30 Deaf Epistemologies, Identity, and Learning
exploration of new instruments of human rights, heritage, and sign language
planning; the confidence and hope displayed in spontaneous emancipatory initia-
tives; and the recent movement toward cooperation among organizations of diverse
stakeholders.
Looking back on the construction of the Universal Declaration of Human Rights,
Hessel (2010) reminds us of the groundbreaking process of finding international
agreement on values and freedoms in the aftermath of World War II. For the first
time, the global community could be seen as cooperating in solidarity. Although
the Declaration was not formally implemented, individuals, citizen organizations,
and nGos have drawn on the text to ensure its realization in practice. Similarly, an
exploration in search of sufficient common ground may be necessary for the ICED
statement to become a valuable instrument for educational practice.
In this debate, deaf voices from developing countries have remained relatively si-
lent, but it is essential that reflection on partnership practices also represents their
interests. Further research into the needs of deaf learners in non-Western contexts, as
well as into methods of teaching and cooperation, is needed. A broader educational
perspective that goes beyond the classroom can strengthen forms of local and trans-
national informal learning in peer groups and communities, as well as lifelong edu-
cation, entrepreneurship, and human rights training (also see Chapter 8). Facilitat-
ing educational opportunities for deaf learners around the world puts access to sign
languages high on the agenda. Simultaneously, it requires that basic human rights
are granted and that deaf individuals have access to nutrition, health care, and hous-
ing in a secure environment. Research in non-Western countries is likely to advance
scholarship and reflection on multiple histories of deaf education and diverse realiza-
tions of the influence from the Milan Congress (e.g. Baynton, 1996; Moores & Miller,
2009). It can also support inclusive theorizing and practice in deaf education and pol-
icy making, including application of the ICED statement. The equal representation
of deaf scholars, professionals, educators, and deaf community members, especially
those from non-Western countries, is a necessary condition for these advancements.
In addition, the vignettes presented in this chapter suggest that it is vital for part-
ners in deaf education to reflect on the emotions involved in debates and decision
making. From a cross-cultural perspective, they illuminate the value of informal
networks and participatory platforms for citizens to discuss needs and challenges,
exchange ideas, and practice democracy. Deaf epistemologies are a useful tool for
analyzing this kind of cognitive diversity in complex worlds.
Indeed, it may be that we need to direct our practice and expertise toward deal-
ing with intrinsic human diversity to (re)gain the basic trust necessary for compas-
sion, human bonding, and shared human values. Although the call for more fund-
ing in the field seems justified, dialogue and partnership in education might need
to take shape in daily practice, as in the intergenerational educational dialogue in
Flemish Deaf Parliament which was discussed earlier in this chapter (see the section
titled “Deaf Epistemologies, Identity, and Learning: vignettes from Fieldwork” in
this chapter; also see Chapter 6). The practice of informal networks that provide
platforms for people to brainstorm ideas and support each other, such as the edu-
cational partnership in Uganda that was forged by discussions among stakeholders