Lost in Translation: A Reply to Shyman (2016)

Cox, David J.; Villegas, Andrea; Barlow, Melinda

doi:10.1352/1934-9556-56.5.278

Cited by 3 publications

(2 citation statements)

References 25 publications

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“…In contrast, humble behaviorists can strive to translate their off-putting terminology into friendlier terms and use lay definitions to avoid being misunderstood by teammates. It is also recommended that behavior analysts learn the basic terms and constructs that reflect their colleagues’ theories and guide their practices (Cox et al, 2018 ), a skill set that can serve as an establishing operation for bidirectional translation. As Claire St. Peter wrote, “I needed the help of specialists who were fluent in issues important to, and the language of, my target population” (2013, p. 156).…”

Section: Communicationmentioning

confidence: 99%

Humble Behaviorism Redux

2022

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The need to bring behavior analysis to scale is no more obvious or urgent than now. Collaboration between behavior analysts and healthcare workers, educators, policymakers, mental health clinicians, social workers, and so many other professionals is critical to reaching under-resourced and traditionally marginalized populations. First, however, interprofessional collaboration must be adopted widely and reinforced within the behavior analytic community. Disciplinary centrism and hubris pose barriers to effective interprofessional collaboration, leading one to assume the position that practitioners of the same discipline are better trained and smarter than those of a different field. However, cultural humility (Wright, Behavior Analysis in Practice, 12 (4), 805–809, 2019) is an alternative to disciplinary centrism that allows professionals to retain identities born of cultural histories and training (Pecukonis, Journal of Teaching in Social Work, 40 (3), 211–220, 2020). Furthermore, cultural reciprocity is a process of self-observation and collaborative inquiry that involves questioning one’s own assumptions and forces individuals (and professions) to confront the contradictions between their values and their practices (Kalyanpur & Harry, 1999). In this paper, we revisit the call for Humble Behaviorism first made by Alan Neuringer in 1991 and the recommendations of fellow behavior analysts since. Specifically, we introduce a framework of cultural reciprocity to guide humble behaviorists as they acquire behaviors necessary to establish and maintain productive interprofessional relationships. We encourage them to act on their ethical and moral duties to address social problems of global concern and bring behavior analysis to scale.

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Section: Communicationmentioning

confidence: 99%

Humble Behaviorism Redux

2022

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“…Humanism has simultaneously produced fissures within the scholarly community about what constitutes "best practices" for students with disabilities. Some practices are understood as dehumanizing, while others are not (Cox, Villegas and Barlow 2018;Shyman 2016). Again, this is not surprising-the shared privileging of human experience in the formation of knowledge does not mean that all epistemic positions are equivalent (Badley 2018).…”

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confidence: 99%

What Can “inclusion” Mean in the post-human Era?

Naraian

2020

J. Disabil. Stud. Educ.

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A humanist orientation has been foundational to recognizing the educational rights of students with disabilities and for ensuring access to mainstream schooling experiences. Humanism has also produced fissures within the scholarly community about what constitutes “best practices” for students with disabilities. This paper is a preliminary exploration of the affordances of posthumanism to deepen our understandings of inclusion. Weaving examples from schools, I examine posthumanist orientations that recognize material and non-material, human and non-human bodies as entangled in arrangements produced by/within particular relations with each other. I use data from schools to illustrate forms of reading stimulated by a posthumanist stance. I conclude with implications for the ethical commitments of inclusive education scholars and a call for becoming posthuman humans in our efforts to advance inclusion.

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A Rose Is a Rose Is a Rose: A Response to Cox et al. (2018)

Shyman

2019

Intellectual and Developmental Disabilities

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Cox, Villegas, and Barlow (2018) published a reply to an article in which I (Shyman, 2016) argued that there were fundamental philosophical problems with behavior analytic intervention that prevent it from being considered as a humanistic approach. A number of important points were raised about the argument including criticisms and the need for clarifications, as well as merits. This article will provide a response to three of the main critiques proffered by the authors.

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Lost in Translation: A Reply to Shyman (2016)

Cited by 3 publications

References 25 publications

Humble Behaviorism Redux

Humble Behaviorism Redux

What Can “inclusion” Mean in the post-human Era?

A Rose Is a Rose Is a Rose: A Response to Cox et al. (2018)

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