The document provides an analysis of deaf culture in the Philippines. It discusses the history of discrimination faced by deaf societies worldwide and the recent recognition of deaf cultures having their own unique languages and identities. The study aims to examine the current state of deaf culture in the Philippines by exploring the Filipino Sign Language (FSL) used as a marker of deaf identity, as well as relations between deaf and mainstream hearing cultures. However, the analysis faces limitations due to lack of resources on Philippine deaf history and difficulties communicating with some deaf informants without interpreters.
Deaf culture meets the definition of culture according to the author's Deaf Culture class. Deaf culture has its own norms around social interactions and communication. It is a shared group identity with common beliefs, values, and experiences of discrimination. Deaf culture is expressed through its own art, literature, traditions, technology, and shared American Sign Language. It is created and inherited within Deaf families and communities, and continues to be carried on through schools and history.
Chapter 19 ReadingWorking with Deaf Clients An Interview with VaEstelaJeffery653
Chapter 19 Reading:Working with Deaf Clients: An Interview with Valentino Vasquez and Johanna Larson
19-1Our Interviewees
19-1
Valentino Vasquez, MA, is a third-generation Latino who was born deaf in a Spanish-speaking extended family. His wife is deaf and their two children are hearing. As a child, he attended a deaf and hard-of-hearing program within a mainstream public school and attended Gallaudet University for several years. He teaches American Sign Language (ASL) and Deaf Culture courses in the Communication Disorders and Sciences program at the University of Oregon. He is involved with organizations supporting the Deaf community, both on-campus and off.
Johanna Larson, MS, is a native ASL speaker whose second language is English. She is the eldest hearing daughter of profoundly deaf parents in an extended Northern European American family with many other deaf members. Her father became deaf from spinal meningitis at age 3. Her parents met at Gallaudet University. She teaches basic linguistic principles of ASL, as well as Deaf Culture and Community Studies in the Communication Disorders and Sciences program at the University of Oregon.
19-1aThe Interview
Question:
Would you give a brief overview of “Deaf Culture,” including your participation and relationship to Deaf culture?
Vasquez:
This really relates to language as well as identity, including values, perceptions, and beliefs, as well as social customs. In Deaf culture, the language is ASL—using a manual communication as opposed to a spoken language communication. I participate in Deaf culture through the Oregon Association of the Deaf, Oregon Registry of Interpreters for the Deaf, and socializing with members of the Deaf community. Sometimes Jo and I will host Deaf events, such as performers or speakers. We reach out to the Deaf community and invite them to attend these events, and that becomes part of our Deaf community and therefore our Deaf culture.
One example of Deaf culture would be social customs. For example, when an event is over, people often notice that Deaf people stay well after closing hours. The lights will go off and people will say, “You all need to leave,” and Deaf people tend to stay, whereas hearing people will leave on time. Deaf people often will go out of the building, but then we’ll stand outside under the street lights and continue the conversations. It’ll whittle down until the last person is there. That’s a really big part of Deaf culture.
I’m involved with the Deaf community here in Oregon with a few organizations that support the Deaf, for example, the Oregon Association for the Deaf (OAD) and the Oregon Registry of Interpreters for the Deaf (ORID). Here on campus at the University of Oregon, I’m involved with the Disability Studies Advisory Board, which advises and suggests courses that can be used for a Disability Studies minor. The ASL sequence and the ASL culture course is part of that minor.
Question:
How do you see Deaf culture as similar to, ...
NEED 2 LINES INTRO ABOUT DEAF CULTURE..HISTORY 2 LINESBy def.docxrosemarybdodson23141
NEED 2 LINES INTRO ABOUT DEAF CULTURE..
HISTORY 2 LINES
By definition, Deaf culture refers to language, values, beliefs, behaviors, and customs shared by Deaf persons. From the above definition, one may wonder on the difference between “deaf” and “Deaf.” The word “deaf” signifies pathology, which is the clinical term employed in referring to an individual with hearing inability or impairment. On the other hand, the word “Deaf” refers to a cultural identity for individuals who identify themselves as members of the Deaf culture. The members of the Deaf culture use American Sign Language (ASL) in communication.
Currently, the major issue that is faced by the Deaf culture is the employment of technology as a hearing aid. Mainly, members of the Deaf culture have opposed the use of cochlear implants as hearing aid for deaf children. Their main point of argument is that the introduction of hearing aids will divert the children away from the Deaf culture, thus threatening the existence and the procreation of the culture and identity of the Deaf culture.
Deaf culture has several personalities that have become the role models of the culture. One of the examples is Dr. I. King Jordan a Deaf professor in Gallaudet University, who was the first Deaf individual to be a University president in the United States. Dr. I. King Jordan was appointed the president of Gallaudet University after Deaf students protested pointing out that it was time for their voices to be heard and represented. This took place in 1988. Marlee Matlin is also another member of the Deaf culture who has proven that being Deaf is not a disability. She has been nominated for several Oscar awards. (MAKE IT SHORTER)
Generally, the members of the hearing society perceive hearing as a disability. This is evidenced by the fact that whenever a deaf individual makes a breakthrough in any aspect of life, the members of the deaf hearing society view it as an overcoming of a great obstacle. For instance, the fact that Marlee Matlin can lip-read and talk makes members of the hearing culture to admire her largely. To ensure integration with the hearing members and bridging the communication gap between the Deaf individuals and the hearing individuals, I believe that the hearing individuals should learn the American Sign Language.
NEED PARAGRPH ABOUT READING LIPS
ADD PART FROM INTERVIEW
make it one and half- 2 pages
[Type text]
[Type text]
[Type text]
1
Instructor Linda Rogers
English 130: Section 1
Interview questions for Deaf subculture
Draft 4
April 3, 2014div
Interview Questions for Deaf subculture
I. Who or what is the subculture?
The Deaf and Hard of Hearing Community is culturally diverse. Regardless of our diversity, we have an ingrained connection from experiencing societal, social, economic, and system oppression. Being Deaf or Hard of Hearing, we have to overcompensate for hearing people, the majority society.
· In your own words, what is Deaf Subculture mean?
As state.
The document discusses key concepts related to culture and society, including:
- Culture is a system of shared behaviors and beliefs within a society. It can vary between societies but also share common elements known as cultural universals.
- People view other cultures through orientations like ethnocentrism (believing one's culture is superior) and xenocentrism (believing one's culture is inferior).
- Cultural relativism encourages assessing other cultures based on their own context rather than through the lens of one's own culture in order to appreciate differences.
Spencer Peak analyzes how languages shape culture through Arjun Appadurai's theory of "scapes", including languagescapes. The document discusses how globalization has led to a diversity of languages and the rise of multilingualism. While learning new languages can foster cultural understanding, the decline of some languages may threaten cultural diversity. The ideal is to embrace multilingualism while maintaining unique cultural identities, as seen in the Philippines which incorporated English without disrupting local languages and culture. In conclusion, understanding languagescapes can promote cultural unity by broadening perspectives and respect for other cultures.
Culture ans society as anthropological conceptLeaSantiago2
a. define the culture and society.
b. identify the anthropological concepts of culture and society.
c. enumerate the Filipino brand of culture in our society.
Deaf culture meets the definition of culture according to the author's Deaf Culture class. Deaf culture has its own norms around social interactions and communication. It is a shared group identity with common beliefs, values, and experiences of discrimination. Deaf culture is expressed through its own art, literature, traditions, technology, and shared American Sign Language. It is created and inherited within Deaf families and communities, and continues to be carried on through schools and history.
Chapter 19 ReadingWorking with Deaf Clients An Interview with VaEstelaJeffery653
Chapter 19 Reading:Working with Deaf Clients: An Interview with Valentino Vasquez and Johanna Larson
19-1Our Interviewees
19-1
Valentino Vasquez, MA, is a third-generation Latino who was born deaf in a Spanish-speaking extended family. His wife is deaf and their two children are hearing. As a child, he attended a deaf and hard-of-hearing program within a mainstream public school and attended Gallaudet University for several years. He teaches American Sign Language (ASL) and Deaf Culture courses in the Communication Disorders and Sciences program at the University of Oregon. He is involved with organizations supporting the Deaf community, both on-campus and off.
Johanna Larson, MS, is a native ASL speaker whose second language is English. She is the eldest hearing daughter of profoundly deaf parents in an extended Northern European American family with many other deaf members. Her father became deaf from spinal meningitis at age 3. Her parents met at Gallaudet University. She teaches basic linguistic principles of ASL, as well as Deaf Culture and Community Studies in the Communication Disorders and Sciences program at the University of Oregon.
19-1aThe Interview
Question:
Would you give a brief overview of “Deaf Culture,” including your participation and relationship to Deaf culture?
Vasquez:
This really relates to language as well as identity, including values, perceptions, and beliefs, as well as social customs. In Deaf culture, the language is ASL—using a manual communication as opposed to a spoken language communication. I participate in Deaf culture through the Oregon Association of the Deaf, Oregon Registry of Interpreters for the Deaf, and socializing with members of the Deaf community. Sometimes Jo and I will host Deaf events, such as performers or speakers. We reach out to the Deaf community and invite them to attend these events, and that becomes part of our Deaf community and therefore our Deaf culture.
One example of Deaf culture would be social customs. For example, when an event is over, people often notice that Deaf people stay well after closing hours. The lights will go off and people will say, “You all need to leave,” and Deaf people tend to stay, whereas hearing people will leave on time. Deaf people often will go out of the building, but then we’ll stand outside under the street lights and continue the conversations. It’ll whittle down until the last person is there. That’s a really big part of Deaf culture.
I’m involved with the Deaf community here in Oregon with a few organizations that support the Deaf, for example, the Oregon Association for the Deaf (OAD) and the Oregon Registry of Interpreters for the Deaf (ORID). Here on campus at the University of Oregon, I’m involved with the Disability Studies Advisory Board, which advises and suggests courses that can be used for a Disability Studies minor. The ASL sequence and the ASL culture course is part of that minor.
Question:
How do you see Deaf culture as similar to, ...
NEED 2 LINES INTRO ABOUT DEAF CULTURE..HISTORY 2 LINESBy def.docxrosemarybdodson23141
NEED 2 LINES INTRO ABOUT DEAF CULTURE..
HISTORY 2 LINES
By definition, Deaf culture refers to language, values, beliefs, behaviors, and customs shared by Deaf persons. From the above definition, one may wonder on the difference between “deaf” and “Deaf.” The word “deaf” signifies pathology, which is the clinical term employed in referring to an individual with hearing inability or impairment. On the other hand, the word “Deaf” refers to a cultural identity for individuals who identify themselves as members of the Deaf culture. The members of the Deaf culture use American Sign Language (ASL) in communication.
Currently, the major issue that is faced by the Deaf culture is the employment of technology as a hearing aid. Mainly, members of the Deaf culture have opposed the use of cochlear implants as hearing aid for deaf children. Their main point of argument is that the introduction of hearing aids will divert the children away from the Deaf culture, thus threatening the existence and the procreation of the culture and identity of the Deaf culture.
Deaf culture has several personalities that have become the role models of the culture. One of the examples is Dr. I. King Jordan a Deaf professor in Gallaudet University, who was the first Deaf individual to be a University president in the United States. Dr. I. King Jordan was appointed the president of Gallaudet University after Deaf students protested pointing out that it was time for their voices to be heard and represented. This took place in 1988. Marlee Matlin is also another member of the Deaf culture who has proven that being Deaf is not a disability. She has been nominated for several Oscar awards. (MAKE IT SHORTER)
Generally, the members of the hearing society perceive hearing as a disability. This is evidenced by the fact that whenever a deaf individual makes a breakthrough in any aspect of life, the members of the deaf hearing society view it as an overcoming of a great obstacle. For instance, the fact that Marlee Matlin can lip-read and talk makes members of the hearing culture to admire her largely. To ensure integration with the hearing members and bridging the communication gap between the Deaf individuals and the hearing individuals, I believe that the hearing individuals should learn the American Sign Language.
NEED PARAGRPH ABOUT READING LIPS
ADD PART FROM INTERVIEW
make it one and half- 2 pages
[Type text]
[Type text]
[Type text]
1
Instructor Linda Rogers
English 130: Section 1
Interview questions for Deaf subculture
Draft 4
April 3, 2014div
Interview Questions for Deaf subculture
I. Who or what is the subculture?
The Deaf and Hard of Hearing Community is culturally diverse. Regardless of our diversity, we have an ingrained connection from experiencing societal, social, economic, and system oppression. Being Deaf or Hard of Hearing, we have to overcompensate for hearing people, the majority society.
· In your own words, what is Deaf Subculture mean?
As state.
The document discusses key concepts related to culture and society, including:
- Culture is a system of shared behaviors and beliefs within a society. It can vary between societies but also share common elements known as cultural universals.
- People view other cultures through orientations like ethnocentrism (believing one's culture is superior) and xenocentrism (believing one's culture is inferior).
- Cultural relativism encourages assessing other cultures based on their own context rather than through the lens of one's own culture in order to appreciate differences.
Spencer Peak analyzes how languages shape culture through Arjun Appadurai's theory of "scapes", including languagescapes. The document discusses how globalization has led to a diversity of languages and the rise of multilingualism. While learning new languages can foster cultural understanding, the decline of some languages may threaten cultural diversity. The ideal is to embrace multilingualism while maintaining unique cultural identities, as seen in the Philippines which incorporated English without disrupting local languages and culture. In conclusion, understanding languagescapes can promote cultural unity by broadening perspectives and respect for other cultures.
Culture ans society as anthropological conceptLeaSantiago2
a. define the culture and society.
b. identify the anthropological concepts of culture and society.
c. enumerate the Filipino brand of culture in our society.
The Global VillageThinking of the world close up, as if it w.docxrtodd194
The Global Village
Thinking of the world close up, as if it were a village of one hundred people, forces us to confront what we mean we say “we”.
…How often does our we come to include people of other faiths, other nations, other races? How often does our we link rather than divide? Our relations with the “other” may move through a number of phases. First we talk about them—an objective “other.” Then perhaps we talk to them, or more personally, we talk to you. And finally, we all talk with one another about us, all of us. This is the critical stage to which our…dialogue must take us if we are to be up to the task of creating communication adequate for an interdependent world.
If the world was a village of 100 people,
In the village would be:
57 Asians
14 Africans
12 Europeans
6 North Americans
7 Latino Americans (Central and South Americans)
3 Australians/Oceanians
1 Caribbean Islander
There would be:
33 Christians
22 Muslims
15 Hindus
4 Chinese Folk Religionists
6 Buddhists
6 Other Religions
14 Atheists or Nonreligious
If the world were a global village of 100 people, one third of them would be rich or of moderate income, two thirds would be poor.
Of the 100 people, 5 of them would be U.S. Americans. These 5 would have over a third of the village’s entire income, and the other 95 would subsist on the other two thirds.
Of the 100 residents, 47 would be unable to read, and only one would have a college education.
About 35 would be suffering from hunger and malnutrition, at least half would be homeless or living in substandard housing.
How could the wealthy live in peace with their neighbors? Surely they would be driven to arm themselves against the other 95, perhaps even spend as U.S. Americans do, about twice as much per person on military defense as the total income of two thirds of the villagers.
The casual we for most of us does not include the 50 percent hungry, the 60 percent in shantytowns, and the 70 percent illiterate. Most of us construct our we without including them. Thinking of the world close up, as if it were a village of one hundred people, forces us to confront what “we” really means.
-Diana L. Eck
-Encountering God: A Spiritual Journey from Bozeman to Banares (Boston: Beacon Press, 1993), 202-
203.
The Deaf Culture: Is it Really a Culture at All
Carol Padden has defined Culture as a set of learned behaviors of a group of people who have their own language, values, rules of behavior, and traditions. (1988)
Culture results from a group of people coming together to form a community around shared experience, common interests, shared norms of behavior, and shared survival techniques. Such groups as the deaf seek each other out for social interaction and emotional support.
The essential link to Deaf Culture among the American deaf community is American Sign Language. This community shares a common sense of pride in their Culture and language. There exists a rich heritage and pride in the ability t.
1. Identity is defined as who a person is and the groups they identify with, such as their name, nationality, and culture. Culture plays a key role in shaping a person's identity and worldview.
2. Language is intrinsically tied to culture and identity. It is through language that cultures express themselves and are transmitted across generations. The loss of one's native language can negatively impact cultural identity.
3. Different theories discuss the relationship between language, culture, and thought. The Sapir-Whorf hypothesis proposes that the language we speak influences our perceptions and thought processes.
This document provides an overview of intercultural communication and key concepts related to culture. It defines culture as the learned characteristics common to a group, differentiating between patterns of thought, behavior, artifacts, and impacts on nature. Intercultural communication is defined as the sharing of information between people with different cultural backgrounds. The document warns of stereotyping cultures and emphasizes examining communication within specific activities to avoid overgeneralization. It also discusses the concepts of ethnicity, social identity, and how people construct their identity through cultural characteristics.
The document discusses World Englishes and intercultural communication, including Kachru's three circles model of inner, outer, and expanding circle countries. It also examines recent cognitive approaches to studying varieties of English, how cultural conceptualizations can facilitate or impede intercultural communication, and the importance of intercultural competence for successful intercultural interactions.
The document discusses language diversity around the world. It notes that the greatest concentration of indigenous languages is found in Melanesia, where over 1,500 languages exist in a small geographic area. The text explores the social factors that influence dialects, explaining that regional dialects indicate where one is from while social dialects indicate one's social identity. It also examines how communicative competence and an identifying speech community determine what constitutes a language versus a dialect.
This document discusses teaching culture in the English as a foreign language (EFL) classroom. It emphasizes that language and culture are intertwined and that teaching a language means teaching its culture. The document provides examples of idiomatic expressions from different English-speaking countries to illustrate cultural variations. It also discusses definitions of culture and language from various scholars. Finally, it proposes ways to incorporate culture into EFL classrooms, such as compiling lists of cultural topics, using various materials from the target culture, and setting goals around cultural understanding for students.
Paralanguage Influences in Intercultural Communication of Foreign Nationals i...reybensig1
This document summarizes a research article about how paralanguage influences intercultural communication between foreign nationals and locals in Cebu, Philippines. The study used narrative analysis to interview 7 foreign nationals about their experiences communicating with locals in Cebu. It found that paralanguage, such as tone of voice, pitch, and volume, greatly impacted communication between groups with different cultural backgrounds. Factors like high context vs low context cultures and cultural norms around eye contact and intonation led to misunderstandings. The researchers concluded paralanguage use is culturally specific and influences intercultural exchanges, demonstrating the need to consider cultural differences in communication.
This ppt is all about Culture and linguistics relativity that is a part of sociolinguistics' subject.
I hope you would find all your quires here and it will help you alot.
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Contenu connexe
Similaire à An Analysis of Deaf Culture in the Philippines.pdf
The Global VillageThinking of the world close up, as if it w.docxrtodd194
The Global Village
Thinking of the world close up, as if it were a village of one hundred people, forces us to confront what we mean we say “we”.
…How often does our we come to include people of other faiths, other nations, other races? How often does our we link rather than divide? Our relations with the “other” may move through a number of phases. First we talk about them—an objective “other.” Then perhaps we talk to them, or more personally, we talk to you. And finally, we all talk with one another about us, all of us. This is the critical stage to which our…dialogue must take us if we are to be up to the task of creating communication adequate for an interdependent world.
If the world was a village of 100 people,
In the village would be:
57 Asians
14 Africans
12 Europeans
6 North Americans
7 Latino Americans (Central and South Americans)
3 Australians/Oceanians
1 Caribbean Islander
There would be:
33 Christians
22 Muslims
15 Hindus
4 Chinese Folk Religionists
6 Buddhists
6 Other Religions
14 Atheists or Nonreligious
If the world were a global village of 100 people, one third of them would be rich or of moderate income, two thirds would be poor.
Of the 100 people, 5 of them would be U.S. Americans. These 5 would have over a third of the village’s entire income, and the other 95 would subsist on the other two thirds.
Of the 100 residents, 47 would be unable to read, and only one would have a college education.
About 35 would be suffering from hunger and malnutrition, at least half would be homeless or living in substandard housing.
How could the wealthy live in peace with their neighbors? Surely they would be driven to arm themselves against the other 95, perhaps even spend as U.S. Americans do, about twice as much per person on military defense as the total income of two thirds of the villagers.
The casual we for most of us does not include the 50 percent hungry, the 60 percent in shantytowns, and the 70 percent illiterate. Most of us construct our we without including them. Thinking of the world close up, as if it were a village of one hundred people, forces us to confront what “we” really means.
-Diana L. Eck
-Encountering God: A Spiritual Journey from Bozeman to Banares (Boston: Beacon Press, 1993), 202-
203.
The Deaf Culture: Is it Really a Culture at All
Carol Padden has defined Culture as a set of learned behaviors of a group of people who have their own language, values, rules of behavior, and traditions. (1988)
Culture results from a group of people coming together to form a community around shared experience, common interests, shared norms of behavior, and shared survival techniques. Such groups as the deaf seek each other out for social interaction and emotional support.
The essential link to Deaf Culture among the American deaf community is American Sign Language. This community shares a common sense of pride in their Culture and language. There exists a rich heritage and pride in the ability t.
1. Identity is defined as who a person is and the groups they identify with, such as their name, nationality, and culture. Culture plays a key role in shaping a person's identity and worldview.
2. Language is intrinsically tied to culture and identity. It is through language that cultures express themselves and are transmitted across generations. The loss of one's native language can negatively impact cultural identity.
3. Different theories discuss the relationship between language, culture, and thought. The Sapir-Whorf hypothesis proposes that the language we speak influences our perceptions and thought processes.
This document provides an overview of intercultural communication and key concepts related to culture. It defines culture as the learned characteristics common to a group, differentiating between patterns of thought, behavior, artifacts, and impacts on nature. Intercultural communication is defined as the sharing of information between people with different cultural backgrounds. The document warns of stereotyping cultures and emphasizes examining communication within specific activities to avoid overgeneralization. It also discusses the concepts of ethnicity, social identity, and how people construct their identity through cultural characteristics.
The document discusses World Englishes and intercultural communication, including Kachru's three circles model of inner, outer, and expanding circle countries. It also examines recent cognitive approaches to studying varieties of English, how cultural conceptualizations can facilitate or impede intercultural communication, and the importance of intercultural competence for successful intercultural interactions.
The document discusses language diversity around the world. It notes that the greatest concentration of indigenous languages is found in Melanesia, where over 1,500 languages exist in a small geographic area. The text explores the social factors that influence dialects, explaining that regional dialects indicate where one is from while social dialects indicate one's social identity. It also examines how communicative competence and an identifying speech community determine what constitutes a language versus a dialect.
This document discusses teaching culture in the English as a foreign language (EFL) classroom. It emphasizes that language and culture are intertwined and that teaching a language means teaching its culture. The document provides examples of idiomatic expressions from different English-speaking countries to illustrate cultural variations. It also discusses definitions of culture and language from various scholars. Finally, it proposes ways to incorporate culture into EFL classrooms, such as compiling lists of cultural topics, using various materials from the target culture, and setting goals around cultural understanding for students.
Paralanguage Influences in Intercultural Communication of Foreign Nationals i...reybensig1
This document summarizes a research article about how paralanguage influences intercultural communication between foreign nationals and locals in Cebu, Philippines. The study used narrative analysis to interview 7 foreign nationals about their experiences communicating with locals in Cebu. It found that paralanguage, such as tone of voice, pitch, and volume, greatly impacted communication between groups with different cultural backgrounds. Factors like high context vs low context cultures and cultural norms around eye contact and intonation led to misunderstandings. The researchers concluded paralanguage use is culturally specific and influences intercultural exchanges, demonstrating the need to consider cultural differences in communication.
This ppt is all about Culture and linguistics relativity that is a part of sociolinguistics' subject.
I hope you would find all your quires here and it will help you alot.
Similaire à An Analysis of Deaf Culture in the Philippines.pdf (9)
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The document discusses Marlow's racism in Joseph Conrad's novella Heart of Darkness. It notes that Marlow witnesses revelations on his journey deep into the African Congo that alter his perspective. He begins to compare civilized European men to savage African men, representing two opposing viewpoints in cultural and social dilemmas. As a European man who believes in imperialism, Marlow is inherently arrogant. However, his experiences in the Congo cause him to question his beliefs and view of imperialism.
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This document provides an overview of wound healing, its functions, stages, mechanisms, factors affecting it, and complications.
A wound is a break in the integrity of the skin or tissues, which may be associated with disruption of the structure and function.
Healing is the body’s response to injury in an attempt to restore normal structure and functions.
Healing can occur in two ways: Regeneration and Repair
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বাংলাদেশের অর্থনৈতিক সমীক্ষা ২০২৪ [Bangladesh Economic Review 2024 Bangla.pdf] কম্পিউটার , ট্যাব ও স্মার্ট ফোন ভার্সন সহ সম্পূর্ণ বাংলা ই-বুক বা pdf বই " সুচিপত্র ...বুকমার্ক মেনু 🔖 ও হাইপার লিংক মেনু 📝👆 যুক্ত ..
আমাদের সবার জন্য খুব খুব গুরুত্বপূর্ণ একটি বই ..বিসিএস, ব্যাংক, ইউনিভার্সিটি ভর্তি ও যে কোন প্রতিযোগিতা মূলক পরীক্ষার জন্য এর খুব ইম্পরট্যান্ট একটি বিষয় ...তাছাড়া বাংলাদেশের সাম্প্রতিক যে কোন ডাটা বা তথ্য এই বইতে পাবেন ...
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The webinar may also give some examples on how nonprofits can best leverage Walmart Business+.
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Answers about how you can do more with Walmart!"
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LAND USE LAND COVER AND NDVI OF MIRZAPUR DISTRICT, UPRAHUL
This Dissertation explores the particular circumstances of Mirzapur, a region located in the
core of India. Mirzapur, with its varied terrains and abundant biodiversity, offers an optimal
environment for investigating the changes in vegetation cover dynamics. Our study utilizes
advanced technologies such as GIS (Geographic Information Systems) and Remote sensing to
analyze the transformations that have taken place over the course of a decade.
The complex relationship between human activities and the environment has been the focus
of extensive research and worry. As the global community grapples with swift urbanization,
population expansion, and economic progress, the effects on natural ecosystems are becoming
more evident. A crucial element of this impact is the alteration of vegetation cover, which plays a
significant role in maintaining the ecological equilibrium of our planet.Land serves as the foundation for all human activities and provides the necessary materials for
these activities. As the most crucial natural resource, its utilization by humans results in different
'Land uses,' which are determined by both human activities and the physical characteristics of the
land.
The utilization of land is impacted by human needs and environmental factors. In countries
like India, rapid population growth and the emphasis on extensive resource exploitation can lead
to significant land degradation, adversely affecting the region's land cover.
Therefore, human intervention has significantly influenced land use patterns over many
centuries, evolving its structure over time and space. In the present era, these changes have
accelerated due to factors such as agriculture and urbanization. Information regarding land use and
cover is essential for various planning and management tasks related to the Earth's surface,
providing crucial environmental data for scientific, resource management, policy purposes, and
diverse human activities.
Accurate understanding of land use and cover is imperative for the development planning
of any area. Consequently, a wide range of professionals, including earth system scientists, land
and water managers, and urban planners, are interested in obtaining data on land use and cover
changes, conversion trends, and other related patterns. The spatial dimensions of land use and
cover support policymakers and scientists in making well-informed decisions, as alterations in
these patterns indicate shifts in economic and social conditions. Monitoring such changes with the
help of Advanced technologies like Remote Sensing and Geographic Information Systems is
crucial for coordinated efforts across different administrative levels. Advanced technologies like
Remote Sensing and Geographic Information Systems
9
Changes in vegetation cover refer to variations in the distribution, composition, and overall
structure of plant communities across different temporal and spatial scales. These changes can
occur natural.
Chapter wise All Notes of First year Basic Civil Engineering.pptxDenish Jangid
Chapter wise All Notes of First year Basic Civil Engineering
Syllabus
Chapter-1
Introduction to objective, scope and outcome the subject
Chapter 2
Introduction: Scope and Specialization of Civil Engineering, Role of civil Engineer in Society, Impact of infrastructural development on economy of country.
Chapter 3
Surveying: Object Principles & Types of Surveying; Site Plans, Plans & Maps; Scales & Unit of different Measurements.
Linear Measurements: Instruments used. Linear Measurement by Tape, Ranging out Survey Lines and overcoming Obstructions; Measurements on sloping ground; Tape corrections, conventional symbols. Angular Measurements: Instruments used; Introduction to Compass Surveying, Bearings and Longitude & Latitude of a Line, Introduction to total station.
Levelling: Instrument used Object of levelling, Methods of levelling in brief, and Contour maps.
Chapter 4
Buildings: Selection of site for Buildings, Layout of Building Plan, Types of buildings, Plinth area, carpet area, floor space index, Introduction to building byelaws, concept of sun light & ventilation. Components of Buildings & their functions, Basic concept of R.C.C., Introduction to types of foundation
Chapter 5
Transportation: Introduction to Transportation Engineering; Traffic and Road Safety: Types and Characteristics of Various Modes of Transportation; Various Road Traffic Signs, Causes of Accidents and Road Safety Measures.
Chapter 6
Environmental Engineering: Environmental Pollution, Environmental Acts and Regulations, Functional Concepts of Ecology, Basics of Species, Biodiversity, Ecosystem, Hydrological Cycle; Chemical Cycles: Carbon, Nitrogen & Phosphorus; Energy Flow in Ecosystems.
Water Pollution: Water Quality standards, Introduction to Treatment & Disposal of Waste Water. Reuse and Saving of Water, Rain Water Harvesting. Solid Waste Management: Classification of Solid Waste, Collection, Transportation and Disposal of Solid. Recycling of Solid Waste: Energy Recovery, Sanitary Landfill, On-Site Sanitation. Air & Noise Pollution: Primary and Secondary air pollutants, Harmful effects of Air Pollution, Control of Air Pollution. . Noise Pollution Harmful Effects of noise pollution, control of noise pollution, Global warming & Climate Change, Ozone depletion, Greenhouse effect
Text Books:
1. Palancharmy, Basic Civil Engineering, McGraw Hill publishers.
2. Satheesh Gopi, Basic Civil Engineering, Pearson Publishers.
3. Ketki Rangwala Dalal, Essentials of Civil Engineering, Charotar Publishing House.
4. BCP, Surveying volume 1
it describes the bony anatomy including the femoral head , acetabulum, labrum . also discusses the capsule , ligaments . muscle that act on the hip joint and the range of motion are outlined. factors affecting hip joint stability and weight transmission through the joint are summarized.
ISO/IEC 27001, ISO/IEC 42001, and GDPR: Best Practices for Implementation and...PECB
Denis is a dynamic and results-driven Chief Information Officer (CIO) with a distinguished career spanning information systems analysis and technical project management. With a proven track record of spearheading the design and delivery of cutting-edge Information Management solutions, he has consistently elevated business operations, streamlined reporting functions, and maximized process efficiency.
Certified as an ISO/IEC 27001: Information Security Management Systems (ISMS) Lead Implementer, Data Protection Officer, and Cyber Risks Analyst, Denis brings a heightened focus on data security, privacy, and cyber resilience to every endeavor.
His expertise extends across a diverse spectrum of reporting, database, and web development applications, underpinned by an exceptional grasp of data storage and virtualization technologies. His proficiency in application testing, database administration, and data cleansing ensures seamless execution of complex projects.
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Date: May 29, 2024
Tags: Information Security, ISO/IEC 27001, ISO/IEC 42001, Artificial Intelligence, GDPR
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An Analysis of Deaf Culture in the Philippines.pdf
1. AN ANALYSIS OF DEAF CULTURE IN THE
PHILIPPINES
JEAN KARL M. GAVERZA
KASAYSAYAN114
SUBMITTED TO
PROFESSOR GIL GOTIANCO JR.
MARCH 2014
2. 1. Introduction
Those that society calls „handicapped‟ have always been members of the same society, yet
there has always been an attitude to think that they are separate from the mainstream. That what
makes them different, whether it is blindness, deafness, confinement to a wheelchair, etc. also
makes them unable to function with the rest of the „normal‟ populace.
The handicapped in society have had a long history of disenfranchisement no matter where
you go in the world. They are seen as „weird‟ or „strange‟, as not being capable to be fully
understood. That they are a minority because they are not part of the abled members of society
and not that they have their own culture or identity that is not a part of mainstream society.
The word deaf comes from the old English word „deaf‟ which carries the same connotation
as the contemporary word, but it can also mean „empty‟ or „barren‟. Congnates in other
languages in its languages family carry meanings such as „confusion‟ „stupefaction‟ or
„dizziness‟.
The Deaf in „handicapped‟ or „disabled‟ society are distinguished by also having their own
unique linguistic identity as well as having a cultural one. The existence of Deaf people has been
recorded as early as 2000 BC in Egypt. They were also mentioned in ancient Greece and Rome
where views on them were discriminatory in nature. In Europe in the Middle Ages the Deaf were
deprived their rights of inheritance and restricted from celebrating mass or getting married
without special dispensation from the Pope. Christian history is filled with miracles that cure the
Deaf and some early Christians even saw Deafness as a sin.
The history of discrimination that Deaf society has faced is due to the way mainstream
society has qualified it. When you speak of the Deaf it is usually seen as a medical condition, one
that leaves a person impaired or missing a vital part of what makes them a person. It is only in
very recent years, in this past century where the way of thinking in terms of the Deaf has shifted
from a medical condition to a legitimate subculture with their own language and identity.
It has been a popular theme in literature and popular culture that deafness is always coupled
with misunderstanding. There is always the need for an interpreter present because it is not
3. mainstream to know how to use a sign language or it is only in the thoughts of the deaf character
that you can find understanding.
In most media focusing on deaf individuals it is always seen as something that is an inherent
disadvantage that must be overcome. The usual trope of the deaf character is when they have to
push through their „crippling‟ disability to be able to compete and triumph against normally
abled individuals.
This study will delve into the history of Deaf society in the Philippines and the contemporary
status of their culture and language. It will view the deaf as a distinct subculture that has
developed a non-verbal language as a means of communication. There will be a focus on the
language used (FSL) as a marker of Deaf identity and a short syntactic and socio-linguistic
analysis of the language.
1.1. Methodology
This study is a research on the current status of deaf culture in the Philippines. The goal of
this research is to describe the state of deaf culture through their language, identity, art and
relations with the mainstream (hearing) society and within Deaf culture. This is to show
Philippine Deaf culture as part of Philippine society and Philippine culture.
The methods used to gather data in this study are twofold. First is a review and collection of
previous studies, articles and documents done on the topics of deaf culture, deaf society, sign
language, FSL and ASL.
Second is the use of informants, both hearing and deaf. They are mostly from the College of
Saint Benilde (CSB), the deaf informants were students or alumni from the CSB SDEAS (School
of Deaf Education and Studies) located in Taft Avenue in Manila.
4. 1.2. Scope and Limitations
This study is focused on current deaf culture in the Philippines with a historical and cultural
pretext. This study will include the history of deaf culture starting from the 1900s, mainly
focused on the American colonial period. This study will also discuss some theoretical
perspectives when speaking of the Deaf community.
From the information gathered the study will give an overview of the current state of Deaf
culture in the Philippines and relating it to Philippine society and culture.
Because Philippine Deaf culture as a whole is a wide topic, this study will only include data
on current Deaf society gathered from the informants, so there are considerations of the space
where the informants are from. There was also some difficulty with some of the interviews
conducted, there was not always an interpreter present so the communication had to be done
through pen and paper writing or through instant messaging chat or text.
Deaf studies is also a fairly recent phenomenon, having started only a few decades earlier and
there are not many sources available on Philippine Deaf history, the major publications found
were related to pedagogical interests and social conditions.
5. 2. Deaf Society
2.1. The Deaf
The Deaf in any group of people refer from one to three people born out of a thousand. Most
Deaf children are born to hearing parents (about 90%). Most Deaf worldwide grow up without a
language to communicate in. In some cases their family (which would be comprised of hearing
people) would develop a few rudimentary signs, called „home signs‟, these are not actual sign
languages, and a sign language never occurs in isolation. 1
2.2. The Development of Deaf cultures
The perspective of deafness as a culture in itself is fairly recent, having begun in the United
States in recent decades.
“…we use the lowercase deaf when referring to the audiological condition of not hearing
and the uppercase Deaf when referring to a particular group who share a language.. and a
culture… use it(sign language) as a primary means of communication among themselves,
and hold a set of beliefs about themselves and their connection to a larger society”2
Padden explains that the loss of hearing is not a big criterion for being a part of Deaf culture,
he states that as long as one identifies with other Deaf people and has behaviors like a Deaf
person then they may belong to the cultural group known as Deaf. In his view the shared cultural
values of the Deaf are the main characteristic that should be considered when looking at Deaf as
a culture.3
The Philippine Deaf Resource Center and the Philippine Federation of the Deaf both make
distinctions between the deaf (with a lowercase) and the Deaf (with an uppercase). One can be
deaf without necessarily being a part of the culturally Deaf.
1
Hurlbut. 2008. Philippine Signed Languages Survey: A Rapid Appraisal. SIL International.
2
Padden, C. and Humphries, T. 1988. Deaf in America. Voices From a Culture. Cambridge: Harvard University Press.
3
Paden, C. 1989. The Deaf community and the culture of Deaf people. American Deaf Culture. Ed. S. Wilcox, 1-16.
Maryland: Linstok Press.
6. “A deaf community may thus be comprised of: the culturally Deaf, the hearing, as well as
non-culturally deaf individuals. The latter two groups are not considered part of the
culture but are associated with the rest of the community because of their work, and
hearing loss, respectively”4
A deaf person may become part of Deaf culture through learning of these shared cultural
values that the Deaf community has. This is done through socialization in deaf schools or
interacting with members of the Deaf community.
2.3. Sign Languages: An Overview
2.3.1. The Nature of Sign Languages
There is a clear distinction between spoken languages and sign languages, linguistically.
But there are also stratifications within sign languages. There is a distinction between natural
sign languages (those that are not invented), artificial sign languages and fingerspelling. They
will be explained briefly here.
Natural sign languages are complex grammatical systems which have all the qualities
common to other human languages that are spoken.5
They are distinct from spoken languages
through means of articulation: spoken languages are articulated through sound by the vocal tract
while sign languages are articulated through the hands and body (this also includes the face).
There are distinct sign languages in existence throughout the world and are used for
communication in Deaf communities.
4
Philippine Deaf Resource Center and Philippine Foundation of the Deaf. 2004. An Introduction to Philippine Sign
Language. Part III. Current Issues. Studio Graphics: Quezon City.
5
Foley, W. 1997. Anthropological Linguistics: An Introduction. Malden, MA:Blackwell
7. Artificial sign languages are developed primarily as teaching tools for teaching spoken
languages to deaf individuals. These are manually coded versions of the spoken language they
are developed from. Sometimes they borrow from the lexicon of natural sign language.6
Fingerspelling is basically an alphabet system represented through signing. Since there
are different alphabets worldwide, different fingerspelling systems have also arisen. Some
fingerspelling systems are one-handed such as ASL (American Sign Language) and some two-
handed like BSL (British Sign Language).7
A Fingerspelling guide for use in the Philppines.8
6
Senghas, R. and Monaghan L. 2002. Signs of their Times: Deaf Communities and the Culture of Language.
http://sonify.psych.gatech.edu/~walkerb/classes/assisttech/pdf/Senghas(2002).pdf .Retrieved March 20, 2014.
7
Ibid
8
[Photo] The Signs of Change Language Center. 2014. Handspelling.
http://signsofchangelearningcenter.weebly.com/explaining-deaf.html Retrieved March 7, 2014.
8. 2.3.2. Sign Languages in the Philippines
Contrary to popular belief by hearing individuals, there is no universal sign language that
is in use in the Philippines. The sign languages that are in use are described below.
2.3.2.1. ASL (American Sign Language)
American Sign Language was developed by Dr. Thomas Hopkins Gallaudet. It is the
standard sign language used in the United States and it is a natural sign language recognized by
many colleges and universities in and around the United States. 9
2.3.2.2. SEE (Sign in Exact English) or MCE (Manually Coded English)
Signing in Exact English or Manually Coded English is an artificial sign language in
which the spoken English language is signed. Unlike ASL or FSL it does not have its own
grammar or syntax, instead it seeks to represent exactly the vocabulary and grammar system of
the spoken English language.10
2.3.2.3. FSL (Filipino Sign Language)
Filipino sign language is a natural sign language that was developed by the indigenous
Filipino Deaf community. Though it is called “Filipino” Sign Language, it does not follow
the grammar or syntax of the spoken Filipino language. FSL is influenced by ASL and
Manually Coded English from which it has borrowed a number of signs. 11
9
Bahan, B. 1996. Non Manual Realization of Agreement in Sign Language. Boston University. ftp://louis-
xiv.bu.edu/pub/asl/disserts/Bahan96.pdf.Retrieved March 20, 2014.
10
Hoffman, A. 2008. http://lifeprint.com/asl101/topics/signedenglish02.htm . Retrieved March 22, 2014.
11
Martinez, L. 2012. Primer on Filipino Sign Language. http://opinion.inquirer.net/41909/primer-on-filipino-sign-
language . Retrieved March 21, 2014. Signed Exact English.
9. There are currently at least 100,000 deaf persons who use the language in the Philippines
and it is currently classified as a developing language in international publications.12
This
means that FSL is in vigorous use among its speakers, having a standardized form being used
by some, though it is not classified as fully sustainable as of yet.
FSL is a productive language, meaning that it changes and adapts to the needs of its
speakers. It can be seen below in the primer that it has coined new terms for emerging
technologies and industries:13
12
Lewis, M. Paul, Gary F. Simons, and Charles D. Fennig (eds.). 2014. Ethnologue: Languages of the World,
Seventeenth edition. Dallas, Texas: SIL International. Online version:http://www.ethnologue.com.
13
[Photo] Philippine Deaf Resource Center. 2004. Sign-Language. http://opinion.inquirer.net/41909/primer-on-
filipino-sign-language Retrieved March 14, 2014
10. 2.3.2.4. Communication chains
The general communication chain from signers to non signers is as follows:14
14
Martinez, L. 2012. Access to Justice: Case monitoring by the Philippine Deaf Resource Center (2006-
2012). Strategies for Attaining Legal Access and Safeguarding Human Rights of the Deaf in the Philippines.
Retrieved from http://www.phildeafres.org/files/PDRC_Case_Monitoring_2006-2012.pdf
Deaf
Signer
Interpreter Non Signer
11. 3. Historic and Cultural Considerations
3.1. Deaf Society in the Philippines
3.1.1. Who are the Filipino Deaf?
According to the 2000 NSO census the total number of Persons with Disability in the Philippines
is 1.2% of the total population or 942, 098. Among these 4.7% or 44,725 people are classified as
Hard of Hearing.15
They are those that are deaf, partially deaf, or with poor hearing ability.
3.1.2. History
The history of the Deaf community can be explained through waves of influence
beginning in the 1900s, they include contact with religious organizations, educators and
international non-governmental organizations.
In the early 1900s the Manila School for the Deaf (which would later become the
Philippine School for the Deaf) and the Philippine Association for the Deaf was established. It
was during this period that the Deaf community was recognized as a minority by the
government. This period is characterized by the first contact of the indigenous sign language
with ASL and the convergence of the Philippine Deaf in Manila in a school setting, as the Manila
School for the Deaf was the only option for education for deaf individuals at that time.16
Starting with the 1960s religious organizations began to have an interest in the deaf
members of society. This wave was characterized by the founding of the Deaf Evangelistic
Alliance Foundation, the Laguna Christian College for the deaf and the Bible institute for the
Deaf. This would mean that the Deaf community would also interact in religious settings in
addition to educational ones.17
15
National Statistics Office. 2000. 2000 Census of Population and Housing.
16
Philippine Deaf Resource Center and Philippine Foundation of the Deaf. 2004. An Introduction to Philippine Sign
Language. Part I. Understanding Structure. Studio Graphics: Quezon City.
17
Ibid
12. With the mid 1970s came non-governmental organizations such as researchers and the
Peace Corps (Through Peace Corps Volunteers or PCV). The researches documented traditional
or indigenous signs which culminated in the publication of “Love Signs” and the work of Carol
Cobar in 1985. It is in this period that MCE/SEE had first contact with the Deaf community in
the Philippines, brought through educators.18
The 1990s were the start of many educational opportunities in the Deaf community.
Tertiary level education programs were begun in the DLSU-College of St. Benilde with their
Bachelor of Applied Deaf Studies. The Manila Christian Computer Institute for the Deaf and
CAP School for the Deaf were also founded at this time. FSL as a sign language distinct from
ASL and MCE/SEE was recognized in this period as well. Developments in deaf consciousness,
increased advocacy and integration into mainstream society through education and employment
also characterized this era in Deaf history in the Philippines.19
3.1.3. Perceptions and Stereotypes of Philippine Deaf Culture
The past ways of viewing Deaf culture has been one of a medical/infirmity model, one
where deaf individuals are considered hearing impaired or handicapped, thus taken as separate
from mainstream society and needing special treatment in terms of . It can be seen though the
language that was used in the time periods for example in this American account on describing
the students of the Manila School for the Deaf:
“During the year 1907-08 the Bureau of Education opened in Manila a school for defectives,
providing at first for a number of deaf children, and later for the blind. As the parents of these
children were usually unable to pay the expense of maintenance away from home, the
government made provision to subsist and clothe them, so that they were given a chance to
develop into self-reliant, and self-supporting members of society. Basketry, hat-making, and
other handicrafts were taught, as well as academic subjects”20
18
Ibid
19
Ibid
20
Forbes, W. 1928. The Philippine Islands. Boston: Houghton Muffin.
13. The Deaf were seen as defective, not normal, and different. They were also remarked as a
burden to society and to their parents because the cost of raising a deaf child when compared to a
hearing one was more expensive, so the government had to step in to make them contributing
members of society.
It can also be seen that in recognizing the Deaf as a minority during the 1900s this marked
the start of discrimination of the Deaf, as this was the first time they were integrated into the rest
of Philippine society.
14. 4. The Deaf as a Subculture
4.1. Demographics
According to NSO statistics, male and female members of the Deaf community are equal in
number, with around 22, 000 for each sex.21
Because the informants for this study were students
in CSB, most information about the culture will be from those aged 19-25.
4.2. Deaf Culture
4.2.1. Language
At present, FSL is the main medium of instruction for the SDEAS in CSB. It is taught to
both Deaf and hearing students (for hearing students it is an elective course). The staff is fully
trained in FSL to accommodate Deaf students.
FSL is also the language used by the majority of the Deaf in their homes and when they
interact with each other. Some Deaf students who come from deaf schools in which ASL is the
language of instruction have to learn FSL to communicate.
Most hearing students in CSB do not take FSL classes so there is a language barrier when
interacting with their Deaf schoolmates. Some methods of communicating through the language
barrier include writing on paper to understand each other or sometimes using digital methods of
communication such as texting or instant messaging.
Though it is called “Filipino” Sign language, instruction of FSL is done in English, so
most communication though textual means is in that language. Some Deaf students will not be
able to understand or communicate in Filipino or Tagalog.
Dialects of FSL are noticed and recognized by the Deaf community. In interviews, there
is an admittance of a “Manila” dialect that they sign in CSB.
21
Ibid 11
15. There is a prevailing attitude with the students I have spoken to regarding the use of FSL
as opposed to ASL or SEE (they use the term SEE more than MCE) are as follows: FSL is the
language that is used when communicating within the Deaf community while SEE should be
included in the school curriculum because it helps the students learn writing and reading in
English, it is also needed to conceptualize words for English. It was said that both should be
included in the school curriculum to have a well-rounded education for the Deaf community and
deaf students in particular.
4.2.1.1. GSL (Gay Sign Language)
Through the course of the study it was seen that there was the existence of a sociolect (a
variation of a language used by a specific social group) of FSL used by the gay Deaf in CSB.
The informants (none of whom were members of this group) termed it GSL or Gay sign
language.
This sociolect is characterized by exaggerated facial expressions and what the informants
have described as „glittery‟ or theatrical gestures.
Examples of this sociolect:
GSL of “going to the mall”
17. 4.2.1.2. Slang
These is also the presence within some groups of the Deaf where they use the linguistic
phenomenon known as „coining‟ where they would make new signs that signify arbitrary
meanings without a clear origin. These signs are only intelligible to those belonging to the group
that coined them.
4.2.1.3. FSL to English
It can be seen that the syntax of the English sentences and phrases that are used by the
Deaf community do not conform to the regular grammar of standard English. In constructions
such as:
“As long as my future wish I will be Deaf teacher for teaching the kids in High School or
College asap”
There is a lack of articles (such as a, an or the) in some places (which is common in the
constructions) and in some cases the word order is different. It is my theory that the syntax of
FSL has influenced the patterns that the Deaf use in English sentences, but syntactic analysis
such as that is beyond the scope of this study.
4.2.2. Identity
Deaf identity as well as culture is included in the lessons taught to those majoring in Deaf
studies and it is also taught to hearing students taking up FSL lessons in CSB. Deaf identity is
defined to those students as those belonging to a specific linguistic and cultural group that holds
shared values, customs and world views.
Within the Deaf community there are differences which make each individual unique. In
addition to differences between religion, age, gender, political affiliation, etc. the Deaf
community also makes distinctions between the situation they were born in. If the Deaf person
was born to Deaf parents, to hearing parents, to only one Deaf parent, if they had siblings who
18. were deaf or hearing while they were growing up or if they were born hearing but there was an
onset of hearing loss due to age. The experiences that each of the individuals face while facing
these situations show the existence of a range of diversity within the Deaf community.
Schooling makes a big impact on the identity of a Deaf individual. The distinctions here
are made if the individual was taught in an all Deaf environment, if they were taught with
hearing students but with support services from their school, or if they were taught in an all
hearing environment.
Since not all Deaf individuals have complete loss of hearing the community with which
they self-identify is also a major consideration when talking about an individual‟s identity. They
can consider themselves a member of the Deaf community, a member of the hearing community
or both.
Language competence and language performance are two other considerations. Because
the main language used in communicating with other members of the community is FSL, the
ability to sign in FSL is a strong marker of identity in the Deaf community. The use of English as
the language with which you communicate through text is also important while language
performance such as speech, lip reading and auditory skills are taken into consideration.
The markers of individual identity that are most apparent in the CSB context are the
choice of communication (whether FSL or ASL), variance in educational levels (year level, etc.),
degree of hearing loss (some Deaf students may have hearing aids which help them communicate
with the hearing community better), sexuality (there is the presence of the gay Deaf community),
age and lifestyle choice (CSB is still an art school so there are those within the Deaf community
that are also members of other subcultures such as Otaku or anime enthusiasts or the Punk
subculture).
It is important to note that visual medium is very important to the Deaf community.
Currently through YouTube videos and the internet, the Deaf youth has an avenue which they
use to express themselves in their language (FSL) which would not have been possible in any
other time. Technology such as video recording, instant pictures and digital art and animation are
ways with which the Deaf community, especially those in CSB, express themselves and their
identity.
19. 4.2.3. Relations with Hearing Culture
Because of the language barrier the interaction between Deaf students and hearing
students is difficult at best. There are those CSB students who take FSL courses and interact with
the deaf community in CSB but those individuals are few and far between. Deaf students do join
organizations with majority hearing members such as one of joined the Benildean Press Corps,
most of these individuals use this opportunity to expose those that are unfamiliar with Deaf
culture to the community.
The hearing students in general in CSB have a neutral attitude towards the Deaf
community. Though this may seem less than ideal, it does mean that there is little bullying and
harassment from the hearing students. The hearing students are interested in FSL and signing in
general as for most of them it is the first time they have been exposed to or have interacted with a
member of the Deaf community, but that interest is not persistent enough for most of the hearing
student populace to take up FSL as a course.
There is also ignorance towards the different sign languages for most of the hearing
student body. Those that don‟t take FSL lessons don‟t know the difference between ASL, FSL,
SEE and Fingerspelling. Though the Deaf community has lectures and events which help educate
the hearing community about their situation.
4.2.3.1. Discrimination
4.2.3.1.1. Legal Cases
A study done by the Philippine Deaf Resource Center (PDRC) entitled “Access to
Justice: Case monitoring by the Philippine Deaf Resource Center (2006-2012)” highlighted the
vulnerability of the Deaf community especially women and children in terms of legal and
judicial proceedings.
Most legal cases 68% involve the deaf party as the complainant. 68% of cases also
involved a deaf female. For the complainants the most common charge was rape, outnumbering
20. other types of cases in a 10:1 ratio. The deaf parties that filed these charges were primarily
female (75%) and deaf minors that filed cases were also predominantly female (84%). 22
It was seen that out of 213 known cases only 24% have court appointed interpreters. 44%
of these cases had volunteer interpreters while 21% had unconfirmed appointed interpreters, 11%
had no interpreters at all. For 63 cases with unschooled deaf parties requiring a Deaf Relay
Interpreter, these are cases where the deaf party was not educated in any sign language and
predominantly used home signs, only 25% had been appointed interpreters.23
This data only highlights the lack of sign language interpreting in legal and judicial
proceedings. It has serious implications in terms of Deaf society to access justice, limiting the
upholding of the human rights of deaf persons.
The study also highlights the face that there is no annual budget appropriation
specifically for sign language interpreting for the DOJ. In over 2000 trial courts in the country
there are full time court interpreter positions for spoken languages yet next to none are available
for sign languages. The study outlines the strong need for accessibility to interpreters for persons
with disabilities, increased attention of the government to programs and services targeting the
disabled community and an increased capacity of government agencies to engage with the Deaf
community.
4.2.3.1.2. Cyber Bullying
During August of 2014, there was an issue wherein a member of the Deaf community
posted a Facebook status detailing her experiences in university. The member of the Deaf
community in question was a student of the CSB Deaf education program.
The content of the post itself was as follows:
22
Martinez, L. 2012. Access to Justice: Case monitoring by the Philippine Deaf Resource Center (2006-
2012). Strategies for Attaining Legal Access and Safeguarding Human Rights of the Deaf in the Philippines.
Retrieved from http://www.phildeafres.org/files/PDRC_Case_Monitoring_2006-2012.pdf
23
Ibid
21. “Good time for experience life right way for your college most than past since high
school how to process even itself grow knew already realization life high school
from college. Seem bad person or good person by whom trust to be care yourself
and didn‟t try anymore.” 24
The post in question follows the syntax of a person signing in English, and most Deaf,
even after graduation from college are not adept at written forms of English or even Filipino. The
medium that they use to communicate is still firmly in sign languge.
Response to the post quickly turned viral as it was shared throughout social media and
comments such as "Sakit sa ulo basahin. Bigti na!" and "Ito ang tunay na nakakanosebleed..."25
were made by hearing people who railed against the so-called bad English grammar.
This was the response until film director Mike Sandejas, who had dealings with Deaf
Filiipinos stepped in and posted:
“I saw this posted on Facebook. I saw a pattern in the misuse of English that I
have seen before in my dealings with Deaf people and I immediately looked up Minino
Buhat. Yes, the person who wrote it is Deaf and according to Facebook is a student of
College of St Benilde which has a School for Deaf. This is where I found my actors for
Dinig Sana Kita If you look at the right side of the picture you will see how people have
made fun of the English this Person with Disability has used. Deaf people rarely have a
mastery of English Grammar because they only understand English as used in sign
language which is shorthand in nature. The writing ability sometimes is still being
developed while in college. I am outraged by how people are so quick to judge others by
their use of English. …. SHAME ON ALL OF YOU WHO POSTED THIS IN JEST!”26
24
Macanas, M. 2014. Deaf Pinoy Cyberbullied because of his Faulty Written English.
http://www.techpinas.com/2014/08/deaf-pinoy-cyberbullied-because-of-his.html Retrieved September 1, 2014.
25
Ibid
26
Ibid
22. As of August 15 2014 that post has generated 9,482 likes, 3,643 shares and 230
comments, engendering support from both the Deaf community and the mainstream hearing
community. 27
This outlines the general ignorance of mainstream hearing society of how the Deaf as a
community communicate in non-sign language arenas. Especially in terms of the digital sphere,
as the internet and social media becomes more widely used as a platform of communication and
self-expression it is evident that mainstream hearing society ignores the different sectors of
society that also use it as a platform.
4.2.4. Religion
There are many churches and chapels that support the deaf community, in those services
there are either interpreters that relate the contents of what the priest is saying to the Deaf
congregation through FSL, or if there is no interpreter present, the priest would have some
training in FSL to be able to communicate the basic idea of the sermon to the Deaf members of
his audience.
Among all religious denominations the Jehovah‟s Witnesses have the most support for
their Deaf members, even making a video FSL Bible translation for them. Though it should be
noted that there are also linguistic differences between the FSL the Jehovah‟s Witnesses use and
the FSL they would use in a Catholic mass (for example the sign for “Bible” is different)
By some Deaf religious people, scripture is important. Bible passages that mention the
Deaf such as “Do not curse the deaf or put a stumbling block in front of the blind, but fear your
God, I am the Lord.” Leviticus 19:14 are cited as validation that God recognizes the Deaf as a
community.
27
Ibid
23. 4.2.5. Art
Deaf art is completely visual in nature. Most famous deaf artists are painters and some have
established groups such as the Filipino Deaf Visual Art Group (FDVAG). Art to Deaf artists is a
means of exposing mainstream society to deaf culture while also being a source of livelihood to
provide for themselves or their family.
The motifs used in the art are usually themes which are central to the Deaf community. Hand
signs and messages of hope and acceptance are common themes.
A painting by a Deaf artist, Rommel Agravante “Let‟s Talk Deaf Way”28
28
[Photo] Agravante, R. 2008. Let’s Talk Deaf Way. http://deafphilippines.wordpress.com/tag/rommel-agravante/ .
Retrieved March 15, 2014.
24. An oil painting by Deaf artist Amelito Regalado “Pag-Asa” (Hope)29
29
[Photo] Regalado, A. 2008. Pag-Asa (Hope). . http://deafphilippines.wordpress.com/tag/rommel-agravante/ .
Retrieved March 15, 2014.
25. 5. Current Stereotypes of Deaf Culture
There are still a lot of stereotypes left for the Deaf community to have to contend with. It is
still a common misconception that the Deaf are unable to communicate, that they are
illiterate and it is very clear in the way that mainstream society labels them. The Deaf are still
„handicapped‟ in the minds of some people and even the so-called politically correct terms
such as „hearing impaired‟ still have the implication that deafness is an impairment and not a
distinct Linguistic and Cultural group. It is also seen that there is a notion that most hearing
people think the very word „deaf‟ is offensive to the Deaf, yet it is appropriated by their
culture as a sign of identity and pride.
The stereotype of Deaf culture in the Philippines centers around their ability to do things a
„normal‟ person would be able to do. There is still a strong association between „deaf‟ and
„not normal‟, and this implication is problematic because it implies that the Deaf are not just
„different‟ but „lesser‟.
There is still a great disconnect between hearing culture and Deaf culture, the lack of
exposure mainstream hearing culture has to Deaf culture makes it difficult for the majority to
understand the struggle of the Deaf Filipino.
26. 6. Conclusion
Deaf culture in the Philippine context has a very rich history. The Deaf are their own
subculture with shared values, shared experiences and a shared history. Their markers of
identity are primarily their language (FSL or ASL) and their self-identification in the Deaf
community.
Current Deaf society is now more empowered and has a better chance of integrating with
mainstream society through the use of technological sources such as YouTube, or through
text and instant messaging to help eliminate the language barrier.
While there is relatively more empowerment when looking at deaf culture, discrimination
still exists in social contexts. There is still a prevailing ignorance from mainstream hearing
culture on the understanding of the Deaf in terms of communicating in digital media. There is
also a struggle against institutional ignorance wherein Deaf society is underrepresented and
limited in the way they can access basic human rights.
Linguistically FSL is a very productive language, it has been seen that there is the existence
of at least one sociolect, GSL or Gay Sign Language. The syntax of FSL is still not fully
described by linguistic sources and that may be a point of interest to a researcher who may
want to expand the topic.
The Deaf value visuals, both as a medium of art and as a method for communication. In both
The Deaf community seeks to express themselves while keeping their identity as Deaf, in
some instances to educate or expose mainstream culture to their community.
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