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Essays on deaf culture
Essays on deaf culture
Experiences with the deaf community
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Deaf Education1
Coping with and Understanding the Deaf Student
What is deafness?
There are many definitions to the word "deaf." According to Stephen P. Quigley and Peter V. Paul in their book Language and Deafness (1984), "a child is considered deaf if hearing impairment is so great, even with good amplification, that vision becomes the child's main link to the world and main channel of communication." This is a general and relatively vague definition.
Other definitions are based on the degree of hearing loss in terms of decibels (dB) ranging from mild to profound hearing loss. A loss of 35 to 70 dB is generally considered hard of hearing, while a loss of 90 dB or greater is considered profoundly deaf (Moores 1990). Each state classifies what is deaf and hard of hearing in different ranges.
What are the types of deafness?
A conductive hearing loss can be described as a temporary hearing loss due to an ear infection, wax buildup, ruptured ear drum, colds, atresia and otosclerosis (Moores 1990). Otosclerosis can become a permanent hearing loss if not treated. The area of concern with conductive hearing loss is the middle and outer ear. “A sensorineural hearing loss is a permanent hearing loss in about 99.9% of cases. The causes of a sensorineural hearing loss are numerous: nerve damage due to illness, meningitis, maternal rubella, RH blood incompatibility, scarlet fever, absence of semicoclear fluid, cytomeglovirus, chronic exposure to loud noises (industrial work), premature birth, head trauma, drug exposure, heredity/genetics and unknown causes” (Moores 1990).
The areas of concern with sensorineural hearing loss are in the inner ear.
Community and Culture
The deaf have both a community and a culture. While the idea that the deaf have a culture and community is news to many hearing people, it has existed for a long time. “The Deaf culture has characteristics identifiable to that of other subcultures or ethnic groups. It is born out of shared experiences (life in residential schools) and a shared language, American Sign Language” (Cline 1997). The Deaf community has its own regional, state, and national organizations. They have events ranging from athletic events and community picnics to Deaf Miss America and theatrical performances. There are deaf religious congregations and deaf intramarriage is common. All...
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Diversity: Counseling the Hearing Impaired,” Counseling Psychologist, 3, 489-
494.
Kluwin, Thomas, N., Moores, Donald, F., Gaustad, Martha Gonter. (1992), Toward
Effective Public School Programs for Deaf Students: Context, Process, and
Outcomes, Teachers College, Columbia University, New York, -56-74.
Mason, David G. (1995, October), “Why Bilingualism/Biculturalism is Appropriate in
Deaf Education,” -Deaf Children’s Society of British Columbia,
http://dww.deafworldweb.org/pub/b/bibi.mason.html
Moores, David F., Meadow-Orlans, Kathryn P. (1990), Educational and Developmental
Aspects of Deafness, Gallaudet University Press, Washington, D.C., 23-39.
Quigley, Stephen P. and Paul, Peter V. (1984), Language and Deafness, College-Hill
Press, San Diego, 274-324.
Tapasak, Renee C., Walther-Thomas, Christine S. (1999, July/August), “Evaluation of a
First Year Inclusion Program: Student Perceptions and Classroom Performance,”
Remedial and Special Education, 20, 216-233.
Walker, L., Munro, J., Rickards, F.W., (1998), “Literal and Inferential Reading
Comprehension of Students who are Deaf or Hard of Hearing,” Volta Review,
100, 87-100.
Kimmy Bachmann A Journey into the Deaf-World Chapter 1 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.
Just like members of other minorities, such as Hispanics and African-Americans, Deaf people experience some of the same oppression and hardships. Although the attempts to "fix" members of and obliterate the DEAF-WORLD are not as highly publicized as problems with other minorities, they still exist. Throughout time, hearing people have been trying to destroy the DEAF-WORLD with the eugenics movement, the mainstreaming of Deaf children into public hearing schools, and cochlear implants.
This literary critique was found on the Bryant Library database. It talks about how well Maya conveys her message to her readers as well as portraying vivid scenes in her reader’s minds’. Maya’s sense of story and her passionate desire to overcome obstacles and strive for greatness and self-appreciation is what makes Maya an outlier. Living in America, Angelou believed that African American as a whole must find emotional, intellectual, and spiritual sustenance through reverting back to their “home” of Africa. According to Maya, “Home” was the best place to capture a sense of family, past, and tradition. When it comes to Maya’s works of literature, her novels seems to be more critically acclaimed then her poetry. With that being said, Angelou pursues harsh social and political issues involving African American in her poems. Some of these themes are the struggle for civil rights in America and Africa, the feminist movement, Maya’s relationship with her son, and her awareness of the difficulties of living in America's struggling classes. Nevertheless, in all of Maya’s works of literature she is able to “harness the power of the word” through an extraordinary understanding of the language and events she uses and went through. Reading this critique made me have a better understanding of the process Maya went through in order to illustrate her life to her readers. It was not just sitting down with a pen and paper and just writing thoughts down. It was really, Maya being able to perfect something that she c...
Being a young black girl in the 1940’s was not the easiest thing to be. At that time, the two kinds of people who were believed to be of little or no importance were blacks and women. Throughout the book Maya never really accepted the fact that she was not going to get anywhere because of her status. She always tried to be the best in whatever she did, and always felt that she was just as good as or even better than many of the white people. It was not until she went to live with her mother that she really put action behind her feelings.
Deaf Culture is often misunderstood because the hearing world thinks of deafness as a handicap. The Deaf are not given enough credit for their disabilities even though they are unable to hear. Being misunderstood is the biggest reason why they are not accepted in the world of hearing. The learning process for them may be slower and more difficult to learn, but they are still very bright individuals. The problem at hand is the controversy of trying to “fix” the Deaf when they may or may not want to be “fixed”. The hearing world should give Deaf people a chance to show their true talents and abilities of intelligence before rushing to assumptions, such as hearing aids will fix all Deaf people, because Deaf are dumb, have social problems, and
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.
Two centuries ago, the Deaf community arose in American society as a linguistic minority. Members of this community share a particular human condition, hearing impairment. However, the use of American Sign Language, as their main means of communicating, and attendance to a residential school for people with deafness also determine their entry to this micro-culture. Despite the fact that Deaf activists argue that their community is essentially an ethnic group, Deaf culture is certainly different from any other cultures in the United States. Deaf-Americans cannot trace their ancestry back to a specific country, nor do Deaf neighborhoods exist predominantly throughout the nation. Additionally, more than ninety percent of deaf persons are born from hearing parents (Singleton and Tittle 222). Consequently, they often feel isolated from their families, as they do not even share the same language. Non-hearing children born into hearing families are more likely to attend a regular public school with typical peers, causing them to have little contact with other members from the Deaf community. Therefore, this community embraces a diverse group of individuals, who are surprisingly different from the rest of the members of their own families. This situation causes a cross-cultural conflict, which others believe needs fixing. Nevertheless, society should not perceive the Deaf community as a disability group but as a discrete linguistic minority, rich in history, values, and traditions.
Many people of society perceive deafness to be a disability a person has at which causes them to lack the power of hearing. Many of the people whom choose to believe that those who are deaf are disabled rather than possess a simple difference amongst them have most likely never had the chance to learn about deaf culture. Only about two or three out of every thousand children are born with detectable levels of hearing loss in the United States and an entire ninety percent of deaf kids are born to two fully hearing parents. (NIDCD) Therefore, it may be possible that a large portion of society views deafness as a disability due to the lack of background knowledge on Deaf culture.
Though some of the hearing community might take on an unknowingly negative approach on deafness due to a lack of knowledge, for those in the deaf community, their hearing loss is not a burden or a disability, but instead an important component of their identity and culture (Sanger-Katz). Many see being deaf as a positive attribute (Sanger-Katz). The motto belonging to the deaf community is “the deaf can do anything but hear” (“Deaf, not I...
Basically, Rastafarians have these core beliefs. The first one is that God is spirit and that this
Deaf and hearing impaired individuals are know longer an out cast group. They now have there own deaf community. Deaf individuals do not consider themselves having an impairment, handicap, or any type of disability. They believe that through the use of sign language, other communication skills, and technology that there deafness is the way they are supposed to be. Many people who have perfect hearing can not understand deaf people and why they embrace there deafness instead of trying to receive hearing and get rid of there handicap. However not all deaf people have th...
The disparity between the Deaf and hearing is based around ableism, or a newer notion, Audism. Audism is the notion that those that can hear are superior. (Oberholtzer, 2009) Like most that are viewed as inferior, the Deaf are often looked at as lesser compared to those of the hearing community and labeled as disabled, even if they themselves do not view their deafness as a disability. Many of Deaf community members are able to hear and speak well enough to communicate with hearing people but still chose to identify with the Deaf community rather than in the hearing world. (Harlan, 1996) One’s involvement does not center around their hearing
"Values and Norms of the Deaf Community." College of the Canyons. College of the Canyons, n.d. Web. 30 Nov 2013.
Rastafarianism also has and uses a lot of the same beliefs of the Jews. As you can see Judaism and Rastafarianism has strong connections, being it beliefs, events which happened to them in the past, origin, and the worship of one God.
The search for the most effective way to educate deaf students has long been filled with controversy, due to strong advocacy for conflicting approaches. The bilingual model of deaf education has been in place in many schools for the deaf for the past 20 years (Drasgow, 1998), and while many advocates of a strictly oral approach to deaf education discount its success, it is still a viable and appropriate option for deaf students with severe to profound hearing loss. In this paper I will describe historical perspectives around deaf education and discuss hearing loss and language acquisition for deaf children. I will provide justification for the continued use of the bilingual model against arguments in favour of a strictly oral approach. In addition, l will address challenges inherent to the bilingual model and conclude with suggested changes that may benefit deaf students’ language learning and literacy outcomes.