Reflections of a Deaf Scholar 207
in the mirror, never expecting that this process would enable me to find a per-
sonal answer inspired by collective and transnational human resources. From these
encounters, from insights gained through research and theorizing, and from taking
a self-reflexive stance, the “I” that was initially present in my work (De Clerck, 2005)
and that had disappeared under the pressure of disempowering circumstances and
demands for academic objectivity has found room to emerge and even become
the topic of a book chapter. In including such personal stories in academic work,
scholars remain vulnerable to the professional risks inherent in open reflection on
academia itself (Behar, 1996).
The writing of this chapter developed over years and in notes and filmed pieces
in different written and signed languages—often reflecting multiple positions, loca-
tions, and sensibilities during the research process and my struggle with the publi-
cation process in several languages. In her critical reflection on Chinese women and
positionalities, Ong (1995) writes, “Languages also produce in-between conscious-
ness of differences” (p. 352). I think this chapter has been written from this con-
sciousness of continuously moving between different homes, cultures, and locations
(see also Chapter 4 on “translated” deaf identities).
In my work, I have always exchanged experiences with participants (see also
Chapter 5); I hope that the answers to my own research questions in this reflexive nar-
rative, as well as the “link between intellectual knowledge and moment-to-moment
personal and social action” (Reason & Torbert, 2001, p. 5), which is sometimes
present, has contributed further to this exchange process. I have continued to be
aware of my privileged position and the power inequalities involved in research
settings (Behar, 1996)—and I hope that this chapter adds to further theorizing on
positionalities of deaf scholars in research and aspects of the concept that “the per-
sonal is political.”
My research and reflections on my ethnographic self have guided me toward a
method of strength-centered ethnography and have ultimately led me to concep-
tualize what I call here an “anthropology of flourishing.” My thoughts on this cul-
mination of my journey and the innovation it has facilitated are mirrored in TS’s
description of her feelings on graduating from Gallaudet University:I have learned so much, and I am very thankful to Gallaudet. I am very happy
and proud. I’ll never forget how I have changed my life. Thanks for the interview
and for inviting me. It’s been a good trip down memory lane. I haven’t given
up, and I have two years left. I hope I have more qualities incorporated into me
within the next two years before I leave. I want to grab opportunities, and I hope
that my major is good. It is my goal to graduate. If I graduate, it will be my first
graduation because in Barbados the principal sent me home with a year left.The term deaf culture has provided room for exploring the linguistic and cul-
tural practices deaf people have created and passed on to the next generation.
As described earlier in this book, this concept has emerged to express intrinsic
human diversity (De Clerck & pinxten, 2012a). padden and Humphries (2005)
describe how this perspective has provided an alternative to a dominant and
limiting view: