| 中文题名： | “身残志坚”的位育诠释：当代残障大学生身份发展的质性研究 |
| 姓名： | |
| 保密级别： | 公开 |
| 论文语种： | 中文 |
| 学科代码： | 040109 |
| 学科专业： | |
| 学生类型： | 博士 |
| 学位： | 教育学博士 |
| 学位类型： | |
| 学位年度： | 2021 |
| 校区： | |
| 学院： | |
| 研究方向： | 融合教育，残障学 |
| 第一导师姓名： | |
| 第一导师单位： | |
| 提交日期： | 2021-06-19 |
| 答辩日期： | 2021-06-01 |
| 外文题名： | The WEIYU Interpretation of the “Disabled but Strong”: A Qualitative Study of The College Students’ Identity Development in Contemporary China |
| 中文关键词： | |
| 外文关键词： | Disability identity development ; college students with disabilities ; sociology of education ; WEIYU ; qualitative approach |
| 中文摘要： |
摘 要近二十年来，越来越多的残障者获得了接受高等教育的机会，他们通过教育改变命运的过程充满了时代烙印，也彰显着时代的特征。此一过程将中国特殊教育、融合教育四十年来的宏观发展背景与残障者个人自身身份变迁、社会融合等微观历程细节联通起来。残障大学生似乎已经摆脱了传统意义上人们对残障的“观感”，由于在学业等个人发展上的成就突出，人们在同情怜悯于他们残障遭遇的同时，又增加了一种“刮目相看”的复杂情感，因此他们也往往是被主流媒体（话语）捧为“身残志坚”的一类人。尽管如此，他们在融入主流社会的过程中依然充满了时代赋予的烙印，这些时代烙印背后有着复杂的身份体验与情境因素。残障大学生取得相对高的个人成就的过程在主流文化看来，是某种“身残志坚”的体现，但在残障大学生自身而言，则是期望改变自己被主流文化赋予的负面标签和刻板印象的过程。这一过程与残障身份的发展过程是同步的，本研究通过残障身份发展模型（Disability Identity Development Model，DIDM）的理论视角来审视这一群体的身份发展历程。在 DIDM 的解释框架中，残障者的身份发展依托一套西式的残障文化体系，这一体系的核心价值在于追求一种全新残障理解：从一种单维度的医学-生理学缺陷及其附带的负面标签，转向一种基于人类多样性的积极的文化身份认同，这是一个多维度的转变过程。残障文化的出现源自二十世纪六七十年代的西方残障权利运动以及后来流行的残障的社会模式。国内残障大学生群体的身份发展的复杂过程与体验发生在儒家文化为基础的当代中国社会情境中，他们的身份发展并没有一种西方式残障文化的加持，DIDM无法全力解释他们身份发展的复杂性。残障大学生的成长历程与其身份发展高度嵌合在一起，是一种中国人的生存“位育”过程。 研究发现，残障大学生的身份发展有着复杂的体验。他们并不完全接受自己的残障身份认同，因为残障不仅包含直观的生理损伤特征，更包含了复杂的污名和标签效应，后者是他们不接纳的主要因素。他们在群体身份认识层面处于“无归属”的处境，因为他们既不愿意承认自己属于残障群体，又在融入主流文化的过程中处处碰壁，他们常常处于身份的痛苦挣扎中。这也导致了残障大学生在日常举动中的“去残障身份化”表现，因为在主流文化的设定中，残障是“非正常”的负面特征。残障大学生的身份意识高度依赖其所处的情境，不断变化的生活场景、个人经验与知识积累等都成为这一群体残障身份意识不断波动和变化的基础。复杂的残障身份体验与他们所处的社会情境高度相关，强调健全的成长环境在他们与主流价值之间建立起坚固的纽带，并不断将“残障即低价值”内化进他们的认知结构，也让他们形成了对残障的“弱批判性思维方式”。残障的污名效应让残障大学生群体普遍体验过残障带来的焦虑和残障生活的艰辛，他们必须在一个“不适合残障者的世界”中“闯关”，他们普遍经历过学生时代的模糊担忧、求职过程中的焦虑不安和婚恋过程中的矛盾与冲突。与此同时，残障生活带来尊严上的巨大压力，在身份发展过程中，残障青少年及成人在心理完整性上都面临相同的障碍：这个障碍不是残疾本身，而是周围人不断给出的暗示：残障是缺陷、是低价值的特征，这种价值定位导致了残障大学生身份发展过程中耻辱、自卑、敏感、要强等并存的复杂尊严体验。最后，对于伴随他们成长过程始终的“身残志坚”的形象赋予，他们有着自己的理解，残障者并不具备超出常人的意志力，被主流文化追捧的“身残志坚”是残障大学生日常生活中的“某种证明”或“声音传递”，是实实在在的生活细节，并非宣传中的那般“形象”。 与DIDM描述的身份发展追求从消极的“社会异常”（social deviant）向积极的“残障文化身份”转向相比，国内残障大学生的身份发展并没有一个明显的宏大的外在目的，而是与具体的残障生活交织在一起的，身份变迁并不为实现某种文化意义的身份转变，而是在对残障整体负面评价的社会情境体验中，追求一种更加体面的残障生活。这既是他们带着残障身份成长的奋斗目标，也是向主流文化宣告某种“残障自理解”的依据。残障大学生的身份发展本身没有“发展（或变迁）”以外的目的，发展就是其目的，是一种追求“内在目的”的残障身份生长。 最后，“身残志坚”是包括残障大学生在内的残障群体的生存“位育”过程，从一个别人眼中的“残疾人”，成为自己眼中的“残障者”的发展与变迁过程，此一过程包含了他们理解自己、理解世界、理解生活的角度与方式的变迁。 |
| 外文摘要： |
AbstractIn the past two decades, more and more people with disabilities have been accepted by higher education institutes. The process of their destiny changing through education is imprinted with the mark of the age and reflects the characteristics of the age as well. Meanwhile, the process connects the macro development background of China's special and inclusive education in the past 40 years with the micro details of the personal identity change and social integration of the disabled. College students with disabilities (CSD) seem to have got rid of the traditional "perception" of the disabled. Due to personal outstanding development such as the academic achievement, a kind of complex emotion has emerged, which combines “compassion” and “impressing” for their disabilities. Thus they tend to be promoted the image of “Disabled but Strong (DBS)” by mainstream media for their stories. In spite of this, their integrating into the mainstream society is still full of the imprints given by the age, behind which there are complex identity experience and cultural context factors. In the view of dominant culture, the process of CSD's relatively high achievement is reflection of the DBS, but for CSD themselves, it is a process in which they hope to change the negative label and stereotype given by dominant culture. This process is synchronized with their Disability Identity Development (DID). In this study, the DID process of the CSD group is examined through the theoretical lens of the Disability Identity Development Model (DIDM). Under the framework of DIDM, the identity development of the disabled relying on a western-style disability culture system, the core value of which lies in the pursuit of a new perspective of disability: from a single dimension medical-physiological defects and its negative label to cultural sense of identity based on human diversity, which is a multi-dimensional change. The emergence of disability culture originated from the western Disability Rights Movement (DRM) in the 1960s -1970s and the social model of disability later. The complex process and experience of identity development of the CSD in this study took place in the contemporary Chinese social-culture context based on Confucianism. Their identity development is not supported by a western disability culture, and cannot be fully explained by DIDM framework. The growth process of CSD is highly integrated with the development of their identity, which reflects Chinese people’s living "WEIYU". The findings of this study deliver a series of complex experience of the identity development of CSD. They do not fully accept their disability identity, because disability involves not only the physical features of impairment, but also the complex effects of stigma and labeling, which are the main factors in their rejection. At the level of group identity recognition, they locate themselves to "non-belonging" situation, since they are not willing to admit that they belong to the disabled group, meanwhile, they are rejected again and again during social inclusion, which makes them immersed in a painful identity struggle. This also leads to the "de-identity" of CSD in their daily behavior, because disability is set as an "abnormal" feature in the dominant culture. The identity consciousness of CSD is highly dependent on the situation they locate. The constantly changing life scenes, personal experience and knowledge accumulation all become the basis for the constant fluctuations and changes in the identity consciousness of this group. The complex disability identity experience is highly related to the social context in which they live. Their growing environment which emphasizes able-bodied builds a strong bond between them and mainstream values, and constantly internalizes "disability is low-value" into their cognitive structure, which also lead them to form a "weak critical thinking mode" about disability. The stigma of disabilities makes CSD experience much anxiety brought by disabilities and the hardships of becoming disabled. They have to " be passing" in " a world that is not designed for the disabled". They have experienced vague worries during their student years, anxiety during job hunting, contradictions and conflicts in relationship and marriage. At the same time, living with a disability brings enormous pressure on dignity. In the process of identity development, both adolescents and adults with disabilities face the same barrier to psychological integrity: not the disability itself, but the constant cues from those around them: disability is a defect and a feature of low value. This orientation leads to a complex dignity experience in CSD’s identity development, such as shame, inferiority, sensitivity and desire to excel. Finally, They have their own understanding of the image endowed with the DBS that they have grown up with, they don't have superhuman strength of will, the DBS that made by the dominant culture is just "some kind of proof" or "voice" in their daily life, or the life details, not the "image" of propaganda by the mainstream discourse. Compared with the description of DIDM that DID is a change from negative social deviant to positive cultural identity, the CSD' identity development does not have an obvious grand outer purpose, but with a specific disability life intertwined, identity change do not aim to a certain cultural significance, It is to pursue a more decent life with disabilities in the social-culture context that negatively evaluates the disability. This is both a goal for them to grow up as a disabled and a basis for proclaiming that a kind of "self-understanding of disabilities" to the dominant culture. The identity development of CSD has no purpose beyond the "development (or change)", development itself is its purpose, which is a kind of disability identity growth in pursuit of "internal purpose". Finally, the DBS is a process of disability group’s survival "WEIYU": the development and changes of "a disabled person" from the eyes of others, to “a person with disabilities” in the eyes of themselves, this process includes their changes of perspectives and ways of understanding themselves, the world and their lives. |
| 参考文献总数： | 330 |
| 作者简介： | 赵勇帅，男，河南林州人，肢体残障者。2013 年在北京师范大学获得教育学硕士学位（特殊教育学），2021 年在北京师范大学获得教育学博士学位（特殊教育学）；主要研究兴趣为残障学、融合教育、教育社会学。博士论文获得 2020 年度“顾明远教育研究发展基金”资助。 |
| 馆藏地： | 图书馆学位论文阅览区（主馆南区三层BC区） |
| 馆藏号： | 博040109/21002 |
| 开放日期： | 2022-06-19 |
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