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The term hearing or hearing person, from the perspective of mainstream English-language culture, refers to someone whose sense of hearing is at the medical norm. From this point of view, someone who is not fully hearing has a hearing loss or is said to be hard of hearing or deaf. The continuum of hearing ability tends to be broken down into fine gradations. Moving down the scale and further away from the medical norm, people are classed as hearing, then slightly hard of hearing, moderately hard of hearing, severely hard of hearing, and finally deaf (severely deaf or profoundly deaf for those furthest from the norm).
However, when examined in the context of Deaf culture, the term “hearing” often does not hold the same meaning as when one thinks simply of a person's ability to hear sounds. In Deaf culture, “hearing”, being the opposite of “Deaf” (which is used inclusively, without the many gradations common to mainstream culture), is often used as a way of differentiating those who do not view the Deaf community as a linguistic minority, do not embrace Deaf values, history, language, mores, and sense of personal dignity as Deaf people do themselves.[lower-alpha 1] Among language minorities in the United States – for example, groups such as Mexicans, Koreans, Italians, Chinese, or Deaf users of sign language – the minority language group itself has a “we” or “insider” view of their cultural group as well as a “they” or “outsider” view of those who do not share the values of the group. So, in addition to using “hearing” to identify a person who can detect sounds, Deaf culture uses this term as a we and they distinction to show a difference in attitude between people who embrace the view of deaf people who use sign language as a language minority, and those who view deafness strictly from its pathological context.
This being the case, a single person could be described as hearing by one person and Deaf by another because the first person was thinking simply about the subject's sensitivity to sound whereas the other person was thinking, partially about the persons ability to rely on residual hearing, but also about their personal views, their identity, or perhaps their ignorance of cultural norms.
Notes
↑ The use of the capital D in Deaf emphasizes this difference in interpretation: a capital D often indicates a cultural, rather than pathological, view of deafness.
The three models of deafness are rooted in either social or biological sciences. These are the cultural model, the social model, and themedicalmodel. The model through which the deaf person is viewed can impact how they are treated as well as their own self perception. In the cultural model, the Deaf belong to a culture in which they are neither infirm nor disabled, but rather have their own fully grammatical and natural language. In the medical model, deafness is viewed undesirable, and it is to the advantage of the individual as well as society as a whole to "cure" this condition. The social model seeks to explain difficulties experienced by deaf individuals that are due to their environment.
Queer is an umbrella term for sexual and gender minorities who are not heterosexual or are not cisgender. Originally meaning "strange" or "peculiar", queer came to be used pejoratively against those with same-sex desires or relationships in the late 19th century. Beginning in the late 1980s, queer activists, such as the members of Queer Nation, began to reclaim the word as a deliberately provocative and politically radical alternative to the more assimilationist branches of the LGBT community.
A cochlear implant (CI) is a surgically implanted neuroprosthetic device to provide a person with moderate to profound sensorineural hearing loss a modified sense of sound. CI bypasses the normal acoustic hearing process to replace it with electric signals which directly stimulate the auditory nerve. A person with a cochlear implant receiving intensive auditory training may learn to interpret those signals as sound and speech. However, one third of deaf children do not develop language if they are on a CI program alone and have no sign language input.
Deaf-mute is a term which was used historically to identify a person who was either deaf and used sign language or both deaf and could not speak. The term continues to be used to refer to deaf people who cannot speak an oral language or have some degree of speaking ability, but choose not to speak because of the negative or unwanted attention atypical voices sometimes attract. Such people communicate using sign language. Some consider it to be a derogatory term if used outside its historical context; the preferred term today is simply "deaf".
Deaf culture is the set of social beliefs, behaviors, art, literary traditions, history, values, and shared institutions of communities that are influenced by deafness and which use sign languages as the main means of communication. When used as a cultural label especially within the culture, the word deaf is often written with a capital D and referred to as "big D Deaf" in speech and sign. When used as a label for the audiological condition, it is written with a lower case d. Carl G. Croneberg coined the term of "Deaf Culture" and he was the first to discuss analogies between Deaf and hearing cultures in his appendices C/D of the 1965 Dictionary of American Sign Language.
The history of deaf people and their culture make up deaf history. The Deaf culture is a culture that is centered on sign language and relationships among one another. Unlike other cultures the Deaf culture is not associated with any native land as it is a global culture. By some, deafness may be viewed as a disability, but the Deaf world sees itself as a language minority. Throughout the years many accomplishments have been achieved by deaf people. To name the most famous, Ludwig van Beethoven and Thomas Alva Edison were both deaf and contributed great works to culture.
Audism is a form of discrimination aimed at persons who are deaf and the actions that deaf persons do to assist in communication with others. Tom L. Humphries coined the term in his doctoral dissertation in 1975, but it did not start to catch on until Harlan Lane used it in his own writings. Humphries originally applied audism to individual attitudes and practices; whereas Lane broadened the term to include oppression of deaf people.
Bimodal bilingualism is an individual or community's bilingual competency in at least one oral language and at least one sign language. A substantial number of bimodal bilinguals are Children of Deaf Adults or other hearing people who learn sign language for various reasons. Deaf people as a group have their own sign language and culture, but invariably live within a larger hearing culture with its own oral language. Thus, "most deaf people are bilingual to some extent in [an oral] language in some form". In discussions of multilingualism in the United States, bimodal bilingualism and bimodal bilinguals have often not been mentioned or even considered, in part because American Sign Language, the predominant sign language used in the U.S., only began to be acknowledged as a natural language in the 1960s. However, bimodal bilinguals share many of the same traits as traditional bilinguals, as well as differing in some interesting ways, due to the unique characteristics of the Deaf community. Bimodal bilinguals also experience similar neurological benefits as do unimodal bilinguals, with significantly increased grey matter in various brain areas and evidence of increased plasticity as well as neuroprotective advantages that can help slow or even prevent the onset of age-related cognitive diseases, such as Alzheimer's and dementia.
Deafhood is a term coined by Paddy Ladd in his book Understanding Deaf Culture: In Search of Deafhood. While the precise meaning of the word remains deliberately vague—Ladd himself calls Deafhood a "process" rather than something finite and clear—it attempts to convey an affirmative and positive acceptance of being deaf.
Deaf culture in the United States was born in Connecticut in 1817 at the American School for the Deaf, when a deaf teacher from France, Laurent Clerc, was recruited by Thomas Gallaudet to help found the new institution. Under the guidance and instruction of Clerc in language and ways of living, deaf American students began to evolve their own strategies for communication and for living, which became the kernel for the development of American Deaf culture.
Linguistic discrimination is unfair treatment which is based on use of language and characteristics of speech, including first language, accent, size of vocabulary, modality, and syntax. For example, an Occitan-speaker in France will probably be treated differently from a French-speaker. Based on a difference in use of language, a person may automatically form judgments about another person's wealth, education, social status, character or other traits, which may lead to discrimination.
Deaf education is the education of students with any degree of hearing loss or deafness which addresses their differences and individual needs. This process involves individually-planned, systematically-monitored teaching methods, adaptive materials, accessible settings, and other interventions designed to help students achieve a higher level of self-sufficiency and success in the school and community than they would achieve with a typical classroom education. A number of countries focus on training teachers to teach deaf students with a variety of approaches and have organizations to aid deaf students.
American Sign Language literature is one of the most important shared cultural experiences in the American Deaf community. Literary genres initially developed in residential Deaf institutes, such as American School for the Deaf in Hartford, Connecticut, which is where American Sign Language developed as a language in the early 19th century. There are many genres of ASL literature, such as narratives of personal experience, poetry, cinematographic stories, folktales, translated works, original fiction and stories with handshape constraints. Authors of ASL literature use their body as the text of their work, which is visually read and comprehended by their audience viewers. In the early development of ASL literary genres, the works were generally not analyzed as written texts are, but the increased dissemination of ASL literature on video has led to greater analysis of these genres.
The deaf community over time has worked to improve the educational system for those who are deaf and hard of hearing. The history of deaf education dates back to Ancient Egypt where the deaf were respected and revered. In contrast, those who were deaf in Ancient Greece were considered a burden to society and put to death. The educational aspects of the deaf community has evolved tremendously and still continues to grow as the science of linguistics, educational research, new technologies, and laws, on local, national, and international levels are steadily being introduced. Strategies, however, remain controversial.
Robert J. Hoffmeister is associate professor emeritus and former director of the Center for the Study of Communication & Deafness at Boston University. He is most known for his book, Journey into the Deaf World. He is also known for supporting the American deaf community and deaf education.
Deafness has varying definitions in cultural and medical contexts. In medical contexts, the meaning of deafness is hearing loss that precludes a person from understanding spoken language, an audiological condition. In this context it is written with a lower case d. It later came to be used in a cultural context to refer to those who primarily communicate through sign language regardless of hearing ability, often capitalized as Deaf and referred to as "big D Deaf" in speech and sign. The two definitions overlap but are not identical, as hearing loss includes cases that are not severe enough to impact spoken language comprehension, while cultural Deafness includes hearing people who use sign language, such as children of deaf adults.
The Deaf rights movement encompasses a series of social movements within the disability rights and cultural diversity movements that encourages deaf and hard of hearing to push society to adopt a position of equal respect for them. Acknowledging that those who were Deaf or hard of hearing had rights to obtain the same things as those hearing lead this movement. Establishing an educational system to teach those with Deafness was one of the first accomplishments of this movement. Sign language, as well as cochlear implants, has also had an extensive impact on the Deaf community. These have all been aspects that have paved the way for those with Deafness, which began with the Deaf Rights movement.
Deaf mental health care is the providing of counseling, therapy, and other psychiatric services to people who are deaf and hard of hearing in ways that are culturally aware and linguistically accessible. It term also covers research, training, and services in ways that improve mental health for deaf people. These services consider those with a variety of hearing levels and experiences with deafness focusing on their psychological well-being. The National Association of the Deaf has identified that specialized services and knowledge of the Deaf increases successful mental health services to this population. States such as North Carolina, South Carolina, and Alabama have specialized Deaf mental health services. The Alabama Department of Mental Health has established an office of Deaf services to serve the more than 39,000 deaf and hard of hearing person who will require mental health services.
Treatment depends on the specific cause if known as well as the extent, type, and configuration of the hearing loss. Most hearing loss results from age and noise, is progressive, and irreversible. There are currently no approved or recommended treatments to restore hearing; it is commonly managed through using hearing aids. A few specific types of hearing loss are amenable to surgical treatment. In other cases, treatment involves addressing underlying pathologies, but any hearing loss incurred may be permanent.
People with extreme hearing loss may communicate through sign languages. Sign languages convey meaning through manual communication and body language instead of acoustically conveyed sound patterns. This involves the simultaneous combination of hand shapes, orientation and movement of the hands, arms or body, and facial expressions to express a speaker's thoughts. "Sign languages are based on the idea that vision is the most useful tool a deaf person has to communicate and receive information".
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