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Deaf is frequently defined as “loss of hearing” or “lack of the sense of hearing.” As a result, people not familiar with the Deafworld often assume “deaf” refers to nothing more than an inability to hear. Yet, as Deaf activism, cultural production, and scholarship reveals, Deaf is neither a deficit-based concept nor can it be easily reduced to a fixed, and stable experience. Like so many other identity-based categories, Deaf is a complex, fluid, and contestable concept. Deaf, in all its complexity, is at the center of a growing body of texts that can be grouped under the category of Deaf theory.

From Hearing Ideology to Deaf Theory

To understand Deaf theory, it is useful to distinguish between ideology and theory. By definition, ideology is “the body of ideas reflecting the social needs and aspirations of an individual, group, class, or culture” or “a systematic set of doctrines or beliefs.” In this sense, ideology refers to how systems are established and recruit members. Ideology might be understand, then, as the “rules of the games” or the taken-for-granted regulations that govern how the world is defined, how we are expected to behave in the world and even how we are suppose to understand the world. Historically, deaf people have been forced to adhere to a hearing ideology to a point where many deaf people believe it is better to be hearing. Understanding how ideology operates, then, is one critical component of Deaf Studies.

By definition, theory is “a system of ideas or statements held as an explanation or account of a group of facts or phenomena.” In this respect, theory is difficult to define. Theory may refer to how we explain and analyze anything (material or immaterial). To understand Deaf theory, however, it is useful to turn to aligned theoretical traditions, which include other theoretical traditions rooted first and foremost in identity, critiques of power relations, and emancipatory struggles (e.g., feminist theory, critical race theory, and queer theory). Each of these theories is based on the premise that a) identity matters, b) power relations structure our experiences in the world, and c) theory is not divorced from political struggles but rather holds the potential to support emancipatory movements. Following these premises, Deaf theory might be understood as a theory that acknowledges that Deaf people suffer discrimination because they are Deaf, that they have specific needs that remain negated and unsatisfied, and that the satisfaction of these needs would require a radical change.

Key Theoretical Concepts and Issues in Deaf Theory

As a still-developing theoretical field, defining Deaf theory and isolating its key concepts and issues is challenging. What follows are just a few concepts and issues that are central to Deaf theory broadly defined.

Deaf World

Historically, it was assumed that to be considered a “normal” human, one required all five senses. If one lost one or two senses, s/he was considered outside the norm or disabled. Based on this thinking, Deaf people have at times become defined by their “deafness” (in other words, not seen as people but only viewed in relation to one audiological part). Deaf world is a radical concept that radically rejects this worldview and seeks to reinforce the place of Deaf people in a world where deafness is understood as a source of cultural and linguistic gain. As Harlan Lane, Robert Hoffmeister, and Ben Bahan emphasize in the introduction to A Journey into the Deaf-World, Deaf World, or “DEAF-WORLD,” as it appears in their collection, cannot be used interchangeably with the more heterogeneous concepts of “deaf” or “deaf community.” Deaf World refers to a new ethnicity and is populated by Deaf people rather than deaf people who have come to fully recognize the cultural, linguistic, and political potentiality of being Deaf.

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