Inside Deaf Culture

Padden, Carol; Humphries, Tom

doi:10.2307/j.ctvjz83v3

Cited by 91 publications

(96 citation statements)

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“…ASL is an indigenous language that evolved within North America and is used by members who self‐identify with the Deaf community and who are part of “Deaf Culture” (Ladd, 2003; Padden & Humphries, 2005). The capitalization of the word deaf in this context serves to signify recognition of deaf individuals as a distinct cultural group, who are considered a minority community and whose primary language is signed (for discussions, see Lane, 1984; Padden & Humphries, 1988).…”

Section: Deafness Asl and Deaf Culturementioning

confidence: 99%

“…This linguistic research has demonstrated patterns that are shared with spoken languages and revealed unique linguistic structures that capitalize on the visual–gestural modality (for recent discussions, see Emmorey, 2002; Sandler & Lillo‐Martin, 2006). With the emergence of Deaf Studies and the legitimatization of ASL as a U.S. minority language in its own right, with an estimated number of 100,000–300,000 users (Padden & Humphries, 2005), the language and culture of the Deaf community have thrived and gained increased attention from multiple research disciplines (e.g., anthropology, psychology, and education).…”

Section: Deafness Asl and Deaf Culturementioning

confidence: 99%

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Developmental Social Cognitive Neuroscience: Insights From Deafness

Corina

Singleton

2009

Child Development

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The condition of deafness presents a developmental context that provides insight into the biological, cultural, and linguistic factors underlying the development of neural systems that impact social cognition. Studies of visual attention, behavioral regulation, language development, and face and human action perception are discussed. Visually based culture and language provides deaf children with affordances that promote resiliency and optimization in their development of visual engagement, executive functions, and theory of mind. These experiences promote neural adaptations permitting nuanced perception of classes of linguistic and emotional-social behaviors. Studies of deafness provide examples of how interactions and contributions of biological predispositions and genetic phenotypes with environmental and cultural factors including childhood experiences and actions of caregivers shape developmental trajectories (M. I. Posner & M. K. Rothbart, 2007).

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Section: Deafness Asl and Deaf Culturementioning

confidence: 99%

Section: Deafness Asl and Deaf Culturementioning

confidence: 99%

Developmental Social Cognitive Neuroscience: Insights From Deafness

Corina

Singleton

2009

Child Development

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“…In conclusion, if "sign languages are bona fi de languages, and that Deaf culture is therefore a bona fi de culture, then one is confronted with the inescapable conclusion that there exists a »Deaf Way«, or ways, of thinking, of viewing the world; in short, Deaf epistemologies" (Padden, 2006).…”

Section: Language and Thought -Linguistic Relativismmentioning

confidence: 99%

Learning/teaching philosophy in sign language as a cultural issue

Correia

Coelho

Magalhães

et al. 2020

JECS

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This paper is about the process of learning/teaching philosophy in a class of deaf stu-dents. It starts with a presentation of Portuguese Sign Language that, as with other sign lan-guages, is recognized as a language on equal terms with vocal languages. However, in spite of the recognition of that identity, sign languages have specifi city related to the quadrimodal way of their production, and iconicity is an exclusive quality. Next, it will be argued that according to linguistic relativism - even in its weak version - language is a mould of thought. The idea of Philosophy is then discussed as an area of knowledge in which the author and the language of its production are always present.Finally, it is argued that learning/teaching Philosophy in Sign Language in a class of deaf students is linked to deaf culture and it is not merely a way of overcoming diffi culties with the spoken language

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“…By contrast, the small group of highly educated, highly experienced deaf professionals who participated in the study explored a totally different set of considerations about the translated deaf self, ontological (in)security, and the practice of working with sign language interpreters. They were all members of what has been termed the deaf professional class (De Meulder 2017), sometimes referred to as the deaf middle class (Padden and Humphries 2005), the emergence of which is a relatively recent phenomenon, mainly in the Global North. A key feature of such deaf professionals is that they regularly work with sign language interpreters in the workplace to facilitate interactions with their hearing counterparts which has given rise to new investigations of sign language interpreting practices in such contexts from deaf professionals' perspectives, rather than necessarily from the interpreter's perspective (Hauser, Finch, and Hauser 2008;Dickinson 2014;Miner 2017;Holcomb and Smith 2018).…”

Section: Ontological (In)security and The Practice Of Agency In The Tmentioning

confidence: 99%

The translated deaf self, ontological (in)security and deaf culture

2019

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In this article, we posit and explore the concept of 'the translated deaf self', tentatively defined as: 'the socio-cultural impact for deaf sign language users of multiple, regular, lifelong experiences of being encountered by others and inter-subjectively known in a translated form, i.e. through sign language interpreters'. Regarding translation as both linguistic and non-linguistic, we explore the translated deaf self in terms of ontological (in)security in the context of phonocentrism, demonstrating how the recursive dynamics of structure-agency, within and through which the self is constituted, are impacted by the contingency of being interpreted. We show how such impacts on self, identity and agency are not equivalent to the hearing non-signing actors who also participate in relational encounters through sign language interpreters. The extent to which the shared experience of the translated deaf self may or may not be considered constitutive of (deaf) culture is examined with reference to strategies of linguistic resistances and personal empowerment evident in our data but not universally available or necessarily considered desirable from a collective perspective. Finally, we reflect on how to breakdown the exclusive and excluding nature of considerations such as these by breaking free of the written/signed signifier. KEYWORDSSign language interpreting; deaf culture; ontological security; phonocentrism; non-linguistic translation CONTACT Alys Young alys.young@manchester.ac.uk,

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Inside Deaf Culture

Cited by 91 publications

References 0 publications

Developmental Social Cognitive Neuroscience: Insights From Deafness

Developmental Social Cognitive Neuroscience: Insights From Deafness

Learning/teaching philosophy in sign language as a cultural issue

The translated deaf self, ontological (in)security and deaf culture

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