Standing amid the rubble of the recent cultural earthquake, I think to myself, “There is so much work to do.”

Much has appeared in the media recently about deafness and the deaf community. Most of this coverage has not been good. During the recent crisis at Gallaudet University, the deaf community’s dirty laundry was tossed out of an upper story window much like a cheating wife’s clothing is strewn on the front lawn for the world to see that all is not well in that house. The media is now scavenging through these items, holding shirts and skirts up for inspection before carting them off.

An opinion piece appeared in the Wall Street Journal that ridiculed the activists at Gallaudet. The writer said, “Like the black-power activists before them, the deaf are supposed to be an oppressed minority. And Ms. Fernandes is a sort of “Uncle Tom” figure who denies her own identity for the sake of pleasing the oppressor, that is, the hearing world.” This goes on to say, “If this sounds slightly absurd, well, it is.”

This writer, like many others writing about the recent events at Gallaudet, cherry-picked the issues that emerged during the course of this movement to create a one-dimensional representation of the deaf community. The media’s reduction of the complex issues in the deaf community has resulted in the creation of a simple paradigm of deaf people—those who assimilate and those who will not.

It is easy for people to understand essentialisms and polarity. It is more difficult to understand the various life experiences that deaf people have. The media ignores the multiple deaf identities and varied deaf experiences that comprise the deaf community in favor of a perverse representation of the protests as a dying culture fighting for its survival.

Instead of trying to better understand why this cultural earthquake happened and what needs to be done to move forward, it is easier for the media to subscribe to the party line of “identity politics,” which in reality was a cynical public relations strategy employed to win a fight.

People love the idea of dying cultures. People love being witnesses to a conflict between culture and technology. It’s an age-old infatuation that dates back to the days of armchair anthropology when Victorians would read about the “savages” of the Americas being confounded by “sticks shooting fire.”

The individuals who pushed the “not deaf enough” issue and the “identity politics” aspect of this cultural earthquake are just as guilty as the European historians who wrote about Captain Cook’s death at the hands of the people of Hawaii. Those white historians theorized that Captain Cook was deified by the natives of Hawaii as an incarnation of the god Lono, and then killed when they realized he wasn’t really Lono. Of course. Those silly natives always think white people are gods. Happens all the time!

It took a “native” anthropologist, Gananath Obeyesekere, Ph.D., the Emeritus Professor of Anthropology at Princeton University, to dispute the widely accepted notion that white explorers are always deified by the people they encounter. This “fact” has been part of the story of conquest for centuries, until Obeyeskere wrote, The Apotheosis of Captain Cook: European Mythmaking in the Pacific in 1992.

Those myths are widely accepted and have become a part of the western cultural currency, much like the myth that the deaf community is polarized into groups—those who embrace technology that will allow them to become more like hearing people, and their detractors, the noble savages who hate all things and people hearing, especially cochlear implants.

Change is constant. All cultures are predisposed to change and resisting change at the same time. These dynamic processes happen naturally as a result of inventions and contact between cultures. The cochlear implant is just ONE invention out of many that has changed the deaf community. The deaf community has come to terms with the cochlear implant and assimilated it, as it has done for other inventions. To reduce these protests to being about a group rejecting Dr. Fernandes because it is threatened by technology, and change, is a great disservice.

This cultural earthquake is not about resisting technology, identity, or a “fringe” group demanding rights based on their victim status and hating on others who aren’t exactly like them. It’s about the broken promise of the ADA and the fact people outside the deaf community continue to speak for us—like those brilliant public relations consultants who thought that pushing the “not deaf enough” issue would help them with their cause.

Thanks. Now we have to clean up after you.


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