RESEARCH, EVENTS, INTERVIEW
Benchmark Cultural Immersion Project: Research, Events, and Interview
Victoria Duncan
Liberty University
COUC504: Multicultural Counseling
Dr. Lacey Ricks
April 27, 2025
Part I: Research
Four Key Elements
I. Inter-group and Intra-group
The Deaf and hard of hearing (DHH) community has very distinct characteristics when it
comes to intergroup and inta-group. Compared to the hearing population, dead individuals face
challenges when it comes to the access of mental health care due to their being a barrier in
communication and hearing being a central part of most therapy environments (Gould &
ClarkHoward, 2025). With that being said, hearing clients do not have a need for an interpreter
or cultural mediator during sessions, deaf clients on the other hand have to advocate for the
access of basic communication, such as sign language interpreters or someone who is proficient
in American Sign Language (ASL).
Within the DHH community there are intra-group differences due to factors such as
preference in communication, cultural identity, and the level of involvement in the deaf
community. Gould and Clark-Howard (2025) explain that some individuals in the deaf
community fully embrace being deaf, use ASL as their primary language and view being deaf as
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an identity rather than a disability. On the other hand, individuals who are hard of hearing or
predominantly raised in hearing environments, may prefer to use speaking as their primary
language, use devices such as a cochlear implant and may not identify as deaf.
When it comes to therapy experiences, a deaf client will prioritize having a deaf therapist
or someone who is familiar with ASL, while someone who is hard of hearing may seek out a
hearing therapist who is sensitive to the unique experiences they may face.
These dynamics help to remind practitioners that individuals who are part of DHH are
not a monolithic group and that therapeutic approaches must be tailored to the awareness of
the diverse identities and experiences within the community.
II. Common Attitudes, Beliefs, and Values
The deaf community has distinct values when it comes to communication, cultural pride,
and community identity. A core belief for the community is that deafness is seen as a cultural
linguistic identity rather than a disability (Cripps 2025). Sign language is deeply valued as it is a
way of communication as well as a cultural cornerstone for deaf individuals . When it
comes to visual ways of interacting, the use of facial expressions, gestures and body language
are respected and are a vital part of communication with the dead community (Cripps, 2025).
Collectivism is a value among dead individuals as it puts an emphasis on community support,
shared experiences, and connection as a group instead of individual achievement (Aussie Deaf
Kids (2025). Another key value is the advocate for accessibility, rights for communication, and
social inclusion, these reflect a community's commitment to equality and empowerment. These
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attitudes and beliefs when put together, demonstrate how the deaf community embrace their
culture and strive to protect and celebrate it.
III. Attitudes/Practices toward Spirituality/Religion
When it comes to spirituality for deaf individuals it can be complex and meaningful when
access to communication is a priority. A study done by Fellinger, Holzinger, Fogler, and Fellinger
(2023) found that spirituality can be a component of overall quality of life for deaf individuals,
including those with an intellectual disability. With that being said, a traditional religious setting
presents barriers such as a lack of interpreters and limited competence in regards to
experiences the deaf culture faces. Such barriers can cause deaf individuals to feel excluded
when it comes to religious communities, therefore causing them to pursue a more
individualized or community-centered spiritual path. According to the study, many deaf
individuals have a more relational, visual and experimental engagement based on their auditory
traditions. Despite the challenges deaf individuals face when it comes to spirituality, it is still a
vital source of identity affirmation, emotional support, and gives them a sense of belonging.
This reflects values of the deaf community such as the prioritization of accessibility, community,
and the respect for visual communication. Not all deaf individuals make spirituality and religion
a central part of their lives, but creating a space that acknowledges deaf culture and their
linguistic needs is crucial when it comes to individuals who find meaning in it (Fellinger et al.,
2023).
IV. Key Historical Events and Figures
Kim Nielsen's (2003) article highlights several key historical events and figures that have
impacted the deaf community and shaped society's perception of the group. One of the major
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events was the founding of Gallaudet University in 1864, this institution was not only the first
institution dedicated to higher education for deaf students, but also a milestone in the push for
education in communities and recognizing the unique linguistic and cultural needs of deaf
individuals. The deaf community faced challenges due to a movement in the 20th century called
the eugenics movement that targeted marginalized populations such as the deaf community.
The Deaf President Now Movement in 1988 was a turning point in the 20th century as students
at Gallaudet University protested having a hearing president and demanded a deaf one instead.
The activism of the deaf community led to Dr I. King Jordan being the first deaf president of
Gallaudet, and becoming a symbol of empowerment and recognition for their cultural identity.
These movements shaped the identity of the deaf community and challenged the assumptions
that deaf individuals need to be “fixed” to be seen, treated equal, and be respected. The article
emphasized movements in history that have influenced the struggles of the deaf community.
Historical and Current Oppression
The Deaf and hard-of-hearing community has faced opessions both historically and
currently ongoing that has had a deep influence in their identity and the outcome of their
mental health. Lambez and colleagues (2020) highlight that the societal attitudes towards the
deaf individuals have been rooted in perspectives that view deafness as something needing to
be fixed, rather than a difference that should be respected or valued. This perspective has led to
systematic exclusion in educational and social settings as deaf students are forced to adapt to
the norms of spoken language through oral approaches, denying them access to sign language.
Current oppressions continue to affect deaf adolescents. As stated by Lambez et al.
(2020) adolescents who are deaf experience environments that downplay their linguistic and
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cultural needs. This causes individuals to have emotional distress, lower self-esteem and
increases social isolation. Community organizations such as schools and mental health services
often lack resources such as fluent communication in sign language and deaf role models. These
exclusions can cause a deaf individual to feel that their culture and identity are less valued,
therefore causing a barrier when it comes to the healthy development of identity. According to
Morisod et al. (2022) healthcare and health education systems have continued to fail deaf and
hard of hearing individuals as they do not have services tailored to their needs. In the review, it
is also revealed that interventions remain limited and deaf patients encounter environments
where there is a communication barrier as well as a lack in cultural competence. These findings
illustrate that oppression for the deaf community is not just historical but ongoing through
education, medical, and social interactions. Without a change that prioritizes deaf individuals
such as access to communication, cultural affirmation, and inclusion, deaf individuals will
continue to face barriers that will further impact their overall wellbeing (Lambez et al., 2020;
Morisod et al., 2022).
Research on Two Treatment Approaches
Treatment 1: Peer support Interventions
Identify: A treatment approach that has been effective for the deaf and hard of hearing (DHH) is
the use of interventions with peer support.
Explain: According to Scherer et al. (2021), peer support programs can benefit DHH children and
adolescents as it reduces social isolation and promotes a sense of belonging. The structure of
these events allows DHH individuals to interact with individuals who have similar experiences,
therefore offering support and encouraging their development of a stronger self-concept.
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According to Scherer and colleagues these programs are most effectively implemented in a
setting where DHH students are often marginalized or misunderstood such as an educational
setting. Those who participated in the study reported an improvement in their self-esteem,
having stronger communication skills, and a higher pride in their culture. The review suggests
that peer interaction can function as not only a form of emotional support but also as a valuable
education tool for social learning and the development of identity. (Scherer et al., 2021).
Analyze: The application of Domain I (Counselor Self-Awareness) and Domain II (Client
Worldview) of the Multicultural and Social Justice Counseling Competencies (MSJCC) is critical
when it comes to implementing this approach. Counselors must reflect on their own biases
(MSJCC I.1) and understand the cultural and linguistic experiences of DHH adolescents (MSJCC
II.2). To have a culturally responsive intervention, two recommendations come to mind: first,
peer support programs should include elements of the deaf culture such as American Sign
Language (ASL) and the celebration of cultural values that are shared for an authentic identity
formation. Second, communication with these programs should be accessible for all individuals
and include interpreters, captioning, and other visual support if they happen to be needed to
fully include anyone who participates.
Treatment 2: Treatment Engagement Strategies for Deaf Clients
Identify: A treatment approach was identified by involving treatment engagement for deaf
individuals through a culturally and linguistically tailored mental health service was identified by
Aldalur et al. (2025).
Explain: Barriers that prevent deaf individuals from engaging in mental health services such as
difficulties with communication, a shortage of culturally competent providers and the historic
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mistrust of the mental health systems was examined by Aldalur and colleagues (2025). The
study recommends engagement strategies such as the employment of therapists who are fluent
in ASL, the use of deaf peer navigators, and the customization of communication approaches to
meet the needs of the client. It was found that deaf clients who received services that were
culturally respectful and linguistically accessible demonstrated higher engagement in their
treatment, a greater attendance of sessions, improvement in therapeutic rapport, and overall
better mental health outcomes. When working with a provider that was culturally aware and
could communicate directly, deaf clients reported feelings of being understood and
empowered.
Analyze: Through the application of Domain I (Counselor Self-Awareness) and Domain II (Client
Worldview) counselors must develop cultural humility in regard to deaf experiences and the
prioritization of communication access. (MSJCC I.1; MSJCC II.2) To improve cultural relevance,
two recommendations come to mind: first, deaf and signing health professionals should be
intentionally hired to create an environment where all clients see themselves represented.
(MSJCC IV.3, Advocacy Interventions). Second, when it comes to therapy sessions, deaf cultural
norms such as visual learning strategies and collectivist values should be incorporated,
compared to imposing hearing centric models when it comes to care. (MSJCC III.2, Counseling
Relationship). By doing so these changes will help foster a more inclusive, empowering and
effective counseling experience for deaf clients.
Part II: Events
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Two Attended Events
During this course term, I attended two in-person events focused on the Deaf and Hard of
Hearing community. Each provided unique insights into the cultural, educational, and social
elements of Deaf culture and allowed for active engagement and meaningful learning.
Event 1:
The first event I attended was the Third Annual ASL Expo at the University of Montevallo,
held on April 15, 2025, from 9:00 AM to 2:00 PM. This event was a vibrant celebration of Deaf
culture and language, hosted on the university campus in Montevallo, Alabama. I participated in
ASL immersion activities, watched guest speakers share their experiences in the Deaf
community, and attended a Deaf panel where individuals spoke about their upbringing, identity,
and challenges. The event fostered a welcoming environment for both Deaf and hearing
attendees and encouraged interaction through games and collaborative sessions. I learned how
important self-advocacy and accessibility are in educational settings, especially for Deaf
students who may face systemic challenges in mainstream institutions.
Event 2:
The second event I participated in was the Hearing Impaired Adult Senior Activities Day
at the Helena Community Center on April 16, 2025, from 9:00 AM to 3:00 PM. This event
catered primarily to older adults with hearing impairments and focused on inclusive social
engagement through group discussions, workshops, and physical activities. I was able to speak
with participants and organizers, many of whom were part of the Deaf or Hard of Hearing
community. What stood out to me was the emphasis on preserving independence and
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communication abilities in older adults, including the use of assistive devices and sign language
support. The event also highlighted generational differences in experiences with Deafness;
many seniors shared how accessibility has improved over the years, although challenges still
remain.
Both events were distinctly different but equally valuable. One centered on youth and
educational inclusion, while the other focused on older adults and community sustainability.
Together, they broadened my understanding of the Deaf and Hard of Hearing community across
different life stages and helped me recognize the importance of advocacy, accessibility, and
cultural pride.
Three Key Things Learned About the Culture
While my scholarly research on Deaf culture covered a wide range of topics including
inter- and intra-group dynamics, values, and historical challenges, the events I attended offered
firsthand perspectives and cultural nuances that were not captured in the literature.
I. The Central Role of Community and Shared Space
At the ASL Expo in Montevallo, I was struck by how deeply connected members of the
Deaf community were; not just through shared language (ASL), but through a sense of
belonging that extended across age groups, regions, and educational backgrounds. Research
had discussed community, but seeing how people instinctively formed tight-knit groups to
support one another, interpret for each other, and celebrate accomplishments in real-time
emphasized how vital these communal bonds are. For many, the Deaf community offers a
cultural “home” that they may not experience in the hearing world. This highlights how the
culture thrives through shared experiences and identity, not just shared language.
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II. The Multigenerational Transmission of Culture
At the Hearing Impaired Adult Senior Activities Day, I witnessed the passing down of
Deaf identity and wisdom from older to younger generations. Seniors recounted stories about
growing up during times with fewer accessibility laws and the stigma they faced. These
narratives were emotional and enlightening. While research discussed the Deaf experience
historically, hearing personal testimonies illustrated how resilient and adaptive this community
has been over decades. It emphasized the importance of preserving cultural memory and
honoring the lived experiences of Deaf elders.
III. Humor and Joy as Cultural Practices
Both events surprised me with the abundance of humor, storytelling, and joy. In
academic texts, the Deaf experience is often portrayed through the lens of advocacy, education,
and struggle, but at these events, I observed how humor is an essential communication tool and
cultural binder. Deaf jokes, visual puns, and playful storytelling were common, not just for
entertainment but also for community building. This illuminated a deeply humanizing aspect of
the culture: joy is a form of resilience and connection.
These three insights; community connection, generational legacy, and the power of joy,
were not fully appreciated through research alone. Experiencing them in person deepened my
cultural understanding and appreciation of the Deaf community’s strength, pride, and unity.
Part III: Interview
I. Background of Interviewee
For my cultural immersion interview, I had the opportunity to speak with Jordan, a
28year-old Deaf individual who identifies strongly with Deaf culture. Jordan was born Deaf to
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hearing parents in the southern U.S. and grew up in a predominantly hearing environment.
Their experiences navigating both Deaf and hearing worlds provided rich insight into the
challenges and pride that come with identifying as part of the Deaf community.
Jordan’s earliest memory of feeling different came in kindergarten when they were
placed in a mainstream class with no interpreter. “I didn’t understand anything,” Jordan shared.
“The teacher would talk and write on the board, and I would just sit there, lost.” That sense of
isolation marked the beginning of their understanding that they were part of a culturally unique
group, one that was not always visible, understood, or accommodated by society.
Initially, Jordan’s family didn’t use sign language and relied instead on lip reading, which
Jordan found difficult and exhausting. It wasn’t until later, after seeing Jordan struggle to
connect, that their parents enrolled in ASL classes. This improved communication at home and
offered Jordan a sense of relief. By third grade, Jordan transferred to a school for the Deaf. “It
was the first time I didn’t feel broken,” they said. “Everyone signed. I finally felt like I belonged.”
That shift in environment helped reshape how Jordan saw themselves, not as someone who
lacked something, but as someone who had a different and valid cultural identity.
Jordan’s educational journey continued into college, where they majored in graphic
design. Although they faced ongoing challenges with accessibility; like professors refusing to
wear microphones for captioning software or speaking while facing away; Jordan persevered
and graduated successfully. Today, they work remotely as a visual designer and advocate for
greater inclusion of Deaf professionals in creative industries.
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II. The Role of Religion/Spirituality
When we discussed the role of spirituality, Jordan shared that they were raised in a
Christian home and regularly attended church growing up. However, like many of their early
experiences in the hearing world, religious gatherings were often inaccessible. “There weren’t
interpreters, and I never really understood what was being said. I just watched everyone else
worship,” they said. This lack of inclusion made Jordan feel spiritually disconnected, even
though they deeply desired community and connection.
“I believe in something bigger,” Jordan explained, “but I haven’t found a space where I
feel fully included in that experience.” They noted that while Deaf churches and interpreted
services are becoming more available, these are still limited and not present in every
community.
For Jordan, spirituality, like many parts of life, has been shaped by the availability, or absence, of
accessibility.
III. Key Cultural Events and Interactions
Some of the most defining cultural experiences for Jordan have occurred within the Deaf
community itself. One major event they highlighted was attending a DeafNation Expo, a large
gathering of Deaf individuals and allies that celebrates Deaf culture, technology, art, and
advocacy. “It felt like coming home,” Jordan said. “Everyone was signing. There were no
barriers.”
At the same time, Jordan has experienced moments of discrimination and
misunderstanding in the broader hearing society. One particularly painful memory involved a
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job interview. After a promising phone screening conducted through a relay interpreter, Jordan
met the employer in person and immediately sensed a change in tone. “They said they’d call
me, but never did. I later saw the job reposted.” Situations like this, where they were dismissed
not due to capability but due to communication differences, left lasting impressions.
Still, Jordan shared stories of encouragement, such as a professor who took time to learn
some ASL or coworkers who communicated using notes and gestures. “Those small efforts really
mean a lot,” Jordan said. “They show respect, and they make you feel seen.”
IV. Cultural Knowledge Gained from the Interview
This interview deepened my understanding of how central language, identity, and
accessibility are within Deaf culture, not just as tools for communication, but as essential parts
of belonging. While I had previously learned that Deaf culture embraces ASL and community
pride, Jordan’s personal experiences showed how systemic inaccessibility, especially in
education, work, and worship, can create emotional and social distance. I also gained a deeper
respect for the perspective many Deaf individuals hold: that they are not disabled, but part of a
linguistic and cultural minority. This challenges the traditional medical model of deafness and
reframes it through a cultural lens. Jordan’s story illustrated how vital inclusion is, not just
through policies, but through everyday interactions that reflect care, understanding, and dignity.
Summary
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Three General Insights
Interacting with the Deaf community through these events provided me with several valuable
insights that can apply to working with other culturally distinct populations:
1. The Importance of Language and Communication Access: Effective communication is
essential in building trust. Whether it’s through sign language, interpreters, or culturally
appropriate verbal and non-verbal cues, adapting how we communicate shows respect and
genuine interest. This applies to all populations as it recognizes that language barriers can go
beyond just translation and include cultural context.
2. Cultural Identity Is a Source of Strength: Many members of the Deaf community take
pride in their culture. This taught me that cultural identity often serves as a protective factor,
especially for marginalized groups. In other populations, like immigrants or LGBTQ+ individuals,
cultural pride can similarly play a powerful role in self-esteem and community building.
3. Assumptions Can Be Harmful: No matter how much research is done beforehand, real
understanding comes from direct engagement. I was reminded not to assume someone’s needs,
values, or experiences based on labels alone. This applies universally and reinforces the need to
approach each person as an individual, not just a member of a group.
Clinical Application with Diverse Clients
As a future counselor, these insights will inform how I approach work with clients from
diverse backgrounds. I will prioritize clear and inclusive communication, ensuring that clients
feel heard in the way they best understand and express themselves, whether that means using
interpreters, adapting communication styles, or asking clients how they prefer to communicate.
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I also plan to affirm and incorporate cultural identity into the therapeutic process. This
means viewing culture not as a barrier but as a foundation for healing, resilience, and growth. I
will encourage clients to draw strength from their cultural experiences and values when
navigating personal challenges.
Lastly, I will commit to a posture of cultural humility, where I acknowledge that I am not
the expert on a client’s lived experience. Instead of making assumptions, I’ll ask questions, invite
narratives, and co-create therapeutic goals that reflect the client’s unique worldview. These
principles will help foster trust and ensure culturally competent and ethical care.
References
Aldalur, A., Anderson, M. L., Van Orden, K. A., & Conner, K. R. (2025). Mental Health
Treatment Engagement Among Deaf Individuals. Psychiatric services (Washington,
D.C.), 76(4), 402–405. https://doi.org/10.1176/appi.ps.20240079
Aussie Deaf Kids. (2025). Deaf culture.
https://www.aussiedeafkids.org.au/resources/language and-communication/australian-
sign-language/deaf-culture/
Cripps, J. (2025). What is Deaf culture? (A. Small, Ed.). Canadian Cultural Society of the Deaf
https://deafculturecentre.ca/what-is-deaf-culture/
Fellinger, M., Holzinger, D., Fogler, J., & Fellinger, J. (2023). Exploring spirituality and quality of
life in individuals who are deaf and have intellectual disabilities. Social psychiatry and
psychiatric epidemiology, 58(11), 1709–1718. https://doi.org/10.1007/s00127-023-
02451-x
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Gould, J., & Clark-Howard, K. (2025). A qualitative synthesis of literature on mental health
therapies for Deaf and hard-of-hearing people from multiple perspectives: the Deaf
client, the mental health practitioner and the sign language interpreter. Counselling
Psychology
Quarterly, 1–25. https://doi.org/10.1080/09515070.2025.2472373
Lambez, T., Nagar, M., Shoshani, A., & Nakash, O. (2020). The association between Deaf identity
and emotional distress among adolescents. School for Social Work: Faculty
Publications. Smith College. https://scholarworks.smith.edu/ssw_facpubs/39
Morisod, K., Malebranche, M., Marti, J., Spycher, J., Grazioli, V. S., & Bodenmann, P. (2022).
Interventions aimed at improving healthcare and health education equity for adult
d/Deaf patients: a systematic review. European journal of public health, 32(4), 548–556.
https://doi.org/10.1093/eurpub/ckac0 56
Nielsen, K. E. (2003). Deaf History and the U.S. Historical Narrative [Review of Signs of
Resistance: American Deaf Cultural History, 1900 to 1942, by S. Burch]. Reviews in
American History, 31(4), 596–602. http://www.jstor.org/stable/3003137
Scherer, N., Bright, T., Musendo, D. J., O'Fallon, T., Kubwimana, C., Eaton, J., Kakuma, R., Smythe,
T., & Polack, S. (2021). Mental health support for children and adolescents with hearing
loss: scoping review. BJPsych Open, 8(1), e9.
https://doi.org/10.1192/bjo.2021.1045
