In the article, “Can Jesus Sign?” Hannah Lewis addresses questions of what relevance Christ has for d/Deaf people today. In doing this, she places Deaf Liberationist Theology alongside other Liberationist perspectives, which draw on how the lived experiences of oppressed people construct perceptions of Christ. One theologian she particularly engages with is womanist theologian Jacquelyn Grant, and Grant’s example of how “the ‘Christ symbol’ has been reconstructed in the past, by ordinary Christians to be transformative rather than oppressive” (Lewis 140). This language of Christ as a symbol has appeared in many of our class reading so far this semester. While it seems to be a significant idea for much of liberationist theology (including theology
