CHALLENGES IN THE RELIGIOUS SETTING ENCOUNTERED BY THE DEAF CHURCH MINISTRY, NAMIREMBE DIOCESE, KAMPALA DISTRICT

ABSTRACT

The study was carried out at Namirembe Diocese, Kampala District with the purpose of exploring the challenges in the religious setting encountered by the Deaf church ministry. The specific objectives of the study were; to find out the challenges encountered by Deaf priests in ministering with their counterparts hearing priests, to examine how barriers in communication may limit Deaf priest’s divine ministry in a variety of religious activities within and outside the church and to suggest the different measures that can be employed to improve the Deaf Church Ministry.

The study employed a qualitative approach of data collection to collect data from 4 respondents. The participants were selected using purposive sampling. The data was collected using interview guide.

The study concluded that; poor communication was found to be a major challenge. The Diocese also has few interpreters, lack other projects to support development programs and deaf priests and evangelists are few in number. The study also found out that communication was the most pressing barrier in the Deaf church ministry. Therefore, there is need for awareness raising among parents of Deaf children, church leaders and other stakeholders, solicit funds for the Deaf Church ministry to improve on service delivery.

The study recommended that government should enroll professional and qualified interpreters to government deaf schools to avoid unnecessary complaints of unqualified interpreters. The government should also increase more funding in the Diocese to improve the church ministry.

CHAPTER ONE

INTRODUCTION

1.0 Introduction

The study aimed at exploring challenges in the religious setting encountered by Deaf church ministry, Namirembe, Kampala District. This chapter presents the background to the study, the statement of the problem, purpose of the study, specific objective of the study, research questions, scope of the study, significance and limitation of the study.

1.1 Background of the Study

According to Registry of Interpreters for the Deaf (RID, 2007), religious setting refers to a setting which deals with church services, where many religious activities such as weddings, baptisms, funerals, holydays, may happen in a church. While other religious activities are carried outside the church, these include seminars, retreats, counseling sessions, meetings, and others based on the religious theme. Therefore, in this study challenges in the religious setting refer to those problematic situations that may occur within the church activities. These challenges may be considered to be beyond the working abilities of the Deaf and Hearing Church Priests with divine responsibilities to lead parishioners who are Deaf and hearing in serving God. Deaf priests refers to

Namirembe Diocese is the oldest diocese in the province of the church of Uganda and its centrally located in central region. It started in 1897 as the diocese of Uganda until it acquired the name “Namirembe Diocese” in 1960. In the Deaf church ministry care taken by Namirembe diocese in Kampala District, Deaf priests have appropriate signing abilities who can hold their communication with other Deaf parishioners as a type of religious organization. Namirembe diocese comprises of the majority hearing congregation without signing abilities. These comprise of the church administration (priests, bishops, canon etc) and staff with divine responsibilities toward their duties in serving God in different departments backed by varieties of religious groups.

It’s therefore not known whether communication barriers may in one way or another limit Deaf priest’s divine ministry in other religious activities outside the church. It is anticipated that the Deaf congregation may lag behind and left out in a variety of religious activities necessary for Deaf ministry to work effectively. It is for this reason that the researcher seeks to explore the everyday challenges that Deaf priests experience in the Church ministry when working with the majority hearing priests and congregation at Namirembe diocese, Kampala District.

1.2 Statement of the Problem

From the sociological perspective, the religious setting is a working group considered important in shaping people’s behaviour and social life in daily events. People’s actions are largely influenced by the groups to which they belong and by the interactions that take place within those groups. However, there is insufficient understanding of the interaction patterns among the Deaf and Hearing people serving in the Church ministry at Namirembe Diocese. Therefore this study is needed to uncover the challenges in the religious setting that the Deaf Church ministry experiences at Namirembe diocese, Kampala District.

1.3 Purpose of the Study

The purpose of the study was to explore the challenges in the religious setting encountered by the Deaf church ministry, Namirembe, Kampala District.

1.4 Objectives of the Study

The study was guided by the following research objectives;

1. To find out the challenges encountered by Deaf priests in ministering with their counterparts hearing priests.
2. To examine how barriers in communication may limit Deaf priest’s divine ministry in a variety of religious activities within and outside the church.
3. To suggest the different measures that can be employed to improve the Deaf Church Ministry.

1.5 Research Questions

The study was guided by the following research questions:

1. What challenges do Deaf priests encounter in ministering with the hearing priests?
2. What are barriers in communication that limit the participation of Deaf priest’s divine ministry in a variety of religious activities within and outside the church?
3. What different measures can be employed to improve the services offered by the Deaf church ministry?

1.6 Scope of the study

The study was carried out at Namirembe Diocese, Kampala District. Namirembe Diocese is centrally located in Lubaga Division, in Kampala District. The study aimed at exploring challenges in the religious setting encountered by the Deaf priests ministering the Deaf Church Ministry, Namirembe. The study was carried for a period of eight months from February to September in 2017.

1.7 Significance of the Study

This being one of the few studies concerned with the sociology of Deafness in the religious area. It is hoped that the study findings might be sufficient to the under mentioned beneficiaries;

1. The findings may provide hearing church administrators with insights of the challenges that are often unnoticed Deaf Church Ministry.
2. Deaf and Hearing priests may use the findings to identify strategies that they can be adopted to minimize the cultural differences that may affect the divine responsibilities in the church.
3. Future researchers may use the study findings as a source of useful existing data on which they can base their research studies.

1.8 Limitation of Study

The following limitations hindered the successful conduction of the research study;

1. Less willingness of key informants to give factual information on the working relationships between Deaf and Hearing Priests at Namirembe Diocese was a challenge. However the researcher endeavored to explain to the respondents that the study was purely academic.
2. Lack of appropriate and update textbooks and sociological research reports in the library was considered a limitation to the researcher’s analysis of the existing literature review. However, other material sources of information from the internet, newspapers and previous reports were used by the researcher.

• Since the topic of study involved in understanding Deaf and Hearing people and their social life is relatively new. The informants needed to provide the information were limited in number hence, it was difficult to generalize the results. Nevertheless, the researcher used the available informants at Namirembe Diocese to give a complete picture of the situation in real world

Conclusion

This chapter presents the general introduction of the study, statement of the problem, objectives of the study and research questions, scope of the Study, Significance of the Study and limitations and delimitations. The next chapter reviewed the existing literature put forward by different scholars and researchers.

CHAPTER TWO

RELATED LITERATURE REVIEW

2.0 Introduction

This chapter presents the reviews the existing literature put forward by different scholars and researchers as well as critically analyzing the deviations in the explanations to find out the research gap in the study variables. The study was based on both primary as well as secondary data. The literature review was presented under three key sub themes extracted from the research objectives outlined below;

1. The challenges encountered by Deaf priests in ministering with their counterparts hearing priests.
2. Barriers in communication that limit Deaf priest’s divine ministry in a variety of religious activities within and outside the church.
3. Different measures that can be employed to improve the Deaf Church Ministry.

2.1 The challenges encountered by Deaf Priests in ministering with Hearing Priests

It is an undeniable truth that the Church has done a lot in improving the lives of people with disabilities especially in areas of education, social and spiritual ministries (Henn, 2012). One of the plausible church initiatives is the establishment of the Deaf Ministry in Namirembe which is done a tremendous job in making the deaf community feel part of the church.

Although a lot has been done, deaf people still feel that the Deaf Ministry needs to be further capacitated to ensure that it fully caters for their needs. The ministry has not been able to fully utilise the technology available and other technologies for the benefit of the deaf community. The lack of these gadgets sees deaf people relegated to the periphery and ostracized from society and the church (Mauricio, 2012). I agree with the above statement since there are few equipments at the diocese.

Understanding the cultural context and values of the prayers and texts is important on the side of the Deaf priest. Many of the prayer books and texts are written in Luganda/English which are not the native tongues of the Deaf people. This is considered a challenge for Deaf priests, who need to convey meaningful interpretation of the prayers and texts in their own words. Deaf priests need to study these languages to be competent and fluent.

Turner of the Congregation of the Missionaries of Mariann hill (CMM), who ministers a congregation of the deaf in Mariann hill, knows only too well about the stressful experiences and obstacles faced by the deaf. In that, it is always painful and frustrating to encounter discrimination and being labeled disabled person because of loss of hearing (Tuner, 2014).

Turner (2014) who is also severely deaf worked with Deaf people for over three decades now. There were hardly many Deaf people around in 1978 when ministry began. However, part of the ministry travels across the country, even to the neighbouring countries such as Lesotho, Swaziland and Zimbabwe were made which evidently led to the rapid growth in the number of deaf community. This is an indication that the number of Deaf persons in Uganda followed the similar path before establishing the Deaf church ministry.

As a result, more than 99% of Deaf people had no access to the sermons preached in the church ministry due to lack of trained deaf and hearing priests fluent in sign language which Deaf people mutually understand. There is an urgent need for the establishment of a college for the deaf, to train them and help them to be placed as missionaries in their communities.

Language Difficulties: written English is based on the spoken word. Reading, writing and comprehension all require a higher language focus. The Gallaudet Research Institute in Washington, D.C., tested a group of 926 deaf students, ages 17 to 18, in reading comprehension skills. The results of their tests were equivalent to those of the same tests given to hearing children in the fourth grade. The median literacy level of the deaf 17- to 18-year-olds was the same as hearing 8- to 9-year-olds in public schools. It’s important to note that these tests were based on comprehension skills of the English language and not I.Q.

Ndurumo, (2009) observes that deaf have inability to grasp information during church services when speech and speech reading are being used as methods of communication. The oral methods have several shortfalls alongside the other communication methods. For example, articulation, lip reading and use of hearing aids are other methods that are equally challengeable, as they require the input of specialists such as educational audiologists speech therapists and auto-laryngologists than teachers to use them. This makes the church ministry both complex and expensive and yet they must be taught Godly ways. Therefore, a variety of methods should be used that include concept formation for communication to take place. I agree with the above, as it also applies in most deaf church ministries in Uganda.

A study by Lane (1984), the results showed that the congregation had more negative attitudes towards Deaf ministers. In addition, the deaf believed that hearing people have more negative attitudes to activities led by the Deaf. The amount of contact with the deaf was found to be associated with more realistic and less stereotyped attitudes to the deaf.

2.2 Barriers in communication that limit Deaf Priest’s divine Ministry in a variety of Religious Activities within and outside the Church.

People are religious in different ways and to different degrees (Chalfant & Labeff, 1988). Several factors may be involved in how Deaf individuals or hearing clergy experiences expresses religion. As a result the religious behaviours are not always consistent. Some Deaf priests level of commitment to the beliefs and values of their faith may affect the working relationships with the hearing priests in church.

The main function of language is to communicate. Communication is very important in maintaining relationships. It is a means of sharing ideas and emotions which involves sending and receiving messages. Expression of sharing ideas and feelings can be expressed orally or manually by use of spoken language or signs (Jitolee, 2007).

Even though Simultaneous Communication (SC) is popular in most institutions, studies have revealed that during its use, priests fail to represent spoken language accurately due to modality difference, that is, vocal and gestural output. Johnson, Liddel and Erting (1989) argue that it suffers not only from distortion, but also from omission of obligatory words, which do not fit the rhythmic pattern of spoken languages.

According to Kiyaga (2003) most priests lack appropriate training and relevant skills which are necessary to work effectively with hearing impairments. The office of demographic studies reports that the average reading level of HI learners when they leave school at the age of nineteen and world data show similar reading levels for HI students learning other languages (other than English) in other countries. I  disagree with this because the diocese always recruits priests that have been trained professionally.

2.3 Different measures employed to improve the Deaf Church Ministry

More than 99% of these people have no access to the sermons preached in church. The challenge for the future is for the church to be able to train deaf Catholics and Christians in sign language which they mutually understand. There is an urgent need for the establishment of a college for the deaf, to train them and help them to be placed as missionaries in their communities (Jitolee, 2007).

Fighting stigma towards Deaf priests can be combated by believing that stigma is related to poor factual knowledge about mental illness and disability, and seeks to inform the general public and professionals by replacing inaccurate stereotypes and false assumptions of mental illness (Rusch, Angermeyer, & Corrigan, 2005). The limitations of this kind of intervention are that many stereotypes are resilient to change (Corrigan & Penn, 1999), and it has been argued that education modifies literacy and, sometimes, attitudes, but rarely behavior (H. Stuart, 2005).

Van der Meij & Heijnders (2004) urged that to change negative attitudes toward the Deaf through direct interactions with affected persons. Direct and face-to-face interactions are examples of contact interventions. Contact appears to be the most promising strategy for reducing stigma (Corrigan & Penn, 1999), especially when contact is one-on-one: when people are seen as having equal status and when people are working together in a cooperative rather than competitive manner (Islam, & Hewstone, 1993).

Corrigan & Penn (1999) stated that conveying messages to report and to believe reported negative and inaccurate representations of Deaf ministers. Advocacy activities, educational support groups, and patient empowerment groups are examples of interventions within the strategy. This kind of strategy is usually effective in diminishing negative attitudes about Deaf people but it fails to promote more positive attitudes supported by facts. Also, a rebound effect may occur and can be observed in the stigmatizing beliefs of the public (Corrigan & Penn, 1999), meaning that protest does not necessarily change people’s prejudice about mental illness.

Turner (2014) argued that holding church workshops in one way of awareness raising on the need to attend church services.  Workshops bring people and can discuss various issues affecting them. Therefore if the Diocese is to attend workshops, the challenges affecting them can be minimized.

Most efforts have focused on directly improving community attitudes even though it seems relevant that anti-stigma programs would also address patients and their relatives. Studies conducted in this manner reported few suggestions, which were mainly concerned with improving information on capabilities of Deaf people (Gaebel, Bauman, & Zaske, 2005).

Kiyaga (2003) priests should be given appropriate training and relevant skills which are necessary to work effectively with hearing impairments. This would ensure that communication is effective in the Deaf church ministry.

CHAPTER THREE

METHODOLOGY

3.1 Introduction

This chapter presents the methodology used in the study. It is structured according to the following sub topics: the research design, study population, sample size & sample techniques, instruments of data collection, ethical consideration and data analysis.

3.2 Research Design

The research employed qualitative research design. Its main objective is to describe the variation in a phenomenon, situation or attitude like description of an observed situations, or opinions. Qualitative research design helps to capture qualitative data, based on qualitative aspects that cannot be quantified. It aids in discovering the motives and desires or what people think and how they feel about a given subject or situation. Qualitative allows flexibility in all aspects of the research process. It is more appropriate to explore the nature of a problem, issue or phenomenon without quantifying it.

3.3 Study Population

According to Baron (2011) population constitutes individuals, organizations, groups, communities or other units that provide information about for the study. The population of the study comprised of four (8) Deaf priests and hearing priests. Deaf priests were chosen because they are the main subjects. While hearing priests were chosen because they frequently communicate with the Deaf priests.

3.4 Sample Size and Sampling Techniques

The sample refers to a few items selected from the universe or population for study purposes, (Baron, 2011). The study used a total of 4 informants (1 Deaf priest and 3 hearing priests) to provide a manageable volume of data and allowed the researcher to make accurate estimates of thoughts and behavior of a larger population.

The study used purposive sampling which involves deliberate selection of particular units of the population for constituting a representative sample by the researcher. In this study, two Deaf priests and two hearing priests were selected purposively basing on the virtue of their positions and their divine responsibilities in the Church Ministry at Namirembe.

3.5 Data Collection Instruments

The main methods of data collection were interview guide.

Interviews

Opuko (2000) qualifies an interview as a conversation where questions are asked and answers are given. Interviews involve a one-on-one conversation with one person acting in the role of the interviewer and the other in the role of the interviewee. Semi-structured interview guide were used to generate in-depth information from informants. The interview guide was developed based on objectives. Interview method was chosen because it suits the sample informant to whom it was administered in eliciting more data as it allows the interaction of both the researcher and the informants. In addition it is cheap and does not waste much time.

3.6 Procedures of Data Collection

The researcher ensured the approval of the research proposal and instruments especially the interview guide to test their effectiveness in carrying out the study. Thereafter, a letter of introduction from the Head of Department, Special Needs Studies, Faculty of Special Needs and Rehabilitation, Kyambogo University was got to introduce the researcher in the field. Courtesy visit to Namirembe Cathedral was paid to meet the church administrators with the purpose of seeking permission to conduct a research study. Consent letters to individual informants requesting them to participate voluntarily in the study were prepared and administered to the sampled informants.

Prior the interview, the researcher also explained the purpose of the study and appointments were made to confirm the convenient venue, time and convenient days to conduct the interviews. Then actual interview data collection was carried out accordingly lasting 40 minutes. Responses were recorded using the digital voice recording equipment for later analysis. Informants were appreciated for their time taken to participate in the study.

3.7 Data Analysis

Raw data was qualitatively analyzed. It involved transcribing interview data, identifying the major themes arising from the informants answers; assigning codes to these themes; classification of the major responses under the main theme according to the study objectives and integrating the responses into the report in a descriptive and analytical manner.

3.8 Ethical Considerations

The researcher considered the research values of voluntary participation, anonymity and protection of informants from any possible harm that could arise from participating in the study. Request was made to the informants to participate in the study on a voluntary basis and refusal or abstaining from participating was permitted. The researcher also assured the informants of confidentiality of the information given and protection from any possible harm that could arise from the study since the findings were used for the intended purposes only.

CHAPTER FOUR

DATA ANALYSIS AND PRESENTATION

4.0. Introduction

The study looked at the challenges in the religious setting encountered by the Deaf Church Ministry, Namirembe, Kampala District. The findings from the study were presented and analyzed orderly based on the formulated study objectives stated in chapter one namely;

1. To find out the challenges encountered by Deaf priests in ministering with their counterparts hearing priests.
2. To examine barriers in communication that limit Deaf priest’s divine ministry in a variety of religious activities within and outside the church.
3. To suggest the different measures that can be employed to improve the Deaf Church Ministry.

The chapter begins by presenting the biographic characteristics of respondents in terms of gender, duration of ministering and religious faith.

4.1 Background information of the respondents

Table 4.1: Background information of respondents

A sample of one Deaf priest and three hearing priests was taken. All of them were male 4(100%). This is because they are the priests at the Deaf Church Ministry, Namirembe.

On duration of ministering, most respondents 2(50%) have spent 11-20years at Deaf Church Ministry, Namirembe. While 01(25%) had spent 5-10years and another 01(25%) of the respondents had spent above 30years.  This implies that information provided was based on experience gained over the years.

All the participants 4(100%) were of Anglican faith. This implies that the participants had engaged more in the Ministry activities therefore appreciated the study.

Results in table 4.1 above also indicate that 1 out of 4 respondents (25) was deaf and 3 out of 4 respondents were without disability.

4.2 Presentation of findings

4.2.1 Challenges encountered by Deaf priests in ministering with their counterparts hearing priests.

The study sought to identify the challenges encountered by Deaf priests in ministering with their counterparts hearing priests. Respondents were asked to state the challenges encountered by Deaf priests. The responses elicited were presented in Table 4.2.

Table 4.2: Response on challenges encountered by Deaf priests

Results as shown in Table 4.2 indicate that, the highest number of respondents 4 (100%) indicated poor communication as a major challenge. Other challenges were few interpreters with 3 out of 4 respondents (75%), lack of other projects to support development programs with 2 of 4 respondents (50%), service providers are not aware of their services and deaf priests with 1 out 4 respondents (25%) and Deaf priests and evangelists are few in number with 2 out of 4 respondents (50%). Also 1 out of 4 respondents indicated they are marginalized, another 1 out of 4 respondents cited they are stigmatized and only 1 out of 4 respondents cited hearing priests do not want to learn sign language

One key informant stated that;

“Communication is the main barrier between hearing priests and the Deaf priest during services”.

Another one said;

“Communication is hard because of the time, they have write in order to understand each other”.

In addition, an informant revealed that;

“The Ministry has no other projects to support in development programs so they depend on the Diocese which is also limited to provide”. This hinders effective service delivery.

Another informant also indicated that;

Deaf priests and Evangelists are few in number compared to the increased number of Deaf people and Deaf schools/institutions.

Also an informant said:

“Many service providers are not aware of our services only until wedding or burial days”.

4.3 Barriers in communication that limit Deaf priest’s divine ministry in a variety of religious activities within and outside the church.

From the results, all informants 3 out of 4 respondents (100%) stated that communication is a more pressing barrier in the Church Ministry (Vision Ministry to the Deaf).

One key informant was quoted saying;

“No, communication is not the main barrier because I know sign language and I can easily interact with the Deaf priest”.

Another one was said:

“From my perspective, I do feel communication is the main barrier in my divine ministry of Deaf priests”.

The researcher also sought to identify the kind of activities with in the church and outside the church and results show that;

Table 4.3: Informants responses on activities participated within the church

From the above, all the informants 4 out of 4 respondents (100%) agreed that the Church Ministry participates in confirmation, baptism, wedding, worshipping services, funeral, seminar, retreats, counseling, meeting and deliverance services.

Table 4.4: Informants responses on activities participated out side the church

From table 4.4 above, 4 out of 4 respondents (100%) indicated funnel services and another 4 out of 4 respondents indicated retreats. This implies that the church holds funeral and retreats outside the church.

One key informant was quoted;

“Offering interpretation services to the hearing and Deaf congregation”.

4.4 The different measures that can be employed to improve the Deaf Church Ministry.

The researcher also sought to identify the different measures that can be employed to improve the Deaf Church Ministry and results indicated that;

Table 4.5: Showing response on measures that can be employed to improve the Deaf Church Ministry

Results indicate that, most respondents 4 out of 4 respondents (100%) mentioned awareness raising and funding. Other strategies included offering interpretation services to hearing priests with 4 out of 4 respondents (100%), also 4 out of respondents (100%) cited employing more interpreters, 1 out of 4 respondents (25%) encouraging deaf and hearing priests to love deaf people. Another 4 out of 4 respondents (100%) cited funding, 1 out of 4 respondents (25%) indicated prayers and another 1 out of 4 respondents (25%) revealed teaching sign language to both hearing people and the Deaf.

One informant was quoted;

“Encouraging Deaf and hearing priests to love Deaf people because the same people also have a language”.

Another informant was quoted:

“Employing more interpreters so that communication can be smooth”

Comment

From findings, the measures to improve the Deaf Church Ministry are awareness rising and funding. But also offering interpretation services to hearing priests, employing more interpreters and encouraging deaf and hearing priests to love deaf people was also mentioned

CHAPTER FIVE

DISCUSSION, CONCLUSIONS AND RECOMMENDATIONS

5.0 Introduction

This chapter presents the discussion on the challenges in the religious setting encountered by the Deaf Church Ministry. The researcher discussed the results of each objective accurately and where necessary some literature has been used to make the discussion more correctly. It was on the basis of this discussion that conclusions and recommendations were made.

5.1 Discussion of results

5.1.1 Challenges encountered by Deaf priests in ministering with their counterparts hearing priests.

Results as shown in Table 4.2 indicated in chapter four that, poor communication was found to be a major challenge. Other challenges highlighted were few interpreters, lack of other projects to support development programs, service providers are not aware of their services and deaf priests and evangelists are few in number.

The researcher observes that communication is the main barrier between hearing priests and the Deaf priests during services. It is also a challenge because of the time spent on writing in order to understand each other.

The finding concurs with Ndurumo, (2009) who observed that deaf have inability to grasp information during church services when speech and speech reading are being used as methods of communication. The oral methods have several shortfalls alongside the other communication methods. For example, articulation, lip reading and use of hearing aids are other methods that are equally challengeable, as they require the input of specialists such as educational audiologists speech therapists and auto-laryngologists than teachers to use them. This makes the church ministry both complex and expensive and yet they must be taught Godly ways. Therefore, a variety of methods should be used that include concept formation for communication to take place. I agree with the above, as it also applies in most deaf church ministries in Uganda.

5.1.2 Barriers in communication that limit Deaf priest’s divine ministry in a variety of religious activities within and outside the church.

From the results in Table 4.3 in chapter four indicated that, communication was found to be a more pressing barrier in the Church Ministry. This is in line with Liddel and Erting (1989) who argued that priests fail to represent spoken language accurately due to modality difference, that is, vocal and gestural output. Johnson, argue that it suffers not only from distortion, but also from omission of obligatory words, which do not fit the rhythmic pattern of spoken languages.

I agree with the above, as it also applies in the study area. From findings it is clarified that communication is very important in maintaining relationships. It is a means of sharing ideas and emotions which involves sending and receiving messages. Expression of sharing ideas and feelings can be expressed orally or manually by use of spoken language or signs. If there is effective communication in the Church Ministry, activities would run smoothly.

5.1.3 Different measures that can be employed to improve the Deaf Church Ministry.

Study findings in table 4.5 revealed that awareness raising among parents of Deaf children, church leaders and other stakeholders and funding were the major strategies that can be employed to improve the Deaf Church Ministry. Other strategies included offering interpretation services to hearing priests, employing more interpreters and encouraging deaf and hearing priests to love deaf people.

This study finding concurs with (Jitolee, 2007) who stated more than 99% of these people have no access to the sermons preached in church. The challenge for the future, is for the church to be able to train deaf Catholics and Christians in sign language which they mutually understand. There is an urgent need for the establishment of a college for the deaf, to train them and help them to be placed as missionaries in their communities. As a researcher, I agree that this applied in church ministries to ease communication in deaf church ministry.

5.2 Conclusions

Basing on study findings, the study concludes that; poor communication was found to be a major challenge. The Diocese also has few interpreters, lack other projects to support development programs and deaf priests and evangelists are few in number.

The study found out that communication was the most pressing barrier in the Deaf church ministry.

Therefore, there is need for awareness raising among parents of Deaf children, church leaders and other stakeholders, solicit funds for the Deaf Church ministry to improve on service delivery.

5.3 Recommendations

In accordance to the given findings and conclusions, a number of recommendations have been made as listed;

5.1.1 Challenges encountered by Deaf priests in ministering with their counterparts hearing priests.

The government should enroll professional and qualified interpreters to government deaf schools to avoid unnecessary complaints of unqualified interpreters.

The government should increase more funding in the Diocese to improve the church ministry.

5.1.2 Barriers in communication that limit Deaf priest’s divine ministry in a variety of religious activities within and outside the church.

The Church administration and other stakeholders should hold meetings and discuss on how to address the challenge of communication faced by Deaf Priests. This would help to

5.1.3 Different measures that can be employed to improve the Deaf Church Ministry.

Sign language should be talked to both hearing people and the Deaf to ease communication during church services.

REFERENCES

Corrigan P. W. & Pann, J. R. (1999). “Changing perceptions in Deaf church ministry exists in the real world,” Australian Psychologist, vol. 42, no. 2, pp. 90–97.

Islam, M. R. & Hewstone, M. (1993) “Dimensions of contact as predictors of intergroup anxiety, perceived out-group variability, and out-group attitude: an integrative model,” Personality and Social Psychology Bulletin, vol. 19, no. 6, pp. 700–710, 1993.

Jitolee, J. L. (2007). Deafness and stigma associated with depression with it”. pp. 341–351, Springer, New York, NY, USA, 2011.

Kiyaga, B.C. (2003). “Discrimination against Deaf people: a critical appraisal,” Epidemiologia e PsichiatriaSociale, vol. 17, no. 1, pp. 10–13, 2008.

Lane, I. (1984). Stigma: Notes on the management of spoiled identity. Eaglewood Cliffs, NJ: Prentice-Hall.

Leonard, C. (2013). Review and Evaluation of LCD Inclusive Education Projects – Kenya and Botswana. Nairobi: Leonard Cheshire.

Mauricio, S. A. (2012). Church ministry. San Francisco, CA: Jossey Bass.

Ndurumo, M.G.J. (2009). Reform, Inclusion and Deaf Education: Towards a New Era of Special Education in the Asia-Pacific region. New York: Routledge.

Pace, I. G.-d., &Reenen, T. H. (2005).Aspects of disalibility law in Africa. Pretoria, South Africa: Pretoria University Law Press.

Peters. S. (2004). Inclusive Education: An EFA Strategy for All Children. In New York: World Bank.

Registry of Interpreters for the Deaf, RID (2007).

Rusch, N., Angermeyer, M. C., & Corrigan, P. W. (2005) “Mental illness stigma: concepts, consequences, and initiatives to reduce stigma,” European Psychiatry, vol. 20, no. 8, pp. 529– 539, 2005.

Van der Meij S. &Heijnders, M. (2004) “The fight against stigma: stigma reduction strategies and interventions,” in Proceedings of the International Stigma Workshop, Soesterberg, The Netherlands, November 2004.

World Report on Disability. (2010). Standard Rules on the Equalization of Opportunities for Persons with Disabilities. Paris: UN.

APPENDICES

Appendix I: Letter of Informed Consent

Dear Respondent,

I am carrying out a study on “the challenges in the religious setting encountered by the Deaf Church Ministry, Namirembe diocese, Kampala District”.

.

The purpose of this communication is to seek your consent to participate as one of the key informants in this study, without being forced. The information you will provide was treated with utmost confidentiality and will only be used for academic purposes. Your cooperation to participate in the study was appreciated

Thank you for your time.

Researcher

Signature:………………………                              Date:……………………….

Nampita Mary

Student, Kyambogo University

Respondent

Signature:………………………                              Date:……………………….

APPENDIX II: Interview Guide for Deaf Priest

Dear Respondent,

I am carrying out a study on “the challenges in the religious setting encountered by the Deaf Church Ministry, Namirembe Diocese, Kampala District”. For the completion of this study, I request for your cooperation to respond to the questions openly. The information you will provide was treated with utmost confidentiality and will only be used for academic purposes.

Thank you for your time.

Instruction: Tick your best response.

Section A: Background information

1. Sex:

Male                                                    Female

2. Duration of ministering

5-10yrs                                                11-20yrs

21-30yrs                                              30yrs

Above 30yrs

3. Religious faith

Episcopal                                             Catholic

Protestant                                            Others(specific) ……………..

Section B: Challenges encountered by Deaf priests in ministering with the hearing priests.

4. What challenges do you encounter as a Deaf priests in ministering with the hearing priests.
5. Which one among the above challenges is more pressing in this Church Ministry?

Section C: Communication Barriers that limit Deaf priest’s divine ministry in a variety of religious activities within and outside the church.

6. From your perspective, do you feel that communication is the main barrier in your divine Ministry of Deaf priests?
7. What kind of activities do you participate in within the church and outside the church?

Confirmation                                       Seminar

Baptism                                               Retreats

Wedding                                             Counseling

Worshipping Services                         Meeting

Funeral                                                Deliverance services

Others (specify) …………….

Section D: Different measures that can be employed to improve the Deaf Church Ministry.

8. What different measures can be employed to improve the working relationships between the Deaf Church Ministry?

THANK YOU FOR YOUR COOPERATION

Appendix III: Interview Guide for Hearing Priest

Dear Respondent,

I am carrying out a study on “the challenges in the religious setting encountered by the Deaf Church Ministry, Namirembe Diocese, Kampala District”. For the completion of this study, I request for your cooperation to respond to the questions openly. The information you will provide was treated with utmost confidentiality and will only be used for academic purposes.

Thank you for your time.

Instruction: Tick your best response.

Section A: Background information

1. Sex:

Male                                                    Female

2. Duration of ministering

5-10yrs                                                11-20yrs

21-30yrs                                              30yrs

Above 30yrs

3. Religious faith

Episcopal                                             Catholic

Protestant                                            Others(specific) ……………..

Section B: Challenges encountered by Deaf priests in ministering with the hearing priests.

4. What challenges do you encountered by Deaf priests in ministering with their hearing priests?
5. Which one among the above challenges is more pressing in this Church Ministry?

Section C: Communication Barriers that limit Deaf priest’s divine ministry in a variety of religious activities within and outside the church.

6. From your perspective, do you feel that communication is the main barrier in your divine Ministry of Deaf priests?

7. What kind of activities do you participate in within the church and outside the church?

Confirmation                                       Seminar

Baptism                                               Retreats

Wedding                                             Counseling

Worshipping Services                         Meeting

Funeral                                                Deliverance services

Others (specify) …………….

Section D: Different measures that can be employed to improve the Deaf Church Ministry.

8. What different measures can be employed to improve the working relationships between the Deaf Church Ministry?

THANK YOU FOR YOUR COOPERATION