“…The nonverbal narrative literature also provided a strong oppositional theme concerning societal misconceptions about people with nonverbal autism. Many authors expressed the desire to be recognised as intelligent and able to contribute to human understanding (Ball 1999(Ball , 2001Bonker and Breen 2011;Burns and Wambua 2009;Cochran 2011;Cullen and Ricker 2016;Fleischmann and Fleischmann 2012;Goddard and Goddard 2012;Hale and Hale 1999;Lee and Marquez 2011;McKinley 2011;Rocha and Jorde 1995;Weirauch 2013).…”
Section: Interview As a Successful Methods Of Data Collectionmentioning
confidence: 99%
“…Empirical literature pertaining to spiritual considerations specific to people with nonverbal autism however, is negligible (Hills, Clapton, and Dorsett 2016). There is, nevertheless, some relevant 'grey literature' consisting of a small number of publications authored/co-authored by people with nonverbal autism (Ball 1999(Ball , 2001Bonker and Breen 2011;Burns and Wambua 2009;Cochran 2011;Cullen and Ricker 2016;Goddard and Goddard 2012;Hale and Hale 1999;Lee and Marquez 2011;McKinley 2011;Rocha and Jorde 1995;Weirauch 2013).…”
Section: Spirituality In the Context Of Nonverbal Autism: A Research Studymentioning
confidence: 99%
“…Individuals may differ in their ability and opportunity for language expression, from those with no scope for meaningful communication other than behavioural responses, to those with minimal verbalisation of words and short phrases. However, communication issues are not necessarily due to the inability for expression, but rather in the inability of others to recognise and translate certain behaviours (Fleischmann and Fleischmann 2012;Goddard and Goddard 2012;Hills, Clapton, and Dorsett 2016). This misunderstanding impedes the ability of people with nonverbal autism to access strategies for purposeful communication.…”
Section: Societal Constructs Concerning Language and Speechmentioning
confidence: 99%
“…The desire and ability for meaningful relationships amongst people with nonverbal autism is also represented in the nonverbal narrative literature (Bonker and Breen 2011;Goddard and Goddard 2012;Lee and Marquez 2011). Carly Fleischman described her typical childhood memoriesso rich in relationshipin this way: 'one thing I enjoyed the most is listening to my dad read me stories in bed' and 'crawling into my sister's bed at night after I woke up and she let me sleep with her.…”
Section: Autism and The Language Of Godmentioning
confidence: 99%
“…Furthermore, parents of children with nonverbal autism have reported evidence of their child possessing a mature and developed spirituality which seems unrelated to any formal religious background (e.g. Blaier-Stein 2013;Bonker and Breen 2011;Cochran 2011;Cullen and Ricker 2016;Goddard and Goddard 2012;Lee and Marquez 2011;Rocha and Jorde 1995;Weirauch 2013).…”
People with severe (nonverbal) autism are considerably underresearched and misunderstood. This is despite the number of diagnoses growing at epidemic proportions. Approximately 30% of people with autism are placed on the severe end of the spectrum, demonstrating social communication issues and severe speech deficits. This paper provides a reflection concerning the findings of a research study that explored the spirituality of people with barriers to traditional religious exposure, through the context of people with nonverbal autism. Spirituality and autism is a relatively new discipline, with scant information available pertaining to those with severe autism. Yet the humanness of this group, underpinned by the theological premise that values all people as carriers of the Imago Dei, is worthy of consideration. The traditional mystical disciplines of silence and solitude as enhancing spiritual awareness are explored alongside the life context that accompanies severe autism. Heightened sensitivity to sensory input typical of the condition is thought to be relevant to more subjective perceptions such as atmospheric changes and spiritual aptitude. Research data relaying unusual spiritual perception and experiences were confirmed by a number of works authored by people with nonverbal autism. This suggests the possibility that the life context of this population can be seen as conducive to spiritual aptitude rather than as a neurological deficit.
“…The nonverbal narrative literature also provided a strong oppositional theme concerning societal misconceptions about people with nonverbal autism. Many authors expressed the desire to be recognised as intelligent and able to contribute to human understanding (Ball 1999(Ball , 2001Bonker and Breen 2011;Burns and Wambua 2009;Cochran 2011;Cullen and Ricker 2016;Fleischmann and Fleischmann 2012;Goddard and Goddard 2012;Hale and Hale 1999;Lee and Marquez 2011;McKinley 2011;Rocha and Jorde 1995;Weirauch 2013).…”
Section: Interview As a Successful Methods Of Data Collectionmentioning
confidence: 99%
“…Empirical literature pertaining to spiritual considerations specific to people with nonverbal autism however, is negligible (Hills, Clapton, and Dorsett 2016). There is, nevertheless, some relevant 'grey literature' consisting of a small number of publications authored/co-authored by people with nonverbal autism (Ball 1999(Ball , 2001Bonker and Breen 2011;Burns and Wambua 2009;Cochran 2011;Cullen and Ricker 2016;Goddard and Goddard 2012;Hale and Hale 1999;Lee and Marquez 2011;McKinley 2011;Rocha and Jorde 1995;Weirauch 2013).…”
Section: Spirituality In the Context Of Nonverbal Autism: A Research Studymentioning
confidence: 99%
“…Individuals may differ in their ability and opportunity for language expression, from those with no scope for meaningful communication other than behavioural responses, to those with minimal verbalisation of words and short phrases. However, communication issues are not necessarily due to the inability for expression, but rather in the inability of others to recognise and translate certain behaviours (Fleischmann and Fleischmann 2012;Goddard and Goddard 2012;Hills, Clapton, and Dorsett 2016). This misunderstanding impedes the ability of people with nonverbal autism to access strategies for purposeful communication.…”
Section: Societal Constructs Concerning Language and Speechmentioning
confidence: 99%
“…The desire and ability for meaningful relationships amongst people with nonverbal autism is also represented in the nonverbal narrative literature (Bonker and Breen 2011;Goddard and Goddard 2012;Lee and Marquez 2011). Carly Fleischman described her typical childhood memoriesso rich in relationshipin this way: 'one thing I enjoyed the most is listening to my dad read me stories in bed' and 'crawling into my sister's bed at night after I woke up and she let me sleep with her.…”
Section: Autism and The Language Of Godmentioning
confidence: 99%
“…Furthermore, parents of children with nonverbal autism have reported evidence of their child possessing a mature and developed spirituality which seems unrelated to any formal religious background (e.g. Blaier-Stein 2013;Bonker and Breen 2011;Cochran 2011;Cullen and Ricker 2016;Goddard and Goddard 2012;Lee and Marquez 2011;Rocha and Jorde 1995;Weirauch 2013).…”
People with severe (nonverbal) autism are considerably underresearched and misunderstood. This is despite the number of diagnoses growing at epidemic proportions. Approximately 30% of people with autism are placed on the severe end of the spectrum, demonstrating social communication issues and severe speech deficits. This paper provides a reflection concerning the findings of a research study that explored the spirituality of people with barriers to traditional religious exposure, through the context of people with nonverbal autism. Spirituality and autism is a relatively new discipline, with scant information available pertaining to those with severe autism. Yet the humanness of this group, underpinned by the theological premise that values all people as carriers of the Imago Dei, is worthy of consideration. The traditional mystical disciplines of silence and solitude as enhancing spiritual awareness are explored alongside the life context that accompanies severe autism. Heightened sensitivity to sensory input typical of the condition is thought to be relevant to more subjective perceptions such as atmospheric changes and spiritual aptitude. Research data relaying unusual spiritual perception and experiences were confirmed by a number of works authored by people with nonverbal autism. This suggests the possibility that the life context of this population can be seen as conducive to spiritual aptitude rather than as a neurological deficit.
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