Imagine a world without sound. Instead, what if you see sound or feel sound? In the TED Talk, The Enchanting Music of Sign Language (2015), Christine Sun Kim is a born deaf artist that translate sound into visual language of art and sign language. As sound can be the biggest obstacle for the deaf culture, Christine did not let that disempower her, but rather empower her to realize the powers of American Sign Language (ASL) and open the eyes if people that sound can be seen through what she calls, ”visual language.” Observing her speech, even though she is unable to verbally communicate, Christine’s expresses her emotions and word through her facial expressions and the context of her speech breaks the barrier of a common norm that sound is something that is just heard, not see. Christine Sun Kim’s speech shows many communications concepts that can be analyzed from Warren and Fassett (2015). In this essay, I will be providing application on how the communication concepts of kinesics and mythical norms was portrayed in the speech of Christine Sun Kim. Christine Sun Kim was born deaf, and therefore her nonverbal communications skill is more emphasized than the average hearing person. Out of all the nonverbal communication skills, kinesics is one concept that first came into my mind. According to Warren and Fassett (2015), kinesics are our “gestures, body movements, and facial expressions” (p.161). As Christine speaks, her facial expressions changes between every word and she
The authors visted different places in France to understand the orgins myth of sign language. They were invited to by the local Deaf club in Marseilles, France, to a spcially oranized dinner. They heard a story again about Abbé de l’Epée and how he met two deaf women. As he wonder outside in the dark, he found a a house and as he entered the house he found two young women. When he spoke to them they didnt respond. He didnt know both girls were deaf until the mother walked in. He then decided to educate Deaf students. He became very known for creating the signs and educating Deaf
The book “A Journey into the Deaf-World”, by Harlan Lane, Robert Hoffmeister, and Ben Bahan, is about the different people who are considered deaf: hard-of-hearing, deaf, and CODA. People who are hard-of-hearing are people who don 't hear well; people who are deaf lack the power of hearing since birth; you can be born hearing and throughout time lose some or all of your hearing sense. People who are CODA (children of deaf adults) are often signing because their parents are deaf and CODA’s often are helpful by being interpreters. CODAs become a great link between their parents and the hearing world. This book explains about deaf culture and how sign is a visual and manual way of conversing. The benefits of sign language are many and the ASL “foreign language” is growing among hearing as well. About more than 500,000 people sign in America alone. ASL is dated from 1779, but probably even earlier. Sign language promotes cultural awareness; deaf culture uses sign language as their main form of communicating.
Have you ever wondered the differences between deaf and hearing cultures? Last week I had a chance to watch "See What I Mean" and this video gave me a humorous and enlightening look at the differences between them. In this movie "See What I Mean", issues such as attitudes toward time, taking time to say goodbye, complain about the use of phones and pagers, sharing information, giving and receiving criticism, and comments on personal appearance are explored and humorously discussed from the point of view of both cultures.
In chapter 5, This chapter was very interesting to me. This chapter was about the way that Deaf people view sign language. One interesting thing to me was when William C. Stokoe’s suggested classification of sign language. Rather than classifying sign language based on the English dictionary,
Kinesics in communication does not only have to do with facial expressions, however – it also includes body movement, posture, and gesture (Dynel, 2011). A communicator can manipulate their body in ways that can potentially exaggerate whatever it is
“You have to be deaf to understand the deaf”’ is a deaf poem by Willard Madsen, and he was written at 1971’s. He was a professor of journalism and former Associate Professor of Sign Language at Gallaudet University. He was born from Peabody, Kansas in 1930s. He lost his hearing to scarlet fever when he was two age. He attended public junior high school before he transferring to Kansas school for the Deaf at Olathe. He went on to study at Gallaudet. He graduating in 1952s with a degree in the education. He do taught at the Louisiana school for the Deaf for five years after, he received a master’s degree from Louisiana State University. After he joined to Gallaudet faculty in 1957s, and he taught at gallaudet for 39 years when he have retirement at 1996s. His career was spent to teaching journalism and english to preparatory students. He was a founding member of American Sign language Teachers Association, which provided certification for sign teachers across the country. He wrote two text book for sign language but, he was well known as a poets in both American Sign Language and English. Classics of Deaf cultures are “You have to be deaf to Understand” and “NO!”.
Thomas is a famous presenter that provides different workshops only for the deaf students (Nowak 2016). His main purpose is to provide teaching to the deaf individuals. The underlying DVD helps to differentiate the hearing and the deaf culture and also the politeness of the deaf culture. It defines the deaf culture and the changing experiences of the deaf individuals. The attendance and the participation of the deaf students are becoming enhanced in the deaf events. “A sign of respect” also provides the inter-cultural communication between the deaf individuals and interpret the sign language. It also helps to adjust the culture of the deaf individuals because the polite of each deaf student is totally different with the other so that different individuals should treat differently. The underlying video separates the deaf culture and the telephone
Its grammar has particular rules too. I should appeal this point to my Japanese hearing friends for understanding to visible communication. Nowadays it becomes serious to decrease number of schools for Deaf in Japan. I would like to keep Sign Language developed by Deaf people for next Deaf generation. Also, how to label ourselves is one of factors. I thought that “disabled” include Deaf people because of needs support such as interpreter and captioning. But they wrote, ““disabled” describes those who are blind or physically handicapped, not Deaf people” (Chapter 3). This sentence made me so surprising. Authors explained that we have culture, history, art, and language. I had accepted myself as a “disabled”, but I have begun to change my mind. I have learned “Deaf can do anything” in here the U.S. And Deaf history shows success of Deaf people. Last factor is the meaning of sound. Many hearing people believe that Deaf people are ignorant about sound. Authors wrote “They are mistakenly assuming that Deaf people have no concept of sound” (Chapter 7). Many individuals, of course, are exceptions to these cases. Some Deaf people can understand music with hearing aids, and others can feel sound by vibration. Consequently, Deaf people have the complex, deep, but beautiful culture. I respect these authors writing a lot of things about us. I wish hearing people understand about not only Sign Language but also Deaf culture more and more by reading this
In the Deaf community Benjamin Bahan is considered an influential figure because not only does he write about Deaf culture but he is a storyteller as well. Bahan has published at least twenty-eight articles, five books, and eight videotapes. With Dirksen Bauman and Melissa Malzkuhn they created the world’s first online journal called, Deaf Studies Digital Journal. It is a “peer-reviewed academic and cultural arts journal to feature scholarship and creative work in both signed and written languages” (Gallaudet Press). Because he is a storyteller he appears in chapter two of “Signing the Body Poetics”. In this chapter he talks about the Face-to-Face tradition in the American
The book A Loss for Words by Lou Ann Walker is a biography about Lou Ann. Her parents are deaf and she and her sister are hearing. The book describes the troubles and embarrassment she felt and had while growing up. She loved her parents dearly but often felt embarrassed, or infuriated about comments people would make to her about her parents. Lou Ann exclaims that “their world is deaf, their deaf culture, their deaf friends, and their own sign language it is something separate, something I can never really know, but I am intimate with.”(2) Lou Ann was both speaking and she could also sign. She felt it hard to fit into one culture. She had a love for her parents and the
The documentary Deaf Jam produced by New Day Films provided an in-depth look into the beauty and dexterity of American Sign Language (ASL) while highlighting many important aspects of deaf culture. It also gave an even deeper analysis of the personal lives of those who are deaf and the societal and emotional struggles they face every day. This was done through the eyes of an Israeli immigrant named Aneta Brodski and her empowering journey to share her story through signed slam poetry.
By Sacks being a neurologist, he has always been interested in the ways in which humans recoup from the loss of a perceptual ability. Sacks is quite enthusiastic about the unique expressive possibility of American Sign Language because of the use of visual space as the expressive mean. He is also interested in what the study of the deaf may reveal about the human magnitude for language,
The Deaf portrait is framed with Miller’s textual refrain of “MAMA. PAPA. God made Deaf. You want me talk, talk, talk. Me fail…”
I found that these people possessed a method of communicating their experience and feelings to one another by articulate sounds. I perceived that the words they spoke sometimes produced pleasure or pain, smiles or sadness, in the minds and countenance of the hearers. This was indeed a godlike science, and I ardently desired to become acquainted with it¡K. Their pronunciation was quick; and the words they uttered, not having any apparent [connexion] with visible objects, I was unable to discover any clue by which I could unravel the mystery of their reference.
The linguistic model is brought up in this article and how culture has changed from the 20’s, now to the 1980’s. American Sign Language and signed performances were ways contestants would perform and be able to communicate at these pageants. Now that times have changed and there is progression, the disability rights