Clara Jean Mosley Hall has inhabited various cultural worlds in her life: Native American, African American, Deaf, and hearing. The hearing daughter of a Deaf Nanticoke man, who grew up in Dover, Delaware’s Black community in the 1950s and 60s, Hall describes the intersections of these identities in Paris in America. By sharing her father’s experiences and relating her own struggles and successes, Hall honors her father’s legacy of hard work and perseverance and reveals the complexities of her own unique background.
​​      Hall was abandoned by her Deaf African American mother at a young age and forged a close bond with her father, James Paris Mosley, who communicated with her in American Sign Language. Although his family was Native American, they—like many other Nanticoke Native Americans of that region—had assimilated over time into Dover’s Black community. Hall vividly recounts the social and cultural elements that shaped her, from Jim Crow to the forced integration of public schools, to JFK and Motown. As a Coda (child of deaf adults) in a time when no accessibility or interpreting services were available, she was her father’s sole means of communication with the hearing world, a heavy responsibility for a child. After her turbulent teenage years, and with the encouragement of her future husband, she attended college and discovered that her skills as a fluent ASL user were a valuable asset in the field of education.
​​      Hall went on to become a college professor, mentor, philanthropist, and advocate for Deaf students from diverse backgrounds. Her memoir is a celebration of her family, her faith, her journey, and her heritage.

In Deaf life, the personal narrative holds sway because most Deaf individuals recall their formative years as solitary struggles to understand and to be understood. Few deaf people in the past related their stories in written form, relying instead on a different kind of “oral” tradition, that of American Sign Language. During the last several decades, however, a burgeoning bilingual deaf experience has ignited an explosion of Deaf writing that has pushed the potential of ASL-influenced English to extraordinary creative heights. Deaf American Prose: 1980–2010 presents a diverse cross-section of stories, essays, memoirs, and novel excerpts by a remarkable cadre of Deaf writers that mines this rich, bilingual environment.

       The works in Deaf American Prose frame the Deaf narrative in myriad forms: Tom Willard sends up hearing patronization in his wicked satire “What Exactly Am I Supposed to Overcome?” Terry Galloway injects humor in “Words,” her take on the identity issues of being hard of hearing rather than deaf or hearing. Other contributors relate familiar stories about familiar trials, such as Tonya Stremlau’s account of raising twins, and Joseph Santini’s short story of the impact on Deaf and hearing in-laws of the death of a son. The conflicts are well-known and heartfelt, but with wrinkles directly derived from the Deaf perspective.

       Several of the contributors expand the Deaf affect through ASL glosses and visual/spatial elements. Sara Stallard emulates ASL on paper through its syntax and glosses, and by eliminating English elements, a technique used in dialogue by Kristen Ringman and others. Deaf American Prose features the work of other well-known contemporary Deaf writers, including co-editor Kristen Harmon, Christopher Jon Heuer, Raymond Luczak, and Willy Conley. The rising Deaf writers presented here further distinguish the first volume in this new series by thinking in terms of what they can bring to English, not what English can bring to them.

This remarkable volume examines the process by which three deaf, French biographers from the 19th and 20th centuries attempted to cross the cultural divide between deaf and hearing worlds through their work. The very different approach taken by each writer sheds light on determining at what point an individual’s assimilation into society endanger his or her sense of personal identity.

Author Hartig begins by assessing the publications of Jean-Ferdinand Berthier (1803-1886). Berthier wrote about Auguste Bébian, Abbé de l’Epée, and Abbé Sicard, all of whom taught at the National Institute for the Deaf in Paris. Although Berthier presented compelling portraits of their entire lives, he paid special attention to their political and social activism, his main interest.

Yvonne Pitrois (1880-1937) pursued her particular interest in the lives of deaf-blind people. Her biography of Helen Keller focused on her subject’s destiny in conjunction with her unique relationship with Anne Sullivan. Corinne Rocheleau-Rouleau (1881-1963) recounted the historical circumstances that led French-Canadian pioneer women to leave France. The true value of her work resides in her portraits of these pioneer women: maternal women, warriors, religious women, with an emphasis on their lives and the choices they made.

Crossing the Divide reveals clearly the passion these biographers shared for narrating the lives of those they viewed as heroes of an emerging French deaf community. All three used the genre of biography not only as a means of external exploration but also as a way to plumb their innermost selves and to resolve ambivalence about their own deafness.

Deaf Professionals and Designated Interpreters: A New Paradigm defines a new model that depends upon strong partnerships between the growing number of deaf experts and their interpreters. Editors Peter C. Hauser, Karen L. Finch, and Angela B. Hauser have called upon more than a score of widely respected researchers to discuss the new dynamics of interpreting for deaf professionals.

 

       Divided into two parts, this volume first delineates Designated Interpreting, in which interpreters team with deaf professionals to advance a shared point of view. Chapters in this section include the linguistics of the partnership (Look-Pause-Nod); the varying attitudes and behavior of deaf professionals and their interpreters; interaction in the work-related social setting to ensure equal participation; interpreting as affected by conversational style and gender factors; academic and educational interpreting for deaf academics; and adjusting company policies with professional interpreter guidelines.

 

       Part II, Deaf Professional and Designated Interpreter Partnerships, offers relevant examples of interpreting for deaf professionals in real estate, contemporary art, medicine, business administration, education, mental health, film-making, and information technology. These anecdotal chapters demonstrate the critical complexity of the relationships between professionals and interpreters, a revolutionary transformation that will be appreciated by interpreter preparation programs, instructors, interpreters, and their clients alike.

French Deaf culture is regarded as a major influence on the formation of other Deaf cultures around the world, notably American Deaf culture. In Elements of French Deaf Heritage, Ulf Hedberg and Harlan Lane document the development of Deaf culture in France by way of Deaf schools, Deaf associations, private and professional networks, publishing, and the arts. This highly visual work captures these forces from the late 18th century through the end of the 19th century, when cultural formation began to shift to cultural maintenance. Encyclopedic in scope, this examination of the evolution of Deaf ethnicity in France aims to disseminate an extensive amount of archival information, now available for the first time in the English language.

Doris Herrmann was born deaf in 1933 in Basel, Switzerland, and from the age of three, she possessed a mystical attraction to kangaroos. She recalls seeing them at that age for the first time at the Basel Zoo, and spending every spare moment visiting them from then on. Eventually, her fascination grew into passionate study of their behavior. Her dedication caught the attention of the zookeepers who provided her greater access to these extraordinary animals. Despite her challenges with communication, Herrmann wrote a scientific paper about the kangaroo’s pouch hygiene when raising a joey. Soon, experts from around the world came to visit this precocious deaf girl who knew about kangaroos.

       Herrmann appreciated the opportunities opening up to her, but her real dream was to travel to Australia to study kangaroos in the wild. For years she worked and yearned, until Dr. Karl H. Winkelsträter a renowned authority on kangaroos, suggested an independent study in Australia at a place called Pebbly Beach. In 1969, at the age of 35, Herrmann finally traveled to the native land of kangaroos. During the next four decades, she would make many more trips to observe and write about kangaroos.

       My Life with Kangaroos explores every facet of Herrmann’s connection to these engaging marsupials. Her single-minded devotion not only made her a leading self-made scholar on kangaroos, it transformed her own personality and her relationships with others. As she forged bonds with kangaroos named Dora, Jacqueline, Manuela, and many others, she engendered great affection and respect in the people around her, truly a remarkable story of success.

“What you have in your hands is a bomb. But it is the kind you need to hold on to for dear life, not run away from.”
—From the Foreword, John Lee Clark

Christopher Jon Heuer lost his hearing early, but not before “being able to hear a lot as a kid.” He also received a good education, both in a speech-oriented setting and a signing environment. These varied experiences provided him with the perfect background to write about biases he faced, not only those of a mostly oblivious hearing society, but also those of ideologically restrictive members of the Deaf community. BUG: Deaf Identity and Internal Revolution combines new work of Heuer’s with his best columns from The Tactile Mind Weekly and the National Association of the Deaf’s Mind Over Matter. He addresses all topics – exit interviews, baldness, faith healing, marriage, cats, Christmas trips, backyard campfires in boxer shorts – with a withering wit that spares no aspect of life and deafness.

Being “bugged” for Heuer began early: “When I was growing up, my mother’s response to every problem I had was: ‘Well, he just needs to adjust to his deafness.’ Bloody nose? ‘Chris, you need to adjust to your deafness.’ Homework not done? ‘I know it’s hard adjusting to your deafness, honey, but ....’ Acne scarring? ‘Lots of teenagers get zits, Chris. I know it’s hard for you, dealing with this while trying to adjust to your ....’” He rebelled then, and continues through his even-handed irreverence in BUG, a bomb that should go off in everyone’s consciousness about being deaf and Deaf.

In a diverse signing community, it is not unusual to encounter a wide variety of expression in the types of signs used by different people. Perceptions of signing proficiency often vary within the community, however. Conventional wisdom intimates that those who learned at an early age at home or in school know true standard American Sign Language, while those who learned ASL later in life or use contact or coded signs are considered to be less skillful. Joseph Christopher Hill’s new study Language Attitudes in the American Deaf Community explores the linguistic and social factors that govern such stereotypical perceptions of social groups about signing differences.

Hill’s analysis focuses on affective, cognitive, and behavioral types of evaluative responses toward particular language varieties, such as ASL, contact signing, and Signed English. His work takes into account the perceptions of these signing types among the social groups of the American Deaf community that vary based on generation, age of acquisition, and race. He also gauges the effects of social information on these perceptions and the evaluations and descriptions of signing that results from their different concepts of a signing standard. Language Attitudes concludes that standard ASL’s value will continue to rise and the Deaf/Hearing cultural dichotomy will remain relevant without the occurrence of a dramatic cultural shift.

While many deaf organizations around the world have adopted an ethno-linguistic framing of deafness, the meanings and consequences of this perspective vary across cultural contexts, and relatively little scholarship exists that explores this framework from an anthropological perspective.
     In this book, Erika Hoffmann-Dilloway presents an accessible examination of deafness in Nepal. As a linguistic anthropologist, she describes the emergence of Nepali Sign Language and deaf sociality in the social and historical context of Nepal during the last decades before the Hindu Kingdom became a secular republic. She then shows how the adoption of an ethno-linguistic model interacted with the ritual pollution model, or the prior notion that deafness results from bad karma. Her focus is on the impact of these competing and co-existing understandings of deafness on three groups: signers who adopted deafness as an ethnic identity, homesigners whose ability to adopt that identity is hindered by their difficulties in acquiring Nepali Sign Language, and hearing Nepalis who interact with Deaf signers. Comparing these contexts demonstrates that both the ethno-linguistic model and the ritual pollution model, its seeming foil, draw on the same basic premise: that both persons and larger social formations are mutually constituted through interaction. Signing and Belonging in Nepal is an ethnography that studies a rich and unique Deaf culture while also contributing to larger discussions about social reproduction and social change.

As the ASL-English interpreting field has become professionalized, there is a growing disconnect between interpreters and the Deaf consumers they serve. Whereas interpreting used to be a community-based practice, the field is growing into a research-based profession that begins in a classroom rather than in the Deaf community. Despite the many gains being made in the interpreting services profession, with an emphasis on the accuracy of the interpreted work, the perspectives of Deaf individuals are rarely documented in the literature. Opportunities for enhanced participation and full inclusion need to be considered in order for Deaf people to best represent themselves to the hearing, nonsigning public as competent and intelligent individuals.

       Deaf Eyes on Interpreting brings Deaf people to the forefront of the discussions about what constitutes quality interpreting services. The contributors are all Deaf professionals who use interpreters on a regular basis, and their insights and recommendations are based on research as well as on personal experiences. These multiple perspectives reveal strategies to maximize access to interpreted work and hearing environments and to facilitate trust and understanding between interpreters and Deaf consumers. Interpreter educators, interpreting students, professional interpreters, and Deaf individuals will all benefit from the approaches offered in this collection.

Thomas P. Horejes’s new book focuses on revealing critical knowledge that addresses certain social justice issues, including deafness, language, culture, and deaf education. He conveys this information through discourses about his own experiences being deaf and through his research in which he “stresses the contingency of the social” in educational institutions.

       In Social Constructions of Deafness: Examining Deaf Languacultures in Education, Horejes contends that schools as social institutions play powerful and exacting roles in the creation and maintenance of social constructions such as language and culture for deaf children. He subscribes to Michael Agar’s concept of “languaculture,” defined as the inextricable relationship between language and culture in which a specific language will shape and influence culture. His approach employs other anthropological terminology as he connects his personal experience as a deaf student (emic) to academic research on deafness (etic) to bring understanding to the multidimensional aspects of his own negotiated identities.

       Horejes extends his inquiry through his analysis of two kindergarten classes for deaf students, one orally oriented and the other conducted using sing language. His findings are sobering evidence of the myriad challenges educators face in defining appropriate academic, linguistic, and cultural pedagogy for deaf children in schools and other social institutions.

Successful interpretation can feel seamless, an intuitive and efficient translation of meaning from one signed or spoken language to another. Yet the process of interpretation is actually quite complex and relies upon myriad components ranging from preparation to experience to honed judgment. Interpreting in the zone, instinctively and confidently, is an energizing, encompassing experience that results in great satisfaction and top performance—but what does it take to get there?

       Jack Hoza’s newest research examines the components that enable interpreters to perform successfully, looking at literature in interpretation, cognitive science, education, psychology, and neuroscience, as well as reviewing the results of two qualitative studies he conducted. He seeks to uncover what it means to interpret in the zone by understanding exactly how the brain works in interpretation scenarios. He explores a range of dichotomies that influence interpretation outcomes, such as:

       Cognitive processes such as perception, short-term memory, and reflexivity are strong factors in driving successful interpretation and are explored along with habits, behaviors, and learned strategies that can help or hinder interpretation skills. Hoza also considers the importance of professional development and collaboration with other practitioners in order to continually hone expertise.

       Interpreting in the Zone shows that cognitive research can help us better understand the intricacies of the interpreting process and has implications for how to approach the interpreting task. This resource will be of value to both the interpreter-in-training as well as the seasoned practitioner.

The general stereotype regarding interaction between American Sign Language and English is a model of oversimplification: ASL signers are direct and English speakers are indirect. Jack Hoza’s study It’s Not What You Sign, It’s How You Sign It: Politeness in American Sign Language upends this common impression through an in-depth comparison of the communication styles between these two language communities. Hoza investigates relevant social variables in specific contexts and explores the particular linguistic strategies ASL signers and English speakers employ when they interact in these contexts.

It’s Not What You Sign, It’s How You Sign It is framed within politeness theory, an apt model to determine various interpretations of what speakers or signers mean in respect to the form of that which they say or sign. The variations reveal how linguistic and cultural differences intersect in ways that are often misinterpreted or overlooked in cross-cultural communication. To clarify these cross-linguistic differences, this volume explores two primary types of politeness and the linguistic strategies used by English speakers and ASL signers to express politeness concerns in face-to-face interaction. Hoza’s final analysis leads to a better understanding of the rich complexity of the linguistic choices of these language groups.