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Essential questions on cultural diversity
How to think about cultural identity
Deaf Culture Examples
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Charles Taylor, a Canadian philosopher, argues that cultural survival is valuable and is a definitive good. He believes that it is in the proper domain of state action to define collective substantive goals for cultures, that can answer ‘what is ultimately valuable in life’, in order to protect the dialogical being. If we accept the argument that people are dialogical beings then deaf people should be allowed to live within their Deaf culture and produce deaf children as the please. By immersing themselves into a culture that surrounds them with others like them, they avoid the harms of misrecognition and it further gives them a sense of belonging. Charles Taylor’s support of preserving cultures lies in the idea of a dialogical being. Taylor believes all humans to be dialogical which states that our identity is shaped by interactions with others. The dialogical self is constituted by it’s language, practices, and culture. Taylor then argues that misrecognition from those we interact with partly develops our identity and can inflict harm and oppression. “A human being’s sense of self is established in the context of their ethics and morals. The concept of identity is related to ‘who I am’. Individuals situate themselves in a contextual environment that may include their relationships with family and friends, and their abilities and the occupations in which they are, or have been. This identifies what is ultimately important to an individual and how that relates to where their identity is in relation to this.” (Thomas, 2013) This excerpt further explains the dynamics of how dialogical beings function. Individuals obtain their identity through interactions with those around them; therefore it is important that they surround th... ... middle of paper ... ...enzie and Scully’s argument, people against the deaf lesbian couple having a deaf baby don’t have grounds to legitimize their argument because they will never understand the specific predicament no matter how much they try to “imagine” themselves in their shoes. Social model of disability states that most disabling part of being disabled is the society and culture. Society is defined as people who interact in such a way as to share a common culture. According to Charles Taylor, culture and society should be preserved. Thus, Deaf Culture should be preserved in order to avoid misrecognition and the harms associated with it as well as preserve differing societal values. Therefore, members of the Deaf culture should be allowed to create deaf babies if they please and we don’t have the rights in deciding what life is worth living and what life is not worth living.
This issue is important because if you try to force the Deaf to hear, they might not grow because they will have no form of communication to use with other people. Even though the doctors might say to not use ASL, this will greatly hinder your child's well-being in the long run. I learned a lot about Deaf people, ASL, and/or Deaf Culture after reading this book. Deaf people are normal, just like anybody else, and they should not be treated any differently. Some people treat deafness as a disease that needs to be cured, but it's not.
After reading Deaf Again I learned a lot of new things about Deaf culture and was drawn in by the story of Mark Drolsbaugh. "The hardest fight a man has to fight is to live in a world where every single day someone is trying to make you someone you do not want to be" e.e cummings. I was brought into the book immediately from this quote and realized how difficult it must have been for Mark to find his identity. He was trying to hang on to his hearing in fear of going deaf as if there was something wrong or not proper with being deaf. It took him a long time, twenty-three years to realize that the Deaf culture is receiving and it was there for him to embrace the entire time. It would be difficult to be able to hear and then slowly lose your hearing while having to communicate in the world we live in. Both his parents Sherry and Don were Deaf and I enjoyed reading the part where Mark was brought into this world through childbirth and the signing and conversation that was going on inside while the process was taking place. Like the anesthesia machine not working, which had to have been painful.
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
In his book “Between the World and Me”, Ta-Nehisi Coates explores what it means to be a black body living in the white world of the United States. Fashioned as a letter to his son, the book recounts Coates’ own experiences as a black man as well as his observations of the present and past treatment of the black body in the United States. Weaving together history, present, and personal, Coates ruminates about how to live in a black body in the United States. It is the wisdom that Coates finds within his own quest of self-discovery that Coates imparts to his son.
...inferior cultures are always able to adapt and learn things from larger groups, in contact zone environments the larger groups are finally able to draw things from the smaller cultures as well, and thus transculturation becomes a two-way street. Only when people are made aware of the marginal diversity that surrounds them in everyday life are they able to gain a wider understanding and deeper knowledge of the world around them. They are then able to apply that knowledge to shape and benefit the way they interact with others and operate as a part of a society that is more open, leaving behind the mistake of imagined communities and applying inaccurate definitions to groups of people.
In his 1971 paper “Personal Identity”, Derek Parfit posits that it is possible and indeed desirable to free important questions from presuppositions about personal identity without losing all that matter. In working out how to do so, Parfit comes to the conclusion that “the question of identity has no importance” (Parfit, 1971, p. 4.2:3). In this essay, I will attempt to show that Parfit’s thesis is a valid one, with positive implications for human behaviour. The first section of the essay will examine the thesis in further detail, and the second will assess how Parfit’s claims fare in the face of criticism. Problems of personal identity generally involve questions about what makes one the person one is and what it takes for the same person to exist at separate times (Olson, 2010).
Societies could also come together so that it can enable D/deaf individuals to bond with and show hearing people how to communicate accurately and fluently. This will allow D/deaf individuals to feel like they belong in their community, which will make them feel a sense of security and also enables them to feel less isolated.
Tucker, Bonnie. “Deaf Culture, Cochlear Implants, and Elective Disability.” Hastings Center Report. 28.4 (1998): 1-12. Academic Search Complete. EBSCO. Web. 9 Dec. 2013.
This personal narrative is attained only because of the important role History plays in tying these factors together. In order for one to relate identity to difference using the dialogical method, he/she must “position [themselves] somewhere in order to say anything at all.” This position is attained through an understanding of history; a history which...
Before the interview, I want to tell you that Deaf culture empathizes various opinion and different orientation to hearing people. They can learn about it effectively. Basically, I got Daniel and Devyn's permission to appointment for the interview. I went to my room. I got my paper and pen with the notebook for interviewing with Daniel and Devyn throughout the questions. At the night, we were ready for our interviews thought on "videophone." I was certain that most of people would say, "videophone?" they never hear about it and what it is. Videophone established The Sorenson Video Relay Service (SVRS) company provided Deaf people who could communicate through on videophone with hearing people for the interpreter, order to the food for the delivery, call the emergency, and more... it wanted to make the equality of human rights respectfully.
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
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.
The deaf community does not see their hearing impairment as a disability but as a culture which includes a history of discrimination, racial prejudice, and segregation. According to an online transcript,“Through Deaf Eyes” (Weta and Florentine films/Hott productions Inc., 2007) there are thirty-five million Americans that are hard of hearing. Out of the thirty-five million an estimated 300,000 people are completely deaf. There are ninety percent of deaf people who have hearing parents (Halpern, C., 1996). Also, most deaf parents have hearing children. With this being the exemplification, deaf people communicate on a more intimate and significant level with hearing people all their lives. “Deaf people can be found in every ethnic group, every region, and every economic class” (Weta and Florentine films/Hott productions Inc., 2007). The deaf culture and hard of hearing have plenty of arguments and divisions with living in a hearing world without sound however, that absence will be a starting point of an identity within their culture as well as the hearing culture (Weta and Florentine films/Hott productions Inc., 2007).
From a deafness-as-defect mindset, many well-meaning hearing doctors, audiologists, and teachers work passionately to make deaf children speak; to make these children "un-deaf." They try hearing aids, lip-reading, speech coaches, and surgical implants. In the meantime, many deaf children grow out of the crucial language acquisition phase. They become disabled by people who are anxious to make them "normal." Their lack of language, not of hearing, becomes their most severe handicap. While I support any method that works to give a child a richer life, I think a system which focuses on abilities rather than deficiencies is far more valuable. Deaf people have taught me that a lack of hearing need not be disabling. In fact, it shouldn?t be considered a lack at all. As a h...
How do we as individuals come to know ourselves in the world? Many would argue that the individual is the socialized product of his or her environment but it is often by distinguishing one’s self from a collective identity of this space that the individual comes to assert his/her own identity. We must also ask ourselves if it enough to be heard. I do not intend here to engage here in a primarily existential discussion regarding interactions between the self and the community, but I submit the assertion of voice does not happen in isolation, but is made possible through communication with another person/party. Both Hurston and McCullers present distinct representations of that an individual’s development of selfhood within and in resistance to established communal conventions. I will discuss the ways in