Foster, S. Academic and social mainstreaming: Deaf student's perspectives on their collage experience. Rochester: National Technical Institute for the Blind. Giles, H. Toward a theory of language in ethnic group relations. New York: Academic Press.
Goffman, E. Selections from stigma. Davis Ed. New York: Routledge. Hellman, S. The development of a children's implant profile. AAD, 2 , Herek, G. April, AIDS, stigma and sexual prejudice. American Behavioral Scientist, 42 7 , Higgins, P. The challenges of educating together deaf and hearing youth making mainstreaming work. Springfield: Charles C. James, M. Not a threat but a bridge a parents' response to the anti-cochlear implant position.
Kessler, D. Cochlear implants: past, present, and future. Kronick, B. Kronick, S. Living with blindness seminars. Lane, H. Construction of deafness. Macdonald, R. Deaf-blindness: An emerging culture? The Deaf Way. American Association of the Deaf-Blind. Marschark, M.
Psychological development of deaf children. New York: Oxford University Press. Mullen, B. Ingroup bias as a function of salience, relevance, and status: An integration. European Journal of Social Psychology, 22, National Association of the Deaf Cochlear implants in children. Washington, D. Padden, C. Deaf in America: Voices from a culture. Cambridge: Harvard University Press. Smith, T. Psychological services: reaction. Washington D. Wilcox, S. American Deaf Culture: An Anthology.
Burtonsville, MD: Linstock Press. Wright, S. Responding to membership in a disadvantaged group: from acceptance to collective protest. Journal of Personality and Social Psychology, 58 6 , Megan Jones, Ph. Members of the Deaf community in America use a different language—literally. Not only does their language—American Sign Language ASL —connect them to others who are Deaf, it also serves as a membership card into a linguistic subculture of our society that not everyone is privileged to enjoy.
By removing the label, they are also removing any stigma that might be attached. You communicate differently. You seek out others who are Deaf because they understand you. In fact, some advocates even speak about "Deaf gain," a communication advantage afforded to those who must use means other than verbal language. The idea is that deaf people have more meaningful and intentional connection because they cannot hear.
Meghan Watt lost her hearing after contracting HIB meningitis at the age of two. Today, she has bilateral cochlear implants. Some members of the Deaf community are opposed to cochlear implant surgery—especially for infants who are born without hearing. Some activists believe learning language and cognitive development through ASL is a basic human right that should be protected and that choosing cochlear implants steers families away from learning ASL and embracing Deaf culture.
Nine out of 10 Deaf infants are born to hearing parents. Many of those parents choose cochlear implant surgery as soon as they are medically able because it helps their child with speech development. But the Deaf culture believes mainstream hearing America puts too much emphasis on the spoken word. Some activists talk about audism—an attitude of superiority based on an ability to hear—and oralism—advocacy or use of the oral method of teaching Deaf students to speak. Hearing people often talk to each other with comparatively little eye contact, but within Deaf culture, avoiding eye contact can be seen as rude.
Looking away while someone is signing to you is definitely a no-no. Touch In Deaf culture, it is acceptable to touch another person to gain their attention, even if you do not know them well. However, there are rules about where or how to touch. A light touch on the arm or shoulder is acceptable. Physical proximity When two hearing people are having a conversation they often sit or stand close to each other, sometimes side by side.
Deaf people sit or stand further apart and preferably opposite each other so that they can see each other's "signing space" comfortably. This physical distance may appear unfriendly to hearing people, but Deaf people usually find it uncomfortable trying to converse in close physical proximity. Directness Acceptable levels of directness vary considerably between all cultures.
From Deaf people's perspective, hearing people seem to say things in oblique and roundabout ways. From hearing people's point of view, Deaf people may appear blunt or abrupt. These are cultural differences which need to be understood and accommodated. Thumping on tables or floors Deaf people often thump on tables or floors to gain each other's attention, in the same way as hearing people call a person's name or shout.
This behaviour can appear aggressive to hearing people, but in Deaf culture it is not. Customs Some customs are common in the Deaf community. They include: Who are you? When Deaf people meet each other for the first time, or when they introduce each other, they will often provide more personal details than a hearing person might.
They always give their first and last names, because there is a higher chance, in a small community, that this will provide information about their family or community connections. This can be particularly important if they come from a family with several generations of Deaf people - such families are considered to be at the core of the Deaf community. They will often add other information about their associations with particular places, sporting or cultural organisations, or the school they attended.
If you cannot volunteer any of these defining characteristics, or if you are a hearing person, you will most likely be asked questions about your connection with Deaf people. This introductory information establishes where you "fit" in the community - or to be direct about it as is often the Deaf way, whether or not you are acceptably "Deaf". The long goodbye When Deaf people are leaving a gathering of friends and Deaf people who belong to the Deaf community tend to have many friends they take much longer than most hearing people do to say goodbye.
The custom is to seek out one's friends and in the process of saying goodbye, discuss when they next expect to meet. While implantation can be seen as a hot-button issue, it is important to make several distinctions.
First, CIs are a product of a medical philosophical model that views deafness as an impairment to be cured. While this is seen to be in direct opposition to a Deaf cultural model, members of Deaf culture recognize and embrace the diversity of the Deaf community. ASL and Deaf culture can and should continue to play an important role in the life of any child born deaf — including those using cochlear implant technology - as an opportunity for cultural enrichment and self-identify.
Parents of Deaf children will want to familiarize themselves with the Individuals with Disabilities Education Act, the Americans with Disabilities Act and other educational laws which impact the lives of Deaf children.
These laws provide government support in creating an accessible education and accessible environments. Parents can use these resources and empower their families to advocate for greater opportunities for their Deaf child. The creation of a home environment that is linguistically accessible to a deaf child is and has been at the forefront of this field for decades. In American society today, hearing parents are using American Sign Language ASL to establish early communication with their hearing infants.
This revolution in Baby Signs has occurred because hearing parents desire to have the ability to communicate with their hearing children at prior to their ability to speak. This rationale for early communication access is applicable to deaf children as well as hearing children. Access to a visual language at any age provides the opportunity to converse with all participating members of the household. It is important for family members to learn and use ASL with their deaf child, to provide them with the same communication access as hearing children.
Some hearing parents fear that the Deaf community will "steal" their child, or that somehow the deaf child will be "lost" to Deaf culture. In fact, hearing family members who embrace the Deaf community can actually strengthen the bonds between themselves and their child.
All members of the family can participate in Deaf culture, and from a Deaf cultural perspective, this is preferred. There are a great many options for family members to obtain access to ASL or sign language. Classes are available in most communities and there is a wealth of online resources available.
Deaf culture represents a shift away from medical models of deafness, which present images of deafness as a pathology, or as synonymous with disability or dysfunction.
0コメント