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Seeing Movement
Published in Elizabeth B. Torres, Caroline Whyatt, Autism, 2017
And so it was: strange for my son and others like him who describe an “inability to get consistent meaning through any of senses” (Williams 1996, 242) and recall childhoods in which “people were doing things for no reason I could make out” (Young 2011, 76); strange for parents trying to hear their child’s voice amid a cacophony of theories, treatments, teaching methods, and marketing; strange for the advocates who chose a “puzzle head” logo for their cause; and strange for those researchers who started with the premise that a person with autism is fundamentally a bizarre collection of deficits awaiting redemption through remediation. This chapter briefly reviews the history of autism from the point of view of parents like myself, and attempts to place within it some of the observations we made as our children grew: observations for which the reigning behavioral, cognitive, and social narrative about autism, as well as the reigning diagnostic manual, could not find a convincing place. I suggest that by focusing on how people with autism interact with and make sense of their environments over time—by “seeing movement”—we can begin to explain those observations in dynamic ways and link them to a number of positive approaches that parents, teachers, and people with autism themselves are finding successful. When society as a whole begins to make more informed choices about how best to support the inclusion and self-determination of individuals with autism and other developmental differences, we will also be seeing movement in a historical sense. Then the lives of people with autism may no longer feel like a long, strange trip.
Sayantani Dasgupta
Published in John D Engel, Lura L Pethtel, Joseph Zarconi, Mark Savickas, Developing Clinicians’ Career Pathways in Narrative and Relationship-Centered Care, 2018
John D Engel, Lura L Pethtel, Joseph Zarconi, Mark Savickas
In a narrative form of practice, the relationship between patient and physician shifts. I think the physician becomes present in terms of embodiment. You know, there is another body here that has a gender and a history and a sexual orientation and a socioeconomic position. Also, the physician becomes more present emotionally and spiritually. The physician is doing more self-reflection, both politically and internally. For example, “Where am I? How am I hearing this? What’s going on with me? What am I bringing to the table that’s making me hear or not hear this?” And hopefully, if those skills are honed, then that’s not something that’s happening in a plodding way, but it’s something that is just part of that person’s repertoire of how they listen. So, it’s not something you have to think, “Well, let me check off the list: Am I listening to this? Am I not? Am I present? Am I thinking about my body?” Hopefully that’s just something that happens inherently. I think that we have to recognize that there are always parallel narratives going on at the same time – there’s the interpersonal narrative between you and me, the broad social narrative that locates us as whoever we are, and it keeps going on and on – the broader social narrative of America or health-care reform right now and on and on and on. So I think that narrative, hopefully narrative medicine, does all of those things at the same time. It complicates; I don’t think it simplifies. But it complicates toward a better end – toward a sensitive recognition of complexities and ambiguity. With my students, I have to say, “Welcome to the world of ambiguity.” And one of the things that the physician needs to be able to deal with all this is a more acute sense of who she is, both as physician and person. I do believe that self-awareness and presence are both a side effect and central tenant of this sort of practice.
Practical ways to manage the condition at school
Published in Rosa Angela Fabio, Tindara Caprì, Gabriella Martino, Understanding Rett Syndrome, 2019
Rosa Angela Fabio, Tindara Caprì, Gabriella Martino
We suggest the following steps, that can be used at home and at school, to develop rules and routines for a subject with RTT: Determining the most important rules or routines, because they can benefit from structure. Hence, to observe the student’s daily routines and activities and prioritize individual needs. Developing rules or desired behavior for a setting. Rules and routines can be developed differently depending on situations or people. For example, teachers can establish different rules for their classes. Rules need to be concise and observable. In addition, they should be stated using literally accurate and positive words to prevent confusion and posted in a visual format. Teaching the rules directly. Once rules are established, teach them to the student directly. Direct instruction gives a rationale for the rule and provides knowledge about how to use the information. To teach rules and routines, teachers may use modeling or social narrative strategies. The adult may also teach rules using behavioral strategies, including prompting, fading, shaping, and direct instruction. (For these methologies, see Chapter 4). Providing support based on the student’s age, interests, and individual needs. Visual supports of rules or routines are often very useful in enhancing student understanding of activities or sequences. Evaluate and generalize rules and routines. Monitoring the student’s progress is an important part of instruction. In addition, the student should eventually be able to generalize the rules and routines to various settings. Write rules only in the positive. The rule should describe a specific behavior you want the student to perform and one that can be observed and practiced. Use basic language and no more than five to six words in the rule. Make sure the rules are relevant to the classroom setting and enforceable by all classroom personnel.
What are We Forgetting? Sexuality, Sex, and Embodiment in Abortion Research
Published in The Journal of Sex Research, 2021
Katrina Kimport, Krystale E. Littlejohn
Scholarship on abortion and sexuality premised in a larger social narrative that treats abortion as a social problem creates similar challenges for generating knowledge on the interplay between abortion, sexuality, and social processes related to both. In particular, it can lead researchers to overlook the possibility that a third “variable” influences both abortion and sexuality. When researchers focus on examining the relationship between abortion and sexuality and draw on their own socialized understanding that abortion is a social problem, they may be unable to identify the institutions, practices, and social arrangements that may be in fact influencing both abortion and sexuality. Put differently, in relying on a conceptualization of abortion as a social problem, there is little room for researchers to interrogate the sense-making processes that are fundamental to producing models of the social world, including of what constitutes a social problem. Instead, abortion is stipulated to be a social problem and scholars seek the reasons for its production as such, commonly identifying other sex- or gender-related social issues as potential analogies or explanations. The consistency across the texts deploying this second frame points to a hegemony of theorizing, which makes it difficult to recognize other relevant influences on observable outcomes and may reduce the generation of additional research questions and knowledge on the topic.
Things Transformed: Inalienability, Indigenous Storytelling and the Quest to Recover from Addiction
Published in Alcoholism Treatment Quarterly, 2021
An equally important element of our stories are that we are here, which is affirming and validating. We can share these and connect with each other and across time and space. Those stories can remain with us and are a part of us. They may help us because they speak to us and through us of our potential to activate our own sense of personal autonomy, authority, and power in the context of our own lives. How might we transform our world through the lens of our stories, if we remove the lens through which we view ourselves in the larger personal and social narrative? When we begin the shift of intentionally dismantling the embedded colonial narrative around ourselves and entertaining the idea that such narratives have not and never will serve us, what might happen? Do we enter the liminal state between who we once existed as and who we are meant to become?
The Effectiveness of a Brief Sexuality Education Intervention for Parents of Children with Intellectual and Developmental Disabilities
Published in American Journal of Sexuality Education, 2020
Deborah L. Rooks-Ellis, Brooklin Jones, Ella Sulinski, Sarah Howorth, Nicole Achey
Children with disabilities and especially children with IDD are vulnerable to sexual abuse or exploitation (Brown-Lavoie et al., 2014). Recognizing that families may likely have concerns about how to best protect their child with IDD from sexual abuse, the trainers introduced strategies such as the Circles strategy (Walker-Hirsch & Champagne, 1991). The trainers demonstrated the Circles strategy to help families categorize their child’s real-life relationships. By using the six color-coded concentric circles, families defined the various levels of intimacy and social relationships that their child may experience. Another strategy shared was social narratives. Social narratives have been shown effective for teaching choice making and self-care skills for children with autism and developmental disabilities (Test et al., 2011). For example, a social narrative was used during the training to demonstrate bathroom etiquette. Additionally, the trainers provided handouts with descriptions of the strategies, resources discussed during the training and websites for more information. The trainers encouraged participants to contact them with additional questions or for more information. See Table 2 for a comprehensive list of training topics and shared resources.