Dear Editors, the following is a response to Dean Henderson’s recent letter. I previously submitted a letter on this topic which did not make it into print. Please disregard that letter in light of what has been discussed so far, most of those points have been made or responded to in the dialogue being formed. I ask that this letter be printed in response to Dean Henderson in its place.
Also, if you could retain the capitalization of the term Deaf in printing this letter I would appreciate it. I am well aware that the AP guidelines do not mandate this but the capitalization of the term Deaf is often used to in the same manner as capitalizing African American and Native American to show the cultural grounding being used in these terms.
Kirk VanGilder School of Theology Expected date of graduation 2008 40 Melendy Ave #2 Watertown, MA 617 923 6398
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Dear Dean Henderson,
Thank you for clarifying the criteria used to determine the validity of languages considered for foreign language credit at for the College of Arts and Sciences. It greatly advances the understanding of your position on ASL. I cannot help but to wonder when ASL was last fully reviewed by CAS and if the full gamut of scholarship on ASL and Deaf culture now available has been considered.
On the ‘foreignness’ of ASL, I wonder if CAS likewise rejects Native American languages for foreign language credit because they fall within the geographical boundaries of North America? Culture is not defined merely by geo-political boundaries but rather by communities of users. Although Deaf culture is widely dispersed throughout North American culture, and thus retains some of the similar values and patterns of interaction, it retains features unique to the culturally Deaf point of view that are quite unlike those of hearing communities. Elaborate means of introduction and leave taking from a group are formed out of the historical experiences of culturally Deaf people and neophytes to ASL study often find them baffling to encounter. Likewise, the study of Deaf culture and ASL, leads to much of the same bicultural and bilingual awareness produced when studying French, German, or Spanish and the unique cultural contributions of users of those languages.
Recent years have also produced a body of literature in ASL on videotape that is available for study. This literature is produced in ASL by culturally Deaf people and reveals our unique viewpoints on the world and issues that concern us. ASL poetry, storytelling, folklore, and humor all points to a way of experiencing and engaging the world that is quite different from the variety of ways of hearing people. Most proper ASL curriculum makes use of these materials once receptive competency in ASL is gained. Also available is a growing body of written literature by culturally Deaf people that, while in translation or Deaf people’s second language of English, nevertheless reveals the experience, viewpoints, values, and commitments of Deaf culture and how they differ from the larger hearing society in North America.
Perhaps it is time for the College of Arts and Sciences to revisit their stance on ASL and give the growing body of literature and scholarship available to them a fresh look and put aside the biases of the past that have long prevented the knowledge of ASL and culturally Deaf people from being known to a wider audience.
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