Community



Jul 11

The Legacy of Lady Warnock

The short straw

We were deep in the bowels of Parliament and in the distance there was a small woman slowly making her way closer to us. She slightly hunched as if the weight of Parliament rested on her shoulders but her face was light and at ease. Her hair was bravely short and still moved in the howling gales that travelled the tunnels.

She introduced herself as Mary Warnock, a Lady of the House of Lords, a philosopher, a wife of the late Vice Chancellor of Oxford University, and author of the 1978 Warnock report.

If you are like me and born in the 1970s, you may remember that the 1980s began the period of mainstreaming, where a deaf child is placed in a classroom with non-deaf children without support (1981 Education Act: integration policy). When we learn, later in life, that the then Baroness Warnock wrote a report that introduced mainstream education; you can’t help feeling resentment.

“Margaret Thatcher didn’t like me at all,” she remarked with disguised pride. She was indeed a philosopher and knew her mind. But then she described her heroes, “Winifred Tumin was an inspiration and it made believe what deaf children could achieve. She was an excellent role model.”  The fact that she didn’t need to address all of these people with ‘Lady’ in front of the names was a reminder of where I was and who I was talking too. But she was approachable and inquisitive, she sped through her questions until we reached a comfortable dialogue.

“I went to a school in Wales that taught English and Welsh at the same time, the children were dreadfully confused. I never really took to bilingual education and never supported it.” I felt a twinge that made me want to respond but she wasn’t talking about education of deaf children, but a bilingual school for Welsh non-deaf children. So I moved the discussion to the importance of BSL and English in all deaf children’s lives, a point she agreed with.

The Warnock report was primarily about needs and matching an education to the needs of the child. “Even a child with a severe disability deserves an education. I met a child who learnt the desire for choice, for a radio to be further away or close by, or preference of one menu over another. Learning that one can have a choice is an education; it might not be the National Curriculum but it is what that child needs.”

But it went wrong. The implementation of the Warnock report mistakenly made the assessor of needs, the author of the child’s statement, also the budget holder. The assessment no longer became about real needs, but about budgets. She plainly wrote her criticism in an open letter. Children were being pushed into a budget appropriate educational system that was unsuitable for the child. The system should have made it easier for parents to ensure their child receives the best education, in fact became a source of frustration. Parents regularly sat in court rooms: sometimes to an extent that it was normal for a parent to attend a tribunal 30 times during the course of the child’s education.

That day, Michael Gove released a report that sought to challenge this discrepency. After 30 years of struggles to give the child the education they require, one can imagine how parents will be feeling. Their reaction was to create an ‘informed choice‘ policy.

If you talk to the leading organisations representing parents and teachers of the deaf in the UK, you will be familiar with ‘informed choice’. There is a continuous ongoing dialogue between them to protect the interest of the parents and challenge the autocracy of the budget holder. ‘Informed choice’ has served its purpose and now parents have, or will have, a greater say in the educational decisions of their child. But this policy creates another hurdle.

Informed choice is designed to meet the needs of the parents, or that of the family, and the needs of the child is tailored towards that need. But one forgets that a child does indeed turn into older children, into teenagers and, eventually, into young adults. In the period of transition from childhood to adulthood, the young person begins to make their own decisions. But without a choice made available to them initially, there isn’t a decision to make.

The report that Lady Warnock first intended has now come to its fruition. A child will be assessed to their needs and an education will be fit for purpose. The 30 tribunal hearings per child per 18 years must become a thing of the past; parents should be spending their time and money being parents. But Mary is also a protector of children, “I am a parent and I will make decisions as a parent, but my children may have a very different view to me. I don’t think parents should always have the ultimate decision.” I realise her legacy is yet over. I remember her mantra, “every child deserves an education, even to make the most basic choices.” It includes the choice to have deaf friends, to speak and/or sign, to have Deaf role models, have a relationship with the Deaf community and/or with their non-deaf family.

Every child deserves the right to experience everything the world has to offer, so when the time is right, they can lead their own future. Because that is an ‘informed choice’.



Jul 11

The GDP of the Deaf Village

Money

It happened in a lucid dream. I was walking through a village but this place was different. It was so easy to see who was at home and who wasn’t. The front of the houses had large windows, like shop fronts, with drawn blinds. The lights were on but some had the blinds drawn up and others down; some had them slightly ajar so they could see out but not in. But those that were open, people we waving from window to window beckoning one family over to another for a cup of tea.

The houses were arranged in a circle, cul de sacs, that were joined to other circles, who were joined to some more. We were all circling the centre, a central forum with a glass dome. The light streamed from the sky to the central hall and its rays, multicoloured, shone down to the floor. The space was wide, open, with groups of balconies reaching up to the edge of the glass dome. It was a multifunctional centre used for civil activities, trade and entertainment. At the far end, opposite the front door (majestic as it was), two hands were painted on the wall, littered with candles. On the walls, it wrote, “through our hands, come light.”

Someone tapped me on the shoulder and I quickly turned round, “are you ready?” We were signing. “For what”, I retorted with surprise. “For your presentation on the GDP.” And I woke up. Phew! Another ethnic dream.

Gross Domestic Product is calculated from private consumption + gross investment + government spending + (exports – imports) or GDP = C + I + G + (eX – i). It made me think, what is the GDP of the Deaf village? It may be an imagined village, but the trade between members of this village is as real as you and me. Deaf people do trade with other sign language users for ease of communication and affinity with their peers. This topics reminds me of a previous subject I raised: so, how much am I worth?

But how has the GDP, or the total worth, of the Deaf village changed over the years. In the industrial revolution and the period of Enlightenment (Victorian times), the Deaf village included all people who used sign language as their main means of communication. We were looking at possibly a million people in the UK but nearly all working in lower trades. There were pockets of inherently wealthy Deaf people who met in small groups and funded their activities. It was still a substantial GDP.

Then there were events that devalued the Deaf GDP, they raided the Deaf village bank. I am going to put an imaginary figure (calculated from UK total GDP): the value of 5 million Deaf and hard of hearing people in the UK, which is a total of £90.5 million.  So, lets explore the events that influenced the GDP of the Deaf village:

Two-tier education system (Early 20th century)

Children were divided into two classes: one educated to develop their speech and the other provided with a minimal level of education in signed language. The educators used threats for ‘demotion to the lower group’ to ensure segregation. The single Deaf village split into two, and neither would trade with the other. As the village was split in half, the GDP is halved to £45.3 million. One group is called Deaf and the other is called hard of hearing.

Period of Loquomania: hearing aid technology and intensive oral education (1945-70)

2/3 of Deaf children were sent to an oral school where they were taught the ways of hearing people through a punishment regime. The children left without awareness of the Deaf village and it may be years before they discover them. The period of contribution to the GDP shortened as the new arrivals were already adults. So, GDP was lowered by 2/3 (size of group) and then 2/3 (time spent inside the Deaf village) again. GDP falls to a total of £20 million.

Era of Signed Systems (1970 to 80s)

Out of the remaining group, some were taught using a signed system invented by educators. There were 5 on the market: Paget Gorman, SEE, Cued Speech, Makaton, Total Communication. The result left some members of the Deaf village leaving school with a communication system not used by other people. So GDP was divided by a 5th but some gradually rejoined the Deaf village by learning signed language later in life. So the impact was lessened. Therefore a 1/5 of the population left the village. GDP of the Deaf village is now £16 million.

Mainstream education (1980-today)

Out of the 17k deaf and hard of hearing children in education in any given year, 14k of them are mainstreamed in a school with other children who are non-deaf. They do not receive any awareness of the Deaf village and therefore do not invest in it. The Deaf village should grow by 25% each decade if all children entered the Deaf village each year. In fact, only 5% join the Deaf village; 20% is lost every generation. In real terms, the Deaf village is unable to grow.

As Deaf people are least likely to have equality in the work place, increased chance in mental health illnesses, and of an older generation, the productiveness of the Deaf Village is lower. Lets say that total GDP of the Deaf village is now £3.4 million.

In a space of 100 years, in today’s terms, the total of GDP has devalued by £87.1 million. The Bank of Deaf has been pilfered and reduced in value over the years.

The second night, I returned to the dream again. This time I brought a friend. He is deaf too but oblivious to life in the Deaf village. So, I showed him the cul de sacs and the central hall. I showed him the pictures on the walls spanning 300 years of history. I took him to the classes retelling the stories of old and the old philosophers who recount the theories of the past. He would sense the community spirit, the world of sharing and belonging; laughing together. But the hall was so big for so few people. He asks me, “where have they gone?” I raise my eyebrows knowingly and took him to the white picket fence that surrounds the village. In the distance there is a highway of people busying about hooting, shouting and edging their way through, desperate for some space. I raise my hand and point to the busy highway, “just there.”

Photo by AMagill


Jul 11

Deaf People and The Cyborg

Cyborg

Donna Harroway challenged the essentialist feminist. It was common thinking that women have a different biology compared to men, therefore they are different. The relationship between women and men is expressed as a duality. Our current understanding of relationships between men and women, black and white, abled and disabled, and deaf and hearing creates a duality. The risk is that women would not exist without the presence of men in the same way as the identity of Deaf people would not exist without a ‘hearing identity’ (which doesn’t exist anyway). Harroway wanted to challenge the strict lines between us and them; she wanted to blur these lines.

Harroway used the metaphor of the cyborg. It is an imagined or socially formed concept that nature and machine are closely entwined. Our imagined representations of the cyborg include Seven of Nine in Star Trek or the Cybermen in Dr. Who, where the mechanics are embedded into the human being but they are still visible, or the Terminator and Human Cylons who are machines that are indistinguishable from human beings. The Six Million Dollar Man was a perfect amalgamation of the cyborg but resulted with various non-human abilities; a super-man.

We have an obvious reference to the cyborg in the world of deaf people, the cochlear implant. An electrode breaches the inner ear and places a technical rendition of sound directly to the auditory nerve; it replaces the function of the ear with a machine. But the imagery of this machine includes the embedded magnet that holds the addendum in place. As no other part of the body is magnetic, the implant brings a machine orientated ability to the human body; a small unnatural super-ability.

Harroway goes a step further to explore the relationship between man and machine. She describes how the boundaries between the two, the duality, has become blurred. We all live with machines everyday: a pair of glasses, an iPhone, and an aeroplane. Without these machines, a large percentage of the population would be unable to see, be unable to contact another person remotely and get information on the fly, or take days to travel to holiday destinations in Europe. We are all cyborgs. The boundaries between man and machine is blurred.

In turn, Harroway has challenged the essentialist description of feminism. Feminism is not about being a biological woman but the affinity between women. How feminism is described is based on that affinity. She challenged some feminists who rejected women who identify themselves as pornographic entertainers and they should convert to an ‘ideal’ feminist. Harroway accepted all levels of affinity to inform feminism, from the activist to the prostitute.

What does this mean for us, as a community of Deaf people. Do we need to come away from the essentialist description of the biological deaf person to justify the existence of a Deaf community? To come away from the duality of deaf and hearing, and focus on the affinity between Deaf people? There is no single image of a Deafist because the lines between Deaf and hearing are blurred. If there is affinity amongst deaf people, then that constitutes Deafism.

If you could allow me to play with the cyborg a little further, cyborgism has its own agenda. I caught an older gentleman in an electric wheelchair/scooter riding on the road. The purpose of the scooter was to allow older people, who are unable to walk very far, to travel like other people. In fact, the scooter is quite fast and the gentleman had his hand on the gas with a beaming grin. He got one up on the slower walkers and he was in the fast lane. Cyborgism has never been about making disabled people normal. It is about making disabled people super-people.

There will be a day when the fastest runner, the furthest jumper or the quickest team will not be found in the Olympics, but in the Paralympics. Disabled people will supersede the abilities of other athletes. It will result with three groups of people: the disabled who reject technology or unable to use it; the abled who have a standard set of abilities; and the super-abled, the intentional cyborgs (see Hallacy).

The Cyborg metaphor helps us to exist as a Deaf people without the need of the opposing ‘hearing people’, we exist because we are. As long as the affinity exists between us, the Deaf community exists. We need to come away from the myth that machine can replicate what is natural because humanity has higher ambitions or supernatural dreams, and they will come to life in the real-life cyborg.

Photo by Bohman