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Earthquake early warning (EEW) alerts may give people valuable seconds to take protective action, such as drop, cover and hold on, before earthquake shaking starts. In order for individuals to take protective action, they need to receive the alert, understand the alert message, and have enough contextual knowledge to take appropriate protective action. Deaf and hard of hearing (DHH+) persons do not have equitable access to earthquake information, warning systems, training, and participation in disaster decision-making at all levels. Despite international policies for emergency alerts to be accessible to people with disabilities, there are no research publications that specifically address the effectiveness of EEW alerts for DHH+ communities. Missed notifications and misunderstandings about elements of the EEW alert message can delay the response time of DHH+ persons. Furthermore, unequal access to earthquake drills and preparedness information can leave DHH+ persons with insufficient context to take protective action when receiving alerts. The existing gaps in effectiveness of the EEW alerts stem from language inequities for DHH+ persons in our schools, workplaces and families, which we analyze by applying linguistic anthropological and sociolinguistic frameworks to examine the nexus of DHH+ communities’ languages and EEW messaging. To advance language equity in EEW alerting, inclusion of DHH+ communities can improve messaging and reduce misunderstandings so that DHH+ persons can quickly take protective action when they receive an alert.
Earthquake early warning (EEW) alerts may give people valuable seconds to take protective action, such as drop, cover and hold on, before earthquake shaking starts. In order for individuals to take protective action, they need to receive the alert, understand the alert message, and have enough contextual knowledge to take appropriate protective action. Deaf and hard of hearing (DHH+) persons do not have equitable access to earthquake information, warning systems, training, and participation in disaster decision-making at all levels. Despite international policies for emergency alerts to be accessible to people with disabilities, there are no research publications that specifically address the effectiveness of EEW alerts for DHH+ communities. Missed notifications and misunderstandings about elements of the EEW alert message can delay the response time of DHH+ persons. Furthermore, unequal access to earthquake drills and preparedness information can leave DHH+ persons with insufficient context to take protective action when receiving alerts. The existing gaps in effectiveness of the EEW alerts stem from language inequities for DHH+ persons in our schools, workplaces and families, which we analyze by applying linguistic anthropological and sociolinguistic frameworks to examine the nexus of DHH+ communities’ languages and EEW messaging. To advance language equity in EEW alerting, inclusion of DHH+ communities can improve messaging and reduce misunderstandings so that DHH+ persons can quickly take protective action when they receive an alert.
This article explores the significance of paralipsis to analyses of affect and sociopolitical formation. Taking attested utterances from undergraduate anthropology courses as a point of departure, I examine how one White and female-identified student engaged in a sexualized form of paralipsis to claim distance from her own negative construal of the object-category “girls [that brag about community service].” Deploying what I term dick-rhetoric, in combination with strong affect and assertions of ideological common-sense, this student’s performance was effective at garnering stance ratification and “uptake” from classmates (Jaffe 2009), and facilitating the reproduction of gender and sexual hierarchies. Drawing on Browne’s (2015) examination of denied racial subjectivity or “dark matter,” I argue that “dick matter” renders genderism and sexual objectification acceptable in university classrooms (among regimes, e.g., racial) – particularly for settings where professors do not engage students in critical exploration of dominant hierarchies and normalization processes. Discussion emphasizes the salience of engaging (ourselves and) students in examination of uses of paralipsis and dick-rhetoric for addressing gender and sexual inequalities.
Language is a key resource for speakers and signers to index different aspects of their social identities, such as their ethnicities and sexualities. Yet, for users of sign language – who exploit movements of the hands, face, head and torso for linguistic purposes – it is often assumed that any communicative movement of the body is part of a sign language rather than a general feature of the body's potential to communicate social meaning, shared by hearing and deaf individuals. In this study, we test this claim by comparing the movement features produced by gay and straight Israeli Sign Language signers to the gestural movements produced by gay and straight Hebrew speakers. The findings reveal that deaf gay signers and hearing gay gesturers exploit similar movements of the body. By incorporating the notion of embodiment into sign language sociolinguistics, we can better conceptualize the relationship between sign language and social identities.
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