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224 pages, Hardcover
First published January 1, 2005
In the overarching theoretical realm of knowledge (Epistemology), it is probably a reasonable descriptive practice to classify subjects as known, unknown, and unknowable. Then, to further break that classification down into sub-classifications: e.g. “known-known,” “known-unknown,” etc. The subject matter of this book, for me, is in the realm of an "unknown-unknown". My encounter in the world is one of common familiarity. I had no knowledge of a culture that existed for the Deaf.
Prior to reading this book, I viewed deafness as an anomaly. To be clear, this means I did not perceive it so much as a disability, but more like a fact that lives within the realm of other facts about life. Some people are blind, some are deaf, and some are hard of hearing. These views were concomitant in my thinking with other facts viz., some people are black, some are white, some are brown, etc.
What I should have recognized, and the intuition that continues to challenge my thinking heuristically is that all of the so-called facts, as stated above, are no more than labels, classification, and descriptors. In none of these classifications is there an implication of the humanity that lies outside the description. This was and continues to be, a very powerful factor of my interaction with people who are labeled in various ways. No more is this classification technique more readily explained than in the message of this superb book.
From the opening page, there is a strong definition of Deaf Culture viz., “a way of describing the lives of Deaf people…who did not have any distinctive religion, clothing, diet – or even inhabit a particular geographical space they called their own…” (p. 1). Through this definition of culture, Carol Padden and Tom Humphries are able to begin the construction of a historical narrative that focuses on the cultural aspects and experiences of the Deaf.
Of particular interest, is the ability of the authors to use a Foucaultian (Michel Foucault) interpretation of the structures and limits of power and how it is diffused through the subject of the human body. The narrative is rich in experiential history infused with archival evidence to present an intriguing portrait of Deaf Culture. The lesson learned, at least for me, is that Deaf people have a diversity of culture, language, and ways of interpreting the world. Without these tools, and without the investigative study of those tools we could never find out the different modes of being. Deaf Culture presents an intriguing way of exploring the potential for studying both culture and language development from a unique perspective.
Those who are not in Deaf Culture may have a tendency to approach deafness as a disorder that needs to be corrected or repaired. On the other hand, those who make up Deaf Culture, often times, celebrate this uniqueness; neither as a defect nor a disability, but as their unique form of being. These two competing ideas need to look toward the middle ground of where both should be celebrated in the conception of recognition as everyone, regardless of their differences, are human beings.
I really enjoyed reading this book, and hope you will too.
Happy Reading!