The Disability Issue in Business Society
Introduction UK Legislation Economical Aspect Social Aspect Threats
Opportunities Conclusion References Appendices Marking

Index of Appendices

Appendix Part I

Tables, Figures and Added Material

Appendix 1: DDA 95
Appendix 2: UK Poverty
Appendix 3: BA
Appendix 4: AGCAS
Appendix 5: 'Être et Avoir'
Appendix 6: Stress
Appendix 7: Siddhartha
Appendix 8: Animal Farm

Appendix Part II


German - English
Italian - English

Part I

Appendix 1: DDA 95


Disability Discrimination Act 1995 (c. 50) 1995 Chapter 50

1. Meaning of "disability" and "disabled person".
2. Past disabilities.
3. Guidance.

Discrimination by employers
4. Discrimination against applicants and employees.
5. Meaning of "discrimination".
6. Duty of employer to make adjustments.
7. Exemption for small businesses.

Enforcement etc.
8. Enforcement, remedies and procedure.
9. Validity of certain agreements.
10. Charities and support for particular groups of persons.
11. Advertisements suggesting that employers will discriminate against disabled persons.

Discrimination by other persons
12. Discrimination against contract workers.
13. Discrimination by trade organisations.
14. Meaning of "discrimination" in relation to trade organisations.
15. Duty of trade organisation to make adjustments.

Premises occupied under leases
16. Alterations to premises occupied under leases.

Occupational pension schemes and insurance services
17. Occupational pension schemes.
18. Insurance services.

Goods, facilities and services
19. Discrimination in relation to goods, facilities and services.
20. Meaning of "discrimination".
21. Duty of providers of services to make adjustments.

22. Discrimination in relation to premises.
23. Exemption for small dwellings.
24. Meaning of "discrimination".
Enforcement, etc.
25. Enforcement, remedies and procedure.
26. Validity and revision of certain agreements.
27. Alterations to premises occupied under leases.
28. Advice and assistance.

29. Education of disabled persons.
30. Further and higher education of disabled persons.
31. Further and higher education of disabled persons: Scotland.
32. Taxi accessibility regulations.
33. Designated transport facilities.
34. New licences conditional on compliance with taxi accessibility regulations.
35. Exemption from taxi accessibility regulations.
36. Carrying of passengers in wheelchairs.
37. Carrying of guide dogs and hearing dogs.
38. Appeal against refusal of exemption certificate.
39. Requirements as to disabled passengers in Scotland.

Public service vehicles
40. PSV accessibility regulations.
41. Accessibility certificates.
42. Approval certificates.
43. Special authorisations.
44. Reviews and appeals.
45. Fees.

Rail vehicles
46. Rail vehicle accessibility regulations.
47. Exemption from rail vehicle accessibility regulations.

48. Offences by bodies corporate etc.
49. Forgery and false statements.

50. The National Disability Council.
51. Codes of practice prepared by the Council.
52. Further provision about codes issued under section 51.

53. Codes of practice prepared by the Secretary of State.
54. Further provision about codes issued under section 53.
55. Victimisation.
56. Help for persons suffering discrimination.
57. Aiding unlawful acts.
58. Liability of employers and principals.
59. Statutory authority and national security etc.

60. Appointment by Secretary of State of advisers.
61. Amendment of Disabled Persons (Employment) Act 1944.
62. Restriction of publicity: industrial tribunals.
63. Restriction of publicity: Employment Appeal Tribunal.
64. Application to Crown etc.
65. Application to Parliament.
66. Government appointments outside Part II.
67. Regulations and orders.
68. Interpretation.
69. Financial provisions.
70. Short title, commencement, extent etc.

Schedule 1 - Provisions Supplementing Section 1.
Schedule 2 - Past Disabilities.
Schedule 3 - Enforcement and Procedure.
Part I - Employment.
Part II - Discrimination in Other Areas.
Schedule 4 - Premises Occupied Under Leases.
Part I - Occupation by Employer or Trade Organisation.
Part II - Occupation by Provider of Services.
Schedule 5 - The National Disability Council.
Schedule 6 - Consequential Amendments.
Schedule 7 - Repeals.
Schedule 8 - Modifications of this Act in its Application to Northern Irelan

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Appendix 2: UK Poverty

Source: (Piachaud & Sutherland 2002)

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Appendix 3: BA

That this statement is practiced, shows an example from a 35-year-old female journalist, which asked the BA for job placement and got the suggestion to apply for pension. The BA stated that she is not placeable on the labour market as she is disabled, has two children and additionally only want to work part-time. They even told her that no measures could enhance her chance to get a job. (Arnade 1996, p.68 Translation 1) This statement is a scandal, as well as from economical as from moral point of view. I will show later the problem is that once labelled, any pathways back into full citizenship are relatively impossible.

Back to Context _ Chapter 3 - Social Aspects
Back to Context _ Chapter 4 - Economical Aspects

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Appendix 4: AGCAS

Source: AGCAS

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Appendix 5: 'Être et Avoir'

(Philibert, N. 2003).

'Être et Avoir' raise its' reputation through winning different film awards:
- European Film Award, Best Documentary, 2002
- Cesar award, Best Editing, 2003
- Prix Louise Delluc, Best Film, 2002,
- French Cinema Critics Awards, 2003

Chapter 14
Private dialog with teacher and very silent pupil (ca. 10 years old).

(…) The dialog starts about school change from small single-class village school to state school in the local town and his unsatisfying results.
After that this dialog:
Teacher: How's your father doing?
Pupil: He's okay.
T: Is he home? Everything's okay, then?
P: mmmmh
T: What?
P: Yes and no.
T: What do you mean, yes and no?
P: (pause) He's not totally cured.
T: Does he have to go back?
P: Yes… (Pupil starts crying)
T: Is he resting at home for now?
P: Yes…
T: Aha… You know why he's going back? - Does he have to go back?
P: Yes…
T: Do you know why?
P: Yes… (Still crying - Teacher comforts him by touching him)
T: He'll be okay after, won't he?
P: Yes…
T: He has to go back one more time, then it's over. He'll rest a bit, then he'll be fine. Has he been home for long?
P: Yes, since… Three weeks.
T: Three weeks already? Since the first operation?
P: Yes. (Fighting against tears again.)
T: Do you know what they'll do next?
P: Remove his larynx.
T: So that's where it was?
They'll keep on treating him after, won't they?
Sickness is part of life. You try to stay healthy but then along it comes and you have to live with it.
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Appendix 6: Stress

(Sarafino 2002, p.120)

Sudden 'Voodoo' Death

Can a person die from extreme psychological distress? It seem so, at least on the basis of anecdotal evidence, as seen in the following case study:

In 1967 a distraught woman, pleading for help, entered the Baltimore City Hospital a few days before her 23rd birthday. She and two other girls had been born of different mothers assisted by the same midwife in the Okefenokee Swamp on a Friday the 13th. The midwife cursed all three babies, saying one would die before her 16th birthday, another before her 21st birthday, and the third before her 23rd birthday. The first had died in a car crash during her 15th year; the second was accidentally shot to death in a night club fight on the evening of her 21st birthday. Now she, the third, waited in terror for her death. The hospital somewhat sceptically admitted her for observation. The next morning, two days before her 23rd birthday, she was found dead in her hospital bed - physical cause unknown.

The woman died of sudden death - the abrupt death from cardiac dysfunction of seemingly healthy person. Sudden death was originally called 'voodoo death', perhaps because many of the cases described were from primitive cultures.

Sudden death usually results from cardiac failure of some sort and frequently involves two factors: a preexisting cardiovascular disorder and a severe physical or psychological stressor, such as extreme anger or fear. Type A individuals seem to be at high risk for sudden death. The underlying cardiovascular disorder may take two forms. First, the disorder may involve damage to the myocardium caused by high levels of catecholamines in the blood. Second, the disorder typically involves the occurrence of cardiac arrhythmia - an abnormal rhythm of the heart's functioning. Arrhythmias can take the form of an extremely high heart rate, called flutter, or of uncoordinated heartbeats, called fibrillation.

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Appendix 7: Siddhartha

(Hesse, H. 1954)

The German author Herman Hesse wrote 'Siddhartha' in 1922. Surprisingly, most samples of the global bestseller are sold an India, home of Hinduism. Critics wrote about that book that it is awful to read about Siddhartha even more perfect than Buddha himself. Here some of 'Siddharthas' wisdom from the last chapter of this book. He meets after years of parting his youth friend Govinda. Both became very old now.

(Siddhartha says): 'Never is a man or a deed wholly Sansara or wholly Nirvana; never is a man wholly a saint or a sinner. This only seems so because we suffer the illusion that time is something real. Time is not real, Govinda. I have realized this repeatedly. And if time is not real, then the dividing line that seems to lie between this world and eternity, between suffering and bliss, between good and evil, is also an illusion.'

(Siddhartha says): ‚I learned through my body and soul that it was necessary for me to sin, that I needed lust, that I had to strive for property and experience nausea and the depths of despair in order to learn not to resist them, in order to learn to love the world, and no longer compare it with some kind of desired imaginary world, some imaginary vision of perfection, but to leave is as it is, to love it and be glad to belong to it. These, Govinda, are some of the thoughts that are in my mind.'

(Siddhartha says): 'This stone is a stone; it is also animal, God and Buddha. I do not respect and love it because it was one thing and will become something else, but because is has already long been everything and always is everything. I love it just because it is a stone, because today and now it appears to me a stone.

(Siddhartha says): '(Words) do not express thoughts very well. They always become a little different immediately they are expressed, a little distorted, a little foolish. And jet it also please me and seems right that what is of value and wisdom to one man seems nonsense to another.' (…) 'Nirvana might be a thought, but I must confess, my friend, that I do not differentiate very much between thoughts and words. Quite frankly, I do not attach great importance to thoughts either. I attach more importance to things.'

(Govinda returns): 'But what you call thing, is it something real, something intrinsic?

(Siddhartha says): 'That also does not trouble me much.' Said Siddhartha. 'If they are illusion, then I also am illusion, and so they are always of the same nature as myself. It is that which makes them so lovable and venerable. That is why I can love them. And here is a doctrine at which you will laugh. It seems to me, Govinda, that love is the most important thing in the world. It may be important to great thinkers to examine the world, to explain and despite it. But I think it is only important to love the world, not to despise it, not for us to hate each other, but to be able to regard the world and ourselves and all beings with love, admiration and respect.'

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Appendix 8: Animal Farm

(Orwell 1945)

To give an impression of the meaning of hope for motivation a summery in this context of Orwell's 'Animal Farm.' In summery, Boxer the horse is working himself to death.

Boxer was an enormous beast, nearly eighteen hands high, and as strong as any two ordinary horses put together. A white stripe down his noise gave him a somewhat stupid appearance, and in fact he was not of firstrate intelligence, but he was universally respected for his steadiness of character and tremendous power of work.

'Even the horses and the dogs have no better fate. You, Boxer, the very day that those great muscles of yours lose their power, Jones will sell you to the knacker, who will cut your throat and boil you down for the fox-hounds.'

Beast Of England
'Beast of England, beast of Ireland, Beasts of every land and clime,
Hearken well and spread my tidings Of the golden future time.'

'In the end they finished the harvest in two days' less time than it had usually taken Jones and his men. Moreover, it was the biggest harvest that the farm had ever seen. There was no wastage whatever; the hens and ducks with their sharp eyes had gathered up the very last stalk. And not an animal on the farm had stolen so much as a mouthful.'

Boxer was the admiration of everybody. He had been a hard worker even in Jone's time, but now he seemed more like three horses than one; there were days when the entire work of the farm seemed to rest upon his mighty shoulders. From morning to night he was pushing and pulling, always at the spot where the work was hardest. He had an arrangement with one of the cockerels to call him in the mornings half an hour earlier than anyone else, and would put in some volunteer labour at whatever seemed to be most needed, before the regular day's work began. His answer to every problem, every setback, was 'I will work harder!' - which he had adopted as his personal motto.

'After surveying the ground, Snowball declared that this was just the place for a windmill, which could be made to operate a dynamo and supply the farm with electrical power. (…) He maintained that it could be done in a year. And thereafter, he declared, so much labour would be saved that the animals would only to work three days a week.

Nothing could have been achieved without Boxer, whose strength seemed equal to that of all the rest of the animals put together. When the boulder began to slip and the animals cried out despair at finding themselves dragged down the hill, it was Boxer who strained himself against the rope and brought the boulder to a stop. To see him toiling up the slope inch by inch, his breath coming fast, the tips of his hoofs clawing at the ground, and his great sides matted with sweat, filled everyone with admiration. Clover warned him sometimes to be careful not to overstrain himself, but Boxer would never listen to her. His slogans, 'I will work harder' and 'Napoleon is always right', seemed to him a sufficient answer to all problems. He ha made arrangements with the cockerel to call him three-quarters of an hour earlier in the morning instead of half an hour. And in his spar moments, of which there were not many nowadays, he would go alone to the quarry, collect a load of broken stone, and drag it down to the side of the windmill unassisted.

For a long time the quarry was full of snowdrifts and nothing could be done. Some progress was made in the dry frosty weather that followed, but it was cruel work, and the animals could not feel so hopeful about it as they had felt before. They were always cold, und usually hungry as well. Only Boxer and Clover never lost heart. Squealler made excellent speeches on the joy of service and the dignity of labour, but the other animals found more inspiration in boxer's strength and his never-failing cry of 'I will work harder!'

Finally Boxer said: 'I would not have believed that such things could happen on our farm. It must be due to some fault in ourselves. The solution, as I see it, is to work harder. From now onwards I shall get up a full hour earlier in the morning.'

Boxer's split hoof was a long time in healing. (…) Boxer refused to take even a day off work, and made it a point of honour not to let it be seen that he was in pain. (…) 'A horse's lungs do not last for ever,' (Clover) said to him. But Boxer would not listen. He had, he said, only one real ambition left - to see the windmill well under way before he reached the age of retirement.

After the hoof had healed up, Boxer worked harder than ever. (…) Sometime the long hours on insufficient food were hard to bear, but Boxer never faltered. In nothing that he said or did was there any sign that his strength was not what it had been.

Late one evening in the summer, a sudden rumour ran round the farm that something had happened to Boxer. He had gone out alone to drag a load of stone down to the windmill. And sure enough, the rumour was true. A few minutes later two pigeons came racing in with the news: 'Boxer has fallen! He is lying on his side and can't get up!' About half the animals on farm rushed out to the knoll where the windmill stood. There lay Boxer, between the shafts of the cart, his neck stretched out, unable even to raise his head. His eyes were glazed, his sides matted with sweet. A thin stream of blood had trickled out of his mouth. Clover dropped to her knees at his side. 'Boxer!' she cried, 'how are you?' - 'It is my lung,' said Boxer in a wak voice. 'It does not matter. I think you will be able to finish the windmill without me. There is a pretty good store of stone accumulated. I had only another month to go in any case. To tell you the truth, I had looking forward to my retirement. And perhaps, as Benjamin is growing old too, they will let him retire at the same time and be a companion to me.'

The animals crowded round the van. 'Good-bye, Boxer!' they chorused, 'good-bye!' - 'Fools! Fools!' shouted Benjamin, prancing round them and stamping the earth with his small hoof. '(…) Do you not understand what that means? They are taking Boxer to the knacker's!'
(…) 'Boxer!' cried Clover in a terrible voice. 'Boxer! Get out! Get out quickly! They are taking you to your death!' (…) But the van was already gathering speed and drawing away from them. It was uncertain weather Boxer had understood what Clover had said. But a moment later his face disappeared from the window and there was the sound of a tremendous drumming of hoofs inside the van. He was trying to kick his way out. The time had been when a few kicks from Boxer's hoofs would have smashed the van to matchwood. But alas! His strengths had left him; and in a few moments the sound of drumming hoofs grew fainter and died away. (…) Boxer's face did not reappear at the window. (…) Boxer was never seen again.

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Appendix Part II

Translations German - English

The author of this dissertation made all translations. They have been sorted in alphabetical order of source.

(Arnade 1996, p.68, Translation 1)
‚Als sich die Journalistin Susanne N. vor zweieinhalb Jahren arbeitslos meldete, wurde ihr auf dem Arbeitsamt geraten, die Rente zu beantragen. Der Grund: Sie ist behindert, und hat zwei Kinder. Damit sei sie nicht zu vermitteln, hieß es, und schon gar nicht mit ihrem Wunsch nach Teilzeitbeschäftigung. Sogar von Fortbildungs- und Umschulungsmaßnahmen riet man der damals 35jährigen Frau ab, da sich ihre Chancen auf dem Arbeitsmarkt dadurch angeblich nicht verbessern. Das war nach zwölf Berufsjahren Susannes erste Erfahrung mit dem Arbeitsamt.' Translation: 'Two and half years ago the journalist Susanne N. registered for redundancy benefits, where she was told by the job agency, to apply for a pension. The reason they gave her was: she is disabled and has two children and therefore, she is not placeable, especially because of her wish to work part time. She was advised not to undergo further training and education measurements, as she was 35 years old, and her chances on the labour wouldn't increase by these measures. After twelve years on the work market, this was Susanns' first experience with the employment centre.'
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(Capital 8/2005, p.16, Translation 1)
Woran liegt es Ihrer Meinung nach, dass es in Deutschland so wenige Frauen in Fuerungspositionen gibt? Fuehrungsspitzen
Maenner verhindern das
Fehlende Bereitschaft
Zu wenig geeingete Frauen
Doppelbelastung Familie und Beruf
Biologische Gruende
Fuer Capital interviewte das Institut fuer Demoskopie Allensbach zwischen dem 22. Februar und 7. Maerz 2005 rund 500 Top-Manager, Spitzenpolitiker und Behoerdenleiter.
What do you think is the reason, why there are so few women in Germany with a leading position? Top managements.
Men prevent it
Lacking willingness
Very few eligible women
Women have to manage family and career
Biological reasons
Between the 22nd of February and 7th of March 2005, the institute for demoscopy ("Institut fuer Demoskopie") in Allenbach interviewed for Capital approximately 500 top managers, top politicians and authority leaders.
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(Fantastischen Vier, Die 1996, Albert und die Philosophie)
A. Einstein: ‚Ich glaube nicht an die Freiheit des Willens. Schoppenhauers Wort, "der Mensch kann wohl tuen was er will, aber kann nicht wollen was er will," begleitet mich in allen Lebenslagen, und versöhnt mich mit den Handlungen der Menschen, auch wenn sie mir recht schmerzlich sind. Diese Erkenntnis, unter 'Unfreiheit des Willens,' schützt mich davor mich selbst und die Mitmenschen als Handelnde und Unteilende allzu Ernst zu nehmen und den guten Humor zu verlieren.' Translation: A. Einstein: 'I do not believe in the freedom of will. Schopenhauers word, "man might do what he wants to, but he cannot want, what he wants to," accompanies me in every circumstance. It reconciles me with the actions of man, even when they are very painful for me. This realisation, under the 'bondage of the will' protects me to take myself and my fellow man too serious as one who acts and those who do not share, and not to lose my good humour.'
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(Rütter & Kokigei, 1999, p.164, Translation 1)
‚Marianne: "Per Ideologie darf es solche Unterschiede nicht geben. Dem widerspricht aber Behinderung."' Translation: 'Marianne: "Per ideology there shouldn't be such differences. But disability does not convey to that."' Back to Context

(Rütter & Kokigei, 1999, p.164, Translation 2)
‚Marianne: "Manche haben größere Bedürfnisse als andere."' Translation: 'Marianne: "Some people have greater needs compared to others."' Back to Context

(Rütter & Kokigei, 1999, p.164, Translation 3)
‚Marianne: "Jemand, der im Rollstuhl sitzt, sollte nicht dazu eingestellt werden, Hausbesuche zu machen, nach dem Motto ‚Alle müssen alles können,' sondern es müßten die spezifischen Qualifikationen wahrgenommen werden."' Translation: "Marianne: ‚A wheelchair user can't be employed with the aim to be able to make home visits with the motto: "everybody needs to be able to do everything". Special qualifications must be considered."' Back to Context

(Rütter & Kokigei, 1999, p.164, Translation 4)
‚Jutta: "Aber wenn eine Behinderte etwas in dieser Leistungsgesellschaft nicht bringt, dann ist das auch eine Provokation."' Translation: 'Jutta: "When a disabled person cannot achieve something in our performance society, it is automatically a provocation."' Back to Context

(Rütter & Kokigei, 1999, p.165, Translation 1)
‚Marianne: "Ich finde es den falschen Ansatz, behindertengerechte Arbeitsplätze zu schaffen, ohne genau zu überlegen, welcher behinderte Mensch mit welchen Kompetenzen und Fähigkeiten auf diesen Arbeitsplatz paßt. Sonst ist die Gefahr groß, daß die Arbeitsleistung in keinem angemessenen Verhältnis steht.'" Translation: 'Marianne: "It is wrong to attempt to create a handicapped friendly working places without considering first, what kind of disabled person with what competences and skills will be adequate for the position. There is a big danger not to have a balanced ratio between job performance and investment."' Back to Context

(Rütter & Kokigei, 1999, pp.165-166, Translation 2)
‚Jutta: "Also, ich denke an einen Behinderten, der einen Halswirbelquerschnitt hat, der ganz viel Hilfe braucht, und was der für eine Ausstrahlung hat. Er ist ein Gewinn für die ganze Organisation. Es mag zwar unsinnig sein, jemand zu beschäftigen, der so viel Unterstützung braucht. Man muß aber dabei bedenken, daß solche Überlegungen auf eine Behinderten Realität fallen, die ständig vorrechnet, wie viel man kostet und das man im Heim billiger aufgehoben ist."' Translation: 'Jutta: "Thus, I think on a disabled person, who has paraplegia and needs a lot of help. I also think about the charisma this person has. He is a profit for the company. It might seem absurd to employ somebody who needs so much assistance. However, we need to remind ourselves that such a consideration meets a disabled reality, where the company always calculates how much the person will cost the company and might come to the conclusion, it would be cheaper to assist the disabled person in a fostering home."' Back to Context

(Rütter & Kokigei, 1999, p.166, Translation 1)
‚Jutta: "Ich finde schon, dass der allgemeine Leistungsdruck in unserer Gesellschaft dazu führt, dass die gegenseitige Achtsamkeit abnimmt."' Translation: 'Jutta: "I really think, this general performing pressure in society, leads to a decrease in mutual attentiveness."' Back to Context

(Rütter & Kokigei, 1999, p.168, Translation 1)
‚Marianne: "Ich werde innerlich immer wütend, weil ich das Gefühl habe, ich muß mich dafür entschuldigen, daß ich nicht behindert bin. Ich darf nichts sagen, weil ich es nicht nachvollziehen kann. Natürlich kann ich viele Erfahrungen von Behinderten nicht nachvollziehen, aber wenn mir auch die Bemühung es nachvollziehen zu wollen und auch ein Stück nachvollziehen zu können, dann wird das Trennende ewig zwischen uns bestehen bleiben."' Translation: 'Marianne: "I always get this feeling of rising anger inside, as I get this constant impression, needing to apologize for the fact that I am not disabled. I know it is impossible for me, to understand all the experiences disabled people might make, but even when I try do understand, at least to a certain extend, I feel as there will always be a barrier between us."' Back to Context

(Rütter & Kokigei, 1999, p.168, Translation 2)
‚Marianne: "Was schwierig dabei ist, nicht den Eindruck der Gleichgültigkeit zu hinterlassen, oder das Gefühl, ich habe nicht an sie gedacht, ich habe ihre Behinderung nicht berücksichtigt. Das ist aber ein Prozeß, in dem es Enttäuschungen gibt und Distanz erlebt wird."' Translation: 'Marianne: "The difficulty with this is, not to give the impression of disinterest or give her the feeling that I don't think about her, make her think, I haven't considered her disability. Yet this is a process, where disappointment is possible and the consequence of this can be distance."' Back to Context

(Rütter & Kokigei, 1999, p.169, Translation 1)
‚Jutta: "Wenn die Nichtbehinderten sagen, was ihren nicht paßt oder wo ihre Grenzen sind, dann können wir das gemeinsam aushandeln und Kompromisse finden. Aber diese Auseinadersetzungen müssen gefordert werden um eine Schnittmenge zu finden in der beide zufrieden sind."' Translation: 'Jutta: "Only when the non-disabled person signals where the limits are, we can collectively negotiate and find compromises. But these conflicts need to be provoked to find an intersection where both parties are satisfied."' Back to Context

(Rütter & Kokigei, 1999, p.170, Translation 1)
‚Jutta: "Es ist viel schlimmer, wenn andere immer distanzlos sagen ‚Ach, daß muß ja furchtbar sein, wenn man nichts sieht.' Das ist ihr Problem und nicht meines. Damit sollen sie sich auseinandersetzen."' Translation: 'Jutta: "It is much worse, when people permanently and insensibly say 'it must be awful, not be able to see.' They have a problem with it, not me and is them, who have to deal with the problem."' Back to Context

(Rütter & Kokigei, 1999, p.172, Translation 1)
‚Jutta: "Mir ist immer besonders wichtig, Behinderung als Chance zu sehen. Mit meiner anderen Wahrnehmung kann ich anders in Kontakt mit Menschen treten. (...) Es wird ja so getan, als wenn alle dasselbe sehen würden. (...) Auch Leuten, die aus anderen Bereichen kommen, kann man zeigen, daß es auch andere Zugänge gibt, und das macht mir unheimlich Spaß."' Translation: 'Jutta: "it is important to me, to consider disability as a chance. With my other senses, I am approach people in a different way. (…) and anyway, not all people see the same things the whole time. (…) I can even show people who work in different segments, that there can be different types of approaches, and that gives me great pleasure."' Back to Context

(Rütter & Kokigei, 1999, p.175, Translation 1)
‚Jutta: "Es gibt nicht nur die Seite der Abhängigkeit. Ich habe auch Macht, die Macht, andere unter Druck zu setzen. Aber wenn die anderen für mich nur etwas tun, weil ich sie machtlos mache, dann werden sie sich entziehen. Es ist eine kurzfristige Macht. Ich weiß natürlich, wie ich wen kriege. Es gibt ja verschiedene Möglichkeiten, zum Beispiel Moral, Schuldgefühle machen, oder aggressiv werden."' Translation: 'Jutta: "I am not only dependent. I have also my powers, like the power to browbeat somebody. The problem is, that people would keep away from me after a wile, if I make them powerless in order to help me. I see it as short-lived power. Of course I know, how I can get whom how. There are various possibilities, such as moral, sense of guilt or aggression."' Back to Context

(Rütter & Kokigei, 1999, p.176, Translation 1)
‚Jutta: "Neben der Frage des Geldes geht es auch um die Frage der Kommunikation."' Translation: 'Jutta: "Besides the question of money there is also the question of communication."' Back to Context

(Rütter & Kokigei, 1999, p.177, Translation 1)
‚Jutta: "Ich leide. Ich leide wie ich behandelt werde. Gut, das ließe sich ändern. Aber ich leide auch, wenn mich 20 Leute anglotzen und ich kann nicht zurückglotzen."' Translation: 'Jutta: "I suffer. I suffer about the treatment I get. Yes of course I could change this, but I also suffer, when 20 people stare at me, and I can't stare back at them."' Back to Context

(Rütter & Kokigei, 1999, p.178, Translation 1)
‚Jutta: "Dabei ist es wichtig, daß sie sich selbst und ihre Motive, Ängste und Widersprüche nicht außen vorlassen und sie in den Fragen mit thematisieren. Nur so kann ich mit Menschen gleichberechtigt in Kontakt kommen. Ich möchte gerne in Kontakt kommen. Ich möchte, daß es Leute gibt, die sich dem Thema stellen, und daß sich dadurch die Realität so verändert, daß sie Behinderte nicht mehr ausgrenzen muß. Insofern erwarte ich von anderen Menschen mehr Achtsamkeit und Aufmerksamkeit für die Unterschiede."' Translation: 'Jutta: "In doing so it is important, not to ignore themselves as well as their motives, fears and contradictions and that these are broached to issue. Only like this I can get establish contact to people equally. I want, people facing this problem and therefore a reality change happens, so disabled people are not excluded by this reality anymore. Insofar I expect more respect and attention for the differences from other people."' Back to Context

(Sanders 1999, p.79, Translation 1)
‚Das erinnert unter anderem an den christlichen Hintergrund von Behindertenfeindlichkeit, bei dem die Beeinträchtigung als Strafe Gottes für begangene Sünden und individuelles Fehlverhalten ausgelegt wird.' Translation: 'This reminds of Christian background about disability discrimination, where the disability is interpreted as Gods' punishment for committed sins and individual wrongdoing.' Back to Context

(Der Spiegel 10/2005, p.17, Translation 1+2)
‚Dem Anschein nach sollen Menschen mit Behinderungen in die Zuständigkeit der Träger der Sozialhilfe abgedrängt werden.' Translation: 'It seems people with disabilities should be pushed into the responsibility of the social welfare system.'
‚Obwohl die Bundesagentur gesetzlich verpflichtet sei, sich für die Eingliederung Behinderter einzusetzen, heiße es im BA-Papier, für ‚solche Kunden' sei es ‚nicht sinnvoll', integrationsfördernde Schritte zu unternehmen.' Translation: 'Although the Agency is legally obligated to campaign for disabled people, an official paper from the agency states, it 'not to be reasonable' to attempt steps towards promotional integration for these 'clients.'' Back to Context

(Die Toten Hosen, unsterblich, Translation 1)
‚Natürlich bin ich kein Rassist,
vor meinem Kopf ist doch kein Brett,
die meisten lesbischen, schwarzen Behinderten sind alle furchtbar nett,
doch Ausnahmen wie diese, schließt die Regel ein,
auch lesbische, schwarze Behinderte können ätzend sein.'
'Needless to say I am not a racist,
I'm not a blockhead,
Most lesbian black disabled are all awful nice,
Yet exception like this one proves the rule,
Even lesbian black disabled might be god-awful.'
Back to Context

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Translation Italian - English

Translated by Marisa Signorello.

'Il 'Centro Icone,' come primo momento, riconosce che l'uomo contemporaneo usa in prevalenza linguaggi e categorie che gli impediscono di entrare in rapporto con il Mistero. Pertanto si prefigge di sviluppare l'attitudine dell'uomo a leggere la realtà per mezzo del linguaggio simbolico in modo da rendere possibile la comunicazione e la relazione fra coscienza individuale, realtà e Mistero, permettendo all'individuo la ricerca di un senso e di un fine attraverso percorsi interiori.' Translation: 'The 'Icone center' recognizes first of all the contemporary man to use mainly languages and categories, which don't allow him to get in contact with the mystery. Consequently his desire is to develop an attitude in men, to read reality via symbolic language in order to a communication and a relation between individual conscience, reality and mystery, allowing the individual to look for a sense and an end through internal paths.'

L'esperienza analitica e le attività di ricerca condotte in questi anni dal Centro Icone ci confermano nella convinzione che la condivisione di un percorso di ricerca esistenziale può aiutare a potenziare le capacità comunicative e la maturazione di una coscienza individuale aprendole ad un confronto più ampio tra individuo, realtà e mondo spirituale. Translation: 'The analytical experience and the research activity conducted by the 'Icone Center' in recent years, confirm the belief, sharing a discovery path, can help to potentate the capacity to communicate and help the maturation of individual conscience opening more options for and between the individuals, and opening the door between reality and spirituality.'

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