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Journal articles on the topic 'Deaf culture'

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Published: 4 June 2021
Last updated: 27 July 2024

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1

Haimowitz, Stephan, and Bonnie Tucker. "Deaf Culture." Hastings Center Report 29, no. 2 (March 1999): 5. http://dx.doi.org/10.2307/3528342.

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2

Dockens, Ashley L. "Deaf Culture." Ear and Hearing 39, no. 1 (2018): 188. http://dx.doi.org/10.1097/aud.0000000000000513.

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3

Richardson, Kathleen J. "Deaf culture." Nurse Practitioner 39, no. 5 (May 2014): 20–28. http://dx.doi.org/10.1097/01.npr.0000445956.21045.c4.

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4

&NA;. "Deaf culture." Nurse Practitioner 39, no. 5 (May 2014): 28–29. http://dx.doi.org/10.1097/01.npr.0000446953.98568.14.

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5

Haimowitz, Stephan. "Deaf Culture." Hastings Center Report 29, no. 2 (March 4, 1999): 5. http://dx.doi.org/10.1002/j.1552-146x.1999.tb00039.x.

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6

GROCE, NORA ELLEN. "Inside Deaf Culture:Inside Deaf Culture." American Anthropologist 108, no. 2 (June 2006): 430–31. http://dx.doi.org/10.1525/aa.2006.108.2.430.

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7

Rose, Heidi M. "Apprehending deaf culture." Journal of Applied Communication Research 23, no. 2 (May 1995): 156–62. http://dx.doi.org/10.1080/00909889509365421.

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8

Stokoe, William C. "Deaf Culture Working." Sign Language Studies 1086, no. 1 (1995): 81–94. http://dx.doi.org/10.1353/sls.1995.0001.

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9

Krentz, Christopher. "Deaf Culture Prevails." Sign Language Studies 4, no. 2 (2004): 198–209. http://dx.doi.org/10.1353/sls.2004.0003.

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10

Armstrong, David F. "Inside Deaf Culture." Sign Language Studies 7, no. 1 (2006): 99–101. http://dx.doi.org/10.1353/sls.2006.0000.

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11

Hoffman, Dan, and Jean F. Andrews. "Why Deaf Culture Matters in Deaf Education." Journal of Deaf Studies and Deaf Education 21, no. 4 (July 14, 2016): 426–27. http://dx.doi.org/10.1093/deafed/enw044.

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12

Broesterhuizen, Marcel. "Faith in Deaf Culture." Theological Studies 66, no. 2 (June 2005): 304–29. http://dx.doi.org/10.1177/004056390506600204.

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[Deaf people often have been outsiders in a hearing Church. The message of the Church has not reached Deaf people because the language, symbols, culture of the traditional Church, and the view of Church people on deafness were remote from the culture and daily life experiences of Deaf people. In several countries, new developments are going on. Deaf people are themselves playing the central role, as full participants of all the gifts inherent to baptismal priesthood. Typically hearing views on deafness are left behind, deafness is discovered as a strength, Deaf lay persons build up the Church; Sign Language becomes a sacral language. In this liberating development Deafhood is a locus theologicus, a source of knowledge about God: it is a matter of enculturation and indigenizaiion of Christian faith in Deaf culture. Faith discovers the positive values, the “seeds of the Word” in Deaf culture and thereby enriches the universal Church.]
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13

Radić-Šestić, Marina, Mia Šešum, Vesna Radovanović, and Maja Ivanović. "Humor in Deaf culture." Specijalna edukacija i rehabilitacija 19, no. 1 (2020): 43–57. http://dx.doi.org/10.5937/specedreh19-25478.

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14

Padden, Carol, and Claire Ramsey. "Deaf Culture and Literacy." American Annals of the Deaf 138, no. 2 (1993): 96–99. http://dx.doi.org/10.1353/aad.2012.0623.

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15

Hall, Edward T. "Deaf Culture, Tacit Culture & Ethnic Relations." Sign Language Studies 1065, no. 1 (1989): 291–304. http://dx.doi.org/10.1353/sls.1989.0015.

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16

Lawyer, Gloshanda. "Deaf Education and Deaf Culture: Lessons from Latin America." American Annals of the Deaf 162, no. 5 (2018): 486–88. http://dx.doi.org/10.1353/aad.2018.0006.

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17

Tatei, Ayame. "Deaf culture at Indian schools." International Journal of Human Culture Studies 2017, no. 27 (2017): 319–36. http://dx.doi.org/10.9748/hcs.2017.319.

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18

O’Connell, Noel P., and Teresa Lynch. "Translating Deaf Culture: An Ethnodrama." Qualitative Inquiry 26, no. 3-4 (April 29, 2019): 411–21. http://dx.doi.org/10.1177/1077800419843945.

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This ethnodrama is a script writing project based on qualitative research that explores deaf people’s experience of working as interpreter in Ireland. A collection of interview data was used to develop the ethnodrama by constructing scenes that reveal a series of interactive moments that capture the challenges faced by deaf interpreters. Framed within Sontag’s (1997) conceptualization of “translation,” the authors offer a critique of the term translation and discuss its significance from the perspective of deaf interpreters. Participants were invited to read and comment on aspects of the scenes and contribute to the script writing process. Their statements were integrated into the script to generate meaningful dialogue which appear in the final part of the play. The discussion indicated a positive response to this ethnodrama which was generally successful in producing realistic dramatized scenarios which stimulated reflective discussions in the epilogue.
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19

Stebnicki, Jodi A. McCreary, and Harriet V. Coeling. "The Culture of the Deaf." Journal of Transcultural Nursing 10, no. 4 (October 1999): 350–57. http://dx.doi.org/10.1177/104365969901000413.

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20

Malebranche, Mary, Kevin Morisod, and Patrick Bodenmann. "Deaf culture and health care." Canadian Medical Association Journal 192, no. 50 (December 13, 2020): E1809. http://dx.doi.org/10.1503/cmaj.200772.

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21

Haas, R. "Experiences With d/Deaf Culture." JAMA: The Journal of the American Medical Association 279, no. 1 (January 7, 1998): 82—a—82. http://dx.doi.org/10.1001/jama.279.1.82-a.

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22

Haas, Rochelle. "Experiences With d/Deaf Culture." JAMA 279, no. 1 (January 7, 1998): 82. http://dx.doi.org/10.1001/jama.279.1.82-jms0107-7-1.

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23

Young, Alys, Jemina Napier, and Rosemary Oram. "The translated deaf self, ontological (in)security and deaf culture." Translator 25, no. 4 (October 2, 2019): 349–68. http://dx.doi.org/10.1080/13556509.2020.1734165.

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24

Christie, K. "DEAF THEIRS, DEAF OURS: The Deaf Way II Reader--Perspectives from the Second International Conference on Deaf Culture." Journal of Deaf Studies and Deaf Education 13, no. 2 (August 22, 2007): 301. http://dx.doi.org/10.1093/deafed/enm049.

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25

Carmel, Simon J., and Leila F. Monaghan. "Studying Deaf Culture: An Introduction to Ethnographic Work in Deaf Communities." Sign Language Studies 1073, no. 1 (1991): 411–20. http://dx.doi.org/10.1353/sls.1991.0009.

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26

Hall, Stephanie A. "Door into Deaf Culture: Folklore in an American Deaf Social Club." Sign Language Studies 1073, no. 1 (1991): 421–29. http://dx.doi.org/10.1353/sls.1991.0014.

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27

Greene, Sarah, and Jessica Armytage Scott. "The Deaf Culture Panel: Introducing Culture into Anatomy Education." FASEB Journal 34, S1 (April 2020): 1. http://dx.doi.org/10.1096/fasebj.2020.34.s1.08666.

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28

Meador, H. E., and P. Zazove. "Health Care Interactions with Deaf Culture." Journal of the American Board of Family Medicine 18, no. 3 (May 1, 2005): 218–22. http://dx.doi.org/10.3122/jabfm.18.3.218.

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29

Rutherford, Susan D. "The Culture of American Deaf People." Sign Language Studies 1059, no. 1 (1988): 129–47. http://dx.doi.org/10.1353/sls.1988.0022.

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30

Diane Brentari. "Inside Deaf culture (review)." Language 84, no. 3 (2008): 655–58. http://dx.doi.org/10.1353/lan.0.0053.

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31

Pagliaro, Claudia. "Addressing Deaf Culture in the Classroom." Kappa Delta Pi Record 37, no. 4 (July 2001): 173–76. http://dx.doi.org/10.1080/00228958.2001.10518497.

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32

Tyler, Richard S. "Cochlear Implants and the Deaf Culture." American Journal of Audiology 2, no. 1 (March 1993): 26–32. http://dx.doi.org/10.1044/1059-0889.0201.26.

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33

Pool, Angela Flores, and Darrell E. Rose. "Coclear implants and the deaf culture." American Journal of Audiology 2, no. 3 (November 1993): 69. http://dx.doi.org/10.1044/1059-0889.0203.69a.

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34

Tugarinova, Juliya V. "The image of the «deaf» in culture." Vestnik of Saint Petersburg State University of Culture, no. 1 (58) (2024): 68–74. http://dx.doi.org/10.30725/2619-0303-2024-1-68-74.

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Understanding the phenomenon of «deafness» is possible in line with the accepted social and medical concepts of disability. However, the cultural concept of deafness has become the most widespread in recent years. According to these concepts, the linguistic and cultural identity of the community of deaf and hard of hearing people who speak Russian sign language is recognized. The level of an active participation of native speakers of the Russian sign language in general socio-cultural processes is increasing. Nevertheless, many negative stereotypes about deaf and hard of hearing people persist. A retrospective analysis of the image of the «deaf» makes it possible to identify the causes of stigmatization of a person with hearing impairment, to trace the process of formation of the concept of «culture of the deaf». The positive image of the «deaf» as an active subject of cultural processes is spreading today with the help of museum exhibition and educational projects.
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35

Day, John Michael. "ONLINE DEAFNESS AND DEAF CULTURE INFORMATION RESOURCES." Education Libraries 23, no. 1 (September 5, 2017): 5. http://dx.doi.org/10.26443/el.v23i1.137.

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The World Wide Web is particularly suited as a communication medium for the deaf community. A wealth of deaf-related online information is available on subject specific, special purpose, and comprehensive sites that provide important resources for deaf people, their families, and involved professionals. Librarians now face the challenge of devising new procedures for teaching users how to search for inform ation and more importantly, how to evaluate the quality of what is retrieved.
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36

Schetrit, Olivier, and Pierre Schmitt. "Théâtre en langue des signes, théâtre de l’altérité ? Sourds, entendants et interculturalité autour de l’International Visual Theatre." Voix Plurielles 10, no. 2 (November 28, 2013): 110–19. http://dx.doi.org/10.26522/vp.v10i2.845.

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Fondé en 1976, l’IVT (International Visual Theatre) se définit aujourd’hui comme un carrefour culturel, un espace d’échanges et de découvertes pour les sourds et les entendants. De la recherche d’une culture théâtrale et artistique propre aux sourds à sa diffusion dans l’espace public, de la réception de ses spectacles bilingues à l’entreprise d’enseignement de la langue des signes poursuivie par l’IVT nous proposons ici d’étudier les allers retours complexes entre les altérités croisées que représentent respectivement les identités sourdes et entendantes. Ainsi, à partir du regard d’un chercheur sourd et celui d’un chercheur entendant, nous reviendrons d’une part sur le rôle de l’IVT dans la (re)découverte de l’identité sourde à travers des modes d’expression tels que théâtre, danse et chorégraphie sourds, « chansigne » et « musique visuelle ». D’autre part, nous réfléchirons aux enjeux communs entre la salle de spectacle et les salles de classe, ces deux facettes visant à la promotion de la langue des signes et de la culture sourde auprès des entendants. Il s’agira donc d’analyser et d’exposer comment l’appropriation de « l’espace vide » (Brook, 1968) de la scène par les sourds en a fait un espace (inter)culturel où l’apprentissage d’autres langues et cultures passe par la découverte de soi au travers des autres. Sign Language Theatre, Theatre of the Other? Deaf, hearing and interculturality around the International Visual Theatre Founded in 1976, the IVT (International Visual Theatre) is today defined as a cultural crossroads, a place of exchanges and discoveries for deaf and hearing people. From the search of a theatrical and artistic culture specific to the deaf to its distribution in the public space, from the reception of its bilingual shows to the teaching of sign language pursued by the IVT, we propose here to study the complex back and forth relations between the mirrored otherness that deaf and hearing identities represent to each other. Thus, from the point of views of a deaf researcher and a hearing researcher, on the one hand, we will explore the role of the IVT in the (re)discovery of deaf identity through modes of expression such as deaf theater, dance and choreography, “chansigne” and “visual music”. On the other hand, we will reflect on common issues between the stage and the classroom, these two facets aiming at promoting sign language and deaf culture among the hearing. We will then analyze and explain how the appropriation of the “empty space” (Brook, 1968) provided by the stage has turned it into a (inter) cultural space where learning other languages and cultures implies self-discovery through others.
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37

Kanda, Kazuyuki. "Tomoko Shibuya: Deaf Parents and Hearing Children:Living Between Deaf and Hearing Culture." Japanese Journal of Sign Language Studies 18 (2009): 61–64. http://dx.doi.org/10.7877/jasl.18.61.

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38

Campos, Tania. "Change and promise: bilingual deaf education and deaf culture in Latin America." Deafness & Education International 21, no. 4 (November 8, 2018): 240–41. http://dx.doi.org/10.1080/14643154.2018.1543817.

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39

C. Niebla, Ma Aurora. "Filipino Sign Language Skills and Deaf Culture Awareness in Hospitality Industry Employability." Tourism and Sustainable Development Review 2, no. 2 (August 31, 2021): 71–96. http://dx.doi.org/10.31098/tsdr.v2i2.50.

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Many Deaf Filipinos remain unemployed despite the increased attention level from the hospitality industry. The study aimed to examine the levels of awareness on Deaf culture and FSL skills within the hospitality industry of Zamboanga City to foster sustainable employment - including quality service; it used a descriptive research design employing qualitative and quantitative approaches. The sample group was purposively selected from 4 hotels and 8 restaurants - duly accredited by the Department of Tourism Region 9 as of December 31, 2018. The study revealed that Zamboanga City hospitality industry stakeholders were aware 1) of Deaf culture; that 2) Deaf individuals can visually communicate through reading, writing, gestures, or FSL; 3) they can visually communicate with Deaf individuals regardless of their FSL knowledge or skills; also, 4) there was no significant difference in the respondents’ levels of awareness on Deaf culture and FSL skills in the area; 5) an intervention program is needed to increase Deaf Zamboangeños' hospitality employability. The study concluded that Zamboangeño hospitality industry stakeholders 1) were aware of Deaf culture and FSL skills despite linguistic differences; 2) can visually communicate with Deaf individuals despite having little to no FSL skills nor Deaf culture knowledge; also, 3) the communication models affect Deaf individuals' hospitality employability and capability; and, 4) Deaf culture awareness and FSL skills through interactive interaction among Deaf and hearing individuals, within hospitality business operations, are crucial in emerging communication patterns.
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40

Tucker, Bonnie Poitras. "Deaf Culture, Cochlear Implants, and Elective Disability." Hastings Center Report 28, no. 4 (July 1998): 6. http://dx.doi.org/10.2307/3528607.

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41

Radić-Šestić, Marina, Sanja Ostojić, and Sanja Đoković. "Attitude of deaf culture toward cochlear implantation." Specijalna edukacija i rehabilitacija 14, no. 1 (2015): 101–24. http://dx.doi.org/10.5937/specedreh1-7156.

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42

Padden, Carol A. "Talking Culture: Deaf People and Disability Studies." PMLA/Publications of the Modern Language Association of America 120, no. 2 (March 2005): 508–13. http://dx.doi.org/10.1632/s003081290016780x.

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43

Pass, Lauren, and Abraham D. Graber. "Informed Consent, Deaf Culture, and Cochlear Implants." Journal of Clinical Ethics 26, no. 3 (September 1, 2015): 219–30. http://dx.doi.org/10.1086/jce2015263219.

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44

Hladek, Glenn A. "Cochlear implants, the deaf culture, and ethics." Monash Bioethics Review 21, no. 1 (January 2002): 29–44. http://dx.doi.org/10.1007/bf03351265.

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45

Einspruch, Burton C. "Deaf in America: Voices From a Culture." JAMA: The Journal of the American Medical Association 261, no. 20 (May 26, 1989): 3036. http://dx.doi.org/10.1001/jama.1989.03420200126052.

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46

Rendon, Marie Egbert. "Deaf culture and alcohol and substance abuse." Journal of Substance Abuse Treatment 9, no. 2 (March 1992): 103–10. http://dx.doi.org/10.1016/0740-5472(92)90076-z.

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47

O'Brien, Catherine, and Kerry K. Robinson. "Cultural Leadership in Schools for the Deaf: Leadership for Cultural and Language Diversity in the Context of Schools for the Deaf." Journal of School Leadership 27, no. 3 (May 2017): 304–32. http://dx.doi.org/10.1177/105268461702700301.

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This study examined the variation in cultural competence among leaders in four different residential schools for the Deaf across the United States. The study explored where leaders fell on the cultural continuum, and how this was reflected in the schools in the way each perceived and validated Deaf culture as well as other cultures present in the schools. This qualitative multi-case ethnographic methodology utilized interviews as primary data sources which were video-taped in order to accurately transcribe them and to score concepts and themes for analysis by grounded theory methodology. The findings highlighted the complexities of culture and the ways that administrators embraced or knowingly or unknowingly overlooked the cultures that the students brought to the schools. Finally, the leadership decisions made by administrators were also tied to their own cultural proficiency.
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48

Aldalur, Aileen, Lawrence H. Pick, and Deborah Schooler. "Navigating Deaf and Hearing Cultures: An Exploration of Deaf Acculturative Stress." Journal of Deaf Studies and Deaf Education 26, no. 3 (June 8, 2021): 299–313. http://dx.doi.org/10.1093/deafed/enab014.

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Abstract While there are many benefits of bilingualism and biculturalism, it is increasingly recognized that individuals may also experience acculturative stress as they navigate between different cultural environments. Acculturative stress results from struggles to acculturate, including pressures from the dominant culture and one’s heritage culture to maintain specific languages, values, and customs. This study sought to explore experiences of acculturative stress among Deaf and Hard of Hearing (DHH) adults. Thirteen ethnically and racially diverse DHH adults, aged 21–52, participated in semi-structured focus groups. Krueger’s (1994) framework analysis was used to analyze the data. Participants reported pressures from the Hearing community as Hearing, Speaking, and English Pressures; Hearing Cultural Expectations; and Family Marginalization. Pressures from the Deaf community included ASL Pressures; Deaf Cultural Expectations; and Small Community Dynamics. Participants also discussed unique stressors related to their intersecting cultural identities (Intersectionality). The psychosocial impacts of acculturative stress included anger, anxiety, depression, exhaustion, resentment, and trauma. Coping resources were also discussed. Results highlight the saliency of acculturative stress among DHH adults and the need for continued investigations of the construct, particularly as it relates to mental health.
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49

Buchanan, B. "Words Made Flesh: Nineteenth-Century Deaf Education and the Growth of Deaf Culture." Journal of American History 99, no. 4 (February 15, 2013): 1241–42. http://dx.doi.org/10.1093/jahist/jas585.

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50

Fitriansyah, Nor, Masni Usman, and Surono Surono. "CULTURAL CONTENT IN ENGLISH TEXTBOOK FOR DEAF STUDENTS AT DISABLE SENIOR HIGH SCHOOL." Language Literacy: Journal of Linguistics, Literature, and Language Teaching 5, no. 2 (December 28, 2021): 453–64. http://dx.doi.org/10.30743/ll.v5i2.4529.

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This study explores the cultural content represented in the English Textbook used by the deaf students at disable senior high school or SMALB (Tuna Rungu). This book was published by Kemendikbud of Indonesia in 2016. This study was categorized as Descriptive qualitative research. The method used in this study is textbook content analysis. To collect the data, the writers selected the text, pictures and activities presented in each unit of the textbooks. Meanwhile, to analyze the data, the writers adapted two different frameworks. The first framework was used to explore what cultures are represented in the textbook (types of culture). The second framework was used to explore how the cultures were represented in the textbook (sense of culture). There are 157 cultural contents found in the Tunarungu Bahasa Inggris SMALB Grade XI 2016 book. By Type of Culture, the 157 cultural contents were divided into 60 Source Culture, 94 Target Culture and 3 International culture. Meanwhile, in terms of Sense of Culture, the 157 cultural contents were divided into 5 Aesthetic Senses, 3 Sociological Senses, 59 Semantic Senses and 90 Pragmatic Senses.
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