no choice.
What is meant by "no choice"? Sexual orientation is often argued as internal and natural, not a conscious decision but one of genetic variation.
64 Matching Annotations
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he research community as a tool for emancipatory action
Research should always seek emancipation for humanity from any given source of oppression (e.g., scientific, educational, religious).
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Crucially, these findings highlight the need for DeafCrit to moveaway from single-lens identity underpinnings and evolve to incorporate mul-tiple lenses
Powerful.
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Deaf-Blind is a culture, it’saway of being
Is a variation of normalcy!
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culture shared by the Deaf andDeafBlind communities
To have culture is to have a variation of normalcy. Different cultures (i.e., different norms) may be "abnormal" to the 'other' culture/s (i.e., other norms). Constructs of normal and abnormal are as common as night and day and as minute and pointless a source of discord as arguing that day is night and night is day.
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ormate
Normativity is both comforting to those in the "norm" and dangerous to those outside of it. Time and again we must revisit and re-wrestle with the ideas of normal and abnormal, so too is true of Deaf and DeafBlind communities.
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Olga contended that‘while it does absolutely feel that way, Ifeel like the pyramid still shows some relationship to the people at the top,and I don’t like that.’In the end, after considerable debate, it was decidedthat the category of Deaf-Blind should exist as a sphere outside of the hier-archy-pyramid to best reflect how co-researchers felt like they have theirown culture and community but do not share much in common with Deafof Deaf, Deaf of Hearing, or Hard of Hearing individuals
Similar to the process of learning of one's Deaf identity in relation to others in the Deaf community, particularly when one is born to hearing, non-signing families, and eventually coming to reject the hearing community out of frustration and anger.
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Hybridization is generally defined as‘a person or a group of persons pro-duced by the interaction or crossbreeding of two unlike cultures, traditions,etc.’. In other words, the dominant Deaf, sighted hegemony has created a‘half-breed’in a manner that overwhelmingly suggests that the Deaf-Blindexperience does not belong in the shared space of the Deaf experience,effectively relegated tolesser. Based on these categories formed from collect-ive meaning-making experiences, the group moves to construct a graphicalrepresentation of how the business of labeling sorts and categorizes each ofus, from which the working definition of Deafnormativity was born
It would be interesting to investigate the presence of hybridization among other populations (e.g., hearing, typically-abled and hearing, physcially disabled).
Moreover, hybridization prompts the question: 'what's the problem?' For example, hearing culture casts out deaf beings because of a lack of communication modality similarity. However, Deaf and DeafBlind communities share a language (i.e., ASL) albeit with differences in modality (visuo-manual vs. visuo-manual-tactile). So again..... 'what's the problem?'
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Deaf people, Deaf culture’she continues with the sign for Blind stat-ing,‘See? That is the sign for Blind. Blind people, Blind culture. Remember wejust discussed that?’I never thought of this and realize immediately that shehas a very valid and worthwhile point.‘Exactly—like some of my friends inSeattle don’t sign that. They just spell DB
Interesting distinction again! However, could the over emphasis on separating their group identity "label" from the others further promote the problem of outcasting?
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fear of physical contact through TactileAmerican Sign Langua
Discomfort from a far is one thing but having to touch that which causes one discomfort is to face the instigation directly, dissolving the disjointed aspect of a separate space and forcing one to confront their unease.
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The common thread that binds the group together is a quest forbelonging at the hands of being an outcast from what once was. Throughthe process of systematic oppression in the mediums of stigma, labeling,and hybridization the concept of Deafnormativity takes hold; becoming aconcrete experience that is common to this group
Could this process be emphasized for DeafBlind individuals?
Whereas Deaf students of hearing families may fail to fit into the family dynamic and hearing peer environment, they may find solace and belonging in the Deaf community. However, DeafBlind individuals, from what has been presented in the paper, are rejected from the Deaf community as well and forced to find other DeafBlind members.
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and to repeat this quest for a differentreason when the body manifests itself as different, and is automaticallysorted and labeled as yet another‘other.
This could be applied to everyone as time, circumstance, and nature mold us, physically and otherwise, into alternate forms; we are malleable in various ways and should be cognizant of it.
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On the one hand, the sighted Deaf hegemony labels Deaf-Blind individualsin the Deep South as Deaf-Blind, a hyphenated word that shares the sameoppressive dynamic of Deaf-Plus, another hyphenated word.
So why continue to hyphenate throughout?
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physical conditions
What about cognitive, emotional, and psychological conditions?
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Deaf-Blind
Interesting that Wright elected to keep the hyphenated version after the initial debate between participants.
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Who makes you feel disabled as theblindpart of you?’I ask, wondering if the wording of such a question is appropri-ate.‘Well, mainly—people in the Deaf community,’
This is akin to the process of self-referencing wherein we adopt the perspectives of others, good, bad, or indifferent either about ourselves or others (see Brown, 2013).
Brown, L. C. (2013). Stigma: An enigma demystified. In L. J. Davis (Ed.), The disability studies reader (4th ed., pp. 147-160). Routledge.
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Well the Deaf part of me isn’t a disability but being blind is a disabilitybecause it’s so limiting
Some thoughts:
1) Was Emily one of the latently-blinded individuals? This could factor into her perspective of 'blind' as a disability because of it's limitations and not 'deaf'.
2) Could the limitations between 'deaf' and 'blind' be commensurate albeit different?
3) Do Blind-sighted individuals consider themselves disabled?
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I am reminded that I am Deaf and‘different’—but not disabled.
Everyone is 'different' to an extent. I am 5'7", not terribly short but I'm also not going to be first pick in the NBA. It is society and environment that creates the 'disability' out of 'different' ability. Do I consider my height a disability? Of course not. However, put me in a community wherein height is highly valued and common (i.e., an NBA team), would my height then be considered a disability?
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I don’t like the word‘disabled’to begin with. I don’t view myself as disabled, and Ithink that disability is a myth, really.
Agreed.
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“Deaf-Plus”certainly does seemto suggest that a sighted Deaf person is not disabled,”
I thought along the same lines. Designating "Deaf" as its own characteristic while adding on existential "disabilities" suggests being Deaf is not a disability.
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The term‘Vanilla Deaf’sug-gests that the ideal student is one that is White,
I never considered the "vanilla" as metaphorical for race. I always understood it as "just plain ole Deaf" (i.e., all the other adjectives included except race). Learned something new!
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That’s right. Deaf culture, community, and language are one thing. Blind cul-ture and community, different—when put them together it’snotthesameasDeaf-Blind,’Olga says to the group, in a much calmer tone.‘And that’sthesame problem with Deaf-Plus,
This is illuminating! A similar battle has long been waged against those who consider "deaf" individuals as hearing people who cannot hear (although seemingly contradictory), an assertion that voids the credibility of Deaf culture and, of course, sign language.
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‘Because if you separate the words, then it’s the same thing as Deaf-Plus—you’re just adding whatever word there. DeafBlind is one word, one wholeperson
Interesting distinction.
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The ProTactile movement seeks to liberate DeafBlind individuals from theoppression of sighted, Deaf and hearing people.
Thus the essence of language regardless of modality: to bind a community together through cultural development and meaning-making and, naturally, information sharing.
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Spear alsoasserts that the formation of a Deaf-Blind culture would be problematic dueto the low incidence and extreme geographic variety among those who aredeaf-blind
Could the same not have been said about Deaf culture pre-video phones, texting, and internet?
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became blind first and experienced hearing loss later, they may choose tojoin the blind community and if one became deaf first then later blind, theymay choose to join the Deaf-Blind community due to linguistic ease(Hoffman2005)
What about emmigrating from one group to another (blind to DeafBlind) through a process of self-discovery?
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vidism and vidaudism
New vocab for me.
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Shariff found that oppression andhegemony as an obstruction to educational access on par with their peersnecessitates a critical lens specific to the DeafBlind community (2014).
Both Deaf and DeafBlind students in mainstream schools are disjointed from the majority hearing students (those who know little or no sign). However, are DeafBlind students further isolated from socialization opportunities via Deaf peers' social rejections?
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Yet, the dynamic between researcher-participant as asighted, deaf, white LGBTQ cisgendered male even with the validity of meas-uring the length of time I have in the field would not create an organicapproach. An organic approach was necessary in formulating a relationshipthat drives meaning-making methods equally among all members as co-researchers instead of the more traditional researcher-participant paradigm
Extreme value in 1) stating his positionality with greater specificity and depth than simply stating one's affiliation with a particular organization/university and 2) recognizing and overtly proclaiming participants as equal stakeholders in the research process, an act often overlooked.
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Deaf-Blind communities of the Deep South oftenview sighted Deaf individuals as oppressor
The oppressed gain a sense of power and dominance through becoming the oppressors.
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hyperevangelized area of theregion that operates under the veneer of politeness and covert warfareagainst undesirable others
A succinct and powerful description of the area in which I live. I'm curious how Deaf and/or DeafBlind individuals have experienced that which Dr. Wright described.
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A majority of Deaf-Blind individuals lose vision in early adulthood,which means at some point, they were members of sighted Deaf cul-ture and then become outcasts as a“disabled”body.
Emens (2013) commented on this process of outcasting by typically-abled individuals toward disabled individuals, claiming the catalyst for such a process is the fear of becoming disabled thus, to outcast that which one does not want to become is a process of distancing and ignorance.
Emens, E. F. (2013). Disabling attitudes: U.S. disability law and the ADA Amendments Act. In L. J. Davis (Ed.), The disabilities studies reader (4th ed., pp. 42-57) Routledge.
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Such work can not only engage stu-dents in learning science by moving away from more traditional instruction hyper-focused on aspects of literacy but also provide them with more opportunity to develop essential skills, such as collaboration, creativity, and critical thinking, needed for addressing ill-structured, real world questions and challenges (Kahn et al. 2013; Molander et al. 2010).
Interesting. Establishing first an interest in the field may prompt existential motivation to increase one's skill in other contributing realms (e.g., reading, writing, math, etc.).
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The DHH learners involved in this study all emphasized the importance of learning and knowing about how the STEM concepts they were learning applied to scenarios and situations occurring in their daily lives.
See previous comment about scaffolded learning.
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Regarding the social connections that these learners made with adults, all campers emphasized the importance of sharing different aspects of their culture, both Deaf and other intersectional elements, including race and gender.
More to the point: "Pedagogy... becomes more than a mere transfer of received knowledge, an inscription of a unified static identity, or a rigid methodology; it presupposes that students are moved by their passions and motivated, in part, by the affective investments they bring to the learning process" (Giroux, 2020, p. 94).
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Ursula described how her comfort in asking questions of peers and instructors influenced how competent she felt in the different learning contexts.
Highlights Giroux's points about teachers and students engaging, collectively and cooperatively, in learning.
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One major theme that arose from this shared linguistic identity concerned the ability to communicate about science ideas that do not have readily available ASL signs.
Technological innovation out-paces language "standards" with which to discuss said innovations.
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“In class there is not as much time to ask questions when I am confused. But in STEM camp it felt like it was ok to ask anything.”
All three students seem to have similar feelings and reflections regarding comparing/contrasting formal school classes with the camp. Their comments emphasize the need for student-centered, scaffolded learning rather than authoritarian, teach-to-the-test curricula, especially for learners who do no fit the mainstream mold.
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African American/
There is some controversy over African-American vs Black. Wondering if this is a researcher-imposed designation or the student's self-identification. (Similar to Eric's comment regarding Latinx)
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Quinton did not express much interest in the STEM classes he has taken at his school. He recounted a story about how he failed a course one year because of his lack of inter-est or any sense of connection with what he was learning.
Teacher quality may have been a factor moreso than student's ability.
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. Instead, he reported that as a Latino who was brought to the USA by his parents as a child,
Background and family culture/values also impact one's STEM interest (or other such interests). In cultures that may value other such professions, STEM may be less a result of ability and more of that which is considered desirable by society at large.
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With respect to science, he did not demonstrate an understanding of how to construct science knowledge (25% correct), but he did have a generally positive sense of his competency with engaging in scientific activities (2.63 out of 4).
It would be interesting to compare this with typically hearing students. Moreover, for those not in STEM or higher academia, scientific thinking may not be a particular skill they have developed but does not necessarily make them less successful.
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The average scaled score for our group of participants was 486 (range 462–569), indicating that these students achieved similarly to deaf students in other studies finding performance averaging around 4-5th grade (Scott and Hoffmeister 2017). It is possible that this ceiling on literacy scores could be related to the lower rate of matriculation into higher education STEM programs among deaf students, though to fully explore this potential relationship is beyond the scope of this study.
Perhaps the issue is a combination of two: 1) low reading levels; 2) low access to STEM field exposure and/or STEM professionals who are DHH or can (at least) sign.
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The second survey assessed student scientific sensemaking abilities. This multiple-choice instrument presents participants with questions regarding answering questions sci-entifically (e.g.., “Dr. Powers is investigating how dolphins communicate with each other. Which of these would be an important part of her work as a scientist? A: Ask people if they have a favorite type of dolphin; B: Talk to other scientists about dolphins; C: Decide if dolphins are more popular than sharks; D: Write imaginative stories about dolphins”). The purpose of this tool is to understand how well participants understand the role that scientific processes play in the answering of questions. Like the measure above, this tool is typically designed for individuals somewhat younger than the participating population
Helps to validate the first part (self-assessments) but only if researchers matched students' self-assessments with these answers.
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The first survey assessed student beliefs about their science competency. The survey measures student beliefs about their ability to participate in science activities and the inher-ent value of science through Likert scale responses to statements (e.g., “I can do the sci-ence activities I get in class”; “I think I am very good at doing experiments.”)
This is subjective; students can be biased (positively or negatively) and/or inaccurately self-assess their abilities.
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In addition, because we did not want participant reading level to present a barrier to accessing the science compe-tency and scientific sensemaking assessments, the fourth author translated them into ASL and video recorded each question and response.
Good consideration but how would the highly technical aspects of STEM fields (specifically their vocabulary) impact students' comprehension of that being discussed?
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During many of the camp experiences, professionally trained and certified ASL inter-preters were available to support the learners, particularly if they were working with people who were not fluent speakers of ASL.
Wonderful, equality AND equity. However, although the interpreters were certified, STEM is jargon-heavy. The potential for interpreters to be out of their depth regarding that which is being discussed in STEM fields may have been a factor for consideration. Were the interpreters specifically trained in, or did they have strong backgrounds in, STEM fields?
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several deaf STEM professionals who described their work and journey in their STEM careers
THERE WE GO! PERFECT!
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Exploring the natural world through direct observation, interaction with various technological resources, and designing and modeling was reinforced for participants as they took field trips to different STEM-related locations, including a national aquarium. Here, campers went on a ‘behind the scenes’ tour of the facility’s laboratories and ani-mal support areas while also exploring the interactive exhibits and shows. Another field trip took participants to a well- established nature center where they explored local ter-restrial and aquatic ecosystems. A final trip to a local science museum gave participants chances to explore different areas of nature, including astronomical systems through the Center’s planetarium and telescope observatory.
This is valuable for underprivilidged students in underserved areas, not just students with "disabilities" (Deaf is a debatable disability).
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Additionally, having a STEM identity likely aligns with having access to a STEM community or career role models or mentors and possibly even some identified intent to pursue STEM major and/or career.
See previous comment.
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We are interested in the establishment and fostering of students’ STEM identity. We use STEM identity in this paper to reflect one’s professional and career identity. This is in line with how other researchers, like Angela Calabrese Barton, Hosun Kang, Edna Tan, Tara O’Neill, Juanita Bautista-Guerra, and Caitlin Brecklin, (2013) have conceptualized the term. Having a STEM identity may be an important factor for entry into and success in STEM careers, addressing many of the persistent and troublesome gaps mentioned above
Harkens to the notion of "likeness" and similarity between the individual and their surroundings. If DHH children are never exposed to STEM professionals or STEM-heavy situations (from simple activities to building a shed), they may never project the possibility of becoming STEM professionals themselves.
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Sarah Raven and Gretchen Whitman (2019) interviewed science teachers of DHH students and found they were not well prepared to teach science.
This could be due to DHH teachers oftentimes having to teach disciplines outside their area of expertise.
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however, many DHH youth are not receiving adequate preparation to enter STEM fields.
This suggests blame is to be placed on education personnel. However, what about those with delayed language development or the fact that STEM fields are highly technical and jargon-heavy, an issue that stands true for hearing individuals as well.
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Hearing dominant bicultural (individuals who can function with both Deaf and hearing individuals but tend to have limited contact with Deaf people), Culturally separate Deaf person (individuals who purposefully limit their contact with hearing people), Culturally marginalized (individuals who do not feel that they belong in either Deaf or hearing cultures well), Culturally isolated(individuals who purposefully limit their contact with Deaf people),
Could either hearing dominant biculturals or culturally isolated individuals be likened to the racially-charged concept of "Uncle Tom"?
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Compatibility between identity aspects is fundamental for psychological well-being.
Reminds me of Maslow's hierarchy of needs.
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A person’s singular experience both shapes and is shaped by their identity, social con-text, and the interaction of the two.
Powerful. Often we associate experience with changing a person and omit the potential opposite effect.
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An alternative approach to identity might consider the inde-pendent impacts of, for example, being white and being a woman. This is in stark opposi-tion to the aims of an intersectional approach that considers the singular experience, using the same example as a white woman.
Akin to Bienvenu's chapter discussing the difference between being a queer individual and an individual who is queer (Bienvenu, 2008)
Bienvenu, M. J. (2008). Queer as Deaf: Intersections. In H-D. L. Bauman (Ed.), Open your eyes: Deaf studies talking (pp. 264-273). University of Minnesota Press.
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Leah Warner (2008), intersectionality refers to the ways in which social identities, such as gender, race, and ethnicity, interact with one another to shape an individual’s defined self-structure and experiences.
Sameroff designates between interaction and transaction wherein the former is more superficial, but the latter results in a more dynamic, compounding self-evolution in one or several ways.
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In sum, identity development is dynamic and situationally based in social contexts, causing identity and its related vari-ables to be shaped by socialization processes
Positive OR negative
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In her widely influential 1990 paper, Jean Phinney concluded, based upon a broad review of the literature, that among racial and ethnic minority group members, ethnic identity is a central feature of psychological functioning
"Ethnicity" is often synonymized with people of color; herein Phinney may have also done the same. Yet, ethnicity is one's cultural affiliation to a group regardless of the minority or majority status of said group. Thus, could Phinney's claim not be generalized to say that ethnicity, regardless of minority or majority status, is a centural feature of psychological functioning?
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The social perspective-taking literature implicates the adolescents’ burgeoning awareness of people as holding subjective thoughts about others as a potential mechanism for the strong relation between socialization, self-definitions, and perceptions of possible future selves.
Interesting; we engage in a process of self-acutalization (a process seeking individualization) by exposing ourselves to others (i.e., socialization). The claim is that individualization is impossible without first undergoing socialization.
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This “self-structure,” as Marcia called it, is ever evolving—sometimes dramatically, but most often in a more gradual accumulation, removal, and reorganization of bits and pieces.
"Self-structure" as an "ever evolving" process is easy to liken to positive self-actualization and growth. However, this assumes individuals 1) involve themselves in realms that allow for self-actualization to occur and 2) do so in the company of progressive, enlightened, socially critical and just people. Contrarily, such assumptions may be entirely distorted in certain (potentially many) cases.
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In many urban educational settings, youth bring with them a wide array of ethnic, racial, immigrant, religious, political, gender, sexual orientation, disability, and socioeconomic profiles. These identities often interact with the professional identities, career aspirations, and school discipline-based self-efficacy that students carry with them throughout their informal and formal learning opportunities.
We must also recognize potential biases, stereotypes, and discriminations that have influenced individuals' beings, either as the producers, observers, or recipients of such repugnant entities.
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who I am and who I will be become more com-plex.
For those with delayed or reduced language this process of self-actualization and evolution may be delayed, depressed, and all the more difficult to navigate (e.g., DoH children latently exposed to sign).
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