我想找个办法不让她插手。因此,在这里我必须感谢我的写作团队(Colleen Shantz, Michael O ' connor和Reid Locklin,尤其是Reid),他们给了我情感和智力上的支持,以及对本文倒数第二稿的具体编辑反馈,还有我的研究助理Mike MacKenzie,他为我校对了这篇文章。他们的支持让我在没有艾琳帮助的情况下完成了任务。这需要一个(神经多样化的)村庄!我不打算用这个脚注为作者树立一个先例,只是为了阐明为什么他们没有完成所有的事情,或者只是把他们没有完成的事情塞进文章末尾的注释中。但是,我会建议读者去看《加拿大神学、心理健康和残疾杂志》,他们在学术出版中对神经肯定形式的实验,导致他们在文章的末尾包含了读者思考的问题。然后,我想提醒读者,这篇文章已经包含了多个故事,这些故事说明了“有意义的访问”所需的“关系问责制”,在教师和学生的权力差异中发挥作用,他们在我们想到它之前就感受到了未来的希望。这也可以解释,自我民族志的目的不是构建一个论据,说服读者接受一个新的想法,而是讲述故事,迫使读者采取新的行动。我会问你:对你来说,尚未实现的繁荣会是什么样子?
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引用次数: 0
United by Neurodiversity: Postgraduate Research in a Neurodiverse Context 神经多样性联合:神经多样性背景下的研究生研究
Q2 Arts and Humanities Pub Date : 2023-10-02 DOI: 10.1080/23312521.2023.2276112
Armand Léon van Ommen, Henna J. Cundill, Krysia Emily Waldock, Catherine Tryfona, Grant Macaskill, Christopher Barber, Sarah Douglas, Bryan W. Fowler, Harry Gibbins, Ian Lasch, Brian Brock
This article contributes to the discussion of neurodiversity and theological education by presenting a self-reflection by a group of researchers affiliated with the Centre for Autism and Theology at the University of Aberdeen. Literature on postgraduates’ experiences is missing from the current discussion on neurodiversity in higher education. This article offers first-hand accounts as a start to address this gap in the literature. Through the self-reflection exercise, it became clear how this group goes beyond policy documents on equality, diversity, and inclusion (EDI) by embodying what it means to be a neurodiverse group and what working together looks like in practice. This was characterized by the following themes: all are valued, students feel well-supported, and space for multiple perspectives enabled challenging the status quo in churches, theology, and the wider autism discourse. Theologically, the group interpreted their experiences along the images of the body of Christ and the imago Dei.
本文通过介绍阿伯丁大学自闭症与神学中心的一组研究人员的自我反思,为神经多样性和神学教育的讨论做出了贡献。目前关于高等教育中神经多样性的讨论缺少关于研究生经历的文献。这篇文章提供了第一手的帐户作为开始,以解决这一差距的文献。通过自我反思练习,我们清楚地看到,这个群体如何超越了关于平等、多样性和包容(EDI)的政策文件,体现了作为一个神经多样性群体的意义,以及在实践中一起工作的样子。它的特点是以下主题:所有的都受到重视,学生们感到得到了很好的支持,并且有机会挑战教会、神学和更广泛的自闭症话语的现状。在神学上,这群人根据基督的身体和上帝的形象来解释他们的经历。
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引用次数: 0
“Misfitting” and Friendship in the Virtuous Life: Neurodiversity and Moral Formation 道德生活中的“错位”与友谊:神经多样性与道德形成
Q2 Arts and Humanities Pub Date : 2023-09-25 DOI: 10.1080/23312521.2023.2261438
Elizabeth Agnew Cochran
AbstractThe self-reported experiences of autistic individuals invite ways of thinking about moral character and moral formation that challenge Christians to rethink a number of traditional claims regarding the virtues. This paper argues that attention to autism requires rethinking accounts of growth in virtue that depend on normative views of social interactions such as friendship. Drawing on scholarship in disability studies and testimony from autistic participants in an IRB-supported research study, I contend that the phenomenon of “misfitting” put forth in the work of Rosemarie Garland-Thomson (Citation2011) plays a constructive and essential role in shaping virtuous character.Keywords: virtueethicsautismneurodiversity AcknowledgmentsThe research and writing of this essay were supported by Collaborations in Christian Theological Anthropology, a project affiliated with Villanova University and the John Templeton Foundation, and New Visions in Theological Anthropology, a project affiliated with St. Andrew’s University and the John Templeton Foundation. I am grateful to colleagues from both projects who read and provided feedback on versions of these arguments, and particularly to John Bowlin and Elizabeth Fein.Disclosure statementNo potential conflict of interest was reported by the author.Notes1 Premack and Woodruff (Citation1978) first used this term to describe a cognitive ability to infer the perspective of others. Simon Baron-Cohen, Alan Leslie, and Uta Frith (Citation1985) assessed theory of mind in autistic children on the basis of a false-belief task in a laboratory setting, and concluded that the capacity for theory of mind in autistic children is diminished. This study had a significant influence on subsequent research. Baron-Cohen’s subsequent work turned explicitly to empathy, demonstrating a presumption that empathy builds on and requires a capacity to interpret other people’s mental states. He developed a psychological questionnaire called the Empathy Quotient (EQ), designed to measure empathy in adults with IQs in the normal range. In an early publication communicating results of a study that made use of this questionnaire, Baron-Cohen and Wheelwright (Citation2004) argued that autism is associated not simply with a diminished theory of mind, but more explicitly with a deficit in empathy.2 See, for example, Barnbaum, Citation2008, Shoemaker, Citation2015.3 See, for example, Dempsey et al., Citation2020.4 John Swinton (Citation2012) contends that autistic voices have historically been excluded from Christian accounts of love in particular.5 This research study, “Friendship, Spirituality, and Autistic Well-Being,” is conducted at Duquesne University and was initially approved by Duquesne University’s Institutional Review Board on May 1, 2021. The IRB number is 2021/02/7.6 Barnes (Citation2016), drawing on the work of Miranda Fricker, explains that “testimonial injustice,” dismissing the testimony and experience of disabled persons,
摘要自闭症患者自我报告的经历引发了对道德品质和道德形成的思考方式,挑战基督徒重新思考一些关于美德的传统主张。这篇论文认为,对自闭症的关注需要重新思考依赖于社会互动(如友谊)的规范性观点的美德成长的解释。根据残疾研究方面的学术研究和irb支持的一项研究中自闭症参与者的证词,我认为Rosemarie Garland-Thomson (Citation2011)的研究中提出的“不适应”现象在塑造良好品格方面起着建设性的重要作用。本文的研究和写作得到了维拉诺瓦大学和约翰邓普顿基金会的基督教神学人类学合作项目,以及圣安德鲁大学和约翰邓普顿基金会的神学人类学新视野项目的支持。我要感谢这两个项目的同事,他们阅读了这些观点并提供了反馈,尤其是约翰·鲍林和伊丽莎白·费恩。披露声明作者未报告潜在的利益冲突。注1 Premack和Woodruff (Citation1978)首次使用这个术语来描述一种推断他人观点的认知能力。Simon Baron-Cohen, Alan Leslie和Uta Frith (Citation1985)在实验室环境中基于错误信念任务评估了自闭症儿童的心理理论,并得出结论:自闭症儿童的心理理论能力减弱。本研究对后续研究产生了重大影响。巴伦-科恩随后的研究明确转向共情,证明了一种假设,即共情建立在理解他人心理状态的能力之上,并需要这种能力。他设计了一份名为“同理心商数”(EQ)的心理问卷,用来测量智商在正常范围内的成年人的同理心。Baron-Cohen和Wheelwright (Citation2004)在早期发表的一份研究报告中指出,使用该问卷的研究结果表明,自闭症不仅仅与心智理论能力下降有关,更明显的是与移情能力不足有关参见,例如,Barnbaum, Citation2008, Shoemaker, Citation2015.3,参见,例如,Dempsey等人,Citation2020.4, John Swinton (Citation2012)认为,自闭症的声音在历史上被排除在基督教对爱的描述之外这项名为“友谊、灵性和自闭症健康”的研究是在杜肯大学进行的,并于2021年5月1日获得了杜肯大学机构审查委员会的初步批准。IRB编号是2021/02/7.6。巴恩斯(Citation2016)借鉴了米兰达·弗里克(Miranda Fricker)的作品,解释说,“证词不公正”,无视残疾人的证词和经历,是一种认识上的不公正。我的研究给予叙事性证词以重要地位,试图反驳这种不公正关于“道德运气”的哲学辩论提供了进一步思考这些情境和背景因素在道德形成中的作用的工具,以及让道德行为者对我们无法控制的因素负责的公平程度。例如,参见Williams & Nagel Citation1976, Zimmerman Citation2015.8关于这段历史的更多信息,请参见pripaskapit citation20120.9沃克在2015年的采访中积极评价了迈凯轮的工作,该采访收录在Norm Kunc的重要对话系列中。本次采访的视频可在https://neuroqueer.com/autism-empathy-and-theory-of-mind/(2021年12月10日访问)上找到。约翰邓普顿基金会
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引用次数: 0
Reflective Being, Being Reflective: 25 Years of Multi-Faith Perspectives on Disability and Spirituality in Australia and Aotearoa New ZealandReflective Being, Being Reflective: 25 Years of Multi-Faith Perspectives on Disability and Spirituality in Australia and Aotearoa New Zealand. A. Calder, J. Clapton, and T. Parmenter. ( Victoria : Uniting Church in Australia; Synod of Victoria and Tasmania , 2022). 119 pp. $25, ISBN 978-0-6454932-9-0. 反思的存在,反思的存在:25年对澳大利亚和新西兰的残疾和精神的多信仰视角反思的存在,反思的存在:25年对澳大利亚和新西兰的残疾和精神的多信仰视角。A.考尔德,J.克莱普顿和T.帕门特。(维多利亚:澳大利亚联合教会;维多利亚和塔斯马尼亚主教会议,2022年)。119页,25美元,ISBN 978-0-6454932-9-0。
Q2 Arts and Humanities Pub Date : 2023-09-25 DOI: 10.1080/23312521.2023.2255862
Bill Gaventa
"Reflective Being, Being Reflective: 25 Years of Multi-Faith Perspectives on Disability and Spirituality in Australia and Aotearoa New Zealand." Journal of Disability & Religion, ahead-of-print(ahead-of-print), pp. 1–2
“反思的存在,反思的存在:25年来澳大利亚和新西兰的残疾和灵性的多信仰视角。”《残疾与宗教杂志》,印刷前,第1-2页
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引用次数: 0
Sustaining Hope: Friendships and Intellectual Impairment 维持希望:友谊和智力缺陷
Q2 Arts and Humanities Pub Date : 2023-09-15 DOI: 10.1080/23312521.2023.2257183
Petre Maican
"Sustaining Hope: Friendships and Intellectual Impairment." Journal of Disability & Religion, ahead-of-print(ahead-of-print), pp. 1–2
"维持希望:友谊与智力缺陷"《残疾与宗教杂志》,印刷前,第1-2页
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引用次数: 0
Disability and Youth Ministry: The Book I’m Not Going to Write 残疾与青年事工:一本我不打算写的书
Q2 Arts and Humanities Pub Date : 2023-09-13 DOI: 10.1080/23312521.2023.2257198
Benjamin T. Conner
Since Amplifying Our Witness: Giving Voice to Adolescents with Developmental Disabilities was published in 2012, little else has been written on disability and youth ministry. This article reflects on the ministry behind the book eleven years later, considers some of the important changes in the landscape of youth culture and disability in that time period, and calls for resources that address this reality written by scholars/practitioners who share life with disabled youth, are themselves disabled, and preferably both.
自2012年出版《放大我们的见证:为有发育障碍的青少年发声》以来,几乎没有其他关于残疾和青少年事工的文章。这篇文章反映了十一年后这本书背后的事工,思考了那个时期青年文化和残疾景观的一些重要变化,并呼吁资源来解决这一现实,这些学者/从业者与残疾青年分享生活,他们自己也是残疾人,最好是两者都是。
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引用次数: 0
期刊
Journal of Disability and Religion
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