The View from Where I Sit

Category: Dealing with Disability series

  • The history of Disability Rights in the UK

    “Early history and institutionalisation. The history of Disability Rights in the UK can be traced back to the 18th century, when the first charitable institutions for Disabled People were established. These institutions. Often run by religious organisations, provided basic care and support for Disabled People who would otherwise have been left to fend for themselves.

    However, they also perpetuated the idea that Disabled People were objects of charity, rather than equal members of society with the same rights and opportunities as everyone else. In the early history of the UK, Disabled People were often marginalised and stigmatised. They were viewed as objects of pity or even as a burden on society. The attitude was reflected in the institutionalisation of Disabled People, which was prevalent throughout much of the 19th and 20th centuries.”

    Institutions are not solutions!

    What is the most effective way to realise one’s ‘right to have rights’ (Hannah Arendt) – explain and justify your answer?

    Hannah Arendt’s theories were the first significant philosophical writing to identify totalitarianism as a political regime, emphasising the importance of an autonomous public realm (Benhabib 1999). Arendt argues that the ‘right to have rights’ means living in a society where one is judged by actions and opinions within some kind of organised community (Benhabib 1999). In order to explore this topic firstly human rights will be defined and the types of human rights available to a person identified. Following this there will be a discussion of Hannah Arendt’s theory about the ‘right to have rights’. Key themes from her theory such as statelessness and being displaced will be explained. Another theme that Arendt’s theory covers is disability. She discusses how one’s level of ability or disability can infringe on their rights or can determine to a certain extent, how much they are entitled to. Ones’ disability can cause them to either have more or less rights than everyone else.

    According to Heywood (2014), human rights are defined as entitlements essential to all human beings, regardless of your nationality, where you live, sex, nationality or ethnic origin, colour, religion, language, or any other social status. We are all equally entitled to our human rights without discrimination. These rights are all linked, free and combined. Historically, people have been denied human rights, both in the United Kingdom and internationally (Isaac 2017). Being denied human rights universally could mean being tortured in a prison or by dictators in certain places. Getting deprived of human rights in the United Kingdom, could mean stopping children from being allowed to go to school because of religion. It could also imply that illegal refugees in the European Union get forbidden basic rights to education and healthcare, even though governments have a legal obligation to respect them (Heywood 2014).

    There are many types of human rights. These include the right to life, the right to liberty and freedom, the right to the pursuit of happiness, the right to live your life free of discrimination, and finally, the right to control over your own body and to make medical decisions for yourself (Smith and Van den Anker 2005).

    In order to explore the ‘right to have rights’, it is important to recognise that, according to Arendt, to have these rights you must belong to a political community (Arendt 1967). This brings up the issue of statelessness. Statelessness comes from an intersection of status, where a political community makes you a minority and the state of origin has been withdrawn, like Palestine. They remain in a limbo if they cannot find another institution to be included in. According to Collier (2017), stateless groups and individuals raise many questions. Collier (2017) questions whether it is logical to treat people differently dependent on what side of the line they were born and questions the purpose of borders.

    There is a contrast between a state and emergent form of territorial control. Borders are often geographical, but become more complicated by other factors. Is it to protect resources so that we have borders? Or is it that people believe they should have the right to those resources? Are you a citizen through blood or birth? Placing refugees in camps may prevent their right to free movement. Collier (2017) argues refugees suffer due to a lack of work and citizenship and those who get furthest do best. Diaspora communities are one of the biggest sources of income to countries of origin. On average globally, they send back 400 billion dollars. Collier (2017) advocates for tighter controls. Relocation is driven by income gaps and the size of a diaspora. This leaves questions of diversity, does it work?

    It is important to consider what constitutes a community. For example Collier (2017) argues that the definition of indigenous Britain are people who are born there. He argues it is second generation. There is also the argument that migration is a process of absorption. Collier (2017) also argues the people bring their culture with them. In contrast Long (2013) makes the argument that there are dangers in assigning labels such as refugee, asylum seeker or migrant to people moving across borders, including for those properly assigned the label of ‘refugee’

    On the contrary, Arendt (1967) argues against statelessness, suggesting that to realise one’s rights it is essential to be actively involved in society. The ‘right to have rights’, according to Arendt’s ideology, portrays human rights in light of the privilege to belong to a political group in which people are judged by their actions and opinions. Having social status ensures the acknowledgment of people as individuals. Failing to acknowledge someone as a human being is fundamental to the denial of human rights. Firstly, Arendt becomes aware of the necessity for a ‘right to have rights’ in her investigation of the consequences of totalitarianism. The rise of totalitarian governments in the main part of the twentieth century, she argues, made obvious the “established weakness” of European country states to ensure human rights, exposing the general destruction of the nation on a global scale (Arendt, 1967: 269, cited in, Siebers, 2007).

    Totalitarian governments thought that it was advantageous to force their qualities on neighbouring states. For instance, when Nazi Germany deported its casualties, targeting them as ‘off-limits’, they were seen as foreigners wherever, on the conditions that their human rights had ceased without state intervention. Once removed from their homes, the casualties of totalitarian administrations found it was difficult to discover new ones. The main useful substitute for their lost country turned into the detention camp. Totalitarianism exposes an emergency in human rights brought about by “another international relations problem” (Arendt, 1967: 297, cited in Siebers, 2007).

    Arendt clarifies, even though the answer for this emergency is not evident, this new circumstance, in which “humankind” had basically adopted the part once credited to nature or history, meant the right to have rights ought to be ensured by mankind itself. The argument here is that there is a responsibility on society to promote inclusion for all in order to realise the ‘right to have rights’.

    However, it is not certain whether this is conceivable (Arendt, 1967: 298, cited in, Siebers, 2007). For Arendt, there is one universal right, which should be enjoyed by all, and which is not dependent on race, nation or any other measures, save for the standard of being human. This is known as the ‘right to have rights’. The central importance of this right for Arendt’s theory is “The Rights of Man: What are they?” with Arendt suggesting that ‘There is only one single human right (Arendt, 1967 cited by Benhabib 1999). Arendt argues that while other rights ‘change according to historical and other circumstances, there remains one right which does not come ‘from within the nation’ and which needs more than national promises’ (Arendt 1967 cited by Benhabib 1999:5).

    The significance in realising the ‘right to have rights’ includes the right to belong to a community. Only within the boundaries of a community can the familiar range of human rights such as life, liberty, property, the pursuit of happiness, and so forth, be realised. In this respect, Arendt supports Burke and his argument that all rights, are the rights of Englishmen, Frenchmen and so forth, rather than to the advantage of their civilisation (Woods, 2015:306). Arendt, though, expresses this belief in a foreign language because relating rights to notions of nationality would be highly dangerous and problematic. According to Arendt, we ‘know even better than Burke that all rights materialize only within a given political community’, and that rights ‘depend on our neighbour and on a silent guarantee that the members of a community give to each other.’ The ability to agree and ensure rights, firstly requires access to a political community. This access is the ‘right to have rights’ (Sieber 2007).

    This ‘right to have rights’ is important to Arendt, and, logically overrides other rights. Indeed, ‘man as an individual has only one right that supersedes his various rights as a citizen which is the right never to be excluded from the rights granted by his community’ (Sieber 2007).

    The ‘right to have rights’ helps us think through this question by taking aim at the tension between universal human rights and sovereignty at the heart of the nation-state system.  The “right to have rights” has multiple meanings. Firstly, it includes the right to place, which since Hobbes has been acknowledged as fundamental to human freedom; the right to belonging, in relation to ethnic and cultural identity or national citizenship; being recognized as having legal personhood in international law; and exercising political agency by ‘claiming rights,’ whether or not they are recognized by authorities (Benhabib, 1999).

    One’s ‘right to have rights’ means that a person has to belong to a political community. In order to realise these rights, one must determine their natural rights based on their general human rights. For example, everyone has a right to life, a right to liberty and freedom, the right to the pursuit of happiness, the right to live your life without discrimination, the right to control what happens to your own body and to make medical decisions for yourself. The right to life alone, gives a person, rights to everything else (Sieber 2007). To realise anything is to become fully aware of something as a fact and to understand clearly. The word realise also means to cause to happen. There are various ways to realise one’s ‘right to have rights’. For example, through education in school, dialogue with MPs, and debates in House of Assembly.

    To assess the effectiveness of the method to finding one’s ‘right to have rights’, is based on the individuals’ needs.  There are also various ways to ensure rights, for example, through the court system, advocacy, protests, petitions and pressure groups. These are examples of demonstrating one’s human rights. There are many definitions and theories for human rights (Stammers 2009).

    To further explain this subject, resettlement symbolises a core idea within ‘rights theory’ noted initially by Arendt, specifically the fact that rights are related to statehood (Gruyter, 2006). The 1951 Convention and 1967 UN Protocol came into effect for the protection of refugees for non-discrimination, freedom of religion and to work, rights to housing, rights to public relief and rights to move within territory. Refugees were also given the right not to be forced to be returned where it is still dangerous (UNHCR, 1934). Article 13 of the UDHR states that “everyone should have the right to leave any country and return to their own country” (UNHCR, 1934). According to the Article 14 of the Universal Declaration on Human Rights, “everyone has the right to seek and to enjoy in other countries asylum from persecution” (Liberty, 1934).

    Paradoxically in the Universal Declaration of Human Rights (UDHR), you have the right to leave your country, but not to enter one. According to Article 15 of the UDHR everyone has the right to a nationality, or right to change their nationality. But there are no obligations required for states. The sovereignty of states is privileged in these circumstances. In Article 33, refugees also have the right to be protected from deportation (Liberty, 1934). The principle of deportation says that no state,

    “shall expel or return a refugee in any manner whatsoever to the frontiers of territories where his life or freedom would be threatened on account of his race, religion, nationality, membership of a particular social group or political opinion (UNHCR, 1934).”

    Human rights, including the right not to be exposed to abuse, the right to a private and family life, the right to freedom of speech and protest, apply to all human beings. These rights do not depend on citizenship (Liberty, 1934). Being ‘displaced’ essentially means to be outside of a political community that might act as a means through which ones ‘right to have rights,’ according to Arendt, can be realised. This raises the question, once again, of how rights can be determined outside the framework of the nation state (Sieber 2007). Also being displaced could imply that one has no sense of belonging. They feel disowned. Despite the claim to universal personhood, regardless of national citizenship, many displaced peoples find themselves without means of compensation for blatant human rights abuses (Sieber 2007).

    To justify the points discussed, according to Benhabib (2000), Arendt’s uncertainty about whether it is possible for humanity to guarantee human rights has two bases. Benhabib (2000) suggests first of all that, Arendt is insufficiently aware of the effects of globalization; global migration and the emergence of multicultural states make it difficult to base human rights on state-guaranteed citizenship. Arendt doubts universal human rights and clings to citizenship rights because she does not understand that globalization has made state-guaranteed citizenship old-fashioned. Second, Benhabib (2000) blames Arendt’s hesitation about universal human rights to a certain “melancholia”.  

    The emphasis in Arendt’s concern on the weakness of human relationships and institutions reflects the theoretical perspective on human delicacy associated with disability as a critical concept, but Benhabib (2000) does not include disability within her human rights argument. While acknowledging the instability of human relationships and practices in the context of international relations, Arendt insists on incorporating citizenship claims into a universal human rights discourse in which one’s human status establishes one as a rights-bearing person. Benhabib (2000) aims for the possibility of an international relations membership wherein humanitarian interventions by NATO and the international human rights regime will enforce human rights.

    Nevertheless, Benhabib (2000) admits a moment of hesitation where the presence of disability does pose an obstacle to the system of universal rights based on human status. Benhabib (2000) notes that the institution of civil society in the European context defines citizenship not by a hierarchical decision from above but by whether “individuals show themselves to be worthy of membership in civil society through the exercise of certain abilities” (Benhabib, 2000: 60). These “abilities” include, minimal knowledge of the language of the host country, civil knowledge of laws and governmental forms, and economic sustainability through either independent wealth or employable talents and skills (Benhabib, 2000: 60).

    Benhabib (2000) is careful on numerous occasions to explain that people without these abilities should not be excluded from political membership, but she offers no specific arguments for their inclusion, and the difficult question remains how disabled people might fit into a model of citizenship or human rights based on the ideology of ability. In fact, closer attention to the philosophical fear of Arendt suggests that her hesitation about human rights, stems from this same difficult question. Once freed from international law and based solely on the idea of humanity, human rights become vulnerable, Arendt complains, to subjective conclusions about what is best for humanity and who the best kinds of human beings are. “For it is quite conceivable,” she writes, “that one fine day a highly organized and mechanized humanity will conclude quite democratically . . . that for humanity as a whole it would be better to settle certain parts thereof” (Arendt, 1976:299).

    Arendt’s concern has its foundation, in the fear that human status will be summoned in the future as a principle of exclusion rather than inclusion. Revisiting her concerns as a positive foundation for the ‘right to have rights’, a goal that requires disability to play a universal role as the champion of human rights.

    To acknowledge paranoia as a philosophical perception about the instability of human relationships and institutions is the same as acknowledging the vulnerability of human beings, a weakness long recognized by disability studies scholars, since the vulnerability of human bodies and minds triggers, as a first cause, that of human institutions. The catastrophes and calamities of history do not destroy human institutions without first striking down human beings. It is the person who is truly fragile, desolate of the sheltering embrace of political community. Human beings are reduced to “mere existence,” Arendt argues, “all that we inherit by birth and which includes the shape of our bodies and the talents of our minds” (Arendt, 1976:301).

    Human rights and its various forms were discovered. It has also been established that Hannah Arendt argues that, in order to realise your ‘right to have rights’, it is essential to firstly belong to a political community, otherwise you will be displaced and suffer from statelessness. Hannah Arendt was specifically referring to refugees in relation to their right of movement. The theory of a ‘right to have rights’ stems from totalitarianism where there is one dictator telling you what you can and cannot do, but Arendt’s theory explains how to overcome totalitarianism by realising ones’ ‘right to have rights’ instead of being dictated to. Arendt argues that the most effective way to realise ones’ ‘right to have rights’ is by being part of a political community.

    Furthermore, Arendt expounds on a person’s ‘right to have rights’ in relation to disability. Arendt expresses her concern about discrimination towards people with disabilities and explains that they also have a ‘right to have rights’.

    Disability Rights are Human Rights!

  • Pressure Ulcer Prevention Poem

    That pressure injury or sore was 7cm deep, it resulted in me being in bed rest for seven months to heal, that was quite a traumatic experience in its own way and I can talk more about that

    I think I spend a large proportionate of my time either managing my care situation, or managing the medical situation that I’m in so dealing with appointments, dealing with scheduling appointments, dealing with getting hold of doctors, chasing things up when things don’t happen, all that sort of thing.  That I think I consider these days to be my full time job. 

    I do try to keep it as consistent as I can only because with the number of carers that come through, we do struggle to find continuity of care, we do struggle to find people who are consistent that come back and I think that is again, back to the pressure side of things, that can be a challenge too when you’ve got new people coming in.

    The quality of the care varies just depending, I’ve had some very good carers and some of them will have done very minimal care, they will have just come from domiciliary and then gone to a training course in an office and then shipped out there. So I do end up doing a lot of the training if you will myself because everybody’s routines are slightly different. 

    Interviewer: It sounds like you’re carrying a huge amount on your shoulders, that you’re managing your care package, you’re managing your own health, you’re having to train carers who are coming into you where the knowledge isn’t the standard that you require, on top of running your life like everyone has to do which isn’t straightforward.  That’s a huge amount for one person to carry.

    It is and I can do that now, if you ask me that in 10 years’ time, I don’t know if that answer would be the same.  I don’t know how I’m going to be doing this in 20 years from now, you know? 

    There’s only so much you can physically you can do yourself, there’s only so much bandwidth that you’re bringing and if you’re in pain, which I am sometimes, that becomes even more difficult because the pain is your focus, it’s not really necessarily the carers, again that’s when mistakes get made because you’re just trying to deal the acute rather than you need to be able to see something, say something, whatever. 

    So yeah, mental health wise, I think fortunately, I do speak to a therapist, a speaking therapist weekly, that helps me sort of destress in a way or at least get out all the frustrations and whatever that are going on.  What I’ve found since I’ve been talking to her and I’ve known her for a while now, is that I would say if we have four monthly conversations, out of those, at least two of those would be spent talking about care and that’s not really where I want it to be.  I would like be talking about other things rather than, “this is what’s going on this week because of my care ..”, blah blah blah. 

    That’s how much of an impact and an influence if you will the care situation has in my particular life. It’s difficult, it is difficult.

  • The usage of playing Wii games for students with physical disabilities!

    While living in Bradford, another university student decided to interview me for a research project about how students with physical disabilities play Nintendo Wii games. Several studies have shown that playing these kind of games have helped people feeling much better…!

    1) Tell us a little bit about yourself. How have you decided to come in Bradford?

    My name is Daniella Jade Lowe. I study a BA History and Politics. I moved to Bradford to complete my studies.

    What are your interests and hobbies?

    Journalism and Politics are my passion. Writing, Blogging and advocating are my hobbies.


    2) How do you describe your disability?

    Neurological and Developmental.

    How does your disability affect your life?

    I use a wheelchair for mobility.

    What exercises/activities do you do with practitioners or physiotherapists?

    None.


    3) Have you ever played video games?

    Yes.

    What game platforms you enjoyed most and what kind of games have you played?

    Nintendo Wii Fit and Sports.

    How much time did you usually spend playing video games?

    One hour.

    Have you ever played computer games with friends or family?

    Yes.


    4) Tell us a little bit about your first experience with Wii games. (Try to remember, if you have played alone, what sort of Wii games were or if it was your choice to play those games).

    My first experience of playing Wii games was in Bermuda at home with family. I played tennis.

    How do you feel about playing on the Wii now?

    I’m out of practice.


    5) What do you think of the Horse Shoes and Lawn Darts games?

    Both are similar.

    What was the main difference between them?

    Horse shoes is played with four horseshoes and two stakes in the ground, 40 feet apart. Players take turns tossing horseshoes at the opposite stake, trying to get a ringer (a horseshoe that encircles the stake) or land close to it. A ringer is worth three points, and the closest horseshoe is worth one point. The game is usually played to 15, 21, 30, 40, or 50 points, depending on the rules.

    Lawn darts is played with four large darts and two targets, usually plastic rings or circles. Players throw the darts underhand at the target on the ground, trying to land inside or close to it. A dart inside the target is worth three points, and a dart closer than any of the opponent’s darts is worth one point. The game is usually played to 21 points.

    How difficult were they?

    Both were difficult because it required a sufficient level of hand-eye coordination. I also needed good aim.

    Why have you decided to play these two games instead of tennis, croquet and basketball?

    The project manager decided this for me.


    6) While you were playing, how did you feel about your performance?

    I am proud of myself.

    What positive or negative emotions did you feel?

    The score didn’t match the level of energy I exerted.


    7) There is a significant improvement in your final gaming scores playing Horse Shoes. How has this outcome affected your psychology? (i.e. pride, confidence, self-esteem, satisfaction, enthusiasm).

    My level of concentration increased.


    8) While you were playing, did you notice any physical changes (rise in heartbeat for example)?

    There was definitely a rise in heartbeat and arm muscle strength.

    Do you think the games made you feel more competitive?

    Yes.

    9) Did you notice any difference on your body after the completion of the gaming sessions either on your physical or psychological condition? (i.e. stronger arm, better arm-hand movements, loneliness, lack of concentration, tiresome).

    Stronger arms and tiredness.


    10) Do you think these two games offered you a motivation to play games generally in your daily life?

    No.

    Did you find them too interesting or boring to you and what reasons made you feel like that?

    Both games were boring because I threw darts and horse shoes in the same direction.


    11) How do you rate your physical activity before and after the gaming sessions? (i.e. active-inactive, endurance, stable, without any difference).

    Inactive.


    12) What are you enjoying most in Bradford Campus?

    Cycling4All

    Do you think you have the same opportunities in the University’s activities and societies with the other students in the Campus?
    Yes.


    13) What do you think the value of playing Wii games is?

    I think that the value of playing Wii games is high because it was expensive to purchase and requires batteries, remote controls and lots of concentration and practice.

    Do you think playing Wii games would be a potential stimulus for all disabled students, making life in the University more enjoyable and entertainment in accordance with your personal experience?

    Yes.

  • Navigating College and University Life

    It’s been six years since I graduated from University. As I reminisce on this milestone, navigating College and University Life independently, as a disabled student, was tricky. The British education system is quite competitive compared to Bermuda. Essex and London was my original goal and preference but it didn’t work out. Therefore, Bradford became my stomping ground.

    My High School G.P.A wasn’t good enough to go straight to University, so after I moved to England I went to College first then University. I never completed G.C.S.E’s. I attempted A Levels but failed. This can be discouraging for an Audio-visual Learner.

    As soon as I got here, the Bradford College International Office insisted on meeting me just to make sure that this was something I wanted to do. They expressed concerns about me getting homesick. They seemed more nervous than me.

    Before I officially pursued Higher Education, the Bradford College told me that I needed an electric wheelchair because Bradford is very hilly. I was also notified that if I wished to receive any help from Learning Support, I would have to pay for it, because I was seen as an International Student and not a Home Student. Later on I found out that this wasn’t true and I was able to receive Learning Support without the extra charge.

    While advocating for myself, I felt that I was talking a lot more to get what I needed. I tried not to be vocal and vulgar, but it was frustrating. This didn’t help with my organisational skills either. After the first four months I wanted to quit, but my parents wouldn’t let me.

    By January, the head of A Levels Department and head of Learning Support met with me to discuss and express concerns about my academic progress within the first four months. They predicted that I would fail the course before the year was out. A Levels required loads of self study and unstructured study skills. I even got personal online tutorials in addition to College lectures.

    A Level Lecturers were allowed to pick, choose and refuse to put students forward for a mock or final exam, regardless of academic progress and results.

    Exams were answered in essay format and not one line answers. For A-Levels, answers were marked based on quantity. They did word and line count. University lecturers didn’t do that.

    However, my degree was heavily coursework based and essays were marked based on quality of answer. They were also written in essay format and not one line answers. Spelling, grammar and punctuation also contributed to your exam results.

    Learning support provided specialist equipment, extra exam time, essay structuring and preparation, as well as exam scribes or lecture scribes.

    I found referencing and bibliographies confusing at times, especially when writing my dissertation. In University, I had to use the Harvard Referencing System for essays and the Numeric Referencing System showing footnotes for my dissertation.

    To make matters worse, referencing a book is different to referencing an e-book and the list goes on. Then I submitted my coursework through Turnitin, a plagiarism detector. If Turnitin processed your coursework and found 50% of it was copied from other sources and not written in your own words, then you automatically failed without the teacher marking it.

    Freshers Fair vs. Student Orientation

    In the UK, the first couple of weeks of university are referred to as “freshers week” or “welcome week”. This is because the first-year students are fresh to the university. It’s a great time to make new friends, get started on your classes, join clubs and societies and find your way around your campus and local area. Most universities start freshers week around the end of September when the students arrive for the new academic year.

    Some universities may have two weeks of “freshers” and so may start a little earlier in the middle of September.  Throughout the week (or two) your university will offer activities, meet and greets, and other events to allow students to socialise and get to know their university. This is also the time when students can sign up to the local health centre, register for their library card and apply for their student cards. 

    Halls of residence will host events to help you settle into your living space and meet other students living in the building. The local off-campus restaurants, pubs and nightclubs often offer discounts, deals and themed nights to help students settle into the area. 

    Even though Bermuda doesn’t have Universities, the rest of the school system provides Student Orientation at the beginning of the year. I feel that Student Orientation in Bermuda’s schools actually prepared you for your course. England, on the other hand, gives you a list of school supplies needed for each subject and then you are left to figure it out on your own.

    Student Finance and Benefits

    I feel that students who claim disability are well funded. This helped me, especially since I chose not to work while studying. You can apply for:

    Disabled Student’s Allowance

    Disabled Living Allowance

    This also makes things a little easier while living independently, studying, managing my health and finding the time to have a social life. All of these experiences taught me to believe in myself, encourage myself and not give up even when it seemed like the lecturers doubted me. Even though navigating the education system was tricky, I am proud of myself for pursuing and persevering.

    https://www.timeshighereducation.com/student/advice/what-can-i-expect-during-my-first-week-university#Canada

    http://www.as-levels.com

    https://www.turnitinuk.com/login_page.asp

  • Reflections and Key Messages from Luke Chapter 5

    1. Paralysed Man
    • We don’t know if the man had always been paralysed – for some people disability is life-long, for others it happens through illness or accident or later in life.
    • Being paralysed, he wouldn’t have been able to move around by himself, leave the house or earn a living – he would be completely dependent on others for everything.
    • It is likely that the only way of him being able to get his basic needs to survive would be to be carried outside into the town square to beg.
    • This same situation happens today in many developing countries where disabled people are still treated as outcasts.
    • Through the Roof ‘Wheels for the World’ mission trips constantly meet people who are in this situation. The trips take refurbished wheelchairs and mobility aids, along with Bibles, for people just
      like the paralysed man in Luke 5.
    • What did the paralysed man need – he needed to know Jesus.
    • What do our Wheels for the World recipients need – the need is still exactly the same – they need to know Jesus – demonstrated through the love of Christians providing a wheelchair and a Bible.

    2. The Four Friends
    These men were true friends – they saw past the man’s disability. They saw the man himself as a friend and responded to what he needed. They treated him with love, respect and compassion.

    • It probably wasn’t easy carrying the man on the stretcher.
    • We don’t know how far they had to carry him.
    • They worked together and they were determined, because they knew how important this was for the paralysed man.
    • When they arrived and couldn’t get into the house, they must have felt they were never going to succeed in getting their friend to Jesus.
    • It was a brave idea to break through the roof – what would the owner of the house say, or do to them?
    • They put their friend’s needs before their own safety or reputation. They knew how important it was for him to meet Jesus.
    • The situation is exactly the same today – it is just as important for disabled people to meet Jesus today as it was then
    • Through the Roof’s ‘Roofbreaker’ project is exactly this – to break down the barriers that might prevent disabled people from meeting Jesus.
    • It goes further than that too… once someone meets Jesus, they will want to serve Him and tell others about Him too – so barriers need to be removed so that disabled people can not only come to faith, but grow in faith and share that faith in the same way as everyone.

    3. The Crowd
    The Bible account says that those who were present when the man was lowered through the roof were ‘amazed and gave praise to God. They were filled with awe’.

    • The Pharisees and teachers of the law who were present didn’t recognise who Jesus was. Jesus chose a disabled man to demonstrate exactly who He was.
    • Jesus could have just healed the man, but He didn’t. Jesus chose this moment to demonstrate that He was indeed the Son of Man and that He did indeed have authority to forgive sins.
    • What an honour for the paralysed man to be chosen to display Jesus’ authority in this way.
    • How much more important it is to meet Jesus, to know who He is, and to have your sins forgiven than just to be physically healed?
      Physical healing can only be temporary – our earthly bodies will one day die – but when Jesus forgives our sins, He is giving the gift of eternal life.
    • So, what impact did it have on the lives of those who witnessed this?
    • Imagine you were one of the people in that crowd. That moment would be a transforming point in your life because of what you had witnessed. That’s why it’s important today to hear about how God still works in and through the lives of disabled people.
    • The personal stories of disabled people whose lives have been changed by Jesus are incredibly powerful. We need to hear more of them, so that Jesus can work through those to transform other lives too.

      4. Our Response
    • How does the account of the paralysed man affect us even today as we hear it and respond to its message?
    • What do we learn from the paralysed man – are we seeking our own encounter with Jesus that will transform our lives completely?
      Jesus can take our weakness, transform it, and glorify God. Like the paralysed man, our lives will never be the same again once we have had a life-changing encounter with Jesus. And of course, then we need to respond and make sure others can come to know Jesus too.
    • What do we learn from the four friends?
    • God can use us if we have faith in Him. We may not need to break through roofs, but there are still barriers today that prevent disabled people from coming to Jesus – what can we do?
    • Let’s dig through that roof!
      Let’s break down the barriers!
    • The barriers might not always be what we would think. The barriers in our churches are not always
      to do with the building, there can be other barriers too – we need to ask disabled people themselves so that we can break through those barriers as the four friends did.
    • And what do we learn from the ‘others’ in the story?
    • Are we people who are amazed and give praise to God?
    • Are we ‘filled with awe’ by observing Jesus in action as they were?
    • Or are we like the Pharisees and teachers of the law clinging on to our traditionalism and not being willing to change?
    • If we see Jesus for who He really is, all this will be turned on its head. How will we respond?
      It’s time for churches to make sure there aren’t any barriers for disabled people coming to Jesus. Take an honest look, but most importantly ask disabled people if there are any barriers they are facing. And remember there’s lots of help available – Through the Roof will be delighted to help.
      We all need to be transformed by Jesus and that’s exactly what Through the Roof is aiming for.
    • Through the Roof’s mission is: ‘Transforming lives through Jesus with disabled people’. That is exactly what we see in the account of the paralysed man. It is Jesus doing the transforming, but Jesus not only transforms the life of a disabled person, Jesus also works through this person to transform the lives of others too.

    Stay tuned for our next Disability Awareness Sunday Service on the 17th of September 2023!

  • Disability & Trauma: The concept of trauma, the impact on our Emotions and overall well being


    Definitions of trauma
    Psychological trauma is the overwhelming experience of extreme events that exceed a person’s ability to cope and integrate these experiences. Trauma affects individuals in different ways and there are a number of different identifications depending on the nature, severity and timescales of the symptoms of trauma. Trauma starts in the brain.

    3 E’s of Trauma

    Event

    Experience

    Effects

    3 R’s of Trauma

    Resist

    Respond

    React

    DISABILITY AND TRAUMA

    Trauma can be either Harmful or Life-Threatening.

    In survival mode, the brain is programmed for scarcity. Lying, manipulating, and cheating can be a result of trauma. Surviving can also be masking or trauma bonding.

    The frontal lobe of the brain makes it difficult to heal from trauma and forgive. Because of its location in the anterior part of the head, the frontal lobe is arguably more susceptible to injuries. Following a frontal lobe injury, an individual’s abilities to make good choices and recognize consequences are often impaired.

    15 years can be cut off of your life if you don’t heal from trauma.

    When you have LIMITED KNOWLEDGE OF RIGHTS, you become MORE VULNERABLE which leaves a STIGMA.

    When you are MARGINALISED, it implies, ‘I DON’T SEE YOU’.

    Trauma lenses give additional perspective to understanding behaviour. Mistrust, neglect, abandonment, rejection, shame, frustration, bitterness and anger contributes to it too.

    So, Does Trauma Affect Seizure Activity? 

    Yes, trauma can lead to non-epileptic seizures. Dissociative seizures may occur as a person’s reaction to painful emotions or thoughts that affect their body in the form of seizing. These seizures, also known as “pseudo-seizures,” are the most common type of non-epileptic seizures. Non-epileptic “pseudo-seizures” may occur as the body’s overwhelmed response to post-traumatic stress disorder (PTSD). 

    Another name for dissociative seizures based on trauma is Psychogenic Non-Epileptic Seizures (PNES). Research shows that PNES may occur due to the initiation of traumatic memory fragments. The seizure activity will occur as the body’s defence mechanism, as dissociation occurs. The altered state of consciousness relieves the person, as it prevents them from feeling the overwhelming emotions related to the traumatic event or experiences. Often, these individuals are not aware of the reasons related to their seizure activity.

    Did you know that Autism is trapped trauma?

    Autism and trauma are strongly correlated. Autistic individuals are at increased risk of experiencing adverse life events, such as bullying, victimisation, maltreatment, and discrimination. Trauma can make ASD symptoms more challenging to live with, such as social anxiety and overstimulation. Autistic people may have difficulties communicating their trauma and coping with their emotions. They may also face trauma from the pressure to conform to social conventions that are not suited for them.

    Overexplaining can be a trauma response, but as a woman with a disability, you find yourself talking a lot when advocating for yourself too. Shame, guilt, and the need to prove something can be trauma responses.

    Psychological interventions for trauma
    Chartered Psychologists are trained to the highest level in diverse interventions for trauma, adjustment disorder, stress and associated diagnoses. Evidence has consistently indicated that the best results for treating trauma are achieved through individual trauma-focused treatments (Ehring et al., 2014).

    EMDR
    Eye-Movement Desensitisation and Reprocessing therapy (EMDR) uses rhythmic bilateral stimulation including eye movement and sensory stimuli. The aim of EMDR is to change the way that a specific memory is stored and processed in the brain. EMDR uses a structured eight-phase approach through which the therapist will guide the patient through. Unlike other trauma-focused treatments, EMDR does not include extended exposure to the traumatic memories, challenging of dysfunctional thought processes or ongoing independent effort to change behaviour.

    Since it’s conception in 1987, EMDR therapy has increased in awareness. It is now a well-regarded recommendation for individuals with trauma following incidents such as road traffic accidents and clinical negligence.

    Trauma-Focused Cognitive Behavioural Therapy (TF-CBT)
    TF-CBT is an evidence-based model of Cognitive Behavioural Therapy that has been adapted to the symptoms of trauma. The focus of CBT is to challenge trauma related cognition and offer tools to change thought processes. The model is a structured, short-term treatment method that has been proven to reduce a range of trauma-related symptoms in between 8-25 sessions. TF-CBT aims to provide psycho-education to children and adolescents suffering with PTSD and their caregivers, consequently equipping them with the skills to redesign their perception of the traumatic memories. The treatment has been shown to significantly reduce symptoms of PTSD, depression, anxiety, maladaptive behaviours, and negative emotions associated to trauma.

    Counselling
    Trauma therapists can assist an individual with trauma to explore distressing memories and dysfunctional thought processes. The therapist will offer exercises and tools that can combat states of hyper-arousal and affective dysregulation. Overcoming these challenging states allows the patient to process and understand trauma symptoms. The focus of counselling is to develop ways to work through traumatic experiences in a supportive environment.

    Furthermore, the flexibility in counselling makes it valuable for considering the social networks in a person’s life that can affect recovery. There are no guidelines on treatment longevity, and this is established according to individual requirements.

    Practical application and assessment
    The skill in assessing trauma, is to find the key to change. This key is found in people’s unprocessed memories, dysfunctional thoughts or even social networks. Therefore, a psychologist will take the individual’s history into account to ensure a holistic, trauma-informed approach.

    The broader impact of trauma is an important consideration in psychological assessments. Trauma is one of the most common effects of injury or clinical negligence, with the impacts of the event(s) leading to further issues with functioning, employment, relationships, substance misuse and only through consideration of these factors can we develop a comprehensive understanding of how to effectively assess the impact of trauma and make predictions on the efficacy of treatment.

    Positive Affirmation is key!
    Process your feelings.
    What you cannot change, change your perspective about it.
    What you accept will continue to transfer.

    What are you internalising?

    Hugging oneself and self-love are therapeutic methods to help you to heal. Destigmatise therapy and mental health issues.

    https://www.psychologyexperts.org/2019/03/28/psychological-assessments-trauma/#:~:text=Psychological%20trauma%20is%20the%20overwhelming%20experience

    https://sanacounselling.ca/blog/emotional-trauma-can-it-cause-epilepsy

    http://www.themultifacetedsoul.com

    https://www.verywellhealth.com/frontal-lobe-head-trauma-1720020

    https://www.wikihow.health/Identify-Trauma-in-Autistic-People

  • ‘Horseback Riding in Bermuda’

    This year The WindReach Bermuda and Bermuda Riding for the Disabled, is celebrating 50 years of Therapeutic Riding in Bermuda!

    Therapeutic Riding is recognized world wide for its positive contributions to an individual’s well-being; cognitively, physically and emotionally. In fact, the impact therapeutic riding has on an individual with special needs is profound. Not only does riding improve physical strength, balance and coordination, it goes as far as to increase self-esteem, concentration levels, health and social interactions. Therapeutic riding is available to a large sector of individuals living with special needs and should be encouraged as we look to celebrate all abilities.

    WindReach Bermuda’s Therapeutic Riding Programme is accredited by The Canadian Therapeutic Riding Association (CanTRA) and their Instructors are also CanTRA certified. We strive to provide a high quality programme that promotes challenge, achievement, empowerment and independence for individuals with special needs. Lessons, whether individual or group, follow an individualised lesson structure; including warm up exercises, a progression of skills and games designed to further those skills. Accompanying the participant and instructor in each lesson are trained volunteers ensuring safety at all times. Lessons are designed around the participant’s unique needs to maximize the outcomes and therapeutic benefits.

    WHY HORSES?


    Because they are fun! But more importantly, a well trained therapy horse is rhythmic, symmetrical and organized. Each step the horse takes provides strong sensory and physical input in many dimensions – up and down, side to side, and back and forth. The Instructors balance these movements in specific orders to achieve positive results with the rider’s body mechanics that cannot be duplicated in any other setting.


    WHAT ARE THE BENEFITS TO THE THERAPEUTIC RIDING PROGRAMME:

    The physical benefits include: improved balance, strengthened muscles, improved coordination and motor planning. It also stretches tight/spastic muscles, increases joint range of motion, respiration and circulation, as well as sensory integration.

    Therapeutic riding also improves: social skills, self confidence, increased interest in the outside world and increased risk taking abilities. In addition, it develops skills of patience, emotional control and self discipline; enhances friendships, communication and enjoyment and develops respect and affection for animals.

    The educational benefits include: improved remedial reading and math, sequencing, patterning and motor planning, improved hand/eye coordination, improved visual and spatial perception, increased attention span and concentration, as well as improved verbal skills.

    I remember when I used to go horseback riding at Bermuda Riding for the Disabled, as a wheelchair using, primary school student. During my time there, I got to ride three different horses: Dusty, Squirrel and Sandy. It was a form of physical therapy for me.

    In the picture below, I am riding on a horse named Squirrel in my school P.E uniform. This took place every Wednesday at lunchtime for about an hour. Unfortunately, I stopped when I transitioned to Middle School to focus on my studies.

    Purple Badge for Bravery Award

    One technique that I learned while there was Trotting. There is a difference between Trotting and Galloping. The difference between gallop and trot is that gallop is (intransitive of a horse, etc) to run at a gallop while trot is to walk rapidly. I even won a purple ribbon Bravery award for Trotting during a contest. I learned a lot and made great relationships while there. Congratulations to them for 50 years and best wish for a whole lot more!

    If you are interested in participating in our Therapeutic Riding Programme please contact Samantha Hillier at shillier@windreach.bm or call 238-7433.

    https://www.youtube.com/watch?v=VDOyCTJcY8A

    https://www.windreachbermuda.org/programmes/riding/

  • Disability Awareness Sunday

    Introduction

    Today, I got to share what it is like to be a wheelchair user, at the St. John’s Ben Rhydding Church in Ilkley, during their first ever Disability Awareness Sunday! There were also other disabled members who watched the service on Zoom.

    Opening  worship

    Songs  Amazing Grace ( My chains are gone)

    Waymaker

    Then we had a scripture Reading. Our scripture reference was Luke 5: 17-26. We watched a video at this point of this service: https://www.youtube.com/watch?v=54HVIqckVMc.

    Through the Roof and Roofbreakers was founded upon this scripture. The founder of the foundation is Joni B. Eareckson Tada.

    Song    God of the poor (Beauty for brokenness)

    Daniella Jade’s experience

    What difference in access to things did you find coming from Bermuda to here?

    College and University was wheelchair accessible, however the college made it mandatory to get an electric wheelchair because Bradford is very hilly.

    In education, what barriers were there and how were things changed to help you?

    Wheelchair Accessibility and Integration were the recurring barriers. There were two public high schools to choose from. One building was completely wheelchair accessible from it’s inception but I would’ve ended up in a special class/program instead of being integrated while the other high school was nowhere near wheelchair accessible which impeded on things like class participation, attendance and receiving an accurate product grade. Once I got to the high school phase of life, I started out in a building with all stairs, which made it hard to get to classes easily and on time. But in my second year, I moved to a fully wheelchair accessible building.

    What barriers do you in coming to church and how can we help you to be included?

    None

    Then we included the church in a Talk –  including a time for discussion.

    Song    Be still for the presence

    Prayers

    Song    God of justice

    The audience seemed quite interested and receptive. I’m very thankful for this opportunity. I enjoyed sharing my experiences and hearing other people’s perspective.

    The Enabling Church Course

    http://bakerpublishinggroup.com/books/my-body-is-not-a-prayer-request/409340

    https://throughtheroof.org/forchurches/celebrate-inclusion/

  • Wheelchair Privilege?

    “Privilege is not having to add the extra steps to make the recipe taste good.” – Jon Stewart

    Let’s think about that by looking at the concept of privilege. Privilege, from a sociological perspective is defined as: “Unearned access to resources only readily available to some people as a result of their advantaged social group membership.”

    What does this mean?

    Instead of taking it from a black/white paradigm, let’s look at it from a able/disabled paradigm.

    If you do not have to live life from a wheelchair, you normally don’t think about NOT having to be in a wheelchair. You don’t think about the access you get to have. You don’t think about how you will get from Point A to Point B on a daily basis. You don’t think about whether or not you will be able to get into Building One or Building Two. You don’t have to know how to evacuate the building in the case of a fire, as a wheelchair user.

    If you DO have a wheelchair, you can’t NOT think about these things. You always have to be aware of where you CAN and CANNOT go, the places you DO and DO NOT have access to.

    How am I privileged for being in a wheelchair when I was born unable to walk? I need it for mobility. These places aren’t wheelchair accessible!

    How am I privileged for getting extra help in class or exams? I have learning difficulties. Or if I apply for learning support, I have to pay for it?

    How am I privileged if I sign up to join a ministry team at church and the leader insist that I get supervised even after being trained?

    How am I privileged if my parents get asked to supervise me in class, because the Ministry of Education refuses to provide a Para-educator due to personal prejudices, preferences and opinions?

    You don’t have to walk up these hills. You don’t have to climb the stairs. You’re lucky.

    Attention both positive and negative

    Wheelchair users have to deal with dirty looks people through their way, especially when driving to a wheelchair parking space. Social stigmas are very evident as you’ll see frequent glares, discrimination in public transportation, public ridicule, and pinpointing as one drives to disabled parking spots.

    Even positive attention isn’t necessary as even well intended comments can get overwhelming.

    The race for getting into the elevator

    Wheelchair users find themselves competing with the rest to get to the elevator first. This is never fair since other people can climb the stairs fast and get into the elevator first.

    Some people are confident to ask wheelchair users to wait and go last as the wheelchair will take more space in the elevator. This is very hurtful.

    The struggle for parking the vehicle

    Nowadays, most places, especially public areas, have parking for the disabled. These parking spots are near the entrance/exits and are bigger than standard park spaces. This hurts some non-disabled people, and they think it’s a privilege that wheelchair users don’t deserve; sometimes, you’ll find them discussing this.

    Parking in accessible parking areas isn’t that easy as it sounds. Non-disabled people often park their vehicles in these spaces. Whereas they may find it enjoyable, it greatly inconveniences actual wheelchair users.

    The other challenge is people parking too close to cars parked in the accessible parking spaces. This limits the use of the wheelchair ramp, which is very inconvenient.

    The grass only looks greener on the other side. Sometimes the wheelchair makes it look ‘easy to get by.’ We’ve simply been misunderstood.

    These days, the term “privilege” might be used to explain at least some of these hugely varied outcomes. The term is often poorly understood and sometimes misused. But it’s also often based on a solid base of real-life experience. This is certainly true for people with disabilities. Disability is most often a social and financial disadvantage. But that doesn’t mean people with disabilities can’t have and enjoy what in current parlance we call “privilege.”

    https://exploreaccess.org/disability-as-diversity-postsecondary/ableism-and-non-disabled-privilege/,

    https://www.forbes.com/sites/andrewpulrang/2023/01/25/4-ways-people-with-disabilities-can-have-privilege-too/?sh=30d3aaad7f3a

    https://www.linkedin.com/posts/florabazie_linoratechinclusion-webaccessibilityexpertcoach-activity-7049376544066068481-Nf5c?utm_source=share&utm_medium=member_desktop

  • Kathleen Margaret Carter

    Sherrie-Lynn Lilley is the Founder/Director of Inspire Bermuda.

    This week Inspire Bermuda is celebrating women with disabilities for Women’s History Month!

    Today we would like to honour the wonderful and inspiring Kathleen Margaret Carter.

    She was the founder and long-time chairperson of the Bermuda Physically Handicapped Association, Kathleen Margaret Carter championed the cause of people with disabilities.

    She was herself disabled, and one of only a handful of Bermudians of her generation with a disability to receive access to a formal education. That, along with her talents as an organizer and writer and her media savviness, combined to make her a formidable spokeswoman.

    It was largely because of her activism that the needs of handicapped Bermudians were placed on the national agenda. It led to more employment opportunities for the disabled and heightened public awareness of the need to make buildings and streets in Hamilton more accessible to people in wheelchairs.

    Without her influence, Summerhaven, the residence for the physically handicapped in Smith’s, would not have been built, and the Human Rights Act would never have been amended to include people with disabilities.


    Carter was the only child of George Caswell Carter, a British engineer who came to Bermuda to work for the Bermuda Electric Light Company, and Margaret Daisey (born Taylor) Carter. She was born with muscular dystrophy, a degenerative disease that put her permanently in a wheelchair by age 11.

    She received her early schooling at Mount St. Agnes Academy. When she was 13, she left the island to receive rehabilitation at Pinderfields Hospital in Yorkshire, England. Carter remained in the United Kingdom for three years and relied on her sense of humour to cope with her loneliness and isolation.

    On her return to Bermuda, she completed a correspondence course in creative writing and began to develop her talents as a writer and a doll maker.

    By the 1960s, she had written a novel based on her experiences in the rehab hospital, but despite favorable reviews from publishers, it never made it into print.

    She self-published two pamphlets “1609 was a Very Funny Year”, a satirical account of Bermuda’s settlement, and “Bermuda Joe”, about a talking sea horse with the secret for world peace.

    She began laying the groundwork for university education when she completed Colin Benbow’s G.C.E. history course, which he taught on television. Courses taken through Queen’s University Extension in Bermuda followed, which led to her receiving a Bachelor of Arts with a major in psychology from Queen’s in 1983.

    Carter’s life as an activist began when she took out a newspaper ad, asking people who were disabled to contact her. The result was the formation of the Bermuda Physically Handicapped Association (BPHA) in 1970. It became the forum through which Carter, working with a team of disabled and able-bodied members, led the fight for jobs and greater access to transportation and the integration of children with disabilities into the regular school system.

    By 1991, the BPHA could claim success in a number of areas. There were nine hydraulic buses on the roads, where there were none in the 1970s, providing transportation for residents and tourists with disabilities.

    A swimming pool had also been built at St. Brendan’s Hospital for use by the disabled for physical therapy, and amendments to the building code, requiring all new buildings to be accessible to the handicapped were on their way to Parliament. Hamilton City Hall had led the way, installing ramps and later an elevator.

    Carter served on a number of boards including Summerhaven’s and Government’s Human Rights Commission and the Rehabilitation Council. Her activism extended to the anti-Apartheid Group, which she helped found.

    She was a member of the Bermuda Writers’ Collective, and her short stories were included in two of its collections, Palmetto Wine, published in 1990, and An Isle So Long Unknown, which was published in her memory in 1993.

    In 1992, while attended a creative writing workshop led by Barbadian writer George Lamming, Carter suffered a stroke from which she never recovered.

    Her funeral, which was held at the Anglican Cathedral, was attended by artists and activists, Government and Opposition figures, clergy from different denominations and a host of friends.

    https://www.gov.bm/k-margaret-carter-centre

    https://bernews.com/2015/05/k-margaret-carter-centre/