[Ohio-talk] Good Reading

[Colleen Roth]

Hi Eric and Suzanne,
I want to say I am glad you got through your surgery Eric. I am really happy to see that I am not the only person who still gives this speech to new people.
I also think it has merit for discussion groups.
I think that the Left-Handed Dissertation is also a great thing to share.
This speech was one of the first things I read and I still find it very inspirational.
I hope that many people read this.
I also think that the Nature of Independence presented by Dr. Jernigan at the 1992 (I think that was the year) Convention was so helpful and inspiring. I sat there with tears running down my face.
This is also a very good thing for people to read and reread.
Colleen Roth



----- Original Message -----
From: Suzanne Turner <sturner at ClevelandSightCenter.org>
To: NFB of Ohio Announcement and Discussion List <ohio-talk at nfbnet.org>
Date: Thursday, Apr 18, 2013 09:02:37 PM
Subject: Re: [Ohio-talk] Good Reading

>
>
> Eric, I'm glad to hear that your surgery went well. We are looking forward to hearing your voice on the conference call on Saturday.
> I just read the philosophy of the organization. It was inspiring, outstanding and just a wow factor.
> Thank you for sending it out to us. And thank you Cheryl for requesting it for the Cleveland chapter to read tomorrow night.
> I am so inspired by this philosophy. It makes me want to share this with my coworkers.
> I will be emailing this to them early tomorrow morning.
> Again thanks Cheryl and Eric.
> Suzanne
> 
> Sent from my iPhone
> 
> On Apr 18, 2013, at 8:43 AM, "Eric Duffy" <eduffy at deltav.org> wrote:
> 
> > I was asked by my Friend Cheryl Fields to suggest  something that would
> > clearly outline the NFB philosophy. There are many things out there, but
> > here is what I have for now. I have also attached it as a word doc.
> >
> > :
> >
> > BLINDNESS-HANDICAP OR CHARACTERISTIC
> > by Kenneth Jernigan
> > It has been wisely observed that philosophy bakes no bread. It has, with
> > equal wisdom, been observed that without a philosophy no bread is baked. Let
> > me talk to you, then of philosophy-my philosophy concerning blindness-and,
> > in a broader sense, my philosophy concerning handicaps in general.
> > One prominent authority recently said, Loss of sight is a dying. When, in
> > the full current of his sighted life, blindness comes on a man, it is the
> > end, the death, of that sighted life... It is superficial, if not naive, to
> > think of blindness as a blow to the eyes only, to sight only. It is a
> > destructive blow to the self-image of a man ... a blow almost to his being
> > itself.
> > This is one view, a view held by a substantial number of people in the world
> > today. But it is not the only view. In my opinion it is not the correct
> > view. What is blindness? Is it a "dying"?
> > No one is likely to disagree with me if I say that blindness, first of all,
> > is a characteristic. But a great many people will disagree when I go on to
> > say that blindness is only a characteristic. It is nothing more or less than
> > that. It is nothing more special, or more peculiar, or more terrible than
> > that suggests. When we understand the nature of blindness as a
> > characteristic-a normal characteristic like hundreds of others with which
> > each of us must live-we shall better understand the real need to be met by
> > services to the blind, as well as the false needs which should not be met.
> > By definition a characteristic-any characteristic-is a limitation. A white
> > house, for example, is a limited house; it cannot be green or blue or red;
> > it is limited to being white. Likewise every characteristic-those we regard
> > as strengths as well as those we regard as weaknesses-is a limitation. Each
> > one freezes us to some extent into a mold; each restricts to some degree the
> > range of possibility, of flexibility, and very often of opportunity as well.
> > Blindness is such a limitation. Are blind people more limited than others?
> > Let us make a simple comparison. Take a sighted person with an average mind
> > (something not too hard to locate); take a blind person with a superior mind
> > (something not impossible to locate)-and then make all the other
> > characteristics of these two persons equal (something which certainly is
> > impossible). Now, which of the two is more limited? It depends, of course,
> > entirely on what you wish them to do. If you are choosing up sides for
> > baseball, then the blind man is more limited-that is, he is "handicapped".
> > If you are seeking someone to teach history or science or to figure out your
> > income tax, then the sighted person is more limited or "handicapped".
> > Many human characteristics are obvious limitations; others are not so
> > obvious. Poverty  (the lack of material means) is one of the most obvious.
> > Ignorance (the lack of knowledge or education) is another. Old age (the lack
> > of youth and vigor) is yet another. Blindness (the lack of eyesight) is
> > still another. In all these cases the limitations are apparent, or seem to
> > be. But let us look at some other common characteristics which do not seem
> > limiting. Take the very opposite of old age-youth. Is age a limitation in
> > the case of a youth of twenty? Indeed it is, for a person who is twenty will
> > not be considered for most responsible positions, especially supervisory and
> > leadership positions. He may be entirely mature, fully capable, in every way
> > the best qualified applicant for the job. Even so, his age will bar him from
> > employment; he will be classified as too green and immature to handle the
> > responsibility. And even if he were to land the position, others on the job
> > would almost certainly resent being supervised by one so young. The
> > characteristic of being twenty is definitely a limitation.
> > The same holds true for any other age. Take age fifty, which many regard as
> > the prime of life. The man of fifty does not have the physical vigor he
> > possessed at twenty; and, indeed, most companies will not start a new
> > employee at that age. The Bell Telephone System, for example, has a general
> > prohibition against hiring anyone over the age of thirty-five. But it is
> > interesting to note that the United States Constitution has a prohibition
> > against having anyone under thirty-five running for President. The moral is
> > plain: any age carries its built-in limitations.
> > Let us take another unlikely handicap-not that of ignorance, but its exact
> > opposite. Can it be said that education is ever a handicap? The answer is
> > definitely yes. In the agency which I head I would not hire Albert Einstein
> > under any circumstances if he were today alive and available. His fame
> > (other people would continually flock to the agency and prevent us from
> > doing our work) and his intelligence (he would be bored to madness by the
> > routine of most of our jobs) would both be too severe as limitations.
> >
> > Here is an actual case in point. Some time ago a vacancy occurred on the
> > library staff at the Iowa Commission for the Blind. Someone was needed to
> > perform certain clerical duties and take charge of shelving and checking
> > talking book records. After all applicants had been screened, the final
> > choice came down to two. Applicant A had a college degree, was seemingly
> > alert, and clearly of more than average intelligence. Applicant B had a high
> > school diploma (no college), was of average intelligence, and possessed only
> > moderate initiative. I hired applicant B. Why? Because I suspected that
> > applicant A would regard the work as beneath him, would soon become bored
> > with its undemanding assignments, and would leave as soon as something
> > better came along. I would then have to find and train another employee. On
> > the other hand I felt that applicant B would consider the work interesting
> > and even challenging, that he was thoroughly capable of handling the job,
> > and that he would be not only an excellent but a permanent employee. In
> > fact, he has worked out extremely well.
> > In other words, in that situation the characteristic of education-the
> > possession of a college degree-was a limitation and a handicap. Even above
> > average intelligence was a limitation; and so was a high level of
> > initiative. There is a familiar bureaucratic label for this unusual
> > disadvantage: it is the term "overqualified". Even the overqualified, it
> > appears, can be underprivileged.
> > This should be enough to make the point-which is that if blindness is a
> > limitation (and, indeed, it is), it is so in quite the same way as
> > innumerable other characteristics which human flesh is heir to. I believe
> > that blindness has no more importance than any of a hundred other
> > characteristics and that the average blind person is able to perform the
> > average job in the average career or calling, provided (and it is a large
> > proviso) he is given training and opportunity.
> > Often when I have advanced this proposition, I have been met with the
> > response, "But you can't look at it that way. Just consider what you might
> > have done if you had been sighted and still had all the other capacities you
> > now possess."
> > "Not so," I reply. "We do not compete against what we might have been, but
> > only against other people as they are, with their combinations of strengths
> > and weaknesses, handicaps and limitations." If we are going down that track,
> > why not ask me what I might have done if I had been born with Rockefeller's
> > money, the brains of Einstein, the physique of the young Joe Louis, and the
> > persuasive abilities of Franklin Roosevelt? (And do I need to remind anyone,
> > in passing, that FDR was severely handicapped physically?) I wonder if
> > anyone ever said to him:
> > "Mr. President, just consider what you might have done if you had not had
> > polio!"
> > Others have said to me, "But I formerly had my sight, so I know what I am
> > missing."
> > To which one might reply, "And I was formerly twenty, so I know what I am
> > missing." Our characteristics are constantly changing, and we are forever
> > acquiring new experiences, limitations, and assets. We do not compete
> > against what we formerly were but against other people as they now are.
> > In a recent issue of a well-known professional journal in the field of work
> > with the blind, a blinded veteran who is now a college professor, puts
> > forward a notion of blindness radically different from this. He sets the
> > limitations of blindness apart from all others and makes them unique. Having
> > done this, he can say that all other human characteristics, strengths, and
> > weaknesses, belong in one category-and that with regard to them the blind
> > and the sighted individual are just about equal. But the blind person also
> > has the additional and unique limitation of his blindness. Therefore, there
> > is really nothing he can do quite as well as the sighted person, and he can
> > continue to hold his job only because there are charity and goodness in the
> > world.
> > What this blind professor does not observe is that the same distinction he
> > has made regarding blindness could be made with equal plausibility with
> > respect to any of a dozen-perhaps a hundred-other characteristics. For
> > example, suppose we distinguish intelligence from all other traits as
> > uniquely different. Then the man with above one hundred twenty-five IQ is
> > just about the same as the man with below one hundred-twenty-five IQ-except
> > for intelligence. Therefore, the college professor with less than one
> > hundred twenty-five IQ cannot really do anything as well as the man with
> > more than one hundred twenty-five IQ-and can continue to hold his job only
> > because there are charity and goodness in the world.
> > "Are we going to assume," says this blind professor, "that all blind people
> > are so wonderful in all other areas that they easily make up for any
> > limitations imposed by loss of sight? I think not." But why, one asks,
> > single out the particular characteristic of blindness? We might just as well
> > specify some other. For instance, are we going to assume that all people
> > with less than one hundred twenty-five IQ are so wonderful in all other
> > areas that they easily make up for any limitations imposed by lack of
> > intelligence? I think not.
> > This consideration brings us to the problem of terminology and semantics-and
> > therewith to the heart of the matter of blindness as a handicap. The
> > assumption that the limitation of blindness is so much more severe than
> > others that it warrants being singled out for special definition is built
> > into the very warp and woof of our language and psychology. Blindness
> > conjures up a condition of unrelieved disaster-something much more terrible
> > and dramatic than other limitations. Moreover, blindness is a conspicuously
> > visible limitation; and there are not so many blind people around that there
> > is any danger of becoming accustomed to it or taking it for granted. If all
> > of those in our midst who possess an IQ under one hundred twenty-five
> > exhibited, say, green stripes on their faces, I suspect that they would
> > begin to be regarded as inferior to the non-striped-and that there would be
> > immediate and tremendous discrimination.
> > When someone says to a blind person, "You do things so well that I forget
> > you are blind-I simply think of you as being like anybody else," is that
> > really a compliment? Suppose one of us went to France, and someone said:
> > "You do things so well that I forget you are an American and simply think of
> > you as being like anyone else "comwd it be a compliment? Of course, the
> > blind person must not wear a chip on his shoulder or allow himself to become
> > angry or emotionally upset. He should be courteous, and he should accept the
> > statement as the compliment it is meant to be. But he should understand that
> > it is really not complimentary. In reality it says:
> > "It is normal for blind people to be inferior and limited, different and
> > much less able than the rest of us. Of course, you are still a blind person
> > and still much more limited than I, but you have compensated for it so well
> > that I almost forget that you are inferior to me."
> > The social attitudes about blindness are all pervasive. Not only do they
> > affect the sighted but also the blind as well. This is one of the most
> > troublesome problems which we have to face. Public attitudes about the blind
> > too often become the attitudes of the blind. The blind tend to see
> > themselves as others see them. They too often accept the public view of
> > their limitations and thereby do much to make those limitations a reality.
> > Several years ago Dr. Jacob Friend, at that time a young teacher of
> > sociology and now head of the Jewish Braille Institute of America, performed
> > an interesting experiment. He gave a test in photograph identification to
> > Negro and white students at the university where he was teaching. There was
> > one photograph of a Negro woman in a living room of a home of culture-well
> > furnished with paintings, sculpture, books, and flowers. Asked to identify
> > the person in the photograph, the students said she was a "cleaning woman,"
> > "housekeeper," "cook," "laundress," "servant," "domestic," and "mammy". The
> > revealing insight is that the Negro students made the same identifications
> > as the white students. The woman was Mary McLeod Bethune, the most famous
> > Negro woman of her time, founder and president of Bethune-Cookman College,
> > who held a top post during Franklin D. Roosevelt's administration, and a
> > person of brilliance and prestige in the world of higher education. What
> > this incident tells us is that education, like nature, abhors a vacuum, and
> > that when members of a minority group do not have correct and complete
> > information about themselves, they accept the stereotypes of the majority
> > group even when they are false and unjust. Even today, in the midst of the
> > great civil rights debate and protest, one wonders how many Negroes would
> > make the traditional and stereotyped identification of the photograph.
> > Similarly with the blind the public image is everywhere dominant. This is
> > the explanation for the attitude of those blind persons who are ashamed to
> > cany a white cane or who try to bluff sight which they do not possess.
> > Although great progress is now being made, there are still many people
> > (sighted as well as blind) who believe that blindness is not altogether
> > respectable.
> > The blind person must devise alternative techniques to do many things which
> > he would do with sight if he had normal vision. It will be observed that I
> > say alternative not substitute techniques, for the word substitute connotes
> > inferiority, and the alternative techniques employed by the blind person
> > need not be inferior to visual techniques. In fact, some are superior. Of
> > course, some are inferior, and some are equal.
> > In this connection it is interesting to consider the matter of flying. In
> > comparison with the birds man begins at a disadvantage. He cannot fly. He
> > has no wings. He is "handicapped." But he sees the birds flying, and he
> > longs to do likewise. He cannot use the "normal," bird-like method, so he
> > begins to devise alternative techniques. In his jet airplanes he now flies
> > higher, farther, and faster than any bird which has ever existed. If he had
> > possessed wings, the airplane would probably never have been devised, and
> > the inferior wing-flapping method would still be in general use.
> > This matter of our irrational images and stereotypes with regard to
> > blindness was brought sharply home to me some time ago during the course of
> > a rehabilitation conference in Little Rock, Arkansas. I found myself engaged
> > in a discussion with a well-known leader in the field of work with the blind
> > who holds quite different views from those I have been advancing. The error
> > in my argument about blindness as a characteristic, he advised me, was that
> > blindness is not in the range of "normal" characteristics; and, therefore,
> > its limitations are radically different from those of other characteristics
> > falling within the normal range. If a normal characteristic is simply one
> > possessed by the majority in a group, then it is not normal to have a black
> > skin in America or, for that matter, a white skin in the world at large.
> > It is not normal to have red hair or be over six feet tall. If, on the other
> > hand, a normal characteristic is simply what this authority or someone else
> > defines as being normal, then we have a circular argument-one that gets us
> > nowhere.
> > In this same discussion I put forward the theory that a man who was sighted
> > and of average means and who had all other characteristics in common with a
> > blind man of considerable wealth would be less mobile than the blind man. I
> > had been arguing that there were alternative techniques (not substitute) for
> > doing those things which one would do with sight if he had normal vision.
> > The authority I have already mentioned, as well as several others, had been
> > contending that there was no real, adequate substitute for sight in
> > traveling about. I told the story of a wealthy blind man I know who goes to
> > Hawaii or some other place every year and who hires sighted attendants and
> > is much more mobile than any sighted person I know of ordinary means. After
> > all of the discussion and the fact that I thought I had conveyed some
> > understanding of what I was saying, a participant in the conference said-z
> > if he thought he was really making a telling point, "Wouldn't you admit that
> > the wealthy man in question would be even more mobile if he had his sight?"
> > Which brings us to the subject of services to the blind and more exactly of
> > their proper scope and direction. There are, as I see it, four basic types
> > of services now being provided for blind persons by public and private
> > agencies and volunteer groups in this country today. They are:
> > 1. Services based on the theory that blindness is uniquely different from
> > other characteristics and that it carries with it permanent inferiority and
> > severe limitations upon activity.
> > 2. Services aimed at teaching the blind person a new and constructive set of
> > attitudes about blindness-based on the premise that the prevailing social
> > attitudes, assimilated involuntarily by the blind person, are mistaken in
> > content and destructive in effect.
> > 3. Services aimed at teaching alternative techniques and skills related to
> > blindness.
> > 4. Services not specifically related to blindness but to other
> > characteristics (such as old age and lack of education), which are
> > nevertheless labeled as "services to the blind" and included under the
> > generous umbrella of the service program.
> > An illustration of the assumptions underlying the first of these four types
> > of services is the statement quoted earlier which begins, "Loss of sight is
> > a dying." At the Little Rock conference already mentioned the man who made
> > this statement elaborated on the tragic metaphor by pointing out that "the
> > eye is a sexual symbol" and that, accordingly, the man who has not eyes is
> > not a "whole man." He cited the play Oedipus Rex as proof of his contention
> > that the eye is a sexual symbol. I believe that this misses the whole point
> > of the classic tragedy. Like many moderns, the Greeks considered the
> > severest possible punishment to be the loss of sight. Oedipus committed a
> > mortal sin (unknowingly he had killed his father and married his mother);
> > therefore, his punishment must be correspondingly great. But that is just
> > what his self-imposed blindness was-a punishment, not a sex symbol.
> > But this view not only misses the point of Oedipus Rex-it misses the point
> > of blindness. And in so doing it misses the point of services intended to
> > aid the blind. For according to this view what the blind person needs most
> > desperately is the help of a psychiatrist-of the kind so prominently in
> > evidence at several of the orientation and adjustment centers for the blind
> > throughout the country. According to this view what the blind person needs
> > most is not travel training but therapy. He will be taught to accept his
> > limitations as insurmountable and his difference from others as
> > unbridgeable. He will be encouraged to adjust to his painful station as a
> > second-class citizen-and discouraged from any thought of breaking and
> > entering the first-class compartment. Moreover, all of this will be done in
> > the name of teaching him "independence" and a "realistic" approach to his
> > blindness.
> > The two competing types of services for the blind-categories one and two on
> > my list of four types-with their underlying conflict of philosophy may
> > perhaps be clarified by a rather fanciful analogy. All of us recall the case
> > of the Jews in Nazi Germany. Suddenly, in the 1930's, the German Jew was
> > told by his society that he was a "handicapped" person-that he was inferior
> > to other Germans simply by virtue of being a Jew. Given this social fact,
> > what sort of adjustment services might we have offered to the victim of
> > Jewishness? I suggest that there are two alternatives-matching categories
> > one and two of my list of services.
> > First, since he has been a "normal" individual until quite recently, it is,
> > of course, quite a shock (or "trauma," as modern lingo has it) for him to
> > learn that he is permanently and constitutionally inferior to others and can
> > engage only in a limited range of activities. He will, therefore, require a
> > psychiatrist to give him counseling and therapy and to reconcile him to his
> > lot. He must "adjust" to his handicap and "learn to live" with the fact that
> > he is not a "whole man." If he is realistic, he may even manage to be happy.
> > He can be taken to an adjustment center or put into a workshop, where he may
> > learn a variety of simple crafts and curious occupations suitable to Jews.
> > Again, it should be noted that all of this will be done in the name of
> > teaching him how to live "independently" as a Jew. That is one form of
> > adjustment training: category one of the four types of services outlined
> > earlier.
> > On the other hand, if there are those around who reject the premise that
> > Jewishness equals inferiority, another sort of "adjustment" service may be
> > undertaken. We might begin by firing the psychiatrist. His services will be
> > available in his own private office, for Jews as for other members of the
> > public, whenever they develop emotional or mental troubles. We will not want
> > the psychiatrist because the Nazi psychiatrist likely has the same
> > misconceptions about Jews as the rest of his society. We might continue then
> > by scrapping the "Jew trades"-the menial routines which offer no competition
> > to the normal world outside. We will take the emphasis off of resignation or
> > of fun and games. We will not work to make the Jew happy in his isolation
> > and servitude, but rather to make him discontent with them. We will make of
> > him not a conformist but a rebel.
> > And so it is with the blind. There are vast differences in the services
> > offered by various agencies and volunteer groups doing work with the blind
> > throughout the country today. At the Little Rock conference this came up
> > repeatedly. When a blind person comes to a training center, what kind of
> > tests do you give him, and why? In Iowa and some other centers the
> > contention is that he is a responsible individual and that the emphasis
> > should be on his knowing what he can do. Some of the centers represented at
> > the Little Rock conference contended that he needed psychiatric help and
> > counseling (regardless of the circumstances and merely by virtue of his
> > blindness) and that the emphasis should be on the center personnel's knowing
> > what he can do. I asked them whether they thought services in a center were
> > more like those given by a hospital or like those given by a law school. In
> > a hospital the person is a "patient". (This is, by the way, a term coming to
> > be used more and more in rehabilitation today.) The doctors decide whether
> > the patient needs an operation and what medication he should have. In
> > reality the "patient" makes few of his own decisions. Will the doctor "let"
> > him do this or that? In a law school, on the other hand, the "student"
> > assumes responsibility for getting to his own classes and organizing his own
> > work. He plans his own career seeking advice to the extent that he feels the
> > need for it. If he plans unwisely, he pays the price for it, but it is his
> > life. This does not mean that he does not need the services of the law
> > school. He probably will become friends with the professors and will discuss
> > legal matters with them and socialize with them. From some he will seek
> > counsel and advice concerning personal matters. More and more he will come
> > to be treated as a colleague. Not so the "patient". What does he know of
> > drugs and medications? Some of the centers represented at the Little Rock
> > conference were shocked that we at the Iowa Commission for the Blind
> > "socialize" with our students and have them to our homes. They believed that
> > this threatened what they took to be the "professional relationship".
> > Our society has so steeped itself in false notions concerning blindness that
> > it is most difficult for people to understand the concept of blindness as a
> > characteristic and for them to understand the services needed by the blind.
> > As a matter of fact, in one way or another, the whole point of all I have
> > been saying is just this: blindness is neither a dying nor a psychological
> > crippling-it need not cause a disintegration of personality-and the
> > stereotype which underlies this view is no less destructive when it presents
> > itself in the garb of modern science than it was when it appeared in the
> > ancient raiment of superstition and witchcraft.
> > Throughout the world, but especially in this country, we are today in the
> > midst of a vast transition with respect to our attitudes about blindness and
> > the whole concept of what handicaps are. We are reassessing and reshaping
> > our ideas. In this process the professionals in the field cannot play a lone
> > hand. It is a cardinal principle of our free society that the citizen public
> > will hold the balance of decision. In my opinion, it is fortunate that this
> > is so, for professionals can become limited in their thinking and committed
> > to outworn programs and ideas. The general public must be the balance staff,
> > the ultimate weigher of values and setter of standards. In order that the
> > public may perform this function with reason and wisdom, it is the duty of
> > each of us to see that the new ideas receive the broadest possible
> > dissemination. But even more important, we must examine ourselves to see
> > that our own minds are free from prejudices and preconception.
> > <handicap.doc>
> > _______________________________________________
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> Suzanne Turner, BSW, MPA
> Employment Coordinator and Benefit Specialist
> 
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