The identities help what makes people’s individualities to stand out uniquely because of the American society’s individuality. Intersectionality is a term for the interconnected of social categorizations such as gender, race, class, and gender as they apply to a given individual or group as it creates an overlapping and interdependent system of discrimination or disadvantage. The emergence of intersectionality appeared in women and gender’s studies through Kimberlé Crenshaw’s writings in 1989, but the concept of intersectionality is not original for many years before Crenshaw’s works. Crenshaw wrote her article, “Mapping the Margins: Intersectionality, Identity Politics, and Violence Against Women of Color” in 1991 to change the nature of individuality …show more content…
But the label is donned more a mark of belonging than a rally to action.” With this ability to see the understanding, it may help people to acquire the skills of understanding to understand the society they are living in fully. For instance, there are several sub-communities in Deaf communities: Black Deaf community, Deaf-Blind community, and LGBT+ Deaf …show more content…
It will take a lot of time, experiences, challenges to develop a self-identity before a person recognizes the intersectionality of the identities that have influences in their lives. When people start to emphasize more on one of the identities, another identity may be left unexplored. David Hull (Bauman, 2014) pointed out, “because environments are so variable in both the short and long term, developmental plasticity is absolutely necessary if organism are to survive to reproduce. Any organism that can fulfill a need in only one way in only a narrowly proscribed environment is not likely to survive for long. If environments change sudden for a population, then what normal or advantageous may suddenly become disadvantageous and abnormal” (Bauman, 2014, p. 30). Especially, people need to learn how to emphasize the advantages and disadvantages of deaf identities in the present day. A quote from Crenshaw’s article, “Through an awareness of intersectionality, we can better acknowledge and ground the differences among us and negotiate the means by which these difference will express in conducting group politics” (p. 1299). In other words, we need to acknowledge the intersectionality and diverse identities to synthesize them into a new concept of impartial intersectionality. People need to fight through reforming the stereotypes by showing what an entire person
Padden, Carol and Humphries, Tom (1988). Deaf in America: Voices from a Culture. Harvard University Press, Cambridge, MA.
Deaf Again is another eye opening book about what it is like to grow up deaf in a hearing-dominant world. It showcases the struggles experienced by the Deaf, and shows the reader that the Deaf cannot be made to fit into their hearing world. The Deaf, once they find their identity as Deaf with a capital D, don’t want to fit into the hearing world. Being Deaf isn’t a bad thing. Deaf again has further shown me just how difficult life can be when you are deaf.
Remember to always be aware of who you are, and that as a woman, I would face many challenges in society. In my youth, much of these family discussions were passing conversation until I reached late high school and early university days that I realised my challenges and disadvantages of being a female. For the first time in my life, university opened my eyes to the true meaning of misogyny, and how little female influence there was in the university systems, and in the workplace surrounding me. The older I became, the more exposed I was to the lack of diversity and equality women experienced, and I for one became a part of that as well. Drawing from the reading by Kimberle Crenshaw, she spoke about the antidiscrimination laws and how black female bodies’ experiences are not taken seriously in society, it captured my attention with relation to the intersectionality struggles I attempt to conquer on daily, religious basis. She is quoted saying in relation to the laws regarding black female bodies that, ‘antidiscrimination doctrine essentially erases Black women’s distinct experiences and, as a result, deems their discrimination complaints groundless.’(Crenshaw, 1989). Although this quote speaks of the black female body experience in law specifically, which is my personal story, I can draw points and information that can be relatable to my gender/sex. As a female, I
The documentary of “Through Deaf Eyes” has open my eyes to the deaf culture. The movie has made it “click” that deaf people are just that people and individuals like me. Deaf community has its struggles just like everyone else. They struggle with growing into who they are as a person, harmful situations, and feeling a sense of belonging. They just speak a different language like Italians and Hispanics. Communicating with a different language does not make them lesser than a hearing person. When able to learn to communicate, the deaf are able to learn and gain knowledge just like a hearing person. The only difference is they have to learn more and work harder to achieve their goals and gain knowledge, which a hearing person learns just by hearing their surroundings.
The Deaf population in the United States is composed both of individuals Deaf since early childhood and individuals who lost their hearing later in life. The "Deaf Community", a heterogeneous mix of people from all walks of life, represents every socio-economic and racial category. However, this group of people consider themselves "a community" because they are bound by a common culture, history, heritage and, most importantly, a common language. This language, which forms the foundation of the Deaf Community, is known as American Sign Language (ASL). ASL is a beautiful and expressive visual language that holds the Deaf Community together. (Lake)
Two centuries ago, the Deaf community arose in American society as a linguistic minority. Members of this community share a particular human condition, hearing impairment. However, the use of American Sign Language, as their main means of communicating, and attendance to a residential school for people with deafness also determine their entry to this micro-culture. Despite the fact that Deaf activists argue that their community is essentially an ethnic group, Deaf culture is certainly different from any other cultures in the United States. Deaf-Americans cannot trace their ancestry back to a specific country, nor do Deaf neighborhoods exist predominantly throughout the nation. Additionally, more than ninety percent of deaf persons are born from hearing parents (Singleton and Tittle 222). Consequently, they often feel isolated from their families, as they do not even share the same language. Non-hearing children born into hearing families are more likely to attend a regular public school with typical peers, causing them to have little contact with other members from the Deaf community. Therefore, this community embraces a diverse group of individuals, who are surprisingly different from the rest of the members of their own families. This situation causes a cross-cultural conflict, which others believe needs fixing. Nevertheless, society should not perceive the Deaf community as a disability group but as a discrete linguistic minority, rich in history, values, and traditions.
Firstly, Davis analyzes the condition of Deafness and whether it constitutes a disability (harm) or a cultural identity. Davis outlines several viewpoints from the perspective of Deaf advocates who defend the Deaf culture movement. This perspective regards medical interventions, such as the use of cochlear implants and surgical hearing aids, as unethical and detrimental
Mark Drolsbaugh’s Deaf Again is a biography about his life between two dimensions of the Deaf world and the Hearing world as well as the implications he faced throughout his journeys’. Mark Drolsbaugh was born from two deaf parents and was basically forced to adapt to the hearing world even though his parents are deaf. When Drolsbaugh was born he was hearing, however, by first grade his parents and teachers discovered he was losing his hearing. As time went on Mark realized the issues he faced from trying to adapt to the hearing world. Mark Drolsbaugh quotes in his biography, “Deafness is bad. I am deaf. I need to be fixed. I must be like them, no matter what, because deaf is bad.” However, no matter what his family believed that he
Deaf and hearing impaired individuals are know longer an out cast group. They now have there own deaf community. Deaf individuals do not consider themselves having an impairment, handicap, or any type of disability. They believe that through the use of sign language, other communication skills, and technology that there deafness is the way they are supposed to be. Many people who have perfect hearing can not understand deaf people and why they embrace there deafness instead of trying to receive hearing and get rid of there handicap. However not all deaf people have th...
The disparity between the Deaf and hearing is based around ableism, or a newer notion, Audism. Audism is the notion that those that can hear are superior. (Oberholtzer, 2009) Like most that are viewed as inferior, the Deaf are often looked at as lesser compared to those of the hearing community and labeled as disabled, even if they themselves do not view their deafness as a disability. Many of Deaf community members are able to hear and speak well enough to communicate with hearing people but still chose to identify with the Deaf community rather than in the hearing world. (Harlan, 1996) One’s involvement does not center around their hearing
In mainstream American society, we tend to approach deafness as a defect. Helen Keller is alleged to have said, "Blindness cuts people off from things; deafness cuts people off from people." (rnib.org) This seems a very accurate description of what Keller's world must have been. We as hearing people tend to pity deaf people, or, if they succeed in the hearing world, admire them for overcoming a severe handicap. We tend to look at signing as an inferior substitute for "real" communication. We assume that all deaf people will try to lip-read and we applaud deaf people who use their voices to show us how far they have come from the grips of their disability. Given this climate, many hearing people are surprised, as I was at first, to learn of the existence of Deaf culture. To me deafness is not a defect but a source of connection. Imagine yourself deaf, growing up with a beautiful language, visual literature, humor, and theater. Imagine taking pride in your identity without any desire to become a member of the majority culture. For many deaf people, their community is a comforting relief from the isolation and condescension of the hearing world. However the Deaf community is far more than a support group for people who share a physical characteristic. Members of the Deaf community may have hearing levels that range from profoundly deaf to slightly hard-of-hearing. But no members of the Deaf community are "hearing impaired." Inside this community, deaf people become Deaf, proudly capitalizing their culture. Hearing people suddenly find that they are handicapped: "Deaf-impaired."
In the world of sociology and the studies of human interaction, the term intersectionality has been defined as, “the idea that various biological, social, and cultural categories – including gender, race, class, and ethnicity – interact and contribute towards systematic social inequality” (“Definition of Intersectionality – Sociology”). However, as Dr. White defined the term on the Spring 2014 Final Writing Assignment sheet, these categories that make up one’s identity can “intersect or interact in ways that can either advantage or disadvantage the person’s well-being and development” (White). In regards to the text, David M. Newman’s Identities & Inequalities: Exploring the Intersections of Race, Class, Gender, and Sexuality, Newman progressively explores the concept of intersectionality throughout the entirety of the text, but he does not ever actually define the term itself. Although an exact, clear-cut definition of the term “intersectionality” has not been officially established, the concept of the term is fairly simple to understand. Every person has different social identities that they carry to their name. Intersectionality is simply an analysis of how those different identities play off of each other and how they affect the person they are describing.
While we acknowledge and value the culturally Deaf identity, it is apparent that the push in the modern time is the consideration of oralism, whenever possible, that stimulates the adoption of the culturally hearing and bicultural identities by the majority of our deaf students. Hence, most of our deaf students hold a self-concept that they are DHH but they can talk and write in English as well. They are proud of perceiving themselves as bicultural, socially competent, and successful members of the general society. Calderon and Greenberg (2011) suggested that in order for the DHH people to be successful members of the society, gaining the full access to its richness and opportunities, they need to learn to live in both the hearing and the Deaf worlds. Current public schools support this philosophy and, thus, provide their DHH students with opportunities to be exposed to both the hearing and the Deaf cultures. The geographical background of deaf population may be one of the causes of this development. Leigh (2010) reported that 5% of deaf children were born to deaf parents, while 95% of them were born to hearing parents. Hearing parents actively support oralism and resolutely influence their DHH children to avail of hearing aids or cochlear implants, whenever possible, to function successfully in the society just like the hearing population. As a result, their DHH
Intersectionality is a term used to describe a situation whereby an individual has multiple identities and as result, the person feels that he or she doesn’t belong to one community or another. Because of the many conflicts in an individual’s identities, he or she could be a victim of multiple threats of discrimination (Williams, 2017). The discrimination could be a result of race, gender, age, health and ethnicity among others. To give an example, a black transgender woman could be discriminated in the workplace because of being black and also because she is transgender. From an intersectionality perspective, the woman faces multiple threats of discrimination because of the overlapping identities of gender and race and therefore the transwoman faces a bigger struggle (Barber, 2017). Transwomen of color will most likely encounter prejudices in the form of homophobia, racism or sexism in many dimensions of their life. The perspective of intersectionality is not only applicable to women but it can also be applied to males. For example, a gay Latino man could be discriminated based on race because he is an immigrant into
What is identity? Identity is an unbound formation which is created by racial construction and gender construction within an individual’s society even though it is often seen as a controlled piece of oneself. In Dr. Beverly Daniel Tatum’s piece, “The Complexity of Identity: ‘Who Am I?’, Tatum asserts that identity is formed by “individual characteristics, family dynamics, historical factors, and social and political contexts” (Tatum 105). Tatum’s piece, “The Complexity of Identity: ‘Who Am I?’” creates a better understanding of how major obstacles such as racism and sexism shape our self identity.