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!
Wednesday, March 13, 2013
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.
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.
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.
Tuesday, March 12, 2013
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.
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.
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.
Monday, March 11, 2013
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...
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!
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