On the way home from Chicago, the TYCA-Midwest conference, I listened to a special on public radio about deaf culture. Deaf parents were stating, over and over again, how when they found out a new baby was deaf, they were overjoyed. If the baby could hear, they were very worried and sad, wondering how the baby would fit in the family, since, when you are deaf you develop alternative communication means that are very effective.
So, this idea that orality is "natural" - I have never bought that, or I have been troubled by it. Orality is only "natural" if one is born with the technology of the ear. Polanyi writes about how we kind of learn that arms and legs are "parts of us," and so they become integrated into our existence. "In this sense I should say that an object is transformed into a tool by a purposive effort envisaging an operational field in respect of which the object guided by our efforts shall function as an extension of our body" (p. 60). He is defining "tool." So he says, if results are achieved through an object which were not intended, then that object is not instrumental. So, if I were to send a personal email intended for my spouse, to a professional list serve, then in that case the computer I'm using is not instrumental, according to Polanyi's definition. His example is, if a rat presses a lever by accident and a food pellet is released, that is not tool use. But once the rat learns that by pressing the lever she will get a food pellet, then the rat is using a tool. Similarly, if I figure out how to check my sending information in emails so that I do not send a personal email out on a professional list serve, then I have learned to use the computer as a tool. As that youtube video asserts, the machine is using us but only until we figure out how to instead teach the machine. Then the machine becomes a tool. as far as how that relates to orality, if you have ears but don't use them, like you don't listen, then you really aren't using your ears as a tool. People who cannot hear find other "tools" to use to communicate. Orality is not natural at all; it's communication and language that is natural. For that reason I think Ong is wrong about how he positions writing with respect to orality (Beth Daniell has done a study which support my view). But I think he is right that writing causes you to think differently than you would if you only communicated orally. Similarly, individuals immersed in deaf culture are going to think differently than individuals who are not. Just as individuals who speak different languages will think differently than each other.
So I say, individuals who write with computers in such a way that the computer is a tool, the computer is at their service, think differently, and even perhaps more complexly, than individuals who do not. Individuals who use the law as a tool, make the law instrumental. But for those who do not, the law uses them.
Human versus autonomous car race ends before it begins
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A2RL admits that this is a hard problem, and that's refreshing.
2 hours ago
1 comment:
I haven't read it in a few years so I don't know if it will be of use for you, but you might want to take a look at Gee, James Paul, and Walter J. Ong. “An Exchange on American Sign Language and Deaf Culture.” Language and Style 16.2 (1983): 234-37.
I have a couple of questions/comments about this: "Orality is not natural at all; it's communication and language that is natural. For that reason I think Ong is wrong about how he positions writing with respect to orality (Beth Daniell has done a study which support my view)."
I'd argue that there's nothing natural about language (I'm still thinking about communication).
Would you mind citing Beth Daniell's study to which you are referring? Daniell has tended to radically misunderstand/misrepresent Ong's work, but I would like to see any studies she has done.
Have you thought about the distinction between literacy studies and orality-literacy studies, which, as I understand it, is the difference between the study of individuals and the study of cultures?
I ask all this because I think you've got an interesting idea here that you're drawing out. I'm not sure if this may help but Ong believed that he was describing the world as we currently understood it (as it had currently been revealed to us by God) with the understanding that knowledge (and God's revelation of the whole of Creation) exists in time, which means that knowledge is always provisional and under a process of revision as God reveals more and more of his creation to us through time.
Most of Ong's critics, including Daniell, don't get this, but it's central to understanding Ong's scholarly project, as a Jesuit priest, he believed his scholarship was part of his ministry, he is describing to us what we have learned about Creation up to that point in time.
To see how this works, see Ong's essays
“Secular Knowledge, Revealed Religion, and History.” Religious Education 52.5 (1957): 341-49; Rpt as "Secular Knowledge and Revealed Religion" in American Catholic Crossroads: Religious-Secular Encounters in the Modern World. New York: The Macmillian Company, 1959. 74-95
and
“Knowledge in Time.” Knowledge and the Future of Man: An International Symposium. Ed. Walter J. Ong. New York: Holt, Rinehart, and Winston, 1968. 3-38; Rpt. in Faith and Contexts. Vol. 1. Selected Essays and Studies, 1952-1991. Ed. Thomas J. Farrell and Paul A. Soukup. Atlanta: Scholars Press, 1992. 127-53.
What I'm responding to here, ultimately, is the "what if" scenario you offer, the "what if we weren't born with ears?" I think you're right in that the techno-cultural media environments Ong calls primary orality, residual orality, and secondary orality would not exist. More so if we took out the perception of sound waves altogether.
But, again, I think Ong's focusing on describing the macrostructures of Western culture (orality-literacy = macrostructures/culture, literacy = microstructures/individuals). Deafness and deaf culture haven't, historically, been culture-shaping forces. His exchange with Gee should help you get a handle on his take on deafness/deaf culture, however.
But there's one last thing to consider here (and I really don't know the answer, I'm just tossing it out for thought), and that's the internal dialogue, the dialogue with oneself, which is also very important for Ong. How does that dialogue take place for the deaf? Or, really, how does it take place for children without language? I don't know except for myself, and I'd call that an oral dialogue (I can think in images, but I make sense of those images through "oral" verbalization).
These are the kinds of questions we need to tease out, and this is what Ong means by knowledge in time. Ideas/knowledge exist in relation to each other. We need to have idea X before we can ask question Y because we didn't have the awareness necessary to ask question Y until we had idea X.
Great post.
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