Reflections of a Deaf Scholar 185
effects of oppression, such as limited educational opportunities, and of internalized
oppression (Freire, 1968, 2005), such as low self-esteem and ignorance of the status
of the deaf community as a minority group. Feeling a need to take some form of
action, I initiated a deaf culture project with two friends. With support from the
Flanders Ministry of Culture, we used workshops and a documentary to raise aware-
ness of deaf culture not only in Flanders, but also in Bolivia.
While looking for cooperation and support in working on this topic, I was asked
to teach a deaf culture course to students earning graduate degrees in disability
studies. Around this time I learned that, as a top student, I stood a good chance
of receiving a doctoral research grant. As I considered this opportunity, I was in-
spired by the exchange of experiences of awakening among deaf peers; visiting
“deaf dream worlds” such as Gallaudet University and meeting strong international
deaf people had been a turning point in the lives of Flemish deaf leaders (this pro-
cess is the theme of Chapter 3). They regretted learning about these empowering
resources so late in life, and they had a strong wish for young deaf people to do so
earlier. I shared this experience and desire, and these stories planted the seed for a
series of research studies.
In exchange for teaching the master’s course, I was able to go to Gallaudet as
a visiting scholar, following in the footsteps of Flemish deaf leaders who had told
“stories of growth, strength, and fire” (De Clerck, 2005). I had been spurred to
embark for Gallaudet by a deaf friend who had studied in the United States and who
had himself been inspired by the story of a Gallaudet student who gave a talk at his
deaf school. Apart from being curious about studying in a barrier-free environment,
I was fascinated by my friend’s different view on life. In contrast to the frustration that
I noticed in other deaf friends and was feeling myself, he radiated confidence, inner
peace, and satisfaction. He always thought in terms of possibilities. I realized that it
was time to explore new horizons; the Flemish deaf community is small, and exper-
tise in deaf studies and deaf education was limited at that time (also see Chapter 3),
as was my social interaction. Although it was a big step for my family to see me leave
for the United States, they were very understanding and happy about the educational
opportunities and gave full support to my journey.
Finding meaning in memory and serendipity, and from a spiritual perspective
rather than from a religious one, I have wondered whether the parallels in the myth
of Abbé de l’Épée and the saintly life of Gudula (Goedele), patroness of Brussels,
were a coincidence.^7 As a young, devout woman, Gudula went to church very early
every morning, taking a lantern to light her way. However, on her path she was reg-
ularly challenged by the Devil, who would blow out the candle several times in an
effort to make her lose her way. Gudula would then pray to God, who would relight
the candle. The meaning of light in the darkness can also be found in my name
sign. This sign originally referred to the curls in my handwriting, but in the United
States the sign took on a G-handshape and a “half-moon” movement. For me, this- For the discovery of spiritual resources, also see the section in this chapter titled “Finding
Strength in the paradox of Doing Research on Empowerment While Not Feeling Empowered.”