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.

Post #25: Chapters 53 & 54

Chapter 53:

There is no set way of knowing if a hard of hearing individual is part of the Deaf community. It varies on the individual. I think if they want to be involved and part of the Deaf community then they should certainly be allowed to. This chapter posed a good question that really got me thinking, “does the Deaf community want them?” (pg.317).

“‘Hard-of-hearing’ is not just an audiological situation, it’s a state of mind, an attitude, and, in some cases, a psychological defense” (pg. 317). This led me to believe that it really just depends on the individual. If the individual is stubborn, they may not want to accept the fact that they are deaf because in their mind the word “deaf” has such a negative connotation. They may choose to stick with calling themselves “Hard-of-hearing”. The authors say that it “can be used as a self-descriptive label to avoid any identification with signing-Deaf” (pg. 318). It goes on to say that they “may (or may not) have a more difficult time establishing a satisfying cultural/ social identity” (pg.318). I think it would be a tough transition from going from a hearing community to the Deaf community just because they are both so different.

I never knew that there was a group founded for hard of hearing individuals. I read that Howard E. “Rocky” Stone created the Self Help for Hard of Hearing People, Inc. (SHHH) (pg. 319). “SHHH’s emphasis is not on cultural affiliation but in coping and getting social support and technological assistance” (pg. 319). I think that this is a good idea. A hard of hearing individual may find this beneficial so I’m glad that the service is available for them.

I know that one of the big disputes between Hard of hearing and deaf people is over the use of sign language (pg. 319). I don’t think a hard of hearing individual should be forced to learn sign language especially if they are still going to try to remain in the hearing community. I think that they should definitely have the option to learn it because it would be very helpful, but I think it comes down to whether or not the individual wants to or not.

Chapter 54:

                I think it would be very challenging to become a late-deafened adult. You have grown up in the hearing world and all of a sudden you have to switch languages. Late-deafened is defined as “someone who became deaf-whether progressively, suddenly, or even genetically- after the age 18” (pg. 321). I find it interesting that “a younger person will usually find it easier to cope than someone with an established career, marriage, children, and a stable pattern of life” (pg.321). A person who is late-deafened would have to relearn how to communicate at work, with a spouse and any other relationship. I think it would be aggravating to have to relearn how to communicate. It would become frustrating trying to pick up on a whole new language out of necessity. It is definitely do able but it would just be a hard transition.

                It was sad to read that some “marriages have fallen apart… (they may) lose their jobs. Isolation, depression, and suicidal impulses- are the most dangerous result of this process” (pg. 322). I wish it wasn’t this way. It was awful to read that these are all hardships that a late-deafened person may face. I was also disappointed to discover that late-deafened individuals are not as welcomed into the Deaf community as they should be. I understand that the Deaf community may feel rejected but there is no reason to deny others who want to be part of it.

This chapter also discusses “the Association of Late-Deafened Adults (ALDA)” (pg. 323). This association was new to me but I think it is a neat idea. “It’s important for late-deafened people to know that they’re not alone, and that their problems are real, not figments of their tormented minds” (pg. 323). It seems that this association is meant to be a support system used to help these individuals network. It is useful because these individuals can emphasis with one another because “true understanding is often the first step towards rebuilding one’s life” (pg. 323).

Post #24: Chapter 52

Chapter 52:

Labeling those who are Hard-of-Hearing (HOH) seems to be an on-going debate. The book states that, “it means having a mild to moderate degree of hearing loss” (pg. 313). Having a dictionary definition is one thing but trying to associate oneself with a particular culture seems to be more difficult. It “isn’t necessarily an audiological category; it’s also a state of mind” (pg. 313). I agree with this statement and find it to be true. Technically, a HOH person is just experiencing a certain degree of deafness but they feel as if they have to choose between the Deaf community and the Hearing world. They aren’t completely deaf but they do struggle in the hearing world. It is hard for them to find a good balance between the two.

Some people who identify themselves as ‘hard-of-hearing’ consider themselves the elite-possessing superior status in the Deaf community” (pg. 314). This attitude is wrong, and conceited in my opinion. If you are going to choose to be a part of a community then you need to respect them and learn how to open your mind to a new way of thinking.

While reading about people choosing cultural identities, I thought of those people like my grandpa who became deaf later in life. My grandpa still considers himself to be hearing just because that is what he was for most of his life. The book goes on to discuss how, “It is accordingly more difficult for them to choose a distinct cultural identity, since they’re not completely deaf and not completely hearing” (pg. 314). The authors do later apply this to late-deafened adults such as my grandpa.

As for the HOH telephone test, I agree that it seems to be oversimplifying the matter (pg. 315). I had heard of this test being done before but with all the varying degrees of deafness I don’t consider it to be the most accurate classification method.

Post #23: Chapters 50 & 51

Chapter 50:

                While reading this book I have come to realize that the authors are very opinionated. It seems to be their way or the high way. This chapter really rubbed me the wrong way. I disagreed with just about everything I read. It seems that these authors became so caught up in their opinions, that it caused them to overstep their boundaries, especially when they bashed many different religions. Not everyone who is affiliated with a religious group hates deaf people or looks at them as defective. I thought that their statements were very rude, inaccurate and ironic. They stereotyped different groups of people, which is exactly what they say we shouldn’t do in the book. I do believe that deaf people have been stereotyped against and still face that prejudice today but the authors need to realize that they too were judging and being hypocritical.

                I do not believe in karma. I hate to read that it “has led to the tragic belief that a deaf or disabled person must have done something bad in a previous life to deserve the punishment of being born ‘defective’” (pg. 303). I do not think that is the case at all. I agree that “God created deaf people as part of a divine plan” (pg. 303). God created us each as individuals and all of us are different. I do not believe that God created deaf people in order to punish their parents or to have them reincarnated into something better in another life. I do not believe in reincarnation, I believe in rebirth. I believe that when you give your life to Christ you are rebirthed in the since that you are forgiven and have been made new with him, not that you later become something else in another life.

Overall, this wasn’t my favorite chapter, I realized how different my views were from the authors but that is okay.

Chapter 51:

                This chapter was pretty informative and the additional information seemed to connect well with Chapter 49. I learned about tinnitus. It is a “disorder causing unnatural noises-buzzing, ringing, clicking, roaring-in the ears” (pg. 309). It also discussed Ménière’s disease. This is when one experiences “attacks of tinnitus and vertigo” (pg.309). People with have tinnitus or Ménière’s disease are considered to be hearing impaired (pg.309). This goes along well with the different types of deafness discussed in Chapter 49.

                I find it really interesting that “the Deaf community includes a number of hearing people” (pg. 309). I was glad to read this because I feel that many hearing people become involved with the Deaf community because of friends or family members who are deaf. These hearing people have grown to “respect Deaf people and have earned the respect of the Deaf community” (pg. 309).

                I found the acronyms used in this chapter helpful. They can help a hearing people see the different relationships within the Deaf Community. All these different relationships affect our ways and means of communication with an individual.

Such Relationships include (pg.310):

CODA (a hearing child of deaf adults)

DODA (deaf child of deaf adults)

DOHA (deaf child of hearing adults)

HOHA (hearing child of hearing adults)

I also had never heard of The Americans with Disabilities Act. The act was “signed into law by President George Bush on July 26, 1990” (pg. 311). “The ADA includes deaf and hard-of-hearing persons. It is too soon to tell what sort of long-range impact it is having on the Deaf community” (pg. 311). This act sounds like it will be beneficial but I don’t know anything about it really so I am going to have to look into it more.

I agree that, “All members of the Deaf community, as U.S. citizens, have specific needs, and our democratic society is obligated to ensure that those needs are met” (pg. 311). After being exposed to the Deaf community through DCE’s, I would like to continue to learn more the Deaf community and culture.

Post #22: Chapter 49

Chapter 49:

                The different reasons people are deaf was a little complex but I comprehended it to the best of my ability. First, I learned that “A person born deaf is said to be congenitally deaf; one who becomes deaf after birth is adventitiously deaf” (pg. 299). This can be broken down even further. Adventitiously deaf can be separated into two categories, prelingual and postlingual. Postlingual then divides into childhood deafness, pre-vocational deafness, or post-vocational deafness. I discovered that rubella (German measles), Cytomegalovirus (CMV), and the Rh factor are all 3 causes of congenital deafness (pg. 299).

                When reading about congenital deafness I learned that “Not all congenitally deaf people have hereditary deafness”( pg. 299). This makes sense but I had made the assumption that in order to be congenitally deaf it must be hereditary after reading previous chapters. This chapter proved that what I thought was wrong.

                I had never heard of Usher’s syndrome before. I read that it is “an autosomal-recessive trait, [and is] a blanket term for several hereditary disorders in which profound sensorineural deafness is accompanied by progressively deteriorating vision” (pg. 300). This syndrome sounds awful, I can’t imagine losing both my hearing and my eyesight.

                Another syndrome I learned about was Waardenburg’s syndrome. This is when “congenital deafness of varying degrees is accompanied by partial albinism, such as white forelock in a head of dark hair, and extremely pale blue or different-colored eyes, and facial anomalities such as wide separation of the inner corners of the eye, and a broad nasal bridge. Not all people with WS have hearing loss, though” (pg. 300). I hadn’t heard of this syndrome either so that was a new one for me.

                This reading also taught me that “while conductive deafness can often be treated, sensorineural deafness is usually irreversible” (pg. 301) and that “adventitious deafness can be caused by accidents” (pg. 301). There were so many new terms in this chapter that I didn’t know before so I felt like I was constantly reading about  new things. One thing I already knew that the authors pointed out was that, “gradual hearing loss can result from repeated exposure to very loud noise” (pg. 301). This is what has happened to my grandpa. He worked in a factory for many years and never wore ear protection and now he is losing his hearing.

                Overall this chapter taught me all about the different causes of deafness and explains why a deaf person may ask. They are “getting a quick idea of their ethnic identity, so to speak- their background, outlook, and place in the Deaf community” (pg. 301).

Post #21: Chapters 47 & 48

Ch. 47:

The term eugenics was a new one for me, I had never heard of that before. I learned that “Eugenics was an exceedingly popular topic in the 19^th century, when many hearing educators and philosophers decided that it was better for the ‘future of the race’ if deaf people could be prevented from reproducing more deaf people” (pg. 289). Reading this really frustrated me and I could not get over how ignorant people were! That is awful! I was shocked to read that Alexander Graham Bell, inventor of the telephone, even “discussed various measures for preventing deaf people- whom he called ‘undesirable’- from breeding. He proposed legislation to prohibit deaf people from marrying each other, although admitting that this was an impractical expedient” (pg. 289). I couldn’t believe this considering that his mother and wife were deaf. Reading about the Nazi’s killing deaf Jews, and Christians was sad and terrible to read about as well. I never realized how much they were discriminated.

“An estimated 90% of all deaf people have hearing parents. And 90% of all deaf parents have hearing children” (pg. 290). This just goes to show how wrong those who supported eugenics were. I learned that “Hereditary deafness can be autosomal-dominant or autosomal-recessive” (pg. 290). Deafness is not just hereditary. “Early-deafened children may have gotten their deafness from a bacterial or viral infection (e.g., spinal meningitis), high fever, or accident. Those deafened by exposure to a virus, illness or accident would not necessarily be carrying any deaf gene whatsoever-even if one or both parents are deaf” (pg.290). Many people don’t think about all the other reasons one may become deaf, most people tend to focus on the fact that it must be hereditary.

It is interesting that most hearing children “grow up with a positive self-image, a more comfortable sense of identity, than do many deaf children of hearing parents” (pg. 292). It reiterates what was stated in Chapter 46, which is the importance of a parent’s role in making the best decision for their deaf child.

Ch. 48:

I had never heard of a woman falling during pregnancy being a cause of deafness. To me that sounded a little strange and I found it hard to believe that there could be a correlation between the two. The authors apparently agreed with me. They said, “It would seem more logical for a baby injured before birth to be born with dislocated limbs, not defective hearing” (pg. 296). I think in that case I would check to see if it was hereditary instead of a physical incident. I thought that the authors provided Shelley MacLean good advice when they suggested she visit a “genetic counsel, who can test you, give you a more informed idea of the odds, and provide reassurance” (pg. 297).

Post #20: Chapter 46 and Quiz Results

Ch. 46:

It is very difficult to tell someone that what they are doing may not be what’s best for their child. Many parents assume that since it is their child they are automatically making the right decisions. This may or may not be the case. The parents of deaf children “have to make decisions based on their knowledge (which may be scanty or nonexistent), their desire to learn, their own prejudices, expectations, concepts of ‘normality,’ and instincts” (pg. 283). I think that many parents don’t choose sign language because they either don’t know much about it, or don’t want to take the time to learn it. In that case I think that they think they are choosing the easier route for their child. By getting cochlear implants and practicing oralism, they think it will be easier for them to communicate to their child and for their child to be successful in the hearing world.

 It is important to remember, as the authors pointed out, that “what is ‘best’ for one child-or family-may not be ‘best’ for another” (pg. 284). That is something that the parents of deaf children need to keep in mind. Just because they hear success stories from what other parents did they still need to consider the needs of their own child and what will benefit them the most. It may be hard for some parents to make the decision since many parents “want to be the ones to personally teach them, guide them, transmit ethical values, religious faith, and family traditions, monitor their progress every day, and tuck them into bed each night” (pg. 284). The idea of someone else teaching their child to communicate and even teaching them a new form of communication, is hard for them because they are not in control.

 It breaks my heart to read that “too many parents never learn to communicate with their deaf children” (pg. 285). I think that is very selfish on the parent’s part and I agree that it proves that the parents aren’t acting in the best interest of the child (pg. 286). The authors sum this chapter up well by saying that a parent would truly be thinking about the wellbeing of their child if “they seek a better understanding of their child-and themselves” (pg. 286).

Deaf Awareness 5-Minute Quiz:

                I felt really confident taking the quiz. I thought it really highlighted the key concepts from chapters 31-46. I didn’t miss any, which makes me feel that I understand the material from these chapters.

Post #19: Chapters 44 & 45

Ch. 44:

I have discovered, in ASL, that many deaf people ask lots of questions. They don’t mean to offend anyone but they ask out of plain curiosity. If deaf people meet other deaf parents who have a new baby I don’t find it odd that they would ask if the baby was deaf or hearing. “Deaf identity is of prime importance in their lives” (pg. 275). I love how accepting deaf adults are portrayed to be to other deaf children. They share more than a language, they share a culture. “Deaf adults feel an immediate bond, a deep empathy, with all deaf children” (pg. 276).

As for the hearing parents of a deaf child, I think the best way to help your child would be by exposing them to the deaf community and also to emerge yourself into the deaf culture. The authors say that it is best when the hearing parents “make positive efforts to establish their own link to the Deaf community. Instead of ‘surrendering’ their children to this community, they become part of it” (pg.276).

“More often, it’s an affirmation of their empathy with other deaf people. To them, being Deaf is something positive, something to be cherished- and celebrated” (pg.277). So of course a deaf person might ask if a baby is deaf or hearing. They are trying to make personal connections just like hearing people do when they meet someone.

Ch. 45:

This chapter was really interesting because it discusses hearing children raised by deaf parents. “Their children often don’t pick up good speech patterns- clear articulation, intonation, modulation of volume, and expression” (pg. 279). It must be really hard for a hearing child to learn to speak without having what the book would call “speech models”. I never realized how much I depended on my parents to teach me to speak and correct me when I was younger.

I found it sad to read that these children “are often labeled ‘language-deficient’ because ASL, not English, is their first language” (pg. 280). It must be challenging to grow up being bilingual. It would be hard to be expected to communicate clearly in English just because they are hearing. I thought it was very clever for deaf parents to have their hearing children associate with hearing people “to give them practice in listening and articulation skills” (pg. 280). That way the child is exposed to both ASL and English which will help benefit them in the future.

These kids are said to be “sensitized to the need for accessible communication” (pg. 281). Since they were exposed to two different languages all growing up, they see how important it is to be plugged into both cultures. “Their childhood experience… gives them a unique and valuable perspective. Many interpreters. Others become teachers (ASL being a popular specialty), administrators, linguists, researchers, social workers, service providers, performers, or writers” (pg. 281). It is really cool that these hearing kids continue to be part of the deaf culture and use their experience to help mend the culture gap.

Post #18: Chapters 42 and 43

Ch. 42:

The issue regarding cochlear implants is an intense debate. I completely agree with the authors when they state that, “They can choose whatever mode they feel most comfortable with… The issue is choice” (pg. 263). That really puts this whole debate into perspective. Obviously people are going to choose a side but at the end of the day it is up to the deaf person and what they choose to do.

I understand why deaf people feel that implants are “the ultimate denial of deafness” (pg. 263). It takes so much away from their culture. It was sad to read that, “Medical professionals have been advising parents of deaf children that they must never, ever use sign language” (pg. 264). I obviously do not agree with that and wish it wasn’t the case. I think the child should be able to choose and not be persuaded one way or the other.

I think that so many parents of deaf children want their child to receive implants because it seems like it would be the easiest thing to do. They don’t want their child to struggle in a hearing world. What they aren’t considering is that they are robbing their child the chance to experience deaf culture and the opportunity to possibly benefit from a form of language designed specifically for them.

                It really breaks my heart that some parents of deaf children do not even try to learn sign language, even if it means not communicating with their child (pg.265). I couldn’t imagine not being able to communicate with my parents in a way that we all understood, and I think it is selfish of the parent to not attempt.

While reading this chapter I thought about all the deaf people who have received cochlear implants. I hope that they are not outcast from the deaf community if it was something that their parents decided when they were young or even if they made the choice.

Ch. 43:

I think this chapter connects really well with the previous chapter in which they discussed cochlear implants. I think the issue at hand is whether or not the parents are presented with both sides of the matter, and making sure that each option is given an equal opportunity. I was glad to read that the authors agree that it can be important to find out if your child is hearing or deaf when they are babies. I think that will help the kids not get behind. “It’s infinitely better for parents to know that their baby is deaf right away than not to know-to start out with this knowledge instead of losing out on communication and language development for 3 years, then trying frantically to ‘make up for lost time’” (pg. 270).

                I disagree with the parents of Curt, Sallie and John, because they viewed sign language as the last resort that they did not want to have to go to. The fact they want their child to be speaking and not use sign language is very selfish of them. It should be the individual’s decision whether or not they feel comfortable speaking or not. It was also sad to read the article about Kim finding out her son Zak was deaf. She made is sound like such a bad thing and that it would be harmful for the child to learn sign language.

                I agree that “the cochlear-implant industry has mounted a successful marketing campaign, playing on the hopes and fears of parents…” (pg.271). Doctors, audiologist, etc. make it seem like the child is hopeless if they resort to using sign language. I found it super neat that some programs and agencies will come and help teach you sign language (pg. 273). By offering these services I feel like more and more families will consider sign language instead of going straight to the cochlear-implant industry. As far as what is important when teaching a child language I agree that “Clear communication is of the utmost importance” (pg. 273).

Post #17: Chapters 40 and 41

Chapter 40:

“Deaf people commonly use the term hearing (singular noun) or hearings (plural noun) to describe the non-deaf majority” (pg.253). As a hearing person, I found this strange when I first began reading this book. I learned throughout reading this book and in my ASL class that, “Hearing is a term employed by the deaf outsiders, applied to the non-deaf insiders” (pg. 253). I don’t think that it is necessarily used in a condescending way, compared to the labels that deaf people are given. “The labels that have been applied to deaf people throughout the millennia have called attention to our supposed deficits… never our strengths” (pg. 254). This unfortunately is true. After reading Chapter 37, I now recognize many of the labels given to the deaf and now understand why they are so offensive. I think them labeling us as hearing is not necessarily a bad thing but it “can describe attitudes, mindsets, lifestyles, values, even culinary preferences” (pg. 254).

One word that I had never heard of before that this chapter talked about was the term hearo. This word “describes a deaf person who apes hearing people” (pg. 255). I didn’t really understand what that meant so I looked it up. It sounds like it means it is a deaf person who seems to imitate a hearing person. The authors go on to say that, “Hearo is an equally pejorative term”(pg. 255).

Chapter 41:

I really enjoyed reading about the controversy over hearing aids. I was glad that the author started the chapter by pointing out that hearing aids are not “miracle machine” (pg. 257). As dumb as this sounds, before I always just considered how great hearing aids must be for those who need them. I never thought about how awful it would be to have everything amplified, not just what you want to hear. I never considered all the distracting background noises, etc. “It doesn’t work selectively, as our hearing does” (pg. 257). I already knew that hearing aids were “designed for users with moderate deafness” (pg. 257). I think that hearing aids could be a possible option if a deaf person chooses, so I am glad that the authors also agreed that, “The Deaf community is certainly not against children, teenager, or adults voluntarily receiving implants” (pg. 261).

                “The hearing-aid industry prefers to see deaf people in terms of audiological deficit and social debility, as potential consumers of their expensive circuitry, not as members of a cultural-linguistic minority” (pg. 259). I think that this really summarizes why many deaf people do not like hearing aids. I think a lot of it has to do with the fact that it makes them seem like they are defective and that hearing people make it sound like the only option if you’re deaf. They try to fix your hearing and thus the individual misses out on experiencing the deaf culture. I was glad to read that the deaf person is not criticized if it is their own choice. I think it really should be up to the individual and how they want to communicate. It seems sensible for Deaf people to think of the push for hearing aids as if “The emphasis is on overcoming one’s ‘social difficulties,’ and not on confronting or embracing one’s differentness” (pg. 259).

Post #16: Chapters 38-39

Chapter 38:

I found this chapter very beneficial. I too, just as the writer Shushano Long, find it confusing that the word deaf can be used as an adjective and a noun. Long states in her letter that, “I was told NOT to use deaf as a NOUN. It is an adjective…” (pg. 245) but then later noticed, “organizations use deaf as a NOUN and actually use hearing as a NOUN too when referring to deaf and hearing people” (pg.245).

The authors clarify that, “Using ‘the deaf’ without ‘people’ or ‘community’ is certainly acceptable usage in the Deaf community, especially if it’s part of a title” (pg. 246). When used by associations, and institutions “the usage reflects the fact that these entities were founded by deaf people” (pg. 246).

I learned that it really just depends on, “how strongly they identify with the cultural-Deaf community” (pg. 246) and their personal opinion of hearing people saying “the Deaf”. After reading the story Richard Nowell shared, I agree with him that it may be better to say “deaf persons” than “the deaf” (pg. 247). I think a lot of it is just one’s opinion but I would rather be correct than to accidently offend someone.

Chapter 39:

                “There are two basic ways to see deafness: as a physical disability or an ethnic difference” (pg. 249). This was the opening statement for the chapter and it really got me thinking. I do not think of deafness as a handicap. When people think of a handicap the book provided the reader with a definition that really puts it in perspective. They defined it as “disabled or crippled” (pg. 249). Just because they have a different language and way of communicating than a hearing person does not in any means classify them as disabled or crippled. One would not say that of any other culture such as those who speak Spanish, French, German, etc. So why would they say it of a person who uses sign language? It is just a different form of communication that makes up for a loss or lack of one of their senses. I understand that in medical terms it could be considered a disability because it is a sense that is not functioning but who is to say that that is limiting, it just is different. It doesn’t make them wrong or incapable by any means.

                I didn’t realize before taking ASL that this was something that I really do feel strongly about so the fact that I can learn ASL and then read about their culture and the trials they face, such as being considered disabled or handicap, has really been eye opening. I was not surprised to read that, “The majority of deaf people do not see themselves as handicapped” (pg. 250).

                “The ‘ethnic’ view sees deaf people as different from hearing folks, but just as whole” (pg.250). It was really hard for me to read that this is the opinion held by many doctors and specialists. I am majoring in Communication Disorders to one day become a Speech Pathologist. I do not agree with the ethnic view and know that in the profession I am going in to, I will probably work with deaf children and the approach that I am going to take is probably going to go against popular opinion. If I have learned anything from ASL it is that deaf people are NOT broken. It is not my job to force them to voice. I need to encourage their form of communication because it is not wrong. I certainly want to be able to help them not struggle as much in a predominately hearing world but I will not do it by changing them. Their form of communication is certainly different than a hearing persons but it is not wrong or unacceptable. It is a beautiful language that deserves to be recognized.

Post #15: Chapter 37

Ch. 37:

                This chapter really broke down most the words used to describe deaf people. “Labels help us understand the mindsets of those who do the labeling…” (pg. 220).The first word analyzed was mute. This term is extremely harsh and rude in my opinion. Mutism is defined as, “the inability or refusal to produce sounds” (pg.213). It was a belief in the 19^th century that deafness leads to muteness, which is a ridiculous thing to think. “’Deaf-mute’ suggests that a deaf person is doomed to a life of silence, without speech, without hope. We’ve run into these terms repeatedly, and we find them annoying, inaccurate, and insulting” (pg. 215). It is understandable why a deaf person would find this term so offensive. I also never thought of deaf people as being “silent”. “Deaf people sometimes accompany their signed conversations or reactions with a variety of grunts, clicks, snorts, whoops, or chuckles” (pg. 218). I have noticed this when I went to Deaf Culture Events in my ASL class. “‘Silent’ suggests sensory deprivation, mutism, and isolation, none of which accurately describes the Deaf experience” (pg. 219). I definitely think that the word “Silent” is not only harsh but inaccurate.

                The fact that the word “deaf” can be found harsh never occurred to me. I always used that term before learning more about ASL and deaf culture. Other terms the book mentioned were “‘hearing-impaired,’ ‘auditorily handicapped,’ and ‘non-hearing.’ Most deaf people dislike these terms, as they promote a negative image of deaf people as broken ears or malfunctioning machinery” (pg. 217).

I learned that the term “Hearing-impaired” was used to describe different degrees of deafness and that “‘hearing-impaired’ is no longer acceptable, and that ‘deaf/hard-of-hearing’ should be used in all future references” (pg.217). “‘Hearing-impaired’ ignores all the positive aspects of deafness: the Deaf community, language and culture” (pg.231). I was glad I read this for in the future.  

The label deaf-and-dumb lead people to believe there was something wrong with a deaf persons vocal ability. It frustrated me that The British Deaf Association had to print a paper explaining how the term ‘deaf-and-dumb’ was wrong. That shouldn’t have been necessary. People should be able to realize that. Kim Schive explained it well when she wrote, “A person who is deaf cannot hear; a person who is mute cannot make any sounds… Most deaf people have fully functional vocal apparatus” (pg.225). I think this really breaks down for a reader why the term “deaf-and-dumb’ is incorrect.

The word “Deaf-mute” is also looked at in a very negative light. “It now carries a negative connotation, suggesting the pathetic, subhuman, mentally backward, helpless” (pg.226). The authors also brought up a valid point that the words “can’t hear”, “Implies that it’s simply a matter of loudness, that shouting will remedy the problem. It doesn’t” (pg.237). I have experienced people trying to yell to a deaf person as if that is the right thing to do, I don’t exactly understand the logic behind this but apparently it is a common misconception.

I had always wondered why the word deaf was sometimes capitalized and lowercase other times. I learned that it is lowercased when it is referring to people with hearing disorders and capitalized to discuss the culture and community (pgs. 236-237). Most deaf people find pride in being deaf because they, “Have a history, a language that is the source of our culture, a heritage, an ethnic identity. We have a folklore and a sense of humor. We are human and whole” (pg. 240).

The author’s did an awesome job making sure not to just bash labels but to also give the readers a call to action in order to make a change. I think this chapter was definitely beneficial for the book because the author’s even point out that “All we ask is that these terms be recognized as obsolete” (pg.229). “There is nothing unpleasant or undignified about the term ‘deaf,’ so no polite substitute is needed” (pg. 233).