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JEWISH and DEAF One Microculture Or Two?

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JEWISH and DEAF One Microculture Or Two? Jewish and Deaf I 51 ftom generation to genetation — infoimally It clearly is not passed on in the lesiden­ JEWISH AND DEAF thiough the family, and formally thtough tial schools, most of which offet no Jewish One Microculture or Two? leligious education. leligious 01 educational ptogtams. In shaip Deafness is a disability, but it is also a contrast to the absence of a Jewish ptesence cultute. Deaf people aie a linguistic minoi- at most lesidential schools, eveiy majoi SHERYL COOPER ity who, like othei cultuies, share a system Chiistian denomination is lepiesented by Director of the Sign Language Program, Towson State University, Baltimore, Maryland of beliefs and values, ways of peiceiving oidained 01 lay people, who ate fluent in the wotld atound them, patteined behaviois Sign Language, to give spifitual guidance Deaf Jews are members of two cultures. The Deaf community, is strong and unified, fot social inteiaction, and a common pie- to the youngsteis. As a result, many Jewish but for Deaf Jews, there are many barriers to full participation in the Jewish community, feiied language. Deaf cultuie has tiaditions, childfen innocently paiticipate with theit including a halachic view that emphasizes disability and the lack of adequate educa­ rimals, a histoiy, and criteria for acceptance Chiistian friends in theit Bible classes tional and religious services. Recommendations are made to support the attempts of into it (Epstein et al., 1987). The cement (Schein & Waldman, 1986). Deaf Jews to become full members of the Jewish community. that binds the Deaf community of the Neithei is Jewish cultute tf ansmitted United States is Ameiican Sign Language. within the family fof many Jewish Deaf It is piefeiied by Deaf peisons because it childfen. Being raised in ajewish home is man explains that he grew up in a yielding a figuie of 15,000 Deaf Jews. A is adapted to the eye, just as English is not enough when the hearing parents of a Catholic school and did not learn 196 5 study of leligious prefeiences of Deaf A adapted to the ear (Schein & Waldman, Deaf child cannot even communicate effec­ until he was a teenager that he was not peisons in the Washington, D.C. metto­ 1986). tively with their son or daughter. Many Catholic, but was Jewish. Another man politan atea found that 4.5 % of the tespon­ Because of the difficulties of communi­ parents of Deaf childfen do not know Sign was denied the opportunity to have a Bar dents identified themselves as Jewish, in cating with healing people. Deaf people Language, and theii children may not be Mitzvah ceremony, the Jewish rite of pas­ contiast to almost 19 % as Catholics and feel a stiong need fot community. In skilled lipieadeis. And when the patents sage into manhood. A girl sits in the back 68% as Pfotestants. At that time, Jews Dancing without Music, Bendeily (1980, are Deaf, they may have litde Jewish knowl­ of the synagogue, unable to lipread the made up about 5 % of the Washington p. 236) explains that Deaf people "have to edge to pass on to theii childien, be they words of the rabbi, with no idea of what population. Thus, it would appeaf that get togethei; thete's no othei way of satis­ healing oi Deaf. is going on in the service. Others are unable Deaf persons' religious preferences are fying the basic human ciaving fot sociabil­ to understand their own weddings or the distfibuted similarly to those of the funerals of loved ones. They have seen the ity. They geneially can't "kibbitz" on the general population. BARRIERS TO PARTICIPATION IN candles, mezuzot, Torahs, and other sym­ job 01 pass the time of day with the neigh­ Culture can be defined as a gfoup's pro­ THE JEWISH COMMIWITY bols of Judaism all their lives without ever bots 01 chat with shopkeepets ot diop in gram for survival and adaptation to theit understanding their meaning or significance. at the comet tavern. Typing on the TTY envifonment (Banks & Banks, 1989). has none of the warmth of chatting on the Lack of Adequate Religious Education Each person above is a member of two Anothei definition is that it is knowledge phone." Histofically, Christian religions have been groups. Theif teligion is Judaism, and shaied by individuals who cooperatively Ttaditionally, Deaf culture, unlike the stiong supporters of theii Deaf co-ieligion- their exceptionality is Deafness.' This article accomplish theii social affaiis (Epstein et Jewish culture, has not been ttansmitted ists. The Cathohc Chuich has made many examines Jewish feligion and cultute. Deaf al., 1987). Membeis of a culture "share a by the family, since most Deaf childien contiibutions to the education of Deaf lifestyle and cultute, and the combination system of standaids fot petceiving, believ­ ate boin to heating patents. Instead, in children. In fact, a Ftench ptiest estab­ of the two to detetmine whethef they con­ ing, evaluating, and acting" (Goodenough, the dotmitofies of the lesidential schools lished the first school open to all Deaf stu­ stitute one microcultute ot two mutually 1971, as cited in Epstein et al. 1987). fot Deaf childien, they ate inttoduced to dents (Schein & Waldman, 1986). Today, exclusive subcultuies. It then makes some Judaism is a leligion, but it is also a the social life of Deaf people. In this the Catholic Chuich maintains nine paio- fecommendations fot bridging the gap cultuie. As Bernard Reisman (1979, p. 4) enviionment, childien leain not only Sign chial schools fot Deaf students, and the between the two cultures. wrote, "The Jews are both a leligious and Language but also the content of the Deaf Lutheians sponsof two such schools. The There are no recent data on the numbef an ethnic community and the rwo elements cultute. Thus, the schools become the only Jewish feligious school fot Deaf chil­ of Deaf Jews in the United States. At the have been so inteiielated ovei the couise hubs of the communities that suitound dren is the Hebtew Institute fof the Deaf time the National Census of the Deaf Pop­ of Jewish histoiy that it is not possible to them, preserving fot the next geneiation in New York City. ulation was conducted in 1974, thete were know whete one begins and the othet the cultute of eailiei geneiations (Padden The same pattefn of stronger support by almost 500,000 prevocationally Deaf pei­ ends." Some examples of cultuial chaiac­ & Humphiies, 1988). the Chtistian faiths fof feligious education sons. Schein and Waldman (1986) suggest teiistics include using the Yiddish language, continues at the college level. At that 5% of this population was Jewish, observing Jewish customs and holidays, If Jewish cultute is geneially ttansmitted Gallaudet University, the only liberal arts leading Jewish journals and newspapeis, within the family stmctuie and Deaf cultute university for Deaf students in the wotld. living in a Jewish neighboihood, 01 just within the lesidential school enviionment, Catholic and Pfotestant chaplains ate as­ feeling Jewish. The cultute of Judaism then how is information about Judaism I. It is a convention to capitalize the word "Deaf' passed on to Jewish Deaf children.? signed full-time by theit religious orders. to emphasize that it is a distinct culture. is ttansmitted by the piactice of lituals 50 5 -L / Joumal of Jewish Communal Service Jewish and Deaf I 53 In contrast, Jewish students are served only movable and immovable property: the superseded by mechanical hearing aids. Language. There are several references in on a part-time basis by a person from the heresh (the deaf-mute), the shoteh (the Already in the nineteenth century the hal­ the Talmud, the Schulchan Aruch, and in community who may either be trained in lunatic), and the katan (the minor). These achic authotities said that as long as a petson the works of Maimonides to the validity of Judaism and not know Sign Language or three categories of individuals are placed can heat with assistance, he can heat. That prayer in any language. The Mishnah states by a Jewish Deaf adult who has no formal together because of the assumed shared is all that is necessary. Such a person is ... as that Deaf people are legally empowered to training in Judaism. limitadons in their ability to communicate, "open-minded" and as whole and functional marry and divorce in ceremonies based on Rabbinical seminaries, unlike those of be communicated with, and therefore to as anyone else. The halachah states that remizot (gestures or signs), rather than there are no longer any disabilities so long other religious faiths, do not include infor­ understand what they are doing. words. A Midrash describes how Mordecai, mation about Deafness, how to teach Jewish as he can heat, even with assistance, such as Under talmudic law, a Deaf person who the horn. in the Book of Esther, was so skilled a lin­ precepts to Deaf people, or any sign lan­ did not speak could not assume full cit­ guist that he even understood the language guage in rheir curriculum (Schein & The far greater advance in neutralizing izenship in the Jewish community. This the legal disqualification is by considering of Deaf people. When there was a shortage Waldman, 1986). restriction was seen as a necessary means the reason why the deaf-mute cannot engage of grain, a Deaf man signed to Mordecai of protecting such individuals from in these activities. If the teason is that he the location of some grain, thereby averdng exploitation. cannot communicate and therefore remains a famine. Religious Services Since it is the inability to communicate . unaware, then what if he goes to a school Other religious discrimination may stem The Christian religions' greater support of and be understood that is the basis of this whete he is taught a sign language or lip- from the interpretation of the word "hear." their Deaf co-religionists extends beyond proscription, halachic authorities in recent reading? Or is taught to communicate despite Judaism's watchword of faith, the "Shema," a total disability of heating and speaking? education.
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