Chapter 70

        Once again, I think that this chapter relates in some ways to the previous chapter concerning light. I know many people who would just automatically assume that because they no longer have hearing, deaf people's eyesight would become sharper in attempt to make up for the lack of hearing.  Although I can see where they are coming from, this is not the case.

"The #1 favorite misconception about disabled people seems to be that when you've lost use of one sense, the other senses magically become sharper" (pg 401).

        In reality, deaf people sometimes succeed more visually compare to hearing people because they have to learn to rely solely on visual cues.  "They simply become more alert about taking in and processing visual messages" (pg 401). While hearing people use their ears to distinguish language, warnings, emotions, and people's tone of voice, deaf people use their eyes for the exact same feat.  I think that deaf people know how to use their eyes in ways that hearing people do not, in order to keep up in conversations.  For example, "alert Deaf signers tend to take better notice of the persons they're communicating with-the nuances of expression, the momentary glances, the subtle changes in posture that indicate a change in mood or a dwindling of attention" (pg 402).  I think it is so cool that deaf people have the ability to notice these aspects of communication just by observing!  In order to function daily, deaf people have to rely on sight, lights, vibration, and other ways to stay in control of knowing what is going on in society/a conversation.

Living with Usher's Syndrome

"Just about everyone in the Deaf community knows someone, or several persons, with US"

        I honestly could not imagine being diagnosed with Usher's Syndrome.  This genetic disorder not only causes deafness, but also causes a developing blindness over time.  With no known cure or treatment, people with Usher's Syndrome usually relate themselves with ASL and Deaf culture.  However, some people with US are oralists, with cochlear implants.  It was uplifting to read that many people who are diagnosed "are talented, strong, high-spirited people who insist on living life to the fullest" (pg 402).  

        I agree with the authors of HPO and people with US, that people who are diagnosed with US definitely need to be informed of their disorder as soon as possible, in order to begin accepting the inevitable and to begin "adjusting, acquiring coping skills, and communication techniques, and choosing a suitable career goal" (pg 403).  I find it surprising that some doctors, counselors, and teachers would prefer keeping this information from children!  Although I can not imagine how difficult it would be to find out about US, I would guess that knowing about the diagnosis would be more beneficial in the long run.  

Chapter 69

Is it true that most Deaf adults from a residential-school background cannot sleep with lights on?        

        Before reading this chapter, I did not realize the affect that light has on most deaf people.  However, after thinking more about it, I realized that it makes perfect sense, because they rely mainly on their vision throughout their entire life.  I found it interesting that the sensitivity to light for deaf people is acquired mainly through residential schools.  "Deaf children don't choose to sleep in complete darkness; they're forced to.  And they gradually become accustomed to it" (pg 397).  I feel like this rule in residential schools is pretty extreme, but it definitely explains why as adults, deaf people can only sleep when there is absolutely no visual stimuli.  I could not imagine not being able to sleep with light.  Although I prefer the darkness, I can be flexible and without that, I would not be able to sleep during car trips, or when my roommate is up late doing homework!
        Deaf people use light for many different alternatives for sounds.  For instance, blinking lights are considered sirens...whether it represents a doorbell or a fire alarm.  With deaf people always cautious about their visual surroundings, it really does make sense that any light would distract them because not only does light allow them to see clearly, but it can represent a warning and alert system.
        I was surprised to learn that "not all light is equally disturbing" (pg 398).  While white light is seen as extremely 'loud' and 'annoying', other color lights such as red and blue "are more easily "ignored" by deaf sleepers" (pg 398).

The "darkness quirk"- Universal??

        The letter provided in this section by Sidney G. Pietzsch seemed to slightly contradict the previous question.  From experience, Pietzsch explains that not only Deaf adults from residential-school background have problems sleeping with lights.  He says that, "I am a Deaf adult from a "mainstreamed" background, and I find that I cannot sleep with the lights on either" (pg 399).  This go back to my previous statement...I think that this "quirk" could be because of their use of light in other important situations throughout deaf people's daily life.

Chapter 68

I never realized how important clothing and attire is to sign language!!

There are so many factors that determine whether an outfit is appropriate or not when signing (especially for interpreters or performers).  These include:

• Wearing solid colors
• Professional-looking outfits
• Sticking to colors such as black, dark blue, navy, deep purple, violet, teal, hunter green, cranberry, wine, and gray...Mainly colors that are unobtrusive (pg 393)
• Avoiding flesh colors, hot colors, and obnoxious patterns.
• Avoiding red, white, and ornamentation.
• Wearing simple and not flashy jewelry.

And although these 'rules' are not mandatory, they definitely put emphasis on how much of a difference you can make based on the type of clothing you wear.  These suggestions are mainly given for professional interpreters and performers, in attempt to avoid visual annoyance and distractions.  Even thought these suggestions are JUST suggestions and people have the freedom to wear whatever they want, I like how they showed what a difference clothing can make.  Some clothing has the ability to make it difficult to see someone's signing.

Chapter 67

        The question, "Do deaf people show a slight difference in their facial anatomy?", caught me by surprise, because I have never seen deaf people who look different from hearing people.  This chapter verified my belief, stating, "if a deaf or hard-of-hearing person's face is in repose, we don't think there are any distinguishing characteristics between a deaf face and a hearing one" (pg 391).
        Being deaf is known as the "invisible handicap" because you can not recognize a deaf person solely based on their appearance.  Instead, being deaf can be distinguished through hearing aids, clothing, pins, and obviously, sign language.
        When reading the question, I wondered if the reader was talking about the great amount of facial expressions that deaf people use.  In sign language, faces are used to determine grammar and emotion, allowing them to move their eyebrows, move their head, and using their nostrils...among other ways.  When watching deaf people sign, their facial expressions are intense, based on the fact that they are a major part of their communication.

Chapter 66

        Another cultural aspect of the Deaf community includes signsongs.  However, this new musical genre seems to be bringing up a lot of great questions.  In the beginning of the chapter, a woman named Holly Roth asked a couple questions that I had never thought about asking! These included:

1. It seems that many hearing children (and adults) are learning signs from their (hearing) teachers in order to sign and sing songs for (hearing) audiences.  I am bothered by this.  Do Deaf children and Deaf adults enjoy seeing hearing people sign and singing songs?

2. If Deaf children learn to voice songs for Deaf audiences, would this make sense?

3. Anyway, signing songs word-for-word is just a string of vocabulary words, not a translation.  Where's the meaning?

        "Signsongs are an artistic hybrid, borrowing the concept of choral singing from Hearing culture and the signs from Deaf culture" (pg 385).  I love this idea, and I love watching signsongs performed...which I guess is expected from a hearing person.  However, it is understandable that some Deaf people are opposed to signsongs.  Signsongs are not an original part of Deaf and ASL culture and they feel like hearing people are basically changing their language by performing them in straight signed English.  This goes along with Roth's third question, Where's the meaning?  If you translate signsongs into English, it does not make any sense to a person fluent in ASL.  But, meaning apparently is not the main worry for those performing.  Signsongs are instead visually pleasing to many (especially those who do not sign).  I can relate to this, because even though I am learning sign language, I still find these signsongs beautiful.  In addition, I found it interesting that in some circumstances, signsongs are used as a way for students to use their hands when singing, in order to prevent fidgeting.
        Another question that was addressed was, If Deaf children learn to voice songs for Deaf audiences, would this make sense?  I honestly did not have any idea as to what the answer was, but I love the way HPO confronted this question.  "Is there something artistically (and ethically) bogus about "borrowing" another culture's songs and appropriating them?  Many of us would say no.  Music is a universal language, and songs treasured by a culture become part of our global heritage" (pg 387).  Signsong is just another newer type of music that I think allows Deaf and Hearing cultures to come together.  I feel like another reason some deaf people have negative feelings towards this is because they are not willing to share their culture, perhaps based on bias?  In reality, signsongs have the ability to be beautiful and if performed correctly, they have the ability to remove the idea of cross-cultural pastiches and instead just show artistry.

Chapter 65

        This chapter showed me how the appreciation for music in the Deaf community truly varies based on the individual.  Some do not care at all about it, while others go to "Deaf Discos" where "the music is loud..some attendees will be able to perceive the lyrics or the melodies; others will feel the booming bass and percussive track vibrating through their chests" (pg 381).  

        I thought it was so interesting that Deaf people enjoy watching MTV as a way to watch visual rhythms and body language.  I never thought that a station like MTV could have such an affect on people, but it makes sense that it is a way for Deaf viewers to stay involved and enjoy mainstream music and music videos.  

        Another way that deaf people appreciate music is through "sign-songs."  Whether it is setting ASL poetry to a rhythm, or translating hearing songs to sign, I think this is fascinating...especially to watch!  In class, we have watched a few signers set hearing songs to sign language, and I think it is incredible to see how it translates into this beautifully visual language.  

        The chapter sums up by stating that "it all comes down to a question of aptitude, upbringing, and taste" (pg 383).  Deaf people have the opportunity to be successful with music, while others see it as a foreign concept.  Success with music can be shown through both Beethoven and Glennie.  Beethoven completed many symphonies after going deaf and struggling through all the frustrations and anguish in his life.  Evelyn Glennie had an incredible career as a deaf percussionist.  It is inspiring to see stories such as Beethoven and Glennie's when it comes to being deaf and a successful musician.   

Chapter 64

"At my daughter's wedding, I saw my nephew dance for the first time, and I was surprised to see him dancing so beautifully.  How could he do that if he's deaf?  My sister tried to explain how that could work.  I still don't understand.  Can all deaf people dance like him?"

        I feel like this is a very legitimate question because when we think of dancing, most of us (including myself) associate it with music, which deaf people can obviously not here.  It was interesting to learn that "while some hearing people are terrific dancers and some are incredible klutzes, the same applies to deaf people" (pg 377).  Music does not determine whether a deaf person can dance or not and instead, a sharp eye, alertness, rhythm, and coordination are the key components.  I loved learning that "dance classes set up for deaf students use visual cues, amplified music, and a lot of percussion" (pg 378).  In addition, my previous belief that deaf people feel vibrations through the floor was proven wrong in this chapter.  Instead, deaf people tend to feel vibrations of music through their bodies, specifically the breastbone.
        Also, I was glad that this chapter talked more about the how involved deaf people are in dance and dance companies.  I previously did not realize there involvement, and it was cool to see how Deaf students are offered these opportunities.  I learned that there are dance troupes at Gallaudet University, known as the Gallaudet Dancers.  In addition, there was the American Deaf Dance Company which was considered a "mixed troupe", including both hearing and deaf dancers.  I think it is disappointing that presently, the Gallaudet Dancers are the only group that has not been disbanded.
        I have always been told that 'Deaf people are loud' and this information about dancing and music definitely helped me to understand that statement.  Deaf people need to feel the vibrations of the music in order to enjoy it and dance to it and as a result, loud music with an extremely loud bass section with percussion is what is used.

Chapter 63

        It was great to learn about how movies affect deaf people.  I had never thought about how great silent movies would have been for deaf people but after reading this chapter, "moviegoers enjoyed quality...and when it came to following the plot and dialogue, deaf people were at no disadvantage" (pg 371).  Also, I did not realize that Deaf people worked with the silent movies, working as the technical crew and as performers.  When silent movies were replaced by the "talkies", Deaf people had to look for alternatives in order to keep up with the mainstream films.

        One way for films to be accessible for deaf audiences was through subtitles and captions.  Before reading this chapter, I had used these terms interchangeably, not really understanding the differences between them.  However, I now understand that subtitles are used to translate dialogue into different languages, while captions are used to explain sound effects and who is talking.  

        In addition, the six alternatives for watching mainstream movies were very interesting.  They included action movies, read the book first, subtitled foreign films, wait until the captioned DVD is released, TRIPOD, and silent films.  These all show that there are many great ways for deaf people to be included in the film world.  However, I think it is a little disappointing that in most scenarios, deaf people have to use alternatives to watch the movie instead of being able to just go see a mainstream movie without any issues.

Chapter 62

        Before reading this chapter, I knew that there was such a thing as Deaf literature, but I did not know exactly what was incorporated in it.  The chapter states that "by literature, we mean fiction, nonfiction, essays, journalism, memoirs, stories, poetry, plays, and all manner of hybrids, with the emphasis on creativity" (pg 365).  However, for Deaf literature, there are two different ways to look at it: (1) "Literature created by people who happen to be deaf" and (2) "Literature expressing a Deaf viewpoint."  Personally, I see the latter when I think of Deaf literature.  Just because a person is deaf does not mean that there only topic of discussion is deaf themes.  Many Deaf people have participated in all types of genres offered in literature.  This first author to write a prose book called "Observations of a Deaf-Mute on an Elementary Course of Education for Deaf-Mutes".  This book contained much information concerning sign language and the existence of a Deaf community in Paris.  Following in his footsteps, other Deaf authors began "breaking into new genres" (pg 366).
        In addition to the written literature, Deaf literature includes another spectrum based on sign language.  I think it is so interesting to see ASL literature and to see how it is considered a new and original genre!  It is shown through ASL performances, including stories, poems, song, and plays.  ASL literature "uses visual kinetic instead of written and spoken language, reflects Deaf perceptions, and represents a fresh cultural" (pg 367).  I would love to experience more ASL literature and see how this new genre expresses stories, poems, songs, and plays.

Chapter 61

        Like any other culture or type of people, deaf people have labels written on them, stereotyping them, usually reflecting preconceptions.  After reading this chapter, it was extremely disappointing to see all the uneducated and negative stereotypes that are meant to define deaf people and the Deaf culture.
        One of the stereotypes described is called 'The Silent Sufferer'...recognized by the novel, "The Heart is a Lonely Hunter".  Some people believe that based on deaf people's inability to hear, they are lonely and outcasts.  I personally think this stereotype is extremely irrational and according to HPO, "ASL-Deaf people are social creatures" (pg 359).  Knowing about Deaf culture and how socially active deaf people are, I do not understand this stereotype.
        Another stereotype listed is 'The Incompetent Dum-Dum'.  This stereotype basically defines deaf people as stupid and unintelligent, believing that they can not think for themselves.  I think this assumption goes back to the history of Deaf culture, and how in the past, this was the original view.  People use to assume that deaf people were 'deaf and dumb' or 'deaf-mute', and as a result, some people still hold this ridiculous belief.
        The stereotype, 'Exotic Alien', is another that surprises me.  The fact that people see deaf people as "exotic, weird, strange, and alien' just because they are deaf and use sign language seems to be very judgmental and slightly unreasonable.
        In addition, 'Life's Loser' is another stereotype that I have unfortunately heard of.  For deaf people who choose to only use ASL as their way of communication, they are looked at negatively because apparently, you are "nothing if you can't speak" (pg 362) in Hearing culture.  This belief that those who do not voice are 'losers' or insignificant is an idea that is used by hearing people with oralist beliefs.
       Another two, 'Evil Deafie' and 'God's Victim', seem very similar.  Both show deaf people as being cursed by God.  In the stereotype, 'Evil Deafie', this idea that deaf people are cursed gives an extremely negative view towards them, making them seem like they are dangerous.  In 'God's Victim', deaf people are seen as "touched by God" or "special to God" (pg 363).  It is so frustrating to see how far some people will go just to justify the differences that deaf people have compared to themselves.
        One stereotype that is often seen throughout media is the 'Tabloid Tragedies'.  This stereotype labels being deaf as extremely negative and sees being deaf as a tragedy...often leading to low self-esteem.  The authors had a statement referring to this stereotype that I found very powerful: "In our struggle to gain rights, empowerment, and better education for all deaf people, the last thing we need is to be branded as walking tragedies!" (pg 363).
        In addition to the stereotypes described above, HPO also discusses 'The Pathetic Waif/Emotional Basket Case', 'Super-Sleuth Who Can Read Lips Through Walls', 'Super-Deafie with Novelty Value', and 'Sleazy Card Peddlers'.  I find many of these over-exaggerated and according to HPO, many are based on single situations or even based on media such as television shows, movies, or novels.

Chapter 60

        When reading this chapter, I learned more on how influential the Internet can be.  I had never truly thought about how it could affect Deaf Culture, until I was introduce to many different aspects of Deaf Culture I did not originally know about.  

        For example, before reading the chapter, I did not really know about Deaf clubs, a place where "Deaf people congregated at the club, watched a captioned or subtitled movie, socialized, discussed politics, swapped information, chatted, gossiped, and networked" (pg 353).  I think this idea of a club specially formed for their culture is a very cool concept, and it was disappointing to learn how the Internet and other mass media has led to the extinction of them.  With all the information, entertainment, and socializing that the Internet provides, it seems like it was inevitable that these clubs would eventually die out, just like other organizations throughout other cultures have.

        In addition, the chapter talks about how some Deaf people try to avoid Internet, believing that is is "an intrusion, a distraction, a waste of time" (pg 354).  However, I disagree with this belief.  The Internet has become integrated into daily life, and the majority of people have had to adjust to this new aspect of life in order to stay up to date, whether it is work, home, or school related.  Although the Internet did affect Deaf clubs, there are many positive aspects of it, and I agree when the authors state that "there is something to be said for becoming computer-literate, just as there is for learning to use a TTY and fax-modem" (pg 354).  One of these positive aspects of the Internet include Deaf chatrooms, DeafChat, that I did not know existed until reading in HPO!  These "Deaf cyber clubs" allow people to become educated in Deaf Culture and to assist parents of deaf children.  Also, it includes "discussing their schooling, jobs, lives, families, issues, controversies, frustrations, and dreams" (pg 355).  I think this a great way for Deaf people to stay connected to their culture.   In addition, the Internet allows for an immediate spread of information, allowing more ASL resources to become available throughout the world.  

        It is interesting and really exciting to read that in the authors' perspective, "the Internet has the potential to bring down barriers between Deaf and non-Deaf, to provide a truly democratic and fully accessible meeting-place, to promote global understanding" (pg 356).  With this last statement, I find it hard to believe that the Internet is going to destroy Deaf Culture.  

Chapter 59

       This chapter attempted to compare the Deaf community to a ghetto, including a group of minorities that surrounds themselves with those of the same culture and background.  In this sense, I agree that the community could be compared to a ghetto.  The HPO authors state, "In one sense, the Deaf community is like a ghetto: it is hard for us to establish free, open, and comfortable communication with the hearing community" (pg 351).  This makes perfect sense...everyone prefers to be around others that they can relate to, and in this situation, deaf people would prefer to be in an ASL-based setting where they can freely express themselves without having to worry about the possible judging and prejudice of the rest of the non-deaf world.
       Before reading this chapter, I really had never even considered comparing the Deaf community to a "ghetto that is disintegrating".  I thought it was interesting while reading to see how strong the authors' opinions were concerning the idea of Deaf culture 'disintegrating'.  It seemed so defensive, and they honestly persuaded me to agree with their views.  There will always be deaf people, and "Deaf people like to associate with each other, to be in situations where they can communicate freely" (pg 350).  Therefore, this unique community will probably always come together, even if there are scientific solutions.  But even if there are cures for diseases such as Usher's Syndrome, there will always be deaf children born to untested parents.  As for the cochlear implant, HPO believes that it may just be a medical fad that will eventually fade away.  I think this prediction is extremely interesting, and I'm curious to see what the outcome will be!
     

Chapter 58

       At the end of this chapter, I read "Is deafness a disability or is it a culture?  Does it have to be one or the other?  Can it be both?  If you want to give the most accurate answer, taking into account the complexities of being medically deaf and culturally Deaf, you'll have to be annoyingly vague.  You'll have to say, 'In some way, yes; in some ways, no'" (pg 345).  After reading this chapter, I completely agree with this statement.
       From a certain point of view, deafness can definitely be seen as a disability.  Physically speaking, deafness is a "sensory impairment", lacking the auditory equipment needed in able to hear.  Being deaf is part of the Americans with Disabilities Act, based on similar concerns that deaf people share with the rest of the disability community.  Some include "access to public facilities, quality education, fair opportunities, good jobs, and stereotypical images and invisibility in the media" (pg 345).  Even though most people in the Deaf community are able to function without the disabilities act, it has the ability to help the community with communication aspects of their lifestyle, including telecommunications access and captioning.
       However, deafness can also be seen as a culture.  Based on a unique language, some see Deaf culture like any other linguistic minority, where "just like those who rely on foreign languages need the services of interpreters, so do ASL-Deaf people" (pg 344).  Like it was stated in previous chapters, Deaf culture includes its own language, literature, art, folklore, and social customs.  Honestly, the only argument that I can see about whether or not Deaf culture is real is based on its lack of religion, cuisine, or costume.  However, I do not think these factors determine the culture...especially for Deaf culture.
       Like it was stated in the book, it is extremely hard to determine whether deafness is a disability or culture.  I truly believe it depends on the specific person's point of view, and how much they know about the Deaf community.

Chapter 57

       After reading in the last chapter that Alexander Graham Bell "almost succeeded in wiping out Deaf culture" (pg 333), I was also wondering how he and other oralists managed to do this, and luckily, Chapter 57 had the answers.

       After an incredible and short "Golden Age" for Deaf culture, the oralist movement began, attempting to remove sign language and Deaf culture from the world.  While this movement was encouraged by many oralists, Alexander Graham Bell seemed to be the leader as he promoted the American Association to Promote the Teaching of Speech to the Deaf (the Alexander Graham Bell Association for the Deaf).  When reading the name of Bell's organization, it seems to me that his only goal was to help Deaf people learn speech.  Although I know and believe that this should only be an OPTION (not required) for Deaf people, this action of helping Deaf people learn how to speak still occurs today through the help of speech therapists.  It made me wonder how this promotion could lead to the almost-disappearance of Deaf culture.  

       However, this movement was much more than just attempting to promote speech to the Deaf culture.  Even though Bell "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).  He believed that becoming deaf was a curse, and could only lead to a terrible life filled with negative effects, including genetic traits (which, presently, we know does not determine deafness).  This view on deaf people led to Bell's attempt to actually STOP the growth of Deaf culture. As terrible as it is, Alexander Bell wanted to prevent deaf children from being born by "proposing legislation against 'the intermarriage of congenital deaf-mutes'" (pg 340).  I think this was extremely uncalled for, and showed how these prejudices can truly affect the world.  He came up with 3 "preventive measures", including "eliminating residential schools, forbidding the use of sign language in the education of deaf pupils, and prohibiting deaf adults from being teachers of deaf children" (pg 340) to make sure that these marriages and possible deaf children did not exist.  These rules affected the lives of everyone in the Deaf community, through people losing jobs, their language, self-esteem, and even their friends as schools were removed.  What is even crazier to me, is that it all almost succeeded!  With politics, education, and finances, the oralists had an extreme advantage over the Deaf community.    
       I was so glad to learn that even after this terrible time where oralists put Deaf culture on hold, "we are beginning to emerge from the "Dark Age" of the past century-but slowly" (pg 341).  

Chapter 56

"Should a hearing person write about Deaf Culture?"

       When reading this question, I personally thought that a hearing person should have the ability to learn and write about Deaf Culture, because if Deaf Culture was only written by Deaf people, there would not always be clear facts based on the fact that they are viewing the culture from the inside.  While reading this chapter, I was glad to learn that the authors of HPO had the same opinion.  "If only insiders wrote about their own culture, the fields of sociology, anthropology, ethnology, and linguistics wouldn't exist...we want to balance the outsiders' view with what the insiders have to say" (pg 333).  I think that this belief goes for any other culture.  

       It seems that overtime, the publishing on Deaf culture has evolved, beginning with a very negative view and has moved presently to a more open and positive view of the culture.  In the past, there were many misconceptions made by hearing people of Deaf culture, mainly due to the negative opinions of oralists.  The oralist view made sign language seem wrong and abnormal, therefore making deaf people seem like they were outliers in society.  It is horrible to think that these hearing scholars had the ability to make ASL seem like such a negative thing.  After learning about Myklebust's "Your Deaf Child: A Guide for Parents", I realized how anti-ASL these oralist/scholars were.  In this book, there was absolutely NO mention about sign language.  The prejudice against Deaf people, and the lack of acceptance by hearing scholars during this time is extremely sad, and it helps me understand why some Deaf people are still skeptical of hearing people observation and writing about their culture.  

       However, present hearing scholars have had a more beneficial influence on the Deaf community as they have "gained international respect for ASL and its culture" (pg 334).  I love that attitudes of scholars studying Deaf culture have become so accepting and respectful.  Currently, scholars pay more attention to the importance of sign language in the Deaf community and it is said that "those who don't know ASL do field work with an interpreter" (pg 334).  Not only have the views/attitudes towards Deaf culture changed, but so have the scholars.  "The field of Deaf Studies is no longer the exclusive preserve of hearing scholars.  More and more Deaf people have been entering this field" (pg 334).  I think this will be very helpful in further understanding Deaf culture, because the study is now open and people can look at both inside and outside observations, to see a better picture of how this culture works.  Deaf scholars "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).  

Chapter 55

       The emphasis on what Deaf culture actually is was explained very well in Chapter 55.  HPO defines Deaf culture as "a social, communal, and creative force of, by, and for Deaf people based on American Sign Language.  It encompasses communication, social protocol, art, entertainment, recreation, and worship" (pg 325).
       I love that "the U.S. arguably has the most sophisticated and creative-and public-Deaf culture of any" (pg 326).  Deaf people tend to stick to each other, preferring to communicate comfortably with others like themselves.
       In addition, Deaf culture is learned and expanded by attending schools for the deaf.  At these schools, people "pick up ASL from each other and develop a distinctly "Deaf" attitude, encompassing such things as outlook; sharing information through gossip; teasing and joke-playing; visual humor; and a passion for sports" (pg 326).  Deaf people use all of these activities as a way to express belonging within their group/culture...especially with sports, which I found interesting!  While I have always seen sports as being a form of competition, Deaf people mainly see these activities as a social experience, where "everyone gets a chance to participate" (pg 326).
       I was glad that HPO brought up the question concerning ethnicity.  Whenever I think of culture, it is easy to correlate it to ethnicity....whether you are Jewish, Italian, Native American...each of these have a cultural background.  However, for Deaf people, your culture does not necessarily come from your background.  "Most Deaf people are born into hearing families" (pg 327), showing that Deaf culture is not something you have to be born into.  However, "in families where deafness runs congenitally, there tends to be a much stronger identification with Deaf culture" (pg 327).  This makes sense because like in another culture that you are born into, it is what you have known your whole life...not something you develop overtime.  This chapter also brought up the exciting fact that "Deaf culture is by no means restricted to deaf 'members only'" (pg 329).
       This culture is built upon, and distinguished by the means of communication people use, through ASL.  As a result, Deaf culture's language brings new ideas into society, visually!  Their involvement in visual arts and literature is "creatively ever-changing, ever-evolving" (pg 328).  I think it is so interesting that this culture is based on a visual language, and has lead to ASL poetry, plays, storytelling, humor, folklore, songs, and sign mime.  This "Deaf Renaissance" is so unique and is a great way to display Deaf culture!  

Chapter 54

       I can not imagine how difficult it would be to become late-deafened, going from an everyday life filled with talking and hearing, to a new life filled with a language and a new life of communicating with others.  To be late-deafened is "defined as someone who became deaf-whether progressively, suddenly, or even genetically-after age 18" (pg 321).  I learned that those who become deaf as a teenager have an easier time adjusting compared to adults.  This makes a lot of sense, because as a teenager, people are still growing and learning about who they are, and becoming deaf would be part of that development.  However, for adults who have already settled and established their lives either through careers, marriages, or families, becoming deaf would be even more difficult.
       I thought it was very sad to hear of all the tragic side affects of becoming late-deafened.  It was crushing to learn that "a number of "rock-solid" marriages have fallen apart when one partner becomes deaf" (pg 322) and that "isolation, depression, and suicidal impulses are the most dangerous result of the process" (pg 322).  Accepting this new lifestyle must be extremely hard, and it seems that it is very likely that people accept deafness with nothing but negativity towards it.  Also, it can't help that there is not much acceptance from the Deaf community towards late-deafened people.  I think it is terrible that they are "accorded the coldest imaginable welcome, which is no welcome at all" (pg 323).  The Deaf community can often come across rejection from those in the hearing world, and I think it is crazy that they are willing to give this same rejection to those who are willing to accept and become part of the community.
       Luckily, there is a group, the Association of Late-Deafened Adults (ALDA), to help out those in this situation.  This association is extremely beneficial to many late-deafened, as they find support from others in the same situation.  I would hope that being part of ALDA would help diminish some of the negative, social, side affects that come with being late-deafened.

Chapter 53

       I was surprised to learn in this chapter how there is a consistent questioning of whether or not people who are hard-of-hearing are part of the Deaf community.  After reading previously in HPO, it had seemed to me that the Deaf community makes up a large variety of people, include both deaf and hearing.  Even though some people are still unsure if hard-of-hearing people should be part of the community, I was glad to read that the authors have the same opinion as me, believing that they should be included in the Deaf community.  However, HPO made a good point, stating that hard-of-hearing people should be included "if the HOH people want to be included" (pg 318).  It truly depends on the individual, and this chapter definitely helped me to understand that!
       In some aspects, this chapter makes it seem like the label 'hard-of-hearing' is a collect-all for many people.  It can describe people who don't want to have any identification with ASL-Deaf, those who want to be associated with ASL-Deaf, and they can be part of both the Hearing and Deaf community.  "They have more choice, and more leeway, than do audiologically deaf people" (pg 318).  However, as the authors wrote about in the last chapter, there is more difficulty for those who are hard-of-hearing because they have the struggle of distinguishing their cultural identity.  One of the factors of cultural identity includes ASL, and the different opinions concerning sign language show some of the differences between HOH and Deaf.  It is really easy for some to stereotype people who are hard-of-hearing as bad signers or those who don't sign.  And although this is true for some, it does not define everyone in this situation.
        "The hard-of-hearing population is determinedly diverse and stubbornly individual" (pg 317).  This better shows how difficult it is to decide whether or not those who are hard-of-hearing should be part of the Deaf community.  It is crazy to think about the prejudices that take place between ASL-Deaf people and HOH people.  There is obviously prejudice in any community whether it is race, religion, or in this case, auditory status.  There is 'snobbery' between both groups, as ASL-Deaf 'snub' HOH for there differences in cultural identity and HOH 'snub' ASL-Deaf by believing that "hearing" correlates with social status and therefore seeing themselves as being 'better' than deaf people because HOH people's hearing is better.  But the differences between some HOH and Deaf people make the question "Does the Deaf community want HOH people?" (pg 317) a little bit more understandable.  It must be difficult to feel like you are 'in-between' two different communities, as I'm sure some hard-of-hearing people feel.
       In addition, this chapter introduced me to the "Self Help for Hard of Hearing People, Inc."  Founded by Howard E. "Rocky" Stone, this group works specifically with hard-of-hearing people and helping them "get social support and technological assistance" (pg 319).  I thought it was extremely interesting to learn that those who are hard-of-hearing have a foundation specifically for them, and I'm sure this is very beneficial for many who are willing to become part of it.

 

Chapter 52

       I was surprised to learn how blurry the lines are when it comes to determining who is hard-of-hearing and who is deaf.  Although the official definition of hard-of-hearing means "having a mild to moderate degree of hearing loss" (pg 313), identifying oneself as hard-of-hearing versus deaf is much more complicated.
       For some people, the term "hard-of-hearing" seems to be a way to avoid realizing that they have lost the hearing they once had.  Instead of saying that they are deaf, it seems like they cling to the term 'hearing', not willing accept the fact that they are actually deaf.  Other people tend to use the term as a way to signify that they are oral.  Rather that calling themselves "oral-deaf", they use hard-of-hearing and to me, it seems like they use this term as way to make themselves come across as better speakers.
       It was interesting to learn that not only is being "hard-of-hearing" an audiological category, but it is also a state of mind.  It was crazy to read that some people who are considered to be hard-of-hearing see themselves as better than others who are deaf, and put themselves as holding a superior status in the Deaf community because they have the opportunity to communicate in both the Hearing and Deaf community.  I think this is a terrible place to put yourself in, because you are not respecting the community that you have the ability to become part of.
       However, many people who are hard-of-hearing feel like they are directly in the middle, stuck in between the Hearing and Deaf communities and it is "more difficult for them to choose a distinct cultural identity, since they're not completely deaf and not completely hearing" (pg 314).  I agree that this unfortunate situation mainly includes people who are late-deafened, because they have to adjust to what could become their new culture as they experience hearing loss, or they could attempt to continue on in the Hearing community, either accepting their hearing loss or attempting act as if they are still hearing.  I personally think that being hard-of-hearing would be a very difficult experience.

Chapter 51

       This chapter was extremely detailed and helpful in further understanding the labels of deaf people and all the categories of those in the Deaf community.  I found out that tinnitus ("disorder causing unnatural noises-buzzing, ringing, clicking, and roaring in the ears" (pg 309)) is a form of hearing impairment, as is Meniere's disease ("severe progessive inner-ear disorder that includes attacks of tinnitus and vertigo" (pg 309)).
       Whenever I picture the Deaf community, I honestly can only picture a large group of Deaf people all working and living together with a common language.  Although it is true that the community "ideally includes those who are culturally Deaf and those who are deaf but are oriented towards oral means" (pg 309), reading this chapter was a great eye-opener.  It was exciting to learn that "the Deaf community includes a number of hearing people: parents and relatives of deaf children; friends, families, and spouses of deaf adults; supporters and advocates; teachers, administrators, professionals, and service provides" (pg 309).  I have wondered for a while who can be considered part of the Deaf community, and this chapter cleared up many of my questions.
       On page 310, the authors gave a list of terms that help show how diverse the Deaf community can be, showing different ways of communication and backgrounds.  Another list to help categorize includes CODA (hearing child of deaf adults), DODA (deaf child of deaf adults), DOHA (deaf child of hearing adults), and HOHA (hearing child of hearing adults).  Ultimately, these terms show all of the different relationships that can occur within the Deaf community.

Chapter 50

       This chapter took me by surprise, because I had never thought of the cause of deafness as anything that has physically affected a person's hearing.  Instead, this chapter attempts to explain that supernatural events are believed by some people to be the reason others are deaf.  Although I do believe that God created each person as part of a divine plan (pg 303), the fact that deafness could be seen as a punishment was surprising and incorrect.  Even more surprising was that "some people honestly believe that children are born disabled because their parents did something evil" (pg 304).

       As written in Chapter 49, deafness is something that people are either born with, or develop later in life due to multiple causes, including genetics, virus, accidents, etc.  I think it is extremely incorrect to suggest that "a soul is born as a deaf person as a punishment-i.e., bad karma" (pg 304).  This idea that deafness is a punishment shows ignorance and also shows how differently other cultures/religions view those who are deaf.  

       This chapter explains more about many different groups.  For example, Hinduism and Buddhism are the main religions that promote the idea of karma, whether good or bad.  In addition, this chapter talked about how in "ancient Greece, fathers had the right to abandon "defective" babies" (pg 303).  This information was shocking and extremely disappointing...I still find it hard to believe that in the past, it was looked down upon to have differences, such as being deaf.  

Chapter 49

       When asked the question, "How do people become deaf?", the answer seemed pretty obvious to me, they're either born deaf or become deaf.  However, I was able to learn all the unique terms and reasons concerning deafness.  I thought that it was extremely to learn that females are less likely to be born-deaf or early-deafened compared to males.
       For those who are born deaf, they are said to be congenitally deaf.  People who are congenitally deaf tend to have "strong cultural affiliation to the ASL-Deaf community" (pg 299) rather than people who become deaf later in life.  This makes perfect sense, because if a person was born Deaf, they would naturally become part of the Deaf community, rather than the hearing because that is all they have ever known.  Congenitally deaf has multiple causes, including it being genetically transmitted, hereditary, or inherited deafness.  However, it is important to realize "the congenital and hereditary deafness are NOT synonymous" (pg 299).  Although this makes sense, it is easy (especially for me) to just assume that people who are born deaf have deafness that runs in the family, even though this is pretty rare.  In addition, other causes of congenitally deafness include prenatal exposure to viruses, including rubella (German measles), cytomegalovirus (CMV), and Rh factor.
       Even though hereditary deafness is quite rare, two accounts include Usher's syndrome and Waardenburg's syndrome.  Before reading about these syndromes in HPO, I had never heard of these cases of hereditary deafness...

              Usher's syndrome can be defined as "an autosomal recessive trait and a blanket term for several hereditary disorders in which profound sensorineural deafness is accompanied by progressively deteriorating vision" (pg 300).  I could not imagine loosing both my sight and hearing, this syndrome sounds terrible and luckily it is extremely rare.  

Waardenburg's syndrome can be defined as "an autosomal dominant trait, accompanied by partial albinism, such as white forelock, and extremely pale blue or different colored eyes, and facial anomalies such as wide separation of the inner corners of the eye, and a broad nasal bridge" (pg 300).  However, unlike Usher's syndrome, this one does not always result in hearing loss. 

        For those who become deaf after birth, they are said to be adventitiously deaf.  I thought this type of deafness was a little more complicated because it can be broken up into many categories.  This deafness can either be prelingual (before the age of 3) or postlingual (after the age of 3).  Then, postlingual deafness can be broken into being either childhood deafness, pre-vocational deafness (becoming deaf as a teenager), or post-vocational deafness (becoming deaf as an adult).  There are many different ways that adventitious deafness can occur, including "accidents, bomb/shotgun blasts, injuries, extreme chill, high fever, bacterial, viral infections, cholesteatoma, and reactions to specific drugs" (pg 301).  After reading this list, I found it crazy and slightly frightening to see how easily a person can loose their hearing.

       In addition, I was introduced to two other specific types of deafness: sensorineural and conductive deafness.  The chapter did a great job explaining how specifically deafness is caused in our ears.  Sensorineural deafness is also know as 'nerve deafness', explaining that it affects the sensory cells of the cochlea.  When the sensory cells in the ear are affected, it damages the center of hearing and balance, usually resulting in an irreversible deafness.  "Conductive deafness affects the "hardware" of the middle ear: the ear drum, tiny bones, incus, and stapes" (pg 300).  By affecting these specific areas of the ear, deafness can easily occur. 

       Another interesting thing about this chapter included how gradual hearing loss can occur through consistent loud noises.  I think that this is a very common way for hearing loss, because it is extremely normal to hear older people talk about how they were losing due to the fact that they listened to music way too loud as a kid.  This makes me cautious about how loud I listen to my music!

Chapter 48

"Is hearing loss common in my family because of heredity, or because my grandmother fell down during her pregnancies?"     

        Honestly, this question did not make much sense to me.  I would think that rather than having a fall cause deafness, it be more likely to cause other problems with the baby.  In addition, IF the cause of deafness was due to the mother falling down, that would not be able to be genetically transmitted to others within the family because the original cause of deafness would not have been based on heredity.  The text backs up my belief with "A simple medical fact: the fetus floats weightlessly, completely surrounded by fluid, in the amniotic sac-a great shock absorber-further protected by the mother's body and the layers of clothing" (pg 296).  Genetics would have definitely been the cause of deafness within Shelley MacLean's family.

Chapter 47

         When reading the question, "Do deaf parents breed deaf children?", I realized that I also did not know the answer to this question.  It would seem only natural to believe that deaf parents would pass that trait down to their children, however, this is not the case.  It was completely shocking and disturbing to learn about how drastically people resented the idea of having deaf people in society, calling them "undesirables" and "defectives".  The term eugenics was introduced in this chapter as "a philosophy which deals with inherited characteristics and the possibility of improving those of succeeding generations by choosing 'suitable' parents" (pg 289).  It is horrible to think about the extremes people would go to prevent deaf people from being born into society.
        After all of these previous beliefs that deaf people breed deaf children, it is crazy to learn that in reality, "90% of all deaf people have hearing parents and 90% of all deaf parents have hearing children" (pg 290).   There are many different factors that can cause deafness, including hereditary deafness/hearing loss, prenatally deafened, and early deafened.  "Hereditary deafness can be autosomal-dominant (only one parent needs to be a carrier) or autosomal-recessive (both parents must be carriers)" (pg 290).  What some people do not considered when they think of people being deaf is that it is not always hereditary.  Some people can be prenatally or early deafened as a result of viruses, illness, or accidents.
        Although it is more uncommon for deaf parents to have deaf children, it seems that for many deaf people, it would be a blessing.  This makes perfect sense to me because for the new family, there is never a language barrier between the parents and child.  It is interesting that deaf children with deaf parents "tend to grow up with a sense of independence, self-confidence, and pride that many deaf children of hearing parents initially lack" (pg 292).

Chapter 46

"Parents of deaf children have been telling us what they think is best for their children when they really don't know them.  How come?"

        I think that this topic is difficult to discuss because it is hard to realize that sometimes parents do not give the best options for their children.  I think that naturally, all parents assume that they know what is best for their child, however, the authors of HPO explain in this chapter that not all hearing parents know how to work with their deaf children.  Many hearing parents of deaf children are at a disadvantage because "they 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).  This statement made me think about how some parents could truly feel lost in trying to raise their child with different needs than themselves.  Although many parents immerse themselves in the Deaf community and communication to help their children excel, I thought it was sad to see how many others view deafness and sign language as being "alien to us" (pg 283), rejecting anything different from the norm for their deaf children.  However, by looking through the view of the unexperienced hearing parent, I can see why they might believe that mainstreaming their children may seem like the better option.  For many, it can seem like the easier option for everyone involved.

        I completely agree that there is no set option for what is best for every deaf child in this situation.  It really depends on how committed the parents are and what their views are on deaf education.  I love that the authors show that "there is, of course, no one "right way." What works splendidly for one family may be a disastrous mistake for another" (pg 285).  I personally agree with this, there are many ways that deaf children can succeed.  I also believe that while there are many options out there for hearing parents and deaf children, I DO NOT think that it is acceptable for parents to "never learn to communicate with their deaf children" (pg 285).  By refusing to learn anyway to communicate with their children, hearing parents are missing out on creating a connection with them.  

Chapter 45

        So far, most of the chapters have described the lifestyle and challenges of a hearing parent with a deaf child.  However, Chapter 45 discusses hearing children raised by deaf parents.  I have never really thought about how having deaf parents could affect a hearing child's speech by "lacking the vital auditory/oral feedback process" and "not picking up on good speech patterns-clear articulation, intonation, modulation of volume, and expression" (pg 279).  With the lack of speech within their home, hearing children sometimes have difficulty getting exposure to speech and therefore can often get labeled as "language-deficient" as preschoolers because their first language normally becomes ASL rather than English.  It is amazing to think about how much our families (especially parents) impact our language and until reading this chapter, I never took much consideration about it until realizing what it is like to have parents who do not verbally speak.
        I think it is incredible to see how with deaf parents, a hearing child is able to succeed and (most of the time) become bilingual.  It was reassuring to read about how aware deaf parents are of their child's need for exposure to speech.  By having hearing friends and family spend time with their children and help them practice talking and reading, they are giving their children plenty of opportunities in the future.  I thought it was interesting to see that hearing children in a deaf home are able to experience two languages and two cultures, giving them a wider perspective in life.

Chapter 44

        In this chapter, the question asked is, "When deaf people meet deaf parents of a new baby, they always ask if the baby's deaf or hearing.  Why?"  Before beginning this chapter, my first thoughts about this question included that it is just naturally part of Deaf culture.  If someone from the Deaf community was conversing with a deaf parent, it would be natural to want to know whether or not their child was naturally included as a part of the Deaf community. 

        Many people of the Deaf community are proud of their culture and by asking whether or not a child is deaf is "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 naturally, they are curious about the child of the deaf parent.  

        Learning more about how hearing parents work with their deaf children was interesting.  It is crazy to learn that some hearing parents resent the fact that their children bond with other Deaf adults, "feeling that they're expected to give their deaf children up to the Deaf community, instead of keeping them in their own families" (pg 276).  Although I believe that deaf children need to be included within the Deaf community, I do not think that their parents have to be excluded from their child's life in the Deaf community.  I would think that it is only natural for the children to be around others who are in the same situation as they are.  I agree with the parents who "instead of "surrendering" their children to this community, they become part of it" (pg 276).  By including themselves in the Deaf community, parents are likely to have that same bond with their children that the deaf adults have.  

Chapter 43

        I thought it was interesting and reassuring to learn that the universal infant hearing screening can determine whether a baby is hearing or deaf very early on.  By learning if the infant has hearing loss, it can help make sure that the child does not fall behind in communication because in the past, "some of these children never catch up, language wise" (pg 270).  In addition, I have never thought about how the way the information is portrayed to the parents can influence their decision in helping their child communicate for the rest of their life.  I agree with the authors that the parents should be given both sides of the information, allowing them to explore both the oral/aural and signing sectors.
        When deciding how to get language to a deaf child, parents have different options including visual communication, speech/speechreading, or Total Communication.  I think it is crazy that those promoting hearing aids and the cochlear implant are able to have such a great impact on parents by suggesting that their child will not be normal or mainstream if they chose anything other than their devices.  Although they might benefit from hearing aids or the cochlear implant, it seems to me that the idea of learn sign language sounds like a burden to most parents.  However, I thought it was extremely cool to see how many different ways there are to help a family integrate Deaf culture into their lives.  These include video tapes for ASL, early-intervention programs with Deaf volunteers, and basic signing classes.  This chapter proves to the public that having a child who communicates with sign language is a possibility.  In addition, I learned that when acquiring language, it is more important for a child to learn reading and writing first rather than learning how to speak.

Chapter 42

        This chapter asks the question, "isn't it possible to have the best of both worlds-ASL and a cochlear implant?".  The idea of a cochlear implant is such a controversial topic within both the Deaf and hearing communities.  When reading about how parents are now allowed to implant their children without consent, it made me realize how challenging it is to decide whether or not it is appropriate to give parents this opportunity.
        Concerning this issue, it is easy to see why so many Deaf people oppose this policy.  They do not get to give their opinion concerning the implants and "are typically dismissed as irrelevant by those who have the power-the hearing oralists, scientists, executives, audiologists, and governmental officials" (pg 263).  They believe that everyone should be able to CHOOSE whether or not they want the implant or even hearing aids.  In addition, the Deaf community typically believes in Total Communication, where deaf children are exposed to sign language and speech.  The problem with this is that when children do receive the implant, the clinics that work with the family are extremely negative towards the Total Communication method.  This prevents many deaf children from learning ASL and keeps them from being able to participate within the Deaf community.  I do not agree with the medical professionals suggesting to prevent sign language.  They are keeping deaf children from being able to communicate in a more natural language and making communication more difficult for the child.
        On the flip side, I can understand why some parents of deaf children decide to give them the cochlear implant.  I would guess that as a hearing parent, they want the best for their children and in their minds, providing them with the opportunity to hear is the best option.  Also, doctors and clinicians play a major role in the parent's decision, spouting statements like, "Implanted deaf kids can do ANYTHING!  The implant lets them be NORMAL!  They can be part of the mainstream of life and participate FULLY!" (pg 266).  Many of these doctors see the deaf people as "patients, clients, involuntary consumers, and subjects" (pg 267) and therefore attempt to convince the parents that the cochlear implant is the right way to go.
        I personally believe that deaf people should have the opportunity to make their own choice concerning the cochlear implant and should be able to decide whether they want ASL or speech to be their main way of communication.

Chapter 41

        While reading this section, it was extremely interesting to learn more about the pros and cons of hearing aids.  Everyone (including myself), tend to just assume that adding hearing aids can do nothing but benefit a person.  However, I am glad that this chapter was able to further explain that "a hearing aid is not a miracle machine" (pg 257).  Hearing aids are not a cure-all and it's hard to remember that even though they can help some people, it is only a distraction for others.  Hearing aids can only amplify sounds and does not have the capability to pin point specific conversations or voices.  

        After reading this chapter, I further understand why there is such a negative view towards audiologists and the hearing-aid industry.  All deaf people have the personal choice on whether or not they want to wear the hearing-aids.  However, "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 believe that this factor could also influence whether or not deaf people decide to use the devices.  

        Another device that has the ability to help deaf people hear is the controversial cochlear-implant.  The cochlear implant is an electronic device that is surgically implanted into the bone located behind the ear.  A portion of the device is placed within the inner ear to act as an artificial cochlea in attempt to transmit sound from the ear to the brain.  I think this device is so fascinating because it is so different from hearing aids.  Rather than just amplifying sounds, its goal is to send the sounds to be interpreted and understood in the auditory portion of the brain.  This devices requires major surgery and I can honestly understand why the Deaf community does not want to be forced to have this permanent device.  I think its crazy that the industries are targeting parents of deaf children, "touting the benefits of implants" (pg 261) and trying to make deafness obsolete.  No one should be forced into such a life-altering situation and no one should have to give up their original culture if they don't want to.  I think that getting the implant is completely up to the individual and it was relieving to learn in this chapter that the Deaf community is not against people getting the implant voluntarily.

Chapter 40

In this chapter, I learned the surprising fact that deaf people refer to non deaf people with the term, "hearing(s)". This was surprising to me because as a non deaf person, I have never considered myself to be hearing. I think that it is extremely easy for non deaf people to just presume that they are the norm and that only those different from them need to specifically be described as being deaf. However, this is the same scenario for those in the Deaf community, who feel the need to distinguish the fact that non deaf people are "hearing". "Hearing can describe attitudes, mindsets, lifestyles, values, and even culinary preferences" (pg 254). This chapter helped me to see a small glimpse of what deaf people go through when it comes to being labeled. In addition, I was introduced to another term, hearo, which "describes a deaf person who apes hearing people" (pg 255).

Chapter 39

        Before beginning ASL last semester, I honestly didn't recognized the ability to see deafness as an ethnic difference. I had always seen it as a disability because they can not hear. Medically, it's true that being deaf is a disability and according to doctors, it's their business "to "fix" what's "wrong" with deaf people's "hearing disorders"" (pg 250).
        However, after opening my eyes and realizing that the Deaf community is made up of more than just people who can't here, I now believe and understand that being deaf is NOT a "disability" or a "communication disorder" (pg 249). Instead, those who are deaf have an incredible and specific language and culture that defines who they are.
        "Our hardship is more of a communication barrier than a physical ability" (pg 250). This makes so much sense, because in reality, the only thing that is different between someone who is deaf and someone who is hearing is the language barrier. Although deaf people can't hear, they have their own language to make up for their lack of hearing. The language barrier is no different from someone who speaks English attempt to converse with someone who speaks French. Therefore, I don't understand why deaf people are considered to be handicapped by those who don't understand their language.

Chapter 38

        This chapter was extremely beneficial, because like many others, I have never truly known what the difference was between using the word 'Deaf' as a noun or an adjective. It is interesting to see how the book explains the usage of this word. Although the writer, Shushano Long explains that she was told "NOT to use deaf as a NOUN" (pg 245), its shown throughout the chapter that the usage of the word, deaf, truly depends on the people and the context it is used in.
        By using the word 'deaf' to mean a Deaf person, it is considered to be unacceptable by many people and some take it as an insult. "It devalues the humanity of deaf people" (pg 246). Although I had never thought about it before, it makes sense that they would want to be seen as people first rather than just being deaf.
        However, this chapter also explained that the "the Deaf" is surprisingly acceptable within the Deaf community, mainly if it is used to represent a deaf organization or institution.
        I loved reading about this topic because its not only interesting, but it is information that could benefit any future encounters with those in the Deaf community. It's great to learn the cultural aspects of this language and how to be respectful of people with this culture.

Chapter 37

"Is it OK to use the term "deaf-mute" in reference to a deaf person who can't talk?"

        After reading this opening question, the answer for me was obviously no.  I think that by labeling someone who is deaf as a "mute" is not only completely disrespectful, but also incorrect.  Mutism can be defined as "a medical or psychological condition-the inability or refusal to produce sounds" (pg 213).  Just because some deaf people do not speak does not mean that they do not have vocal chords and voices and jumping to conclusions can be offensive and rude.
        In this chapter, I was extremely surprised to learn that some people dislike using the word "deaf", believing that it gives off a sense of negativity.  Instead, some other terms mentioned include "hearing-impaired", "hearing-handicapped", "hearing-disabled", "auditorily handicapped" and "non-hearing" (pg 217).  These newer terms are disliked by many people because they promote the idea that those who are deaf are broken.  Its interesting to see how there are many ways that deaf people want to portray themselves in society.
        In addition, this chapter gives an informative overview of common words and labels used to describe deaf people.  The label deaf-and-dumb was explained as being completely incorrect.  It is crazy to think that originally, this term was normal for many people.  In the past there was always the "misconception that deafness caused the inability to speak-if you were deaf, there was also something amiss with your capacity for speech" (pg 222).  Obviously, this is not true and in the present day, it is incredible to think that some people would still be using this insulting term.
        I also learned that the label, hearing-impaired, can be defined as "having a diminished or defective sense of hearing, but not deaf" (pg 230).  It was helpful to learn that this term is resented by many people, based on it promoting "in terms of broken or defective ears" (pg 231).  With this negative connotation, I learned that the more acceptable label should be deaf/hard-of-hearing.
        This chapter was so beneficial, showing how labels can affect others and how we can change in order to make sure that we are not degrading others.  Everyone has their own opinion concerning what image they want to promote about themselves. "Some of us prefer the term "hearing-impaired" to "deaf" or "hard-of-hearing."  Some deaf people still insist on using the term "deaf and mute" (pg 220).