the old bill

Deafblogs

Hannah Lewis has resurfaced!  After some months of inactivity due to a move to Liverpool, Hannah, a UK Deaf priest is blogging again, under a new name:  Signs for Life Also the brilliant Deaf poet and activist, Ella Lentz, is blogging [or, rather, vlogging] - her site is Ella's Flashlight [hmm. . .that would be 'torch' to Hannah!] - where she has some very interesting thoughts on reclaiming the name 'Deaf mute'.  With 87 comments, Ella's post has generated a lot of conversation/controversy. Ella and I were both original members of Christians for the Liberation of the Deaf Community - and she has continued to explore new frontiers in the struggle for Deaf liberation.

Note: I've repaired the link to Ella''s blog.

reclaiming dominion

Dominion is an odd word. In Canada, it was a supermarket chain that went belly-up a few decades back.  But it's there in Genesis 1 along with subdue.  And these terms together have a pretty soiled history in terms of Western civilization's relationship with the environment.  Like many christians I suspect, I kinda wished it just wasn't there.  I've changed my mind, I think we need to reclaim these words, or at least the underlying concepts.

It started when I met with a friend, David, who asked me to help translate Genesis 1 into American Sign Language - and I realized how much more dynamic the first creation story is in ASL.  English relies heavily on nouns and often becomes passive, static.  For the concepts of 'dominion' and 'subdue', I used 'control' [sign comes from using the reins to control/steer a horse] together with the sign for 'boss':  God says 'ok, you are going to be boss now for this area. that means you're gonna be responsible'

God created 'hadam' [= male + female, humanity] and then said 'look at these ecosystems.  I'm gonna leave you in charge of them, okay?'  This is in keeping with the Jewish concept of election, of chosen-ness, which was to be given not a special privilege but a special responsibility.  So if God leaves hadam in charge for a while, then, at some point, God's gonna come back and say, 'Now, I left you in charge of those ecosystems that I love so much.  How'd you make out?. . .  I see. . . well, let's look at some specifics.  Let's start with the northern cod, I love those codfish, how'd you make out with them?  . . . I see  . . . Well, then how about the ozone, I worked hard on that ozone, how'd you do with the ozone?"  To be entrusted with management responsibilities is a trust, and at some point there comes an accounting, and the ones accountable are males and females. Us hadams.

Worship on Sunday morning centred around this theme, and the result was pretty powerful.  We compared it to being a parent, responsible for your children.  As a parent you simply make different choices, a multitude of small choices - to come home for dinner instead of staying longer at work, going to a recital or ball game instead of schmoozing at some opportuntity for self-advancement.  We do it because it's our responsibility to love those kids, to nurture them, help them grow.  And as parents we face the time of accounting, when our kids become adults, and we see how they engage the processes of living.  Our failures haunt us.  Our successes bring us peace.  It's not about the big stuff, so much as it is about a lifetime of small choices.  It's that way for us, as hadam, in our responsibilities for the ecosystems, our responsibilities to make sure they are getting what they need.  [Hadam's first call was to replenesh the earth] The hebrew word, kabash, translated 'subdue', comes from a term meaning to make paths [ie. to create order in the wilderness]. V'yirdu, translated 'dominion' has its origin in words meaning 'to descend'. Neither means 'lord over' or 'plunder'.

Claggett Reloaded: Deaf Liberation 20 years later

It felt at times a bit like a Hollywood remake. I tried to think of something like the return of superheroes, like the Justice League of America or the Fantastic Four, but somehow my mind kept drifting toward the reunion of the original cast of Gilligan’s Island.

I am on my way home from the University of Rochester, where the Deaf Wellness Center  sponsored a panel discussion reflecting on the 20^th anniversary of the publication of the Claggett Statement. In 1984 a group of hearing and Deaf Christians – liberation theologians, deaf cultural advocates, linguists and pastors and activists gathered to explore what would happen if we brought together liberation theology with the emerging Deaf rights movement. The result was a kind of spiritual explosion. We knew we were involved in something that we were not in control of. The conversations – a mixture of prayer and reflection and analysis - would begin around 8 am and continue with only short meal breaks until 2 the next morning. And went on for 3 or 4 days. The Mennonite Board of Missions originally brought us together, but we came from a variety of backgrounds: Mennonite, Baptist, United, Catholic, Sojourners, etc. In the end we produced a statement, called the Claggett Statement [We met at the Claggett Center in Maryland]. Out of that initial gathering a group called Christians for the Liberation of the Deaf Community was formed – and, over the next 10 years ore so, the group produced a number of videos, offered a number of workshops/conferences, developed a model of Deaf empowerment and engaged in community action training, and offered what was, at that time, a radical vision of indigenous Deaf Christianity.

 The group grew and morphed until, after about 10 years, it dissipated. Seemingly out of the blue, a couple of months back, Robyn Dean of the University of Rochester, a self-declared fan of the Claggett Statement [who knew it had fans?] had a dream of gathering the original members for a panel discussion on the impact of the Claggett Statements. 6 of us found our way to Rochester [one of us, who shall remain nameless, had more difficulty than the others, getting lost repeatedly in Niagara Falls]: Charlotte Baker Shenk, Patrick Graybill, Susan Masters, Sheila Stopher Yoder, moi, and Ray Fleming [who joined CLDC in its second year].  Patrick & Ray are doing astonishing work at Emmanuel Church of the Deaf in Rochester.

As the panel discussion began, Patrick Graybill, who is receiving an honourary doctorate this weekend  at  St. Thomas University in Florida, summarized the Claggett Statement by signing the last section of the document.  Surprisingly, it holds up pretty well after 20 years:

WE BELIEVE that the message of Jesus is a message of liberation—not liberation from deafness, per se, but liberation from all forms of oppression, which include the denial of basic human needs for things like unencumbered communication, healthy human interaction, self-esteem, positive recognition of one’s culture and language, and meaningful education.

We do not view deafness as a sickness or handicap. We view it as a gift from God, which has led to the creation of a unique language and culture, worthy of respect and affirmation.

We believe that it is necessary to stop trying to communicate the Gospel through hearing people’s eyes, through their interpretation and understanding of the Bible, and through their methods. Deaf people have a right to know the Gospel in their own language, and relevant to their own context.

We believe that American Sign Language is indeed a language---and a worthy and powerful vehicle for expressing the Gospel.

We believe the Holy Spirit is leading all of us to work for a new day of justice for all Deaf people. We believe the Holy Spirit is leading Deaf people to develop indigenous forms of worship that can adequately convey the praise and prayers of the Deaf Christian community.

We stand in solidarity with the oppressed peoples of the world. We believe that God empowers the oppressed to become free. By the act of attaining their own freedom, the oppressed can also help liberate those who have oppressed them.

We believe that God is calling the Church to a new vision of the liberation of both Deaf and hearing people. This vision is deeply rooted in the Gospel of Jesus Christ, and in an understanding of the spiritual, socio-economic, political, and educational struggles of the Deaf community.

We believe God has given Deaf people a unique perspective and unique gifts. The Body of Christ remains broken and fragmented while Deaf people are separate and their gifts unknown and strange to most Christians. We believe God is calling us to wholeness.

We commit ourselves to this vision, and trust God’s Spirit to lead, to strengthen, and to empower us in this task. And we call upon Deaf and hearing Christians alike to join together in this struggle toward freedom.

If you'd like to receive a full copy of the Claggett Statement email me, and I will email the file to you.

It was a remarkable moment of grace to be able to see these folk again.  The group always had powerful dynamics - great love, passionate discussions, powerful disagreements. . .  It was also wonderful to me to have the opportunity to think in ASL again. . . Thank you Robyn for making this happen - and also to Bob Pollard, whose Lentil Stew didn't  quite get the respect it deserved on our first night.  There was some coverage in the local paper - so I'll include a link here, but don't know how long it will work.