Post #32: Chapters 66-70

Chapter 66:

                I also was confused on sign songs. I didn’t know if the videos we had watched in class were considered this or not. I learned that sign songs are to “present a visual harmony and counterpoint that complements the purely auditory dimension of a voice choir” (pg. 385). I decided that that the videos we watched in class were not considered sign songs. I came to this conclusion after reading that sign songs are “not a traditional part of ASL culture” (pg. 386). The ASL equivalent to this would be ASL sign-mime performances. “Signsongs, then are more of a Hearing form of expression than a Deaf one” (pg. 386). Another reason I came to the conclusion was because I read that “most signsongs are performed in straight signed English” (pg. 387). The videos we watched seemed to be pure ASL.

I agree that it would be more appropriate for a Deaf student to sign a song rather than a Hearing one if given the option. I agree that it is “their language”. I thought it was clever that the authors compared this to “Cultural Piracy” (pg. 386). I was glad to read about Sherry Hicks (pg. 387). I think it is awesome that she is hearing but yet signs so beautifully in ASL because of her background.

               

Chapter 67:

Never before had I heard that there may be some difference between a hearing person and a deaf person in their facial anatomy. I thought that this idea was pretty ridiculous. The authors pointed out that “Deafness has been called ‘the invisible handicap’” (pg. 389). They also say that they “found no evidence that they have thinner or more upturned upper lips than hearing people do. Or that their nostrils are unequal” (pg. 390). I wasn’t surprised by the author’s response. I never had thought that there might be a difference. The authors brought up a valid point by reminding everyone that this is why “so many deaf children get misdiagnosed” (pg. 390).

                “We do note, however, that deaf people (on the whole) use their facial muscles differently from hearing people” (pg. 390). After I read this sentence, I began to wonder if the person who wrote in asking about the difference in facial anatomy was confused by the difference in facial expressions. I too have noticed how a person using ASL uses more facial expressions than a hearing person does. In class we learned this was because they use their face as a grammatical marker. This chapter discusses that a little bit. “The eyebrows, for example, are used to indicate questions, and the way the eyebrows are raised or knit and the head tilted specifies what kind of question it is” (pg. 390). This idea was completely foreign to me before taking ASL.

Chapter 68:

I have noticed that when I go somewhere such as plays or church services the interpreter is typically wearing something very plain. This chapter states that interpreters do not always have to wear dark colors, “just as long as they provide an appropriate background to their signing” (pg. 393). I understand how this would be very important. You wouldn’t want your clothing to be distracting and lead to miscommunications. The authors go on to say that “any relatively quiet, unobtrusive color that makes a good underpinning to the play of the hands and face” (pg. 393) is acceptable. The most important thing is to make sure that your clothing does not interfere with the visibility of your signing.

                I had never heard of a “shadow” interpreter before. I learned that they are the ones “onstage right there with the costumed performers- clearly visible to Deaf viewers, but unobtrusive” (pg. 394). These interpreters are known for wearing black. Overall this chapter really just explained what most people would find to be common sense regarding appropriate clothing to wear while signing.

Chapter 69:

I found this chapter was very interesting. I never thought about how sensitive deaf people were to light. Not because their eyes are in particularly sensitive but because they are used to having light in order to communicate. Therefore, “Deaf people associate light with the need to be awake and alert” (pg. 397). After I read this it really did make sense. “We can only sleep in darkness- when there is a complete absence of visual stimuli” (pg. 397). This made me think about how important light is for a deaf person. Not only do they have to have light in order to see each other sign but also light can be used to signal an emergency. When there is an emergency one may flicker the lights in order to get their attention.

I thought it was extremely fascinating to read about the Deaf children who went to residential-schools. “Deaf children don’t choose to sleep in complete darkness; they’re forced to” (pg. 397). I also didn’t know that “some deaf people install red or blue bulbs in hallway fixtures near bedrooms” (pg. 398) because “red and blue lights are more easily ‘ignored’ by deaf sleepers” therefore the “colored light won’t be as bothersome as regular white light” (pg. 398). I learned a lot of new things from this chapter.

Chapter 70:

I have heard before that deaf people have more heightened visual senses. “They simply become more alert about taking in and processing visual messages. Paying close attention and noticing easily overlooked details is a survival skill” (pg. 401). This idea seems logical to me because they seem to be making up for a loss of one of their senses. “Deaf people use their eyes as hearing people use their ears” (pg. 401).

I had heard of Usher’s Syndrome before. We had talked a little bit about this syndrome in my biology class last semester. The chapter describes this as “a fairly common form of genetically linked deafness and progressive blindness” (pg. 402). “There is no cure or effective treatment” (pg. 402). I think that it would be extremely difficult to have this syndrome. Since it is the loss of two of your senses, I think that these people would rely a lot on touch. I agree that they should tell children who have this syndrome early on in life so that they can learn to cope with it. I thought it was really cool that “a person with US typically acquires a solid ASL/ Deaf Culture background” (pg. 403).

After reading this book for two semesters now, I have learned so much more about Deaf Culture. I have enjoyed reading this book and really think that it has opened my eyes to culture I didn’t know much about before.

Post #31: Chapters 63, 64, & 65

Chapter 63:

This chapter was an eye opener for me. I didn’t realize that there were “silent movies”. I thought it was cool that Charles Krauel and Ernest Marshall were deaf filmmakers (pg. 372). I guess I didn’t think about there being deaf filmmakers before since I hadn’t heard of silent movies. I realize now how out of the loop I was. “Captioned films didn’t become a practical reality until 1958” (pg. 372).

                Before reading this chapter I never really understood the difference between closed captioning and subtitles. I had always used  the two terms interchangeably. I see now that there is a difference. “The essential difference between subtitles and captions is that while subtitles simply translate dialogue into another language, captions also describe all pertinent sound effects, and specify who is talking” (pg. 372).

                I found the alternatives from these movies very interesting. One of the alternatives was Action movies. These movies have less dialogue and tend to be easier to comprehend. In class we signed a scene of the action movie, Transformers. We learned the importance of role shifting and how perspective is important in order to accurately portray a scene in a movie.

Another alternative mentioned was to read the book. “Since so many contemporary best-selling novels are automatically made into movies, and literary classics are constantly being filmed and remade, this sometimes works out OK” (pg. 373). The next suggestion was too “wait until the captioned home-video or digital-videodisc (DVD) version is released” (pg. 373).  The final suggestion the authors offer is to get the “promotional tie-ins”. “They can buy some of the tie-ins, and decrease the amount of ‘lost’ dialogue and plot- somewhat” (pg. 374). All these are good alternatives but I still think it is disappointing for those deaf people who want to see some of the mainstream movies.

Chapter 64:

                I find that it makes perfect sense for some Deaf people to like to dance and others to not. “While some hearing people are terrific dancers and some are incredible klutzes, the same applies to deaf people” (pg. 377). I think it boils down to the individual and their personal preference. I didn’t realize that “deafness can affect the sense of balance whose center is in the inner ear, many deaf people must struggle especially hard to achieve coordination and grace- and sometimes this makes them better, more motivated dancers” (pg. 377). I had heard before how deafness could affect balance because it dealt with the inner ear but I had never connected it to dancing.

“Dance classes set up for deaf students use visual cues, amplified music (with vigorous bass section), and a lot of percussion-like tambour drums- that sends strong vibrations through the air and can be felt in one’s  bones (particularly the breastbone). On stage, without the help of the drum, they can keep mental count” (pg. 377-378). Before reading this, I had heard of deaf people being able to feel the beat from the floor which is why they listened to music with a lot of bass or drums. I found out that the information I had been given was inaccurate and that they feel it through their breastplate instead. It was pretty neat to see a myth that I had once believed debunked.

Chapter 65:

The chapter starts out by stating that deaf people “often enjoy watching MTV for the visual rhythms and body language of the performers. Many music videos are now closed-captioned, so Deaf viewers can join in the fun. Even if they can’t hear the music, the vocals, or the harmonies, they get something out of it” (pg. 381). I never considered MTV music videos as an effective tool for allowing Deaf people to experience music. Another method is how some “translate popular ‘Hearing’ songs into sign” (pg. 381). I love watching some of the videos of this on YouTube before class starts. I find it amazing how beautiful it can be. I also have attended a few church services where this has been done.

I thought it was neat that the authors pointed out Beethoven as being one who was late-deafened and who struggled not being able to hear music anymore. The authors stated that, “Beethoven, as we know, continued to compose symphonies long after he became profoundly deaf, even though he could no longer hear the notes” (pg. 382). I think is awesome how he continued on even when it must have been heartbreaking and frustrating for him. I also found the part about the percussionist Evelyn Glennie (pg. 382) to be a great success story.

“If they’re not exposed to it when they’re young, if the language of music isn’t presented to them in an accessible way, they’re not going to seek it out when they’re older” (pg. 383). I think this statement can apply both to hearing and deaf people.

 

Post #30: Chapters 61 & 62

Chapter 61:

Reading about all the different stereotypes given to the Deaf was sad. The people who believe in these stereotypes must be uninformed on Deaf culture and the Deaf community. The following stereotypes really stood out to me in this chapter.

-The Silent Sufferer: I was glad that the authors addressed this one because I have heard before that some people think that deaf people are lonely. The authors state that, “We have active social lives-visiting Deaf friends and inviting them over, participating in Deaf clubs and events” (pg. 359). I don’t really understand why they think that they are just lonely people; to me this stereotype just doesn’t make sense.

-The Incompetent Dum-Dum: “hearing folks still believe that deaf people can’t think, and treat them accordingly” (pg. 362). This stereotype is absurd. There is nothing wrong with a deaf persons mind. Just because they use a different language doesn’t mean they have some type of disability.

-Life’s Loser: This stereotype portrays deaf people as, “pathetic, victimized, weak characters” (pg. 362). They think this because “to succeed, you must be able to speak well” (pg. 362). This sounded to me like something an Oralist might believe.

-God’s Victim: It angers me that some people think that “deaf people are cursed” (pg. 363). I agree with the authors that this view unfortunately has a negative connotation.

-Tabloid Tragedies: This stereotype says that deaf people are “prevented from achieving our full potential because of prejudice” (pg.363). I do think that there still is a lot of prejudice that deaf people have to overcome but I do not consider it to be a tragedy.

I love the way that the authors summed up this chapter. They stated that, “stereotypical thinking is a symptom of ignorance” (pg. 363). I completely agree with that statement.

Chapter 62:

I had never really considered whether or not Deaf people have their own literature before. I read about Pierre Desloges. I learned that he was “the first known deaf person to write and publish a prose book” (pg. 365), titled “Observations of a Deaf-Mute on an Elementary Course of Education for Deaf-Mutes” in 1779. I had never heard of him before.

                “It could be said that the heart and soul of Deaf literature cannot be found in written books, but in the burgeoning library of ASL performances-stories, poems, song, plays” (pg.366). I think it would be really neat to see an ASL performance. I hadn’t heard of ASL plays before, I would be very interested in attending one. In class we watch some songs performed in ASL and I find it so amazing how expressive they can be.

                “The most popular Deaf literary genre is ASL poetry (in which the distinction between ‘writer’ and ‘performer’ is happily blurred, and the barriers between performer and audience are broken down)” (pg. 369). I don’t really understand this idea, about the barriers between performer and audience being broken down but I bet it would be a great experience.

Post #29: Chapter 60 and Quiz Results

Chapter 60:

Before reading this chapter I had never considered the internet to be a way of destroying Deaf Culture. I had never heard of deaf people meeting at clubs before. I didn’t know that there were local deaf clubs and that people went there and “watched a captioned or subtitled movie (or even one in ASL), socialized, discussed politics, swapped information, chatted, gossiped, and networked” (pg. 353). I thought this was an awesome idea and found it cool that even people in the hearing community were invited to participate in Deaf culture. Then I read that “the upsurge in accessible mass media has led to the downfall of the club” (pg. 353). This was disappointing just because I had never heard of the deaf clubs before and I thought it was such a neat idea. I guess that is why I hadn’t heard of them before, because the increase in technology is decreasing the deaf clubs.

The authors compared the Internet to the TV. “The Internet is more interactive, even social, medium than TV. Exploring Websites is more interactive than channel-surfing via remote control” (pg. 354). The use of deaf chat rooms really interested me. I discovered that “DeafChat began getting visitors from across  the nation and abroad-including parents of deaf children, some of them distraught, who were seeking information, advice, encouragement, and support” (pg. 355). I think that by using the chat rooms in a safe way, it would be an awesome way to meet new people and learn about ASL. The chat rooms were used to “share the positive (and negative) aspects of the Deaf experience: discussing their schooling, jobs, lives, families, issues, controversies, frustrations, and dreams” (pg. 355). I never considered it to be a great way to network but now that I read that I completely understand how it would be beneficial.

The authors kept comparing the chat rooms and Internet to something called “TRS”. After reading the chapter I still didn’t understand what “TRS” stood for. I researched it and learned the TRS stands for Telecommunications Relay Service. This apparently allows deaf people to make phone calls. It incorporates the use of a teletypewriter (TTY). It is like having someone facilitate a telephone conversation to another person for you. I personally think that this would get tiresome after a while.

The authors say that they are “looking forward to the day when videophones become affordable and technically sophisticated enough to be commonplace” (pg. 355). I think that this idea is not as futuristic as it may seem. A lot of people are already purchasing smartphones that have the ability to “face time”. This feature allows two users with Apple iPhones to be able to see each other when they are talking on the phone. Another way we to communicate that we discussed in class was via Skype. As long as each user has a webcam, which most computers now come with, people are able to video call one another. I think it is amazing how far we have come in our technology and think that these improvements have helped instead of hindered the Deaf community for the most part.

5-Minute Quiz for Chapters 47-60:

I knew all the correct answers to these questions which lead me to believe that I understand the information covered in these chapters.

Post #28: Chapters 58 & 59

Chapter 58:

                This chapter of the book really got me thinking. Of course deaf people don’t think of being deaf as a disability. It is all they really know unless they were late-deafened. Just because it is different from what hearing people consider “normal” doesn’t mean they are defective or damaged. It is sad that people could really look at a group of people as just being broken or defective. I too think that those people who look at them as being defective don’t “take into account what we do with our remaining senses, how creatively we cope, how we communicate, and, most significantly, the richness and color of our lives- as deaf people” (pg.343).

                I think that deaf people have formed their own culture. “ASL-Deaf people certainly do have a distinct language, folklore, literature, art, and social customs” (pg. 344). Just because they don’t have a “distinctive religion, cuisine, or costume” (pg.344), doesn’t mean they aren’t a culture.

                I always wondered why deaf people don’t consider themselves as having a disability but want to be a part of the Americans with Disabilities Act. I learned that, “They want inclusion. Bring down the barriers” (pg.345). It was a little complicated to understand but I also read that, “While those with physical disabilities are concerned about mobility, for example, our concerns focus more on communication” (pg. 345). So I guess it is more to raise awareness? I don’t completely understand it. I do understand however how some people think it more accurate to consider it both a disability and a culture.

 

Chapter 59:

                The first response written by the hearing person I thought was insanely selfish and showed how uneducated they were on the deaf community. I also didn’t agree with the Canadian cochlear-implant surgeon. I do think that the cochlear-implant industry has negatively affected the deaf community but I disagree with his statement that it “will lead inevitably to the extinction of the alternative culture of the Deaf, probably within a decade” (pg. 347).  I didn’t like that he compared the deaf culture to the Yiddish culture because while I agree that “people who have devoted their lives to creating these alternative cultures deserve our highest respect and deepest sympathy” (pg. 348), I disagree that they will be unsuccessful in remaining a culture. I do think that both the responses “are indicative of the hostility with which some hearing and oral-deaf people view ‘Deaf Culture’” (pg. 348).

                This chapter talked a lot about the Deaf Community being compared to the ghetto. I didn’t really understand this comparison. I never would have compared the two. I learned how more wealthy families are choosing to get cochlear implants while a lot of the lower class families are not. “That means that we will end up with a ‘class’ of un-deafed deaf people who are financially comfortable, and a class of poor folks with strong Deaf identities (and, as it looks, substandard educations)” (pg. 351).

                I never considered how new implants are to our society. Our generation is kind of the guinea pigs for cochlear implants. We haven’t had an older generation with them. I find it interesting that the authors predicted that “there will be a vigorous anti-implant backlash-spearheaded by deaf adults who were implanted as children, and who have long since stopped using their implants” (pg. 351).

                I agree that “Prejudice and ignorance are still wide-spread” (pg. 351). I am glad that I took ASL and learned about the Deaf Culture. I think more people need to be aware of this culture.

Post #27: Chapter 57

Chapter 57:

I am glad that Cissy Andes wrote a letter asking for more information on how Alexander Graham Bell almost wiped out deaf culture. I had also wondered about this after reading a previous chapter in the book. I still find it shocking that he was an advocate for oralism considering his own wife was deaf!

“Although he became a skillful signer and acknowledged the beauty of sign language, he believed that speech was of supreme importance, and that deaf people should assimilate into hearing society” (pg. 340). Since Bell was so passionate about this, I wonder if he looked at his wife as having a “curse” and if she choose to be on the speech path or did he choose for her?

It broke my heart to read that,  “he proposed legislation against ‘the intermarriage of congenital deaf-mutes’” (pg. 340). I think that is incredibly cruel. It was sad that he also made sure his idea would work by adding the following three rules (pg. 340):

1. Eliminating residential schools

2. Forbidding the use of sign language in the education of deaf pupils

3. Prohibiting deaf adults from being teachers of deaf children

The events that happened over these years such as Deaf teachers losing their jobs, and signing students and oral students being separated were awful (pg. 341). This must have been such a setback for the Deaf culture to overcome.

Post #26: Chapters 55 & 56

Chapter 55:

                Linda Evans, wrote in to the authors asking if, they knew where she could find books and other articles answering the question regarding "What is Deaf Culture?”. I have often wondered if there were publications on Deaf culture because I do find it very interesting.

                The authors defined Deaf Culture as, "a social, communal, and creative force of, by, and for Deaf people based on American Sign Language (ASL)" (pg. 325).  I think that the definition they provided is accurate based on just what I have been learning. I had already started to realize that "deaf people still prefer to communicate and mingle with their own kind. That is the psychosocial basis of Deaf culture" (pg. 325). I think this is because they have formed a community with one another. I think it is really neat that "deaf people who attend the common residential schools for the deaf... tend to seek out other deaf people and communicate in sign language" (pg. 326).

                I learned that "certain team sports, notably, volleyball, bowling, softball, and basketball, are 'Deaf tribal sports.'  In Deaf tribal sports, everyone gets a chance to participate. To Deaf People, sports are a social experience, a kinetic way of expressing 'belonging'" (pg. 326). This is a great way for people to come out and get involved in the Deaf community and learn more about it.

                This chapter stated that, "Some Deaf people do not believe that we have a full-fledged culture... Ethnic culture is generally transmitted from parent to child" (pg. 327). I had this conversation on the phone with my brother just this week. I was explaining to him that by going to DCE's for class, we are also being exposed to deaf culture while sharpening our signing skills. I explained to him how being deaf was a way of living and the importance of deaf people gathering together. I am glad that deaf people have formed a Deaf culture. I think culture is very important for any person to be able to experience because it encompasses so many aspects of the way we live.

                "There is no distinct mode of dress, no special cuisine, and no uniquely 'Deaf religion'" (pg. 327). When we associate people in groups and categories we seem to always consider these factors. "The only truly distinctive aspect... Is our 'Deaf language'- ASL in the U.S.A" (pg. 327).  I think this sets the Deaf culture apart from many other cultures. Some consider it to be subculture though because the only deaf social custom is based on communicative needs (pg.327-328). I consider it to be a cultural group I wouldn’t think of it as subculture. The part I really appreciate is that "the Deaf culture is by no means restricted to deaf 'members only'" (pg. 329).

I think it is cool that many children raised by deaf parents are "native ASL users and bilingually proficient in ASL and English" (pg.329). This allows them to "straddle both Deaf and Hearing cultures" (pg.329). This reminds me of a previous chapter which discusses how many of these kids later become teachers of ASL and interpreters. By being bilingual these kids are at such an advantage when it comes to job options later on.

 

Chapter 56:

                I never considered it to be a bad thing for a hearing person to write about deaf culture. I agree that “we want to balance the outsider’s views with what the insiders have to say” (pg. 333). This chapter discusses how it can be an advantage for a hearing person to write about deaf culture, this is because of the “researcher’s objectivity and lack of preconceptions” (pg. 333).

                In regards to the book by Helmer R. Myklebust, who was considered an “authority in the field of deaf education” (pg. 334), I find it incredibly disappointing that sign language was not mentioned. William C. Stokoe’s states that, “For years this book was the standard training text at schools of education for teachers of deaf students” (pg.334). It really irritates me that teachers used this book to try to understand their deaf students when the book fails to mention a huge part of their identity, their language! I was relieved to read that “Now, however, the majority of hearing researchers are equipped with a far better attitude towards deaf people and a better understanding of Deaf issues” (pg. 334).

                I am glad that “Hearing sociologists and linguists are paying more attention to the Deaf community and the dynamics of sign languages. Those who don’t know ASL do field work with an interpreter” (pg. 334). I think that this is only right. If someone is going to produce research on a certain group of people, which is what sociologist do, I would hope that they are being fully immersed into that culture. This helps them acquire a better understanding of why certain cultures act and do things the way they do. I think that surrounding yourself with the cultures language is one of the best ways to experience what that culture is really like.

When learning about sociologists studying deaf history the book says that, “They have enhanced our understanding of how deaf people lived and communicated in earlier times and other cultures, and how people use and process language” (pg. 335). I agree that both hearing and deaf people should be able to study and learn more about the deaf history in order to learn more about this group of people. I do not think that a hearing person who studies the deaf culture is trying to steal the deaf person’s language. I understand why deaf people are protective of their language though, it is the only thing that is truly theirs (pg. 335). I agree that researchers should make sure that their research “contributes to the sum of universal knowledge” (pg. 336).

The authors add that, “If you really want to study the Deaf community and gain valuable insight, it’s a good idea to learn Sign and become part of our community in some way” (pg. 337). I think the best way to study a culture is to become a part of it.