Hate group like Alexander Graham Bell an authority on Deaf people, who monitors Deaf people incessantly and people never understood the word “bigotry” that time in 20th century that gives him the power to spread ignorance so people can be an educated voter are even more frightening. It is important to question yourself on where you learn and understand the biased, irrational thinking and culture of fear from.
Alexander Graham Bell shows a fictional crime drama. Is that not the truth and the facts we are supposed to gather? Does it mean our brains can be easily manipulated and this is precisely why we need to question our own belief system and ourselves as well, too; Our brains can easily focus on one certain thing; one Deaf child get robbed.
If we see a story where a Deaf child’s language deprivation has dropped in a society that was too hard for our brain to ignore in any humanistic context sociologically. The question whether we should monitor our own biases and prejudices. The society was supposed to be the “best” to design a society by knowledge from people that has even studied certain fields at hand.
Crimes against Deaf children are usually committed by Alexander Graham Bell’s practices where it has become a brutal isolation, hunger, and deprivation. Since Deaf children are the highest number of any issue as social problem that affects Deaf children worldwide, some 98% lost to language deprivation. Education is the best asset in their lives.
This country, United States of America—-has been bastardized through language manipulation of mass media that has oppressed Deaf people daily. Can we challenge these irrational haters out there?
For example, Alexander Graham Bell Association has expanded an office in Spain to create Alexander Graham Bell International with hopes to create offices all over the world.
We must remember that social media is powerful and Alexander Graham Bell is using social media to create underground group meetings, forums, community events, cookies and milk, cheese and wine and manipulate them for the greed and the growing problem of the manipulation of information all over the social media world.
Let’s overcome adversity, emotion and show the strongest knowledge in the eyes of Deaf people.
Copyright © 2018 Jason Tozier
This text may be freely copied in its entirely only, including this copyright message.
Since Alexander Graham Bell (AGBell), America’s Master Spymaster in Deaf Community declared in his words that Deaf people are no longer they are Deaf—appeared to close match as it had opened—with sprees of human violence directed against Deaf people. It is perfectly good example of hearing privileges. The bigotry of American Sign Language (ASL) all stand as reminders that hate crime that kills are much more than an unfortunate chapter in American history—forgotten history. To date, hate crime has tended to be very secretive in its focus—making sure Deaf people are forgotten is exactly what AGBell wanted.
The wave of hearing privileges has been all over with the hashtags—#hearingprivilege is what we need to continue to challenge against AGBell’s lies. A great many of us the Deaf are disappointed by Deaf education which states too pathological these days because it is all about hearing privileges. Poor flexibility and excessive laxity within Deaf Education today that is failing Deaf people today, for example, lack of proficient ASL skills among administrators, educators and interpreters, can all contribute to the overall educational mediocre among Deaf people—wait, hearing privileges, hmm?
Do Deaf people today even with struggle to crave such systems, educational oppression, claims of the past, their words in the meeting inspired them to no end, their conduct of words to encompass human knowledge in their categories that must be corrected—all because of hearing privileges they have to deal with this everyday?
Socrates: the same holds true of written words: you might ask them what they mean by anything they simply return the same answer over and over again.
It is incredible that Deaf people are fighting to preserve ASL and Deaf culture today—overcoming hearing privileges. We need to appreciate the wisdom of Deaf people who enjoyed thousands of years in a land subsistent culture, in harmony with nature. Deaf culture flourished, because they took what they needed and no more, and gave back to the Mother Earth, replanted, replenished, and left enough for the other inhabitants of the Earth. Deaf culture also had been flourished until Western industrialization, capitalism, and poor environmental knowledge resulted in practices that forever harmed and changed their landscape, and subsequently, their lives—thanks to AGBell.
Yet, these land-based informants are the perfect “informal” teachers that can assist Westerners in understanding relationships between Deaf people and their planet. These Deaf people are wealthy in knowledge, and they are a rich educational resource that is devalued and under-utilized. Our future depends on the ability to understand these relationships, to learn to live in a way that does not deplete or make poor or inefficient use of limited resources, to live in harmony and maintain a rich quality of life that supports our local economies.
Just as I have evolved in my understanding to sense of moral responsibility, I believe that ASL can bridge the disconnect that people feel with nature and develop a sense of stewardship to protect and preserve our Deaf culture, ASL, our air, our trees, and the list goes on. Probably the most direct impact that environmental learning has had on me is its effect in learning about my interconnections with the Earth, its inhabitants and ASL.
AGBell is piece of shit. Hearing privileges is nothing now.
Copyright © 2016 Jason Tozier
This text mat be freely copied in its entirely only, including this copyright message.
[When the oppressed Deaf people discover Deafhood, the chains of oppression start to dissolve and hands becomes free as butterfly]-David Call
Last February 2013, at age 38, I suffered a heart attack, and I was taken to Emergency Room. After examining my heart condition, while I was resting, I was asked if I would like to have cochlear implants.
It was highly offensive. What they were attempting was to make me a by-product of cochlear implant industry. That day I felt that I was in a Holocaust concentration camp. The air inside the hospital was very still, regardless some doctors were surrounding with their activity.
I thought about driving by the mental hospital and seeing Deaf patients behind the fence. Deaf people on display? It reminded me of the Nazi proclamation: Arbeit Macht Frei (Work makes you free). Cochlear implants make Deaf people free so they could speak and hear. Asking me about being cochlear implanted was, and is, INHUMANE!
Once I encounter the word Deafhood as the state of being Deaf, the process of linguistic and cultural behavior, and the technology related to communication, I realized that Deafhood requires a lot of self-examination from the perspective of social change, language planning, and how technology affects my future and my membership in the Deaf community. Not only the social determinants of Deaf community with respect to how we use American Sign Language (ASL) as a tool for communication, but also the non-intentional structuring of technology that promotes standards and assumptions of Deaf people.
After all, cochlear implants are not an arbitrary economic style that Deaf people pick and choose. CI are stimulant, just like dogs needing constant praises and treats.
I, JT, offer two characteristics that are distinctively different in my life situation, yet they are similar in my common struggles to find a sense of self within a tension of two cultures. I wonder if I am anything, but a “hero”, and hardly a stereotypical rendition of a Deaf lad. After I read Paddy Ladd’s book on Deafhood and discussed it with several Deaf scholars I met. I enjoyed them as they offered a rare glimpse into a life of a Deaf person in a contemporary situation. I often felt a true confinement of my personal cell as a reflection of my greater potentiality. As my name reflects, I felt “captured” in a situation I felt that I was unable to change.
There were so many other issues I faced. Many stemmed from my painful childhood in which I struggled with issues of Audism and identity crises, as I tried to find a place of my own as a Deaf individual in this contemporary society. I had dealt with depression and coped with the ghosts of my past.
My life is not that typical drawing upon rich imagery and spiritualism to confront my demons. Instead, I was a guy with an unknown Deaf heritage that was in a conflict with by my life issues under which I have viewed through the lens of two cultures. They are in tension. Yet, it was ultimately my initial connection with a Deafhood progress which saved my insanity. My acknowledgement of my past failures, and my ultimate courage to continue living, to change my future, stemmed in part from my cultural connections.
I am writing to renew myself, my name, and my identity, and to find my connection to my own Deaf heritage. I had been searching for meaning and personal identity in relation to the current time of cultural change and adaptation among Deaf people. I find my own narrative broken up, disjointed, almost as if to convey the literacy and oral “storytelling” technique of traditional Deaf literature.
My story is not linear, but spherical. The use of “distance” thematically shows the estrangement of Deafhood from my culture, my separateness from Deaf community, which stresses holistic, meaningful connections to each other and, to nature. “The country has created a distance as deep as it was empty, and the people accepted and treated each other at a distance. But the distance I felt came not from country or people; it came from within me” (James Welch). The “distance” is further felt by a general absence that is felt by my narrative. This void is sensed by the lack of personal depth in my life and my desire for a change in the personal circumstances of my life.
After reading Paddy Ladd’s book, it offers me a new sense of purpose, through my connections with my ancestry and coming to terms with my past. My personal estrangement from my Deaf life was suddenly replaced with a new framework rich in cultural identity and meaning. Deafhood has been creating a stark depiction of my lifeblood. Its progress comes with its challenges, and continuing survival, with humor, and perhaps a sad recognition that I must continuously face and sometimes capitalize on stereotypes such as Audism to ensure my survival.
The comparisons that I make with Audism seem to both trivialized and disrepute. As an opponent to Audism, I find such a way to take the understanding of its nature further, philosophically. It is not as easy for Deaf people to consider other species equal, as it is to consider each other equal. The essence of Ladd’s work stands as a call to Deaf people to adjust their mentality in such a way that there is no room for hypocrisy or contradiction. The only manner in which Paddy Ladd downplays Audism is time-related. “Mainstream” liberation movements hold just as much weight as those not widely recognized.
Paddy Ladd employs comparison of Deaf people to human liberation movements in order to promote Deaf rights. In this way, Ladd creates room for the readers to doubt their current mentality. This doubt serves as the foundation on which he builds the rest of his arguments, citing in his book, page seven (7): “You will be asking yourselves why this has not come to public notice before and why someone [else] isn’t doing something about it. One of the aims of this book is to find answers to both questions. For in order to understand how something like this has escaped notice on such a planet-wide, century-long scale, one has to be able to understand the true nature of the society in which we live; how political power, medical and educational dominance and media information strategies interact and reinforce each other to create an overarching form of what is effectively thought control. In other words, to understand how one’s own cultures really operate” His debate urges the reader to question the status quo.
Audism is an everyday influence on our Deaf community. Audism has a great power partly because we don’t talk much about it. I have turned to the book Deafhood to lead myself into the metaphysical world by making manifest the questions I have asked daily: Who am I? With whom shall I deal? And what is my purpose?
Please visit David Call’s website: http://www.eyehandstudio.com
Copyright © 2013 Jason Tozier
This text may be freely copied in its entirely only, including this copyright message.
Ladd, Paddy. Understanding Deaf Culture: In Search of Deafhood. 2003.
Welch, James. Winter in the Blood. New York: Penguin Group, 1986.