Browsing by Subject "Disability studies"

This dissertation takes up questions of how theologies and practices of baptism shape visions of what it means to be a disciple of Jesus and a participant in Christian ecclesial communities. In particular, the dissertation investigates how baptism as the paradigmatic initiatory practice of the Church might transform communities to cultivate radical belonging for people with intellectual and developmental disabilities.

In order to address these questions, the dissertation engages a variety of methods, including historical and thematic analysis of theological texts (particularly in the field of disability theology), theological engagement of New Testament texts and biblical scholarship on the Pauline epistles, as well as an analysis of qualitative research conducted by the dissertation’s author (in-depth, semi-structured interviews) among adults with intellectual and developmental disabilities, their families and key support persons, as well as clergy and lay leaders in Christian denominations across the ecumenical spectrum. An integrative analysis of theological texts, biblical texts, and narratives arising from the qualitative research analysis provides a foundation for constructive theological suggestions, in a practical and pastoral register, at the conclusion of the dissertation.

This dissertation concludes that a baptismal hermeneutic provides a critical lens to faithfully reflect on disability, as well as transformative practices to support the flourishing, belonging, and witness of people with intellectual and developmental disabilities in Christian faith communities. Baptismal theologies and practices suggest the centrality of communal, Jesus-centered, and participatory accounts of Christian identity in the Church – the community this dissertation names as the baptized Body. In particular, the dissertation commends practices of baptismal preparation, testimony, and reaffirmation as key avenues for participation of all people in ecclesial spaces (robustly inclusive of people with intellectual and developmental disabilities). These practices constitute transformative pathways to affirm the centrality of baptismal identity and baptismal vocation to discipleship for an ongoing, radical transformation of ecclesial life, empowered and sustained by the Holy Spirit. In addition, the baptismal hermeneutic and baptismal practices explored throughout the dissertation critically expand discourse on intellectual and developmental disabilities in the field of Christian theology.

Background: While nationwide health surveys commonly assess the prevalence of mental health conditions and disability status at the population level, they often fail to elucidate the relationship between mental health and disability. The aim of this study is to estimate the association between past-month poor mental health days and two indicators of disability (difficulty doing errands alone and difficulty making decisions) among sexual and gender minority (SGM) respondents to the 2021 BRFSS survey. Methods: A secondary analysis was conducted on the publicly accessible 2021 BRFSS data to estimate the association between past-month poor mental health days and indicators of disability among SGM. Logistic regression models were used to report odds ratios and 95% confidence intervals. We then examined potential effect modification by gender, sexual orientation, race, and SES factors, and present stratified estimates as indicated. Results: We observed increasing difficulty of completing errands alone with increasing past-month poor mental health days (OR 2.64, 95% CI 2.194, 3.178 at moderately poor mental health; OR 5.025, 95% CI 4.289, 5.889 at severely poor mental health). This association is modified by gender and SES. We also observed increasing difficulty of making decisions alone with increasing past-month poor mental health days (OR 3.298, 95% CI 2.871, 3.787 at moderately poor mental health; OR 6.792, 95% CI 5.979, 7.716 at severely poor mental health). This association is modified by sexual orientation, gender and race. Conclusions: There are clear dose response relationships between mental health and the two disability outcomes that are modified by socioeconomic status, gender and sexual identity.

Abstract

There is a population of individuals classified as having Autism Spectrum Disorder (ASD). This group of people should be included in places of worship, the schools they attend and the communities where they reside. Consequently, they are sometimes excluded from some occurrences that others experience.

Utilizing personal stories (of successes and sometimes failures), ASD parent interviews and research, I will offer suggestions for inclusion and enlighten the areas where there tends to be exclusion. My focus is the church and how church leaders may become involved in the lives of ASD parishioners to enhance inclusion in not only the church, but the school and the community as well.

My research shows that ASD parents would like their children to experience church as they have. Although willing, most churches, may lack the ability to oblige for various reasons. Schools where inclusion is not encouraged, rests primarily on the shoulders of the principals. Like pastors in churches, principals in schools have influence and can spearhead inclusion efforts in their respective entities. Community entities are willing to accommodate ASD clientele and have done so when approached to comply.

I contend where any of these entities are not willing to foster inclusion, then the church can and most often should become involved to assist, with the necessary training. In other words, the church must do what the church has always done – stand up for those who are unable to do so for themselves.

Keywords: Autism, church, community, inclusion, parents, school

Abstract

There is a population of individuals classified as having Autism Spectrum Disorder (ASD). This group of people should be included in places of worship, the schools they attend and the communities where they reside. Consequently, they are sometimes excluded from some occurrences that others experience.

Utilizing personal stories (of successes and sometimes failures), ASD parent interviews and research, I will offer suggestions for inclusion and enlighten the areas where there tends to be exclusion. My focus is the church and how church leaders may become involved in the lives of ASD parishioners to enhance inclusion in not only the church, but the school and the community as well.

My research shows that ASD parents would like their children to experience church as they have. Although willing, most churches, may lack the ability to oblige for various reasons. Schools where inclusion is not encouraged, rests primarily on the shoulders of the principals. Like pastors in churches, principals in schools have influence and can spearhead inclusion efforts in their respective entities. Community entities are willing to accommodate ASD clientele and have done so when approached to comply.

I contend where any of these entities are not willing to foster inclusion, then the church can and most often should become involved to assist, with the necessary training. In other words, the church must do what the church has always done – stand up for those who are unable to do so for themselves.

Keywords: Autism, church, community, inclusion, parents, school

Popular expressions of contemporary Christianity emphasize a version of the faith is not a religion, but a relationship. What would such a statement mean for people on the autism spectrum whose diagnosis in DSM-5 describes their kind of relating with words like disability, deficiency, and disorder? Are they to be considered disabled in their ability to relate to God? The answer is no. By first identifying the way that projection is at play in our phenomenology of relationships, this project takes the diagnostic criteria for Autism Spectrum Disorder found in DSM-5 and locates examples where the Bible witnesses to God behaving in a similar manner. This overlap of neurodiverse relational patterns and divine conduct does two things: First, it provides an opportunity for people on the spectrum to find their kind of relating in the God of the Bible. Second, it expands the palette of language and metaphor the church can draw upon to describe how people relate to God and how God relates to people. The final chapter includes captured learnings and examples for how a work like this can be implemented in parish ministry. In all this, autism reveals both where our relational theology is insufficient, as well as where new avenues of Christian faithfulness lie.

Popular expressions of contemporary Christianity emphasize a version of the faith is not a religion, but a relationship. What would such a statement mean for people on the autism spectrum whose diagnosis in DSM-5 describes their kind of relating with words like disability, deficiency, and disorder? Are they to be considered disabled in their ability to relate to God? The answer is no. By first identifying the way that projection is at play in our phenomenology of relationships, this project takes the diagnostic criteria for Autism Spectrum Disorder found in DSM-5 and locates examples where the Bible witnesses to God behaving in a similar manner. This overlap of neurodiverse relational patterns and divine conduct does two things: First, it provides an opportunity for people on the spectrum to find their kind of relating in the God of the Bible. Second, it expands the palette of language and metaphor the church can draw upon to describe how people relate to God and how God relates to people. The final chapter includes captured learnings and examples for how a work like this can be implemented in parish ministry. In all this, autism reveals both where our relational theology is insufficient, as well as where new avenues of Christian faithfulness lie.

Background: A growing number of female passengers of a newly-introduced battery powered taxi, referred to as the `Easy Bike´, sustained Spinal Cord Injuries and anterior neck lacerations. This severe injury occurs, as their traditional scarves entangle in the taxi´s engine drive shaft. Injuries sustained by entanglements of scarves in machinery has been known in the literature as Scarf Injuries. This study aimed to conduct key informant interviews to explore Scarf injury survivors challenges in receiving adequate care and maintaining a high Quality of Life (QoL). Methods: We conducted semi-structured in-depth interviews with 12 Scarf Injury survivors and their caregivers after discharge from a rehabilitation center in Bangladesh. Results: The main themes that emerged from the qualitative data were 1) perceived level of health, function and possible participation, 2) access to emergency and acute care and quality of care, 3) challenges in community reintegration. Participants often perceived their ability to perform activities and tasks to be lower than their bodily functions allowed, leading to a self-limitation in their daily social life. Commonly reported health concerns were urinary and bladder control, infections and breathlessness. None of the participants perceived that they received appropriate emergency care at the injury site, and transportation to a medical facility usually occurred in unsafe vehicles due to limitations in general awareness and knowledge of the injury sustained. At the facilities there was a reported gap in knowledge and competencies regarding the etiology of this type of SCI, leading to multiple referrals for diagnosis and delayed management. Community and social reintegration was mainly impacted by lack of financial resources, lack of realistic goals, poor mental health including suicidal thoughts and previously mentioned secondary complications.

Conclusions: Increasing awareness and knowledge about SCI emergency and acute care might contribute to improved long-term clinical outcomes and survival rates among Scarf Injury survivors. Moreover, greater competencies and awareness among providers to manage this unique mechanism of injury would increase the patient´s and caregiver´s level of understanding of their condition, and would result in earlier adoption of a coping process.

Implications: Early rehabilitation that focuses on physical and mental health, alongside empowerment and integration, appears to be lacking in this setting Further studies are needed to identify effective and culturally sensitive intervention programs for females living with Scarf Injuries in LMICs.

The technology necessary for hands-free video gaming is available, especially for head-gesture-centric controls. However, remapping controls to head gestures ranges from frustratingly tedious to impossible. I propose a common language of gestures and game actions that categorizes the controls by their use frequency. My suggested categories are primary, secondary, tertiary, and quaternary. The most preferred gestures and more frequently used controls are classified as primary while the least preferred gestures and least frequently used controls classified as quaternary. I also propose constructing an interface software and API to gather data from game designers, hardware designers, and users to suggest optimized game controls for users requiring accessibility. I created a demo for one branch of this for my technical project -- a game to help players determine which gestures they can perform the most accurately so that these gestures may be paired with controls most vital to successful gameplay.