In 1988, students at Gallaudet University came together to formed a single "voice" that was heard, but more profoundly seen, by the world. Now known as "DPN" ("Deaf President Now"), these deaf students formed a community with a cause. They affected pedagogy: abandoning classes, closing the gates to the school, refusing to budge until their demands were met. They altered the power structure and strengthened their own community: rejecting the newly appointed president and having many of the faculty join their cause. Not long into the protests, deaf schools in Canada and West Germany closed on their behalf, and the media swarmed in, fumbling in its attempts to get interviews from students who didn't speak and to record rallies in which protesting "voices" were a sea of silent, limp wrists waved above 2,000 heads. These students wanted an end to the oligopoly; they wanted a voice, akin to their own, representing them in the decisions that effected their school and their lives. They wanted, quite simply, a Deaf president. For 124 years, Gallaudet's president had been hearing; for 124 years, these hearing presidents had been elected by a principally hearing board of directors; for 124 years, Deaf held no authority, had no representation, at the single place they should most have it-their exclusive, one-of-a-kind Deaf university. So, on March 9th, their hearing board elected yet another hearing president over two deaf and fully qualified candidates, Gallaudet's students decided on protest. Forming a powerful and cohesive voice, these students made themselves very visible in the news, and increased Deaf awareness worldwide about a dozen times over. By the time that week was up, their short-lived hearing president had resigned; their hea... ... middle of paper ... ... Gallaudet had come of age through language, because of language. Now that they had a language to call their own, a language that even the dominant hearing culture could no longer refuse to grant "reality" status to, those students had something to stand on. Before the linguistic acceptance of a language they called their own, deaf people, either culturally or individually, had no wedge against the dominant "social grammar" or any way to persuade and empower. Persuasion and power, definition and acceptance of both self and society, begins with language in all cultures. And such socially and individually constructed beginnings among deaf people, such issues of literate and linguistic (re)definition with the use of ASL, and such successful displays of power and persuasion as occurred at Gallaudet in 1988 form the core of studies in rhetoric, literacy, and culture.
The narrator begins this chapter by introducing himself as well as his colleagues and co-authors. Ben Bahan, the narrator, is a deaf man from New Jersey whom was raised by deaf parents and a hearing sister. After spending an immense amount of time studying American Sign Language (ASL) he moved on to now become an assistant professor at Gallaudet University in the Deaf studies Department. His colleague Harlan Lane, a hearing man, is a specialist in the psychology of language and having many titles is a key aspect of this book as he believes, as does most of the Deaf-World, that they are a minority language and takes up their point of view to the hearing world. Lastly Bob Hoffmeister is a
In the following chapters, there is an extensive amount of knowledge to learn about how Deaf culture is involved in our modern world. The pages assigned give us an outlook of how Deaf people are treated in our daily life, and how we should learn from it. Its gives a clear line between what are myths and what are facts, to those who are curious about the Deaf community or have specific questions. This book has definitely taught me new things that I could put to good use in the near future. In specific chapters, my mind really opened up to new ideas and made me think hard about questions, like “why don’t some Deaf people trust hearing people,” or “do we need another ‘Deaf president now’ revolution?” I realized many new things in the course of reading this book, and have recommended this to my family.
Jankowski, Katherine A. (1997). Deaf Empowerment: Emergence, Strugge, and Rhetoric. Gallaudet University Press, Washington DC.
“It would have been difficult to find a happier child than I was as I lay in my crib at the close of that eventful day and lived over the joys it had brought me, and for the first time longed for a new day to come. I had now the key to all language, and I was eager to learn to use it” (Keller 146). The ability to actually comprehend words and associate those words to thoughts and feelings rejuvenated her. Keller was reborn that day, with a new ‘vision’ and a new direction. What started that day, culminated into Keller becoming the first deaf person to earn a bachelors degree. She learnt to speak and ‘hear’ by following the movements of people’s lips. Keller was extremely hardworking and she personified willpower and diligence by patiently untangling the taboos of society to prove her critics wrong.
...eople of all over were coming together and making a difference, including in the hearing world too. The hearing president resigned, so a deaf president was elected for the university. Deaf pride surged through the entire world as the deaf community had been noticed, and acknowledged, worldwide.
The documentary of “Through Deaf Eyes” has open my eyes to the deaf culture. The movie has made it “click” that deaf people are just that people and individuals like me. Deaf community has its struggles just like everyone else. They struggle with growing into who they are as a person, harmful situations, and feeling a sense of belonging. They just speak a different language like Italians and Hispanics. Communicating with a different language does not make them lesser than a hearing person. When able to learn to communicate, the deaf are able to learn and gain knowledge just like a hearing person. The only difference is they have to learn more and work harder to achieve their goals and gain knowledge, which a hearing person learns just by hearing their surroundings.
Throughout the course of the semester, I have gained a new understanding and respect of Deaf culture and the many aspects it encompasses. The information supplied in class through discussion, movies, and guest lecturers since the previous reflection have aided in the enhancement of my knowledge of Deaf culture and nicely wrapped up all of the information provided throughout the semester.
What I found most interesting about Jarashow’s presentation were the two opposing views: Deaf culture versus medical professionals. Within the Deaf culture, they want to preserve their language and identity. The Deaf community wants to flourish and grow and do not view being deaf as a disability or being wrong. Jarashow stated that the medical field labels Deaf people as having a handicap or being disabled because they cannot hear. Those who are Deaf feel as though medical professionals are trying to eliminate them and relate it to eugenics. It is perceived that those in that field are trying to fix those who are Deaf and eliminate them by making them conform to a hearing world. Those within the Deaf community seem to be unhappy with devices such
Christiansen, J. B. Barnartt, S. N. (1995). Deaf President Now! : The 1988 Revolution at
Marie Jean Philip was a leader, advocate, and researcher for the deaf community. Most famously known for being one of the original researchers in studying American Signe Language and Deaf Culture. She earned her respect and became an admired figure for her monumental bilingual-bicultural movement. Her influence spread throughout not only the United States, but to children and adults around the world.
“Kindness is the language which the deaf can hear and the blind can see” – Mark Twain.
While reading Mark Drolsbaugh’s Deaf Again where he wrote about his experiences with becoming postlingually deaf, I realized that I was able to relate to some of the situations he encountered, especially when he spoke of his frustrating childhood due to his disability. As he grew older, he needed to find new ways to cope with and accept his deafness. Because of his unique viewpoint with deaf parents who were not allowed to sign around him, the book gave readers a different perspective to look at deafness with. Drolsbaugh’s personal account of his life was inspirational as he grew up with a truly exceptional situation, yet was able to overcome his obstacles and become successful after he quit denying who he really was.
Even though the school has been through tough situations, Gallaudet University is still standing strong. Deaf people dream about going to school there and are honored to have a way for them to get a good education even though they have a disability. Many students go on to have good jobs, and they change the deaf community. They inspire younger deaf people, and prove to the world that even though they cannot normal people they can still make a difference. Normal is overrated, anyways.
In mainstream American society, we tend to approach deafness as a defect. Helen Keller is alleged to have said, "Blindness cuts people off from things; deafness cuts people off from people." (rnib.org) This seems a very accurate description of what Keller's world must have been. We as hearing people tend to pity deaf people, or, if they succeed in the hearing world, admire them for overcoming a severe handicap. We tend to look at signing as an inferior substitute for "real" communication. We assume that all deaf people will try to lip-read and we applaud deaf people who use their voices to show us how far they have come from the grips of their disability. Given this climate, many hearing people are surprised, as I was at first, to learn of the existence of Deaf culture. To me deafness is not a defect but a source of connection. Imagine yourself deaf, growing up with a beautiful language, visual literature, humor, and theater. Imagine taking pride in your identity without any desire to become a member of the majority culture. For many deaf people, their community is a comforting relief from the isolation and condescension of the hearing world. However the Deaf community is far more than a support group for people who share a physical characteristic. Members of the Deaf community may have hearing levels that range from profoundly deaf to slightly hard-of-hearing. But no members of the Deaf community are "hearing impaired." Inside this community, deaf people become Deaf, proudly capitalizing their culture. Hearing people suddenly find that they are handicapped: "Deaf-impaired."
Humphries, Tom. Padden, Carol. Deaf in America (Voices from a Culture). Massachusetts: Harvard University Press.