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Sign language is one of the most important elements of deaf communication, and losing this element frightens and outrages some members of the deaf community.
In addition, many deaf people feel that the rehabilitation necessary after implant surgery is often neglected or not budgeted for, and so, it is not managed effectively, and the implants are not used to their full potential. In addition, the implants do not miraculously cure deafness, what implanted patients experience is a reduced and altered sense of sounds and speech at best. Some patients have described the voice as "robotic," and the device will never allow people to hear the same way that a non-deaf person hears. This is another reason the deaf community is against the implants. They believe they make a deaf person even more "handicapped," to put it one way, because they do not fit in either world. They cannot hear the way "normal" people hear, and they can hear better than many deaf people, so they do not really fit in either community, making them an outcast in both. Many deaf organizations decry implants, equating them to genocide or abuse. Another author notes, "Cochlear implants on young healthy deaf children is a form of communication, emotional, and mental abuse' (Canadian Association of the Deaf, 1994)" (Harvey 337). Thus, the people that seem to benefit the most from these implants are the people that seem to shun them the most. While they have helped at least some people enter the hearing world, there is still much research and study that needs to be done to find out how they really affect hearing, especially in children, and how they really affect language and speech abilities.
In conclusion, cochlear implants have helped thousands of profoundly...
They can recognize sounds and speech with the implants, and they can develop speech and language themselves. However, many people in the deaf community oppose cochlear implants, because they believe their deafness is not something that should be artificially tampered with or cured. Cochlear implants are becoming more acceptable to at least some members of the deaf community, however, and it seems clear that these implants will continue to improve in the future, and continue to provide new opportunities for the profoundly deaf and hard-of-hearing.
References
Blamey, Peter J. "17 Development of Spoken Language by Deaf Children." Oxford Handbook of Deaf Studies, Language, and Education. Ed. Marc Marschark and Patricia Elizabeth Spencer. New York: Oxford University Press, 2003. 232-246.
Glickman, Neil S., and Sanjay Gulati, eds. Mental Health Care of Deaf People: A Culturally Affirmative Approach. Mahwah, NJ: Lawrence Erlbaum Associates, 2003.
Harkins, Judith E., and Matthew Bakke. "29 Status and Trends." Oxford Handbook of Deaf Studies, Language, and Education. Ed. Marc Marschark and Patricia Elizabeth Spencer. New York: Oxford University Press, 2003. 406-419.
Harvey, Michael a. "9 Does God Have a Cochlear Implant?." Mental Health Care of Deaf People: A Culturally Affirmative Approach. Ed. Neil S. Glickman and Sanjay Gulati. Mahwah, NJ: Lawrence Erlbaum Associates, 2003. 327-346.
Deaf culture has become fairly well established in academia and to a lesser degree in mainstream public consciousness. However, Holly Elliot offers a unique perspective on Deaf culture and identity in Teach Me To Love Myself. Elliot begins her narrative by sharing her experience as a bicultural person: someone who had straddled the worlds of the hearing and of the Deaf. Her biculturalism allows Elliot to build bridges instead of
Deaf Culture Deaf President Now! "Deaf President Now!" summarized the student protests of March 1998, of the appointment the 7th hearing President of Gallaudet University. This video was very moving; it showed students fervently campaigning for the removal of the newly appointed hearing President of Gallaudet University Mrs. Zinser. The Gallaudet community felt it was time to have a deaf President. The protest spanned nearly a week, there were no classes held as
These churches include the Pilgrim Lutheran Church of the Deaf, International Deaf Mission, Los Angeles Deaf Church., Holy Angeles Catholic Church of the Deaf and the Grace Bible Church of the Deaf, to mention a few. There is also a presence of the Jewish deaf community. When it comes to education, the Los Angeles area has a sizable program at the California State University Northridge with a National Center
Deaf individuality itself is highly valued in the Deaf community. Members seem to concur that hearing people can never completely obtain that identity and become an experienced member of the deaf community. Even with deaf parents and a native grasp of ASL the hearing person will have missed the familiarity of growing up deaf, including residential school. For a lot of members of the deaf community, speech and thinking like
There is "evidence that deaf children benefit from early exposure to sign language points to the need for in-depth sign language training for parents and other caregivers, with special attention to underserved populations such as those in rural areas," (Marschuck 2001 p 9). Parents should not rely on external schools at later developmental stages, when the damage to the child's cognitive and linguistic abilities could have already been done. Chomsky's
Deaf There has been a dearth of literature on the training and development of deaf and hard of hearing employees. This research attempts to highlight gaps in the research and suggest methods of improving deaf awareness in the fields of human resources and organizational development. The Americans With Disabilities Act requires all organizations to make reasonable accommodations to the workplace environment, policy, and procedure for deaf and hard of hearing employees.