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How Sign Language is learnt and used

Glossary

Glossary

Auditory Processing

Auditory processing difficulties are conditions to be aware of. They can often present among individuals who have experienced fluctuating hearing loss during childhood due to recurrent episodes of ear disease. The functional difficulties can persist even after the hearing returns to normal after the infection, as inconsistent hearing input has affected the neurological development necessary to process sound effectively. The challenges experienced are often similar to those encountered by individuals with mild hearing loss. Additionally, individuals who are Hard of Hearing as a result of early childhood ear diseases also experience auditory processing difficulties, resulting in compounded functional communication problems.

Gratuitous Concurrence

a common behaviour where people tend to say “yes” to questions, even if they don’t fully understand or agree. It means they acknowledge things without necessarily being sure about them. To communicate effectively, it’s essential to recognise this occurs and adapt our approach to meet the need of the individual person who is Deaf or Hard of Hearing so they can understand what is being communicated to them.

Whitefella

an Aboriginal English word commonly used by First Nations people in Australia to refer to non-Indigenous Australians, typically those of European, often Anglo-Saxon, descent. The use of "whitefella" can be seen as a pragmatic and straightforward descriptor. Over time, as relationships and dynamics evolved, the term has been used in various ways, sometimes neutrally, affectionately, or critically, depending on the context and the speakers' intentions.

Trauma

Is the experience of highly distressing or frightening events that can result in psychological harm, known as trauma. What may constitute a traumatic event can differ between people, so that two people can experience the same event and one can experience trauma and the other does not. Secondary or vicarious trauma refers to trauma experienced by observing harm done to others. The experience of multiple traumatic events can result in complex trauma. Challenges associated with trauma may occur directly after the traumatic event or much later. Some people experience ongoing challenges that impact on their ability to cope or function. With the right supports, many people recover well from traumatic events. Many factors contribute to the higher levels of trauma that may be seen within First Nations communities. These include the impact of colonialism and racism contributing to many life and health inequities, and the ripple effect this can have on communities with closer connections to more people whose lives are cared about are impacted. The communication challenges and outcomes of miscommunication for First Nations who are Deaf or Hard of Hearing can also contribute to their experiences of trauma which in turn impacts on the capacity to communicate.

‘Shame’

fear of embarrassment is especially pronounced in collective cultures, such as First Nations cultures, where one's reputation and how others view them holds significant importance. The potential for public failure can be a reason to not engage in certain activities, as the risk of embarrassment (being shamed) is high. This concern is more likely to be felt by people who are Deaf or Hard of Hearing and is a reason why they may avoid participation in situations where the possibility of misunderstanding conversations creates a high risk of being shamed in front of others. When a person refers to ‘shame’ or ‘shame job’ as a reason not do something it is important to try to structure the engagement to reduce the risk of them being shamed.

Poison relationships

In many First Nations cultures, the practice of "poison cousins" involves avoiding direct communication with certain relatives to maintain social boundaries and respect. This tradition helps prevent conflicts and uphold modesty within communities, reflecting a deep commitment to community harmony and structured social relationships. It's a culturally significant way to ensure that family interactions are respectful and appropriate, supporting both community cohesion and individual dignity.

Humbugging

when someone asks for too much or makes unreasonable demands for money, drink, cigarettes, food, household items, cars etc from their family or community. It’s different from the positive practice of sharing resources within Aboriginal and Torres Strait Islander cultures. Instead, humbugging can lead to stress, arguments, and even abuse. This situation (being humbugged) can be particularly difficult for First Nations people with disabilities, who, often have a strong desire to fulfill their cultural responsibilities like other community members, find it hard to know how to refuse such demands.

Hand talk

Many communities have a sign language or hand talk (sometimes called action) that compliments their local spoken language. In these communities many in the community may be able to use sign language to communicate with deaf community members. However, as with oral languages these are diminishing and often Deaf community members can only communicate with a few family members using family hand sign with elements of community sign.

Countryman

"Countryman" is an inclusive term used by some First Nations people to indicate their deep connection and responsibility to their land. It underscores a unique relationship that sets them apart from non-First Nations people, who may not share the same sense of belonging, affinity, or duty to the Country. This term highlights the profound bond First Nations people have with their land, which is central to their identity and cultural responsibilities.

Behaviours of concern

Behaviours of concern are actions displayed by individuals that might be disruptive, harmful, or challenging to themselves or others. These behaviours often occur when someone is unable to communicate their needs, feelings, or frustrations in more typical ways. They might include yelling, hitting, or refusing to follow rules or instructions. The goal in addressing these behaviours is to understand what the individual is trying to communicate through their actions and to find more positive and effective ways for them to express their needs and desires.

Visual people, limited space and cultural lore often saw many people in communities use gestures, handtalk and facial expressions to communicate with each other. People watch, learn and incorporate these gestures, handtalk and facial expressions from a very young age. For example, babies are encouraged to be very aware of their mothers and caregivers, so their face watching and observation skills are developed early.

Gestures and handtalk develop into everyday signs.

These gestures, handtalk and signs are then used daily. Whilst a child grows in the family, they therefore have access to signs, alongside gestures, hand talk and facial expressions. Signing is therefore a natural part of their developing identity, particularly if spoken language is limited.

Using signing to communicate continues within community but not always within school systems.

When children are young and within communities, they are still with their peers and language supports are still highly visual. When they attend school, however, we can start to see differences. This is because many non-First Nations teachers don’t have the same visual communication skills as First Nations teachers, family and community.

Non-First Nations teachers may be very focused on what they perceive to be limited standard English of First Nations children, whilst being unaware of the rich communication skills their First Nations students have. Teachers may also be unaware of their own limited visual communications skills.

For the many First Nations Hard of Hearing children whose hearing loss is unknown, the absence of culturally-based, highly visual communications skills among non-First Nations teachers becomes an invisible disabling factor.

Bringing visual safety into the classroom

We know if infants and children have chronic ear disease, they are likely to struggle with spoken languages, especially English. Their visual language, however, has often been well-established, and contributes to their communication and “visual safety” at home and in the community.

Because of the highly developed visual communications skills of their extended family that can compensate for the lessened auditory input because of their hearing loss.

If non-First Nations teachers can develop their visual communication, through the use of supplementary signs, gestures and facial expressions, it can help create a ‘visual rich – visually safe’ environment for the many First Nations Hard of Hearing children in their classrooms.

Family members and peers are also important allies to help First Nations Deaf or Hard of Hearing students on their learning journeys. Watch this video of Alma talking about how her sister helped her learn at school. What could have been done differently by the teachers to support Alma and her sister?

Some First Nations people, like Alma, have also learnt Auslan.

While Alma enjoys being able to use multiple sign languages, some people prefer to only use their local sign languages.

Want to learn more?

This 2021 article Aboriginal sign languages have been used for thousands of years by Fiona Murphy, features Jody Barney and  Dr Jenny Green from The University of Melbourne. It includes some great links to First Nations sign language video’s and resources such as Takataka Gurindji Sign Language posters

The Iltyem-iltyem Australian Indigenous Sign Languages website also has some wonderful videos of different sign languages.

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