A lens on deaf identities by Irene W. Leigh

By Irene W. Leigh

This name explores id formation in deaf individuals. It seems on the significant affects on deaf identification, together with the particularly fresh formal reputation of a deaf tradition, the various internalized versions of incapacity and deafness, and the looks of deaf id theories within the mental literature.

summary: This identify explores id formation in deaf folks. It seems to be on the significant affects on deaf id, together with the fairly fresh formal attractiveness of a deaf tradition, different internalized versions of incapacity and deafness, and the looks of deaf id theories within the mental literature

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Was I Deaf, or was I deaf? I had friends who used ASL, friends who used sim-com,* friends who were oral and I could code-switch with relative ease. Today I’ve moved beyond the identity crisis and simply tell people, I’m Karen. Yes, I’m deaf. Yes, I can sign. Yes, I can speak. I have a variety of interesting people in my life and they happen to communicate in a variety of ways. But most of all I’m just Karen—a wife, a mom, and a person who does a variety of things. Get to know me as Karen first, the rest falls in place.

In this way, he attempts a distance from essentialist and potentially exclusionary boundaries that implicitly oppress those who appear not to meet specific Deaf criteria while simultaneously scrutinizing which aspects of essential Deaf identity constitute Deafhood. This scrutiny is particularly timely as individuals increasingly become Deaf in various ways, with the residential schools for the deaf receding in prominence as incubators of Deaf cultures, and as people examine what might result if their signed language culture is allowed to flourish, particularly in the education sphere (see Chapters 4 and 5 for historical and current aspects).

Ladd (2003) proposes a Deaf Studies framework of counternarratives by Deaf persons that explore medical, social welfare, human rights, linguistic minority, and Deafhood dimensions in the search for an in-depth understanding of the Deaf experience. 142). While Humphries (1996, 2004) describes this separatism as necessary to facilitate the analysis of what Deaf means, this process has exacerbated tensions about identity by reinforcing the distance between culturally Deaf members and those deaf and hard-of-hearing individuals comfortable with using spoken languages who may or may not use a sign language (Davis, 2008; Skelton & Valentine, 2003), distances that were far less prominent when I was growing up.

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