The Fifth Volume in the Deaf Lives Series
Born in Melbourne, Australia, in 1974, Paul Jacobs lost his mother when he was three months old. When he was five, he lost most of his hearing. These two defining events formed the core of his being. He spent the first two decades of his life “coming to terms with being neither Deaf nor hearing — a neither/nor, an in-between — and a person with a social identity that had yet to be invented.” His memoir, Neither—Nor: A Young Australian’s Experience with Deafness, recounts this journey.
Jacobs excelled in sports and the classroom, but he never lost awareness of how he was seen as different, often in cruel or patronizing ways. His father, a child psychologist, headed a long list of supportive people in his life, including his Uncle Brian, his itinerant teacher of the deaf Mrs. Carey, a gifted art teacher Mrs. Klein, who demanded and received from him first-rate work, a notetaker Rita, and Bella, his first girlfriend. Jacobs eventually attended university, where he graduated with honors. He also entered the Deaf world when he starred on the Deaf Australian World Cup cricket team. However, he never learned sign language, and frequently noted the lack of an adult role model for “neither—nors” such as himself.
Still emotionally adrift in 1998, Jacobs toured Europe, then volunteered to tutor deaf residents at Court Grange College in Devon, England. There, he discovered a darker reality for some deaf individuals — hearing loss complicated by schizophrenia, Bonnevie-Ullrich Syndrome, and other conditions. After returning to Australia, Jacobs recognized what he had gleaned from his long journey: “Power comes from within, not without. Sure, deafness makes one prone to be stigmatized. Yet having a disability can act as a stimulus for greater personal growth, richer experiences, and more genuine relationships.”
Despite the idealism represented by the No Child Left Behind law’s mandate for accountability in education, deaf students historically and on average have performed far below grade level on standardized tests. To resolve this contradiction in deaf education, this collection presents a spectrum of perspectives from a diverse corps of education experts to suggest a constructive synthesis of worthy ideals, hard realities, and pragmatic solutions. Contributors to this study include volume editors Robert C. Johnson and Ross E. Mitchell, Ed Bosso, Michael Bello, Betsy J. Case, Patrick Costello, Stephanie W. Cawthon, Joseph E. Fischgrund, Courtney Foster, Christopher Johnstone, Michael Jones, Jana Lollis, Pat Moore, Barbara Raimondo, Suzanne Recane, Richard C. Steffan, Jr., Sandra J. Thompson, Martha L. Thurlow, and Elizabeth Towles-Reeves.
These noted educators and researchers employ experiences from Massachusetts, Delaware, Maryland, North Carolina, Illinois and California to support their findings about the dilemma facing deaf students and their teachers. They assess the intent and flexibility of federal law; achievement data regarding deaf students; potential accommodations and universal design to make tests more accessible; possible alternatives for deaf student not ready for conventional assessments; accounts of varying degrees of cooperation and conflict between schools and state education departments; and the day-to-day efforts of teachers and school administrators to help deaf students measure up to the new standards. By presenting these wide-ranging insights together, Testing Deaf Students in an Age of Accountability provides a unique opportunity to create genuine means to educate deaf students for the only test that matters, that of life.
Laura Redden Searing (1839-1923) defied critics of the time by establishing herself as a successful poet, a poet who was deaf. She began writing verse at the Missouri School for the Deaf in 1858, and, under the pseudonym Howard Glyndon, soon found herself catapulted into national prominence by her patriotic Civil War poems. Abraham Lincoln himself bought her books, the most critically acclaimed being Idylls of Battle and Poems of the Rebellion, published in 1864. Her poem “Belle Missouri” became the song of the Missouri Volunteers, and she was sent by the St. Louis Republican newspaper to Washington as a war correspondent.
Despite her success, detractors decried her poetry simply because she was deaf, asking how she could know anything of rhyme, rhythm, or musical composition. She quieted them with the simple elegance of her words and the sophistication of her allegorical themes. Readers can enjoy her work again in this volume, which features more than 70 of her finest poems. They also will learn her feelings about the constraints imposed on 19th-century women in her epic narrative of misunderstanding and lost love “Sweet Bells Jangled:”
Out of sight of the heated land
Over the breezy sea;
Into the reach of the solemn mist
Quietly drifted we.
Her restoration will be an event welcomed by poetry aficionados everywhere.
The antebellum South’s economic dependence on slavery engendered a rigid social order in which a small number of privileged white men dominated African Americans, poor whites, women, and many people with disabilities. From Pity to Pride examines the experiences of a group of wealthy young men raised in the old South who also would have ruled over this closely regimented world had they not been deaf. Instead, the promise of status was gone, replaced by pity, as described by one deaf scion, “I sometimes fancy some people to treat me as they would a child to whom they were kind.”
In this unique and fascinating history, Hannah Joyner depicts in striking detail the circumstances of these so-called victims of a terrible “misfortune.” Joyner makes clear that Deaf people in the North also endured prejudice. She also explains how the cultural rhetoric of paternalism and dependency in the South codified a stringent system of oppression and hierarchy that left little room for self-determination for Deaf southerners. From Pity to Pride reveals how some of these elite Deaf people rejected their family’s and society’s belief that being deaf was a permanent liability. Rather, they viewed themselves as competent and complete. As they came to adulthood, they joined together with other Deaf Americans, both southern and northern, to form communities of understanding, self-worth, and independence.
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