This paper introduces our special issue about ideologies in sign language vitality and revitalization and discusses ideologies related to the vitality of sign languages. Rather than taking for granted the notions of vitality and endangerment or developing criteria for measuring sign language vitality, the papers in this issue will provide a discursive construction of sign language endangerment. This construction in turn provides critical and historical reflection on how vitality has emerged as a concern for sign languages in specific local, national, and international contexts, the actors and institutions bringing forward this framing, and in whose interest it is to promote such discourses. The issue will survey how and by whom these ideologies are described, mobilized and legitimized, and what conceptualizations of language are emphasized and by whom.
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This paper identifies some common and specific pitfalls in the development of sign language technologies targeted at deaf communities, with a specific focus on signing avatars. It makes the call to urgently interrogate some of the ideologies behind those technologies, including issues of ethical and responsible development. The paper addresses four separate and interlinked issues: ideologies about deaf people and mediated communication, bias in data sets and learning, user feedback, and applications of the technologies. The paper ends with several take away points for both technology developers and deaf NGOs. Technology developers should give more consideration to diversifying their team and working interdisciplinary, and be mindful of the biases that inevitably creep into data sets. There should also be a consideration of the technologies’ end users. Sign language interpreters are not the end users nor should they be seen as the benchmark for language use. Technology developers and deaf NGOs can engage in a dialogue about how to prioritize application domains and prioritize within application domains. Finally, deaf NGOs policy statements will need to take a longer view, and use avatars to think of a significantly better system compared to what sign language interpreting services can provide.
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We examine the ideological differences in the debate surrounding large language models (LLMs) and AI regulation, focusing on the contrasting positions of the Future of Life Institute (FLI) and the Distributed AI Research (DAIR) institute. The study employs a humanistic HCI methodology, applying narrative theory to HCI-related topics and analyzing the political differences between FLI and DAIR, as they are brought to bear on research on LLMs. Two conceptual lenses, “existential risk” and “ongoing harm,” are applied to reveal differing perspectives on AI's societal and cultural significance. Adopting a longtermist perspective, FLI prioritizes preventing existential risks, whereas DAIR emphasizes addressing ongoing harm and human rights violations. The analysis further discusses these organizations’ stances on risk priorities, AI regulation, and attribution of responsibility, ultimately revealing the diverse ideological underpinnings of the AI and LLMs debate. Our analysis highlights the need for more studies of longtermism's impact on vulnerable populations, and we urge HCI researchers to consider the subtle yet significant differences in the discourse on LLMs.
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This presentation explores various transformations that inform Deaf Studies research, ranging from transformations in deaf networks to larger sign language networks and transformations in applied linguistics, society, and language ideologies, and the related potential impact on sign language policy and revitalisation. After discussing some new research lenses in Deaf Studies, such as visual methods, the presentation suggests some ways forward for Deaf Studies in terms of research priorities and rights discourses.
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This deaf-led work critically explores Deaf Tech, challenging conventional understandings of technologies ‘for’ deaf people as merely assistive and accessible, since these understandings are predominantly embedded in medical and audist ideologies. By employing participatory speculative workshops, deaf participants from different European countries envisioned technologies on Eyeth - a mythical planet inhabited by deaf people - centered on their perspectives and curiosities. The results present a series of alternative socio-technical narratives that illustrate qualitative aspects of technologies desired by deaf people. This study advocates for expanding the scope of deaf technological landscapes, emphasizing the needs of establishing deaf-centered HCI, including the development of methods and concepts that truly prioritize deaf experiences in the design of technologies intended for their use.
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Frontline professionals such as social workers and civil servants play a crucial role in countering violent extremism.Because of their direct contac twith society,first liners are tasked with detecting individuals that may threaten national security and the democratic rule of law. Preliminary screening takes place during the pre-crime phase. However, without clear evidence or concrete indicators of unlawful action or physical violence, it is challenging to determine when someone poses a threat. There are no set patterns that can be used to identify cognitive radicalization processes that will result in violent extremism. Furthermore, prevention targets ideas and ideologies with no clear framework for assessing terrorism-risk. This article examines how civil servants responsible for public order, security and safety deal with their mandate to engage in early detection, and discusses the side effects that accompany this practice. Based on openinterviews with fifteen local security professionals in the Netherlands, we focus here on the risk assessments made by these professionals. To understand their performance, we used the following two research questions: First, what criteria do local security professionals use to determine whether or not someone forms a potential risk? Second, how do local security professionals substantiate their assessments of the radicalization processes that will develop into violent extremism? We conclude that such initial risk weightings rely strongly on ‘gut feelings’ or intuition. We conclude that this subjectivitymayleadto prejudiceand/oradministrativearbitrariness in relationtopreliminary risk assessment of particular youth.
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This chapter deals with the study of how deaf and hearing signers, and others, understand sign languages by themselves and in relationship to other languages and modalities. By doing linguistic ethnography, it is possible to investigate these language attitudes and ideologies as they unfold in everyday practice, towards ideas such as the status of sign languages and particular varieties; discourses surrounding linguistic authority, authenticity and ownership; and the emergence (or development) of new sign languages and new subject-specific vocabulary. The methods discussed in this chapter are ethnographic research methods and visual methods: participant observation, ethnographic filmmaking, and language portraits. The main points of the chapter are illustrated by means of three case studies: (1) participant observation in multilingual tourist spaces in Bali, in which Indonesian Sign Language, International Sign, and American Sign Language are used; (2) ethnographic filmmaking within an international multi-sited research project focusing on International Sign; and (3) the use of language portraits with new signers and heritage signers in Flanders, who mostly use Flemish Sign Language and Dutch
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Book review of: M. Pepi (2025). Against Platforms: Surviving Digital Utopia, Melville House, Brooklyn-London, 224 p.
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Citizen participation in local renewable energy projects is often promoted as many suppose it to be a panacea for the difficulties that are involved in the energy transition process. Quite evidently, it is not; there is a wide variety of visions, ideologies and interests related to an ‘energy transition’. Such a variety is actually a precondition for a stakeholder participation process, as stakeholder participation only makes sense if there is ‘something at stake’. Conflicting viewpoints, interests and debates are the essence of participation. The success of stakeholder participation implies that these differences are acknowledged, and discussed, and that this has created mutual understanding among stakeholders. It does not necessarily create ‘acceptance’. Renewable energy projects often give rise to local conflict. The successful implementation of local renewable energy systems depends on the support of the local social fabric. While at one hand decisions to construct wind turbines in specific regions trigger local resistance, the opposite also occurs! Solar parks sometimes create a similar variation: Various communities try to prevent the construction of solar parks in their vicinity, while other communities proudly present their parks. Altogether, local renewable energy initiatives create a rather chaotic picture, if regarded from the perspective of government planning. However, if we regard the successes, it appears the top down initiatives are most successful in areas with a weak social fabric, like industrial areas, or rather recently reclaimed land. Deeply rooted communities, virtually only have successful renewable energy projects that are more or less bottom up initiatives. This paper will first sketch why participation is important, and present a categorisation of processes and procedures that could be applied. It also sketches a number of myths and paradoxes that might occur in participation processes. ‘Compensating’ individuals and/or communities to accept wind turbines or solar parks is not sufficient to gain ‘acceptance’. A basic feature of many debates on local renewable energy projects is about ‘fairness’. The implication is that decision-making is neither on pros and cons of various renewable energy technologies as such, nor on what citizens are obliged to accept, but on a fair distribution of costs and benefits. Such discussions on fairness cannot be short cut by referring to legal rules, scientific evidence, or to standard financial compensations. History plays a role as old feelings of being disadvantaged, both at individual and at group level, might re-emerge in such debates. The paper will provide an overview of various local controversies on renewable energy initiatives in the Netherlands. It will argue that an open citizen participation process can be organized to work towards fair decisions, and that citizens should not be addressed as greedy subjects, trying to optimise their own private interests, but as responsible persons.
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In this review article, Isaac and Platenkamp argue that during the 1930s and 1940s of the previous century, concepts like "critical" and "essence" were still defined and understood in the tradition of what increasing numbers of academics called "Critical Theory." However, they suggest that since then the situation has significantly changed. In their view, while Critical Theory critically approaches the ideologies of the modern Western world, it has actually (itself) became a victim of this overwhelming critique of ideologies. To Isaac and Platenkamp, the main conceptualizations in and for Critical Theory have been weakened by a content inflation in the new historical phase of postmodernism. Thus, for instance, as a concept "criticism" had been revitalized to (down to?) a relativist position. In this review article, Isaac and Platenkamp suggest that academics in Tourism Studies now inherently claim to be "critical" by just appropriating the mere qualification critical, ipso facto. In this light, the old vital value of "Essence" thereby has become a superficial concept of old primitive ideologies, today, and it seems to have no meaningful function anymore in Tourism Studies. This review article thus aims to reintroduce the field of Tourism Studies to Marcuse's original concept of Essence and discuss it vis-à-vis its interpretational confrontation with the said postmodernist position and thereby to the very revitalization of the qualification "critical." Hence, Isaac and Platenkamp seek to save this qualification from the postmodernist attacks on the universality of the Critical Theoretical position by drawing particular attention to Arendt's concept of the agora, viz. as that kind of public space (comparable to the forum Romanum), in which people significantly present themselves as individuals with independent opinions. In this regard, Isaac and Platekamp are particularly disturbed by the recent flowering of the so called "Critical Turn" group (or network) within Tourism Studies since it appears to progress without a thorough understanding of Critical Theory, per se. They argue that classical thinkers of Critical Theory need to be addressed and understood if the Critical Turn group of scholars in Tourism Studies may decently/faithfully/meaningfully be deemed to be critical. In order to make their case, Isaac and Platenkamp highlight the case of Rachel's Tomb in Bethlehem. They position the Tomb as a very important biblical tourism site (and agora) by and through which the revitalization of the "critical" may be incorruptibly recognized.
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