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.