Edinburgh - Visit to National Records of Scotland

A short vlog about my recent research trip to Edinburgh ... 

Tullamore Presentation, "Deaf People in Irish Prisons and Courts, 1816-1924"

Video recording of lecture given in DeafHear, Tullamore, on 3rd February 2017.

Video has English voiceover.

Progress Review is done ...

Well, my second year progress review in Trinity College Dublin yesterday went very well, and I am now confirmed on the PhD register. Still three or so more years to go, but am glad that I at least seem to know what I am talking about.

Now to refine my draft chapter on Irish Deaf people in the courts 1816 to 1924, hopefully into an academic paper, then finish off my Deaf people in Prisons chapter, and maybe start on that fascinating Workhouse chapter.

Huge thanks are due to my two very supportive supervisors Prof Patrick Geoghegan and Dr John Bosco Conama.

It's been a stressful year and a half but feel now it's been worth it.

First Entry... March 2014

[Note: this is an old reflective journal entry, but I'm not able to find a Blogger option to backdate it - still, it makes for interesting reading now more than two years on from the start of this whole odyssey, and especially with my last post in mind... - CL]

Wed 12 Mar 2014

So this is the first entry in what I hope will be a regularly kept, private journal of my thoughts, experiences, epiphanies, regrets, and joys relating to my postgraduate research. I’m aware I was about to write ‘my PhD research’ there, but as confident as I have been in recent months about where this is all going, the sheer volume of work and the complexity of some of the issues I’ll have to untangle make me think…. Nope, let’s wait a second before I unthinkingly say to myself. ‘A PhD is what I’m getting out of this’.

So. My research.

I guess in a way it really all started in earnest yesterday, after meeting the Director of TEaching and Learning to discuss some very brief technicalities. Upon hearing I would be expected to put in a LOT of hours a week of work, I had a little panic attack – fearing overspill of it all into work, affecting income, and personal life, affecting relationship and physical well being – and it wasn’t until I’d timetabled it all out for myself that I calmed down. Yeah, it was possible. I almost didn’t to think about giving up any work at all! Mind you, it also meant one weekend day gone, sacrifices to study. Plus, nearly every weekday evening holed up in the study (now finally becoming a ‘study’). But, it was feasible. And it wouldn’t bankrupt me, plus, my partner has been amazingly supportive.

So after that little kick, and the realization that almost every spare second I would need to be doing something, I popped into TCD library and took out six books, most relating to disability research and how to ‘do’ it. A lot of Mike Oliver, Barnes and Campbell. And I was dreading it, in a way, because I envisaged a lot of blank staring at pages as concepts failed to deliver themselves to my easily distracted brain.

Instead, I was on fire! I’d decided to look specifically at issues relating to reflexivity and research production; I decided if I was going to tout myself as carrying out ‘emancipatory research’ then I might as well know what the hell it meant. And in my readings I realized there was so, so much to draw on  here, so much relevance to myself. (I haven’t quite worked out the thorny relationship between disability research and Deaf historical research – indeed, the whole social science–history overlap or opposition – but this stuff jumped out at me.)

Power, power, power. I’m so much more comfortable with that term than privilege, though of course they no doubt refer to vastly different concepts. But It was very enlightening to think, really think hard, and critically, about not just how I intend to proceed with this, but what I have done so far. I’ve tended to see the last few years as beginning with a lot of reflection and consultation followed by progress and success. But. To what extent did I consult? Or think?

There are numerous traps to be fallen into, and just because I haven’t been caught in a pit by any hunters, doesn’t mean I haven’t fallen prey. Yes, I have avoided – have gone to lengths to avoid – secrecy or hoarding of sources, I’ve tried to avoid definitive interpretations in how I present material… but don’t I still fall into the Saviour trap? ‘Hey, I’ve found out all this info that you didn’t know – now let me tell you about it all!’ There’s real power in that.

I’ve thought a good bit about ‘native’ Irish Deaf historians, their profile and the ways in which they disseminate findings, and realized that young, tech-savvy and adaptive as I am, I have huge advantages in getting my message out to the Deaf community … over Deaf historians.

And I’m an interpreter. Not just a hearing person good at sign. I’ve been privy to, and privileged to be at, countless intimate discussions, major meetings of decision makers, and occasions where Deaf people recount their memories, their experiences, their cultural selves. Nine years of that incidental but nonetheless intensive information-gathering has resulted in what I see now as being in the nature of a huge cultural resource. I know Deaf people have gone through this stuff. I know how it manifested itself, I know about the atmosphere in the schools and how it can be remembered fondly and with horror.  I’ve seen stories about what it was like to be a boarder, or to arrive as a small child in the pre-oral days to be confronted by tall, strange, intimidating black-clad figures moving their hands. I’ve seen those stories, but I’ve also seen more of them by virtue of my occupation, and not only that – I’ve become those stories, empathized with them simply through voicing them. I come away from those nine years and yes, it’s contributed to a pretty good level of ISL in terms of storytelling and community networks, but it is nonetheless something I have gained through working in the Deaf community. It is a benefit that I’ve got from my job, that I cannot but utilize and exploit in my research. Again, I have that power. I have the use of resources here that other hearing researchers do not. So while few enough people would quibble with using this as a research resource in this field, the responsibility is huge. This is what I have been given, this is what I have.

Again, Oliver’s point about emancipatory research is worth bearing in mind. I cannot emancipate Deaf people. Deaf people must, by Oliver’s definition, emancipate themselves. The very best I can do is assist that process.

But, really and truly, HONESTLY – how will this thesis, this process, really help to do that?

Thankfully. Trickles of answers have begun to come from discussion with Deaf colleagues, who really need to be where I get a lot of my inspiration. My colleague Teresa Lynch’s notion, which I’ve already considered, of this research creating the potential for new cultural resources. If new narratives are uncovered, then the Deaf community can utilize them in any fashion they can – drama, poetry, writing…

I guess in a way it boils down to ‘how this will benefit the Deaf community’. What I really need to be doing is thinking, what benefits can I bring that change things so that the next big shift in Irish Deaf historiography doesn’t come from another hearing person… How can I change the system?

"Drogheda's Deaf Heritage" publication

 

Delighted that my article "Drogheda's Deaf Heritage" was published by the Old Drogheda Society in their recent edition. Lovely to have the launch in Drogheda's Tholsel today.

 

 

…I never wanted to be ‘that hearing guy’.

Reflective Journal 25^th April 2016

Yeah, I don't want to be this dude

Part of my formula for going about my research for my dissertation was a commitment to not repeat the mistakes of the past. This wasn’t only in relation to my own Masters dissertation, which was poorly researched, rushed, and hampered by my lack of experience at the time, but also in relation to the baggage I inevitably bring with me to the table as a hearing, non-CODA interpreter. The chief component of that is the legacy of hearing research on Deaf communities. That legacy has often been marked by a scepticism about the linguistic and cultural status of signed languages; a following of an agenda unconcerned with the contemporary political needs of the researched community; lack of fluency in signed languages, or failure to present to either Deaf or hearing communities in signed languages; lack of feedback to the community about the results of the research; the gaining of academic plaudits and indeed, financial gain, while apparently giving back no credit or benefit to the community of the researched – all this could be described at best as a lack of respect on the part of researchers for those being researched, and at worst as a form of colonialism.[1]

This legacy is by no means irrelevant when it comes to doing Deaf history, in terms of the scope and the subjects of its inquiry. Deaf people should, in the first instance, be the chief subjects of the Deaf historian, not hearing people; Owen Wrigley has railed against the focus on hearing benefactors in what he termed ‘Hearing Deaf Histories’, saying “Painting psychohistories of great men struggling to attain a place in the history of hearing civilizations has little or nothing to do with portraying the historical circumstances of Deaf people living on the margins of those hearing societies.”[2] Indeed, Gunther List implies that hearing people have a kind of duty to do Deaf history of the kind that lays bare structural inequalities and oppression of Deaf people in the past. He states that Deaf historians should not be expected to shoulder the “burden of presenting, entirely from their own resources, historical record of negative interaction between majority and minority… minority historians should not have to provide the necessary revision of the history of the majority”. List conceptualises his interest as an outsider to Deaf culture as a “focus on deaf people’s historical conflicts with that group to which I myself belong”.[3]

It’s a worthwhile exercise to do what List feels it essential to do, and ask ‘what exactly is it I am doing – and why?’ It’s something I have tried to do many times in my approach to this thesis. By studying the lives of the twice-marginalised – Deaf people who were criminals, paupers, mentally ill – and others whose lives touched the working of the great Victorian Irish institutions, I hope to reveal more about Irish hearing society’s treatment of and view of Deaf people in general, as well as revealing details about how these people, and ideas around poverty, crime, and mental illness, were viewed by other Deaf people. One of the strands to this is to help prove, if I can, the existence of a literate Deaf community in Ireland who were educated almost entirely by signed language. This is a pretty overtly political goal, one that aligns with current goals of Ireland’s Deaf community in the field of education for Deaf children. It is my hope that whatever I find can be of use to, and utilised by, Deaf campaigners to help in today’s struggles, as well as providing more rich detail and analysis to further show the Deaf community is one with a history in this country.

One of my earliest decisions on this was a determination to be open with my sources. I wanted the information I uncovered (where possible) to be as accessible to other Deaf researchers as it could be; I was not going to have accusations of hoarding historical treasure thrown at me. And so I organised open online databases where my transcriptions, scans, and Irish Newspaper Archive articles could be put up for all to see; I met Deaf organisations, pledging to cooperate in terms of sources more apt for, say, Deaf female historians to be aware of. I presented in ISL at every turn. And above all, I used social media, time after time, to alert the Deaf community of new findings; a curious article from a newspaper, or a book featuring Deaf Irish characters, or a vlog in ISL talking about a particular character from the past I had come across. My rationale was simply this: If everyone knows what I am doing, then my research is not hidden, as with those maligned hearing researchers of the past. How could I be accused of stealing, when I was only placing publicly available material online every couple of days?

I’ve learned in the last six or so months that things aren’t that easy. I think two issues that arise are privilege and visibility, especially in relation to social media. We tend to think of the Internet as an infinite space; if I don’t like this e-group or website, I can go find another one, or I can set up my own. But if one person occupies the online-or-IRL ‘space’ of a group to the exclusion of others within that group, then you can be perceived as stealing something; the limelight – the microphone – the momentum built up for decades by others before you.

I’ll make an admission here that I think I need to be honest about, which is that discussion of the term ‘privilege’ can make me deeply irritable. But it is not that I disregard the concept. I profoundly agree with the fact that my status as a hearing person gives me life advantages that Deaf people do not have, for the most part, and I have seen enough in my years as an interpreter to know that those imbalances are deep and heavily consequential. I know that this is not just a case of me being ‘lucky’, and that there are things I can do – as an interpreter, as a researcher – to help balance those power disparities, even in small ways. As my supervisor reminded me recently, it’s no bad thing to have privilege – as long as we use it to assist those who do not have it, and be an ally.

It would be foolhardy of me to deny my privileges as a white, male, hearing interpreter researching the Deaf community’s history (and that point – specifically that I am an interpreter – is a very important one, leading to a set of privileges as a researcher that I’m not aware have been dealt with by Deaf studies writers yet). Let’s look at some of my privileges as a historian: I have fluent English as my first language, and also am familiar with and comfortable with the kinds of older vocabulary and expression used in nineteenth-century documents;  I have studied Irish history since I was a small child, through Leaving Cert and Degree level, in environments that were not in any way restrictive in relation to language access; I am extremely computer literate and social media savvy, and have been since I was a kid; I have access as a registered PhD student to vast arrays of databases of newspaper articles, scholarly journals, and more; I have the financial wherewithal to support the purchasing of other documents or resources (it is certainly untrue that interpreters have a well-paid job, but nonetheless, I get by relatively comfortably). I am a hearing person; I don’t even think I need to elaborate on the myriad ways in which this privileges me. I also have a very confident level of ISL skills and metalinguistic knowledge, which gains me a certain amount of privilege too – I am probably far more able to discuss the linguistic properties and categories of ISL than the average Deaf ISL user. But more specifically, I am an interpreter, so I have had eleven years of access to the most private and personal moments in the lives of Deaf individuals and families. The incidental learning in these situations about Deaf culture and history is immense. Would a non-signing hearing researcher have been a fraction as immersed in this culture as I am now?

That’s an impressive list. And it is worth asking the question – do Deaf historians, or Deaf people wanting to become historians, share all these advantages? I have been filled with wonder at the work done by Deaf Irish historians; I am aware that so many of them pioneered the field in the days before the Internet made it easier for anyone to become a historian of sorts. I have been deeply impressed by the standard of their work. Much of the basis for my own work – conceptual, factual, methodological – is derived from the work of Irish Deaf historians. Truly I stand on the shoulders of giants. And it is often the case that despite the list of privileges I enjoy, any absence of these has not necessarily hindered the production of wonderful pieces of Deaf history which form the canon I now lean on. Indeed, some Deaf historians may be indignant at any suggestion they labour under a disadvantage. It is more the relative advantage I enjoy that I’m querying.

Particularly relevant are my internet research and social media skills. Friends have commented to me more than once that I’m all over Facebook. I have one Facebook group devoted to Irish Deaf history, I run another for an interpreter association, and keep a close eye on what’s going on from posts of friends, news items and bulletins on culture and politics. (But I don’t do Twitter, and vow that I never will.) The Irish Deaf History Archives egroup isn’t ‘mine’, in the sense that hundreds of others are members and can post. But I am the major contributor. Every week at least, I’ll post something up there. Generally giving a short description and source, offering no interpretation for the most part.

So, I Post on Facebook about Irish Deaf history; I vlog about Irish Deaf history; I present often on Deaf history. I’ve gone to at least half the counties of Ireland presenting to local Deaf clubs in ISL about Deaf people and prisons, as well as other related topics. Not only that but I am often requested to interpret for events that are related to history.

So I scoop up dozens of articles and locate hundreds of online sources using all my privileges and skills to do so; and it’s not a bad thing to do so, given my aim of being an ally through my work and its findings. But there may be a danger that in my own relentless use of social media to broadcast my own work, and the time I have to travel the country signing about it, that I am putting the ongoing work of Deaf historians who don’t use these methods of dissemination, in the shade. The constant advertising of my ongoing work results in a kind of noise pollution. In the Deaf community, the association with me is very much: the history guy. But how can even dare to claim this title when Deaf people themselves, the chroniclers of their own history and culture, are still working on their books, projects, classes, dramas, and online discussions?

It may be that as yet I have not found the balance needed to assist Deaf historians in their vocation in the best way I can. And so maybe for now, I need to keep it down, just in case I am not giving others the chance to breathe. My lack of patience with discussion of privilege may come from the times I have seen it as a basis for ad hominem attacks on someone’s point of view; to me, the call to ‘check your privilege’ often resembles telling someone to shut up. And no one likes to be told to shut up. It’s not conducive to positive interaction. That said, maybe, in some ways, I need to shut the hell UP. It’s far nicer to come to the realisation yourself than to be told in anger. And maybe I should also be more explicit in acknowledging the debt I owe to such Deaf Irish historians, archivists and researchers past and present such as Liam Breen, David Breslin, John Bosco Conama, Anne Coogan, Fergus Dunne, Stan and Christy Foran, Alvean Jones, Teresa Lynch, Patrick A Matthews, Noel O’Connell, Josephine O’Leary, Graham O’Shea, Rachel and Henry Pollard, and James Woulfe.

---

[1] Among the many authors to have written on this topics are Dai O’Brien and Steven D Emery, ‘The Role of the Intellectual in Minority Group Studies: Reflections on Deaf Studies in Social and Political Contexts’, Qualitative Inquiry 20, no. 1 (2013): 27–36; Rachel Sutton-Spence and Donna West, ‘Negotiating the Legacy of Hearingness’, Qualitative Inquiry 17, no. 5 (April 28, 2011): 422–32; Lesley Jones and Gloria Pullen, ‘Cultural Differences: Deaf and Hearing Researchers Working Together’, Disability, Handicap & Society 7, no. 2 (January 1992): 189–96; Charlotte Baker-Shenk and J. G. Kyle, ‘Research with Deaf People: Issues and Conflicts’, Disability, Handicap & Society 5, no. 1 (1990): 65–75; David Parratt, ‘Working with Deaf People’, Disability & Society 10, no. 4 (December 1995): 501–20; Alys Young and Ros Hunt, Research with d/Deaf People (London, 2011); available from http://eprints.lse.ac.uk/41800/; accessed 2 August 2014; Rob Kitchin, ‘The Researched Opinions on Research: Disabled People and Disability Research’, Disability & Society 15, no. 1 (2000): 25–47; Jenny L Singleton, Gabrielle Jones, and Shilpa Hanumantha, ‘Toward Ethical Research Practice With Deaf Participants’, Journal of Empirical Research on Human Research Ethics (2014); Raychelle Harris, Heidi M Holmes, and Donna M Mertens, ‘Research Ethics in Sign Language Communities’, Sign Language Studies 9, no. 2 (2009): 104–31.

[2] Owen Wrigley, The Politics of Deafness (Washington, D.C., 1996), 43.

[3] Günther List, ‘Deaf History: A Suppressed Part of General History’, in Deaf History Unveiled: Interpretations from the New Scholarship, ed. John Vickrey Van Cleve (Washington, D.C., 1993), 116.

If English Leads... Does ISL Follow?

I remember being hugely excited when I started off my PhD, and something I really wanted was: if I was ever to present my historical research, that it would be done through ISL – that I would sign my presentations. For me, that was number one. Regardless of whether my audience was Deaf, hearing, or both, this is the way I wanted to do things.

I felt this way for many reasons: firstly, what I was researching was the culture and history of the Deaf community, going back generations. The language of this community in the present day is ISL.
So what I didn’t want to happen is that I’d end up speaking about this community - where signed language was central. That felt wrong to me. I can’t stand situations where information about Deaf people is being presented in a way that becomes hearing people talking amongst each other about ‘them’. Forget that – I wanted to sign.

It also would mean that Deaf people coming to any presentation of mine would have full access to what I was presenting on. And also, ISL, Irish Sign Language, is a language. A full language, not something half baked or inferior. And I wanted to make this point to hearing academics out there. I wanted to show historians out there with no experience of Deaf people that ISL was a language that you could discuss and present issues in a complete, academic style, a language to discuss any content whatsoever in intellectual discourse. And of course Deaf people know this – but hearing academics don’t tend to, and this is something I wanted to get across to them.

There’s also a point that Mike Gulliver makes in a blog entry of his, when he talks about deciding whether to use sign or speech when your audience is Deaf. What if your level of sign language isn’t exactly fluent enough? Should you go on whatever level of sign language you have? Or should you stick to your first language, speech – and use an interpreter? It’s interesting to consider; I would never call my ISL perfect by any means, but I’d think it was at a level that I’d be able to deliver a lecture… at least I think I can… And then of course there’s the fact that presenting in sign language is FUN! For me, it’s enjoyable and pleasurable to use this language when presenting. It's just a really great language to use.

But what happens if you have a hearing audience - or a mixed Deaf / hearing audience - and you decide to sign? Well, you're going to need an interpreter. And that can be a problem. Who is the interpreter going to be? Are they going to have a knowledge and comfort with the area I study - 19th century Ireland? Or are they going to be clueless about that? And of course, when I'm signing, they're voicing. And I can hear that voicing. That can be distracting. If what's in my head, and coming out my hands, doesn't match what I am hearing them say - it can be very distracting and off-putting. I have presented in ISL before and been voiced over, and wasn't distracted; as far as I was concerned, I let them do their job. But occasionally this was distracting.

There's another online article, by Darren Byrne, who says that hearing people who present in ISL possess privilege - they are able to catch when they are being misinterpreted. And they can then step in and correct mistakes. Deaf people aren't in a position to do this. Deaf people cannot hear and so cannot tell when there are mistakes in the voiceover. So they have to place trust in the interpreter. And it's a big issue - if the interpreter gets it wrong, the Deaf person has no idea. So I'm lucky, or maybe lucky' is the wrong word - I am privileged.

And... I'm an interpreter myself. I'm not trying to criticise interpreters or saying they always make mistakes. I like to support other interpreters, to be positive and encouraging. But at the same time, I might give them preparation materials to read through, let them ask questions. Give them whatever they need, but once I'm up on that stage, does what I hear bother me? Maybe the voiceover has the same overall meaning that my ISL does, but the words they choose might not be exactly the ones I had in mind. Do I correct them? Leave it be? Or... what?

So I have given this a great deal of thought. And what I realised is that what is important to me is ... CONTROL. If I'm presenting in sign language and dismiss any thought of the voiceover being important, It means control is taken from me - well, not taken fully from me, but I'm surrendering control of half my presentation to someone else. Do I trust the interpreter with that? It might be the best interpreter in the country but how do I feel about giving them control of half of what I am presenting? I prefer to be fully in control.

Of course, even if it is the world's greatest interpreter, regardless whether the presenter is Deaf or hearing, they give 100% of their own message. But an interpreter voicing this over into English can very rarely get across 100% of this message. I read an article before that says if an interpreter is really good, they can get across something like 80%. Some information is going to be lost. Not deliberately lost - it's just a result of the processing in the interpreter's brain, part of the translation and interpreting process. It happens. The message is lessened when it's interpreted. Some words and vocabulary might go. Sometimes, some of the emotional affect. That's an important point to hold for the moment.

So I did wonder what to do about all these issues. I wanted to sign for presentations, but would I use an interpreter? I wanted audiences both Deaf and hearing to get the most out of what I was presenting, to enjoy it fully. And I wanted both to understand completely what I wanted to say. If I was to use an interpreter, Deaf audiences would understand and have full access to my content; but would hearing audiences enjoy and appreciate it as much - or a little bit less?

At one stage I attended a conference, and I saw something that looked like it was the answer.
The presenter - Andy Long, a Scottish researcher, was hearing, and an interpreter himself, and the way he presented was really interesting. He presented in sign language - but also played audio clips of his own voice on his laptop computer. He had recorded himself speaking clips of his presentation, and would click to play them as he went. As he played each clip, he would sign the next piece. I thought this was fantastic! I'd never thought of this! So I asked him if he wouldn't mind if I used that method sometime. Work away! he said. It's not my method, it's not something I own!

And so recently I finally got a chance to use this method of presenting. I prerecorded clips of my voice, and signed what I heard. After the presentation, I reflected a little... I thought a lot about how I had done the presentation. I wasn't completely happy about it. That was for a few reasons.

Firstly, time was a factor. I started off by writing an English 'script' for the presentation. Then for each section of the script, I recorded a separate audio clip where I read out that section. All these clips were recorded onto the computer. It was a long process. Plus, I sometimes made little vocal slip ups and had to go back. So it was complicated, and ended up adding two hours worth of work to the presentation!

Secondly. The presentation happened just last week. I played the sound clips, signed them, and so on. I was lucky with the room, as I could plug my laptop into speakers with good sound quality, and my voice could be heard well by everyone. Had it been somewhere else, I may not have been so lucky. One issue was that sometimes as I was going through the clips, the audio would cut out towards the end. I hadn't finished signing the whole thing, so it was off-putting. There happened to be two interpreters there anyway, and I had to ask them to voice the missing bits.

And then there was something else. I happened to be able to record the session on video that evening.
So I watched it afterwards, perfectionist that I am, seeing how I could improve for next time - I'm never happy. When I was recording the clips I thought my pace was set nicely. But when I actually presented, the pace was realy fast - I was straining to keep up! I had to rush like crazy to keep up with myself, and my signing was a little confused and all over the place. This happened each time I went onto a new clip. And when I re-watched my presentation, I didn't feel my ISL was as smoth and clear as it should have been. I was racing to catch up. Time was a factor.

So in the aftermath I did a lot of thinking. Of course I had limited time anyway. Signing against time like that, it might always have looked rushed. I had 30 minutes - speaking or signing, you're tight on time, and you'll look OR sound rushed. But reflecting on the whole thing, I let the English lead. English was in control. The English script, transferred to an audio form, was in front, taking the lead. And ISL was behind it, chasing afterward - almost left behind, scurrying to catch up in the rush. I think this has some links to notions of power. The English language had power in this situation. Obey the script! All hail the script! The script must be followed! The English script strides on in front. And ISL struggles behind it.

In several previous presentations I've given, there wasn't this problem. I stood up and presented in ISL comfortably without sticking to any script. Audiences either understood my signing, or there were interpreters there to voice me - I didn't worry about the English side of things being perfect. My focus was on the ISL. That meant that previously, for me, ISL had been in the lead - and it was English that had to hurry along to keep up with its leader! But last Thursday, at my presentation, this was reversed. English became a bossy and arrogant front runner, barking at its pet dog to keep up...

This doesn't mean I think an English script is a bad idea, though. I'm not blaming the script. Scripts do help me. Before the presentation, a script helps me gather and structure my ideas and points that can often be jumbled, and puts a clear shape on them. And English is of course my first language, the language I have grown up with. But having this fixed, rigid script that cannot be deviated from, means it is in control. English takes the lead. And ISL is caught in its slipstream.

Perhaps it's better for me to focus on the ISL part. Let English step aside and allow the flow of ISL to take over. Let the wave of my thoughts go straight to my hands and body. To not force everything to be mediated through English, but to ask English to step to the side. English can take a back seat while sign language takes the lead for a change. How interpreters deal with 'my words' is something I might have to just not deal with. Give them my script in advance and let that guide them. And let that be it. Not to concern myself with the interpreter at all, but to absorb myself in my ISL presentation.

Now this doesn't mean I've jettisoned the idea totally of a prerecorded script; I might do it again for a large conference with only hearing people present. I'd do the pre-recording again and sign each segment. But I'd give a lot more consideration to time; I wouldn't allow the ISL to suffer. I'd practice beforehand each segment and how it would play out in ISL, so that each language is given equal merit, and there is no leader and follower, but instead, teamwork and parity between languages.

So overall I think there is a lot to think about there. Language, translation, power, and relative ranking. And just to let you know about this vlog: I'm not listening to a prerecorded script while signing all this to you! These are just thoughts that I'm signing directly... Mind you I did sit down and make a list of all these points before recording the vlog; the list is on another computer to remind me as I am recording and signing it! So ISL isn't meekly struggling to bring up the rear right now! ISL and English are more or less.. working together.

Here is my presentation ...

Presentation, "That I Will Well and Truly Interpret, and Explanation Make': Interpreters and Deaf People in Irish Courts, 1816 - 1924

"That I Will Well and Truly Interpret, and Explanation Make':

 Interpreters and Deaf People in Irish Courts, 1816 - 1924

Although an impressive amount of material for practitioners has been published in recent years on legal interpreting, the vast majority of it does not extend its reach to looking at the deep roots of historical court interpreting. There have however been some works over the years looking at historical non-Irish contexts where Deaf people encountered the courts. This presentation seeks to fill a gap in this literature, and examine the historical roots of sign language interpreting in Irish courts in the nineteenth and early twentieth centuries.

Historical Roots of Legal Sign Language Interpreting - BDHS seminar

I attended a really interesting session in the Sandwell Deaf Community Centre yesterday given by my friend and colleague Anne Leahy. She's looking at a lot of the same issues as I am, especially in relation to the historical roots of sign langauge interpreting in court. It was hosted by the British Deaf History Society - a most enjoyable day!

History Show, RTE Radio 1 Podcast: Monaghan Lunatic Asylum

 An ISL interpretation of a recent radio podcast that may be of interest...

The History Show, presented by Myles Dungan, 29 March 2015.

Brendan Kelly, Anne MacLellan and Fiona Byrne on the history of the Monaghan Lunatic Asylum, which opened in 1869. This institution's records demonstrate how mental illness was perceived and treated over the years.

Deaf Village Ireland, The 'Medical' Model and Visibility of Deaf Culture

Just some thoughts about the noticeable new architecture surrounding Cabra's Deaf Village...[English transcription below]

Hi all. Just a quick vlog to update you on what's happening with my studies.

Well, this last month has seen me up to my eyes preparing for my first yearly progress review - it's at the end of the month and it has me a little anxious. I've been formally registered with Trinity COllege Dublin for over twelve months now, and I've been researching and reading away all that time. So the progress review meeting is going to discuss how I've spent that time - has the quality of that work been sufficient? Do I have a clear enough understanding of where I'm going with it all in the next while? I'm going to be well grilled about all this at the interview - a senior Department of History figure is going to be conducting the interview, and hopefully I'll be giving good responses to the questions I get asked.

So I'm a little nervous about this progress review. Another part of the review is a research essay of 8,000 words, and I've been typing away on that, talking about the work I've completed, in which areas, the structure of my thesis, and a host of other things. SO I finished all 8,000 words a couple of days ago. I felt a bit ambivalent about it, but I have two weeks to refine it, and I'll email it to my two supervisors and I'll use their comments and feedback to help that process. After that I'll submit it, hope for the best, then have my progress review interview - and then I guess I'll see how I get on. If I do well, I get officially enrolled as a PhD candidate. Not sure what happens if I don't do well... But I feel confident enough about it right now.

So anyhoo. I did want to vlog about something that occurred to me recently that had quite an impact, and it's possible that many of you watching feel the same, or have had this thought yourselves. But it made me think, and I just wanted to share that with you all.

Yesterday I went to the Deaf Village Ireland (DVI), and I got off the bus at the Navan Road opposite, the main road passing by the site of the DVI. As I went to cross the road, I looked up - and saw something kind of strange. I don't know if you know the new Medical Centre that's there now. It's a tall building that houses doctor's offices, a chemist, and other things like that. The size and sheer presence of this new, large building really struck me. Now, years ago, before this building was ever there, you would have seen a very different sight - the familiar building of St Joseph's school for Deaf Boys. You might see it on your way into the school, which has been there for... how long is it now? Since  1857 anyway, so that's how many years... apologies, I can't do the maths in my head! - but we're talking over 150 years in any case. And in the past, there wasn't any big obstacles blocking your view of the school. Passers-by had a clear view of it from outside. Hearing people would see it every day as they walked down Navan Road, and say "Ah, there's St Joseps's", or "The Deaf and DUmb" as Cabra residents often called it. So for decades, hearing people would pass the school and know what it was - a place where Deaf people were, a Deaf place. I'm sure they would often have seen groups of Deaf boys on their way out of the school, too, signing away - so St Joseph's was a Deaf, sign language-using place in their mind. So for years you had that familiar notion of a Deaf place, easily visible and recognisable.
But now - blocked. Out of sight.

It's not totally rendered invisible by the medical centre - look carefully in the distance to the top right of the centre and you'll see the Thomas Mahon building, kind of hidden away. Here's a photo:
It's become hard to see - blocked by this new medical centre. Which gives me pause. Now, I don't have the kind of deep-seated anger about this that the Deaf community might have - it's not my place, as a hearing child of a heating family (though heavily involved with the Deaf community), and the community will have its own range of emotions and views about this. Now, some Deaf people I've talked to did feel it was kind of an eyesore. I don't know, but for me personally, it struck me - and here's why.

We all know that for the most part, hearing people don't know a thing about Deaf people. ASk about deafness and they're likely to think of the ear, hearing loss, not being able to hear sound - that familiar focus on hearing ability. The first things that come to mind for them are medical - the medical model - how to fix those broken ears, those poor deaf people and their awful lives, how we must attempt to repair them... and when they are hearing - job done. That's a very widespread view among hearing people.

It's similar to doing a search on the internet for the word 'deaf' - see how many search results you'll get that talk about hearing aids... or cochlear implants... or anything linked to a medical view of deafness. It's harder to search for information about Deaf culture, sign language, Deaf pride, history, and tradition - being Deaf. It's harder because first you have to wade through all this stuff from the medical perspective before you find the Deaf cultural info you are searching for.

The problem is that this medical-perspective information - this medical model - is slap-bang in front of you. Obscuring your view of what's behind it. Its sheer presence is an obstacle, and it's hard to see what lies around its corners. Deaf culture ends up hidden away, tucked behind this monolith. Hidden information about a hidden culture.

So when I looked up and saw the Navan Road medical centre... I saw another monolith. Another obstacle, with Deaf culture and sign language and everything linked to it, hidden in a remote corner behiind it. So now, passers-by see just a medical centre there. Maybe they even make a new link; they see St Joseph's - or the Deaf Village, rather- behind the centre and think, is there a connection? Next thing they're thinking that this site is where you get your hearing aids. They're thinking, that's where you go to get your ears fixed. And so on. Is the wrong message getting out there as a result?

I guess it's just of interest to me, the location of this brand new centre - right in front of where, for over a century, one of the most recognisable features of Deaf cultural life could be seen by everyone. And the fact that it's a medical centre, well ... I just think it's a funny kind of metaphor for real life. Take hearing parents when they find out their child is Deaf. They're confused, they look for guidance ... and straight away, the medical-model people are out in droves. The medical professionals are unloading all their advice. The parents are all at sea with all of this new information. And often, they heed all the medical advice they're given. They send their Deaf child to mainstream education, they arrange for a cochlear implant, and all the rest of it. But information about Deaf culture, sign language, pride in being Deaf, the achievements Deaf people possess - being Deaf as something that's okay, a Deaf identity - that information is off in the distance. It's around at the back, far away. Hidden behind this rush of medical guidance, away where it can't be seen. And maybe that is similar to what you see now at the Navan Road.

It's just my view, and maybe you'll feel I'm talking rubbish, But I'd really be interested to hear your views. Thanks for watching.  

Presentation in Kinghan Church, Belfast

A lovely evening with the Sign Language Users Club in Belfast. Thanks to all who attended and who made me feel so welcome.

Theory, Sources, Suffering, and Respect

I was talking to a friend recently about my research work, and I had a bit of a realization. It wasn't completely 'new' to me, but it hadn't hit me with such force until I chatted with her about it.

First, just a quick update as to where I am with it all - my short term aim at the moment is simple: read, read, read! I really need to get a strong, deep context in place for the resources I have already found. There's no point in finding all these newspaper articles, court transcripts, and prisoner petitions about Deaf people if I don't know about the times they were written in and the structures of organizations that were involved. I know a good deal already, but I want to know more, to really place myself in the time.

The other thing I'm doing is clarifying and narrowing my approach - my methodology and theoretical framework, I suppose you'd say, if you were taking a social science perspective. The thing is that I can't seem to find any theoretical construct or schema that applies itself to the topic I am looking at in a helpful way. I've thought about about Foucault, and his extensive work on the rise of institutions and power, but still at too early a stage with him to say comfortably that I should incorporate him into a framework of analysis to be used. In fact, to be honest, I am wary of *any* theory or schema or construct that I've come across, in the sense of using it as a tool to analyze, or a lens through which to look through. There's something about that method that strikes me as prediction of your findings before you've even looked at what's there.

So for the moment I prefer what I'm thinking of as the 'pure history' approach - identifying, gathering, analyzing and evaluating historical sources, with a particular emphasis on sources that at least partly reflect Deaf people's own experiences. And there are obviously well-worn methodological categories I will be employing, and ways to interpret this information. 'History from below', critical reading of sources 'against the grain', and so on. In terms of a theoretical base, I really can't think of anything more effective, more explanatory and more satisfying to me at the moment than simply.... a Deaf Studies perspective. Seeing signed languages as real languages, Deaf people as heirs to and possessors of an authentic culture, which was formed during the time under study. Perfectly simple - in my mind at least.

Anyway - back to the conversation with my friend; and to the sources that I'm cathering. What really excites me in these sources are the glimpses into life for Deaf people in the 19th and early 20th centuries. A police statement reveals details about family life; a newspaper article about a trial shows how the Deaf witness or accused communicated - and how that was perceived by hearing people.

But a problem with this is; *very few* of these sources arise from, shall we say, peaceful, non-problematic circumstances. Police records, prison records, court records - these files and documents come into existence through conflict, disagreement, and often violence and abuse. The historical record seems almost silent about Deaf people's day to day, hassle-free, happy and productive working lives... and it's what to do with those fragments of discord and conflict that I need to think deeply about.

I recently came across a Circuit Court file from the 1920s , where a Deaf girl had been raped near her home in Co Clare. the girl, who had been  to St Mary's, rushed back home to her father where she wrote out what had happened to her on a piece of paper. The father wrote back to her asking who the attacker had been, would she recognize him again; the girl told her father she would have to go live with her aunt for a time, possibly out of fear of her attacker, possibly also from the shame that such a crime may attach to the victim in those times (and indeed, are those times really gone)? Now, these details - the story of this young woman, assaulted in such a horrific way, her conversation in writing with her no doubt devastated father - were not given in detail in the local press. In fact the girl's full name was not even mentioned. Only in the Circuit Court file in the National Archives did I find all this detail and more, written up in police statements and court transcripts.

But I also found... the piece of paper that the girl and her father used to communicate. That extraordinarily private moment between father and daughter, because of the unique circumstances of Deaf-hearing family communication at the time, was captured and preserved, probably seen by no one for eighty or more years. And I get to see it. To touch it.

I've thought a lot about the importance of documents like these - the fact that I am honored to be able to access such intimate and sensitive details about people long dead and buried - but I have found out so many similar stories, so many handwritten testimonies of violence and abuse from Deaf women, that I wonder am I able to handle it. A straight hearing male, separated from these Deaf women by a century or more. How can I even begin to think I can tell their story? But if I cannot, what can I do with these documents of pain and suffering?

For now all I can do is liaise with the Irish Deaf Women's Group. Ask the experts how to sensitively deal with these women's stories in the context of my work. And  to pass on whatever I can to them so that these stories are given to those who may be able to benefit from them and remember proudly the ones who told them in the first place.

And one thing I must do, constantly, at all times: give thanks for the privilege of sharing, separated by time and place, these most sensitive stories of suffering. And in all my interactions with these sources and those that I can make aware of them - to show respect.

Access for US Deaf Prisoners - NAD Statement

A very recent press release from the US National Association of the Deaf on prisons using inmates as interpreters, rather than qualified ASL interpreters...

See Press Release Here

Cork Archives - Preliminary Visit

Hello all! I'm here at the Cork Archives - ah, you're wondering why the white gloves ...! I'm wearing these because here in the Archives you could be dealing with old documents that are 100 or even 150 years old. SO if you handle them roughly, you could damage them. So you need to wear the gloves to gently turn over the pages. Plus, the human hand secretes tiny amounts of oil that can spread into the paper and damage it over time. So the gloves are worn for safety. It's going great here far, it's been very interesting. I came down to check out the Cork Lunatic Asylum (mental hospital) Case Books, which are records kept of each patient beginning on arrival. Patients were monitored and logs kept over time. There are many volumes of case books and I'll be working my way through them bit by bit, but for these two days I'm really just seeing the lay of the land in regards to the kinds of info the records contain. I'll go more in depth with it later on, but I did come across a record of one Deaf woman. Six pages of a report that covered her life in the asylum, from her arrival in 1899 to her death there in 1922. Notes were made every 6 months or so on her progress. I've been transcribing these reports, but there are no photos of the woman in this one. Hopefully I'll locate more as I go on. So it's been really interesting so far, but with some chilling moments of shock, contemplating the lives of these people, stuck in the institution all day, doing nothing, and how that affected their behaviour - and eventually, their state of mind. More ISL updates to come in the future.

A research visit...

Very excited to be travelling to Cork and Belfast in the next week for some exploratory research (and a presentation). I am going to be checking out admission registers and casebooks of Cork Lunatic Asylum and Gransha Asylum, Derry, and looking for Deaf people who were admitted. It's just a preliminary peek at the records but I anticipate that it will be quite a thrilling and emotional experience.