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A central goal of The Boys of Riverside is to demonstrate the importance of sign language education in both Deaf and hearing communities. Citing, historical and scientific research, Fuller argues that sign language education is superior to oralism for Deaf infants and young children, and makes the case that hearing children and adults should also be exposed to sign language. Fuller uses the example of Cubs head coach Keith Adams to show that “profound deafness requires immediate action on the part of parents.” (45) He asserts that enrolling Deaf children in sign language education will assure normal language acquisition. He points to scientific studies showing that “without language a child can suffer substantial damage to their cognition and their social lives,” calling learning sign language “urgent” for Deaf children (45). Fuller notes that, “in the extreme, language deprivation can cause severe mental handicaps” (47). In these passages, the repeated use of modifiers like “immediate,” “substantial,” “urgent,” and “severe” reflect Fuller’s belief in the necessity of early sign language education for infants and young children.
While advocating for the importance of sign language education, Fuller also argues against oralism, an educational philosophy that stresses lip-reading over signing. He compares the difficulty of a Deaf child learning spoken English “to an American with perfect hearing trying to learn spoken Japanese from inside a soundproof glass cubicle” (47). The image of a soundproof cubicle reflects the isolation and loneliness that Deaf children can feel in a hearing world that requires them to lip-read a language they have never heard.
Rather than forcing Deaf children to lip-read, Fuller encourages hearing people to learn sign language—an argument that places the burden of responsibility for clear communication on both Deaf and hearing communities. Fuller describes Deafness not as a disability, but as “a language barrier with the hearing world” (25). He notes that sign language education for hearing people is one way to break down that barrier. Fuller uses the example of Keith Adams, who was born Deaf into a hearing family, as evidence of the importance of normalizing signing as a communication tool in the hearing world. Despite his love for football, Adams was nearly ten years old before he learned about the Super Bowl. Fuller attributes this to the lack of sign language communication in his home: “for a young deaf child in a hearing family there was no way to absorb knowledge by linguistic osmosis” (49). This anecdote highlights the importance of communication within families for language and cultural acquisition.
Throughout The Boys of Riverside, Fuller explores the concrete benefits of deafness in the context of football. He argues that the CSDR Cubs’ championship season was fueled by the players’ determination “to show the world that deafness was no impediment to sporting glory. On the contrary […] being deaf on the gridiron gave them an edge” (4). Fuller shows that, in addition to enhancing their vision, the players’ deafness improved their communication and concentration and protected them from outside influence and distraction. Fuller’s cites scientific literature to argue that “those who are born profoundly deaf can, on average, see better than hearing people in some specific ways” (28). Research shows that Deaf people “perform faster and better than their hearing counterparts at detecting the movement of objects in their peripheral vision” and are “better at picking up on the movement of people around them” (28). In the context of football, these improved visual abilities translate to players with “a potentially wider view of activity on the playing field” and who can “react more quickly to an opposing team’s moves” (29). The repeated use of comparative words like “faster,” “better,” and “wider” in these passages highlights the tangible benefits of deafness on athletes’ visual skills.
Fuller positions the CSDR Cubs as a case study, evidencing the ways that deafness resulted in improved communication & concentration among the team. In the prologue, Fuller quotes a competing coach who claimed “he had never competed against a squad that communicated so fluidly, and so well” (2). Fuller asserts that this fluid communication “was ingrained in Deaf Culture” (10). He argues that, because “communicating in sign language required unbroken eye contact,” conversations between Deaf people “demanded” full attention to “not only the hands but also the slightest nuances in facial expressions,” resulting in a team that was “by necessity, locked in” to the instructions of their coaches and teammates (10). In these passages, the use of the phrases “ingrained,” “required,” “demanded,” and “by necessity” suggests that concentration is not a quirk of Deafness, but an essential asset of Deaf Culture. Fuller credits this concentration with improving the Cubs’ team cohesion and their performance on the field. Similarly, the Cubs’ deafness decreased the risk of outside influence on their game. Fuller argues that for hearing players, the roar of the stadium “can bring a well-run offense to its knees, leaving players unable to communicate their next moves and intimidated” by the noise of opposing fans (24). In contrast, the Cubs, “by virtue of their deafness” were not affected by their “hearing opponents’ trash talk, not distracted by jeering spectators” (24). Fuller’s book works to reframe deafness as an asset to Deaf athletes rather than a weakness.
Fuller’s portrayal of the CSDR Cubs’ football program and culture aims to parallel the benefits of participation in team sports for both hearing and Deaf adolescents to normalize the inclusion of Deaf athletes in mainstream sports. He argues that “football players at any high school share the bond of brothers in combat” and that this bond both relies on and cements collective identity. Although his narrative focus remains on the Deaf identity and the CSDR Cubs, he notes that this pattern also exists at hearing schools. Many of the Cubs transferred to CSDR from hearing schools where they felt unwelcome on football teams. Fuller argues that the “feeling of belonging” the boys experienced at CSDR was “amplified in the locker room and on the playing field” (36). Their shared identity as Deaf people established an instant sense of unity on the team. The success of the team, in turn, became “a vehicle for them to make a statement to an outside world that so often misunderstood them” (36). Fuller’s depiction of the CSDR Cubs suggests that, while Deafness unified the team, the team itself simultaneously reinforced the importance of their shared identity as Deaf athletes.
Fuller invokes the concept of Social Identity Theory—in which individuals derive a sense of identity and self-esteem from their membership in social groups—to demonstrate that competing as a team also strengthens pride in the players’ shared religious, cultural, and geographic identities. For example, the Noli School football team is comprised of students who are “members of federally registered Native tribes” in Southern California (20). Fuller argues that “like the Cubs, the Braves considered themselves underdogs,” and that this underdog identity united the team. When opposing teams mistakenly referred to the team as the Indians, rather than the Braves, the racism and disrespect “rankled the team,” and their anger often resulted in wins. The Noli athletes shared an Indigenous identity, which united them as a community, and their team wins affirmed their Indigenous pride. This pattern repeats at Faith Baptist, a school with “a strong conservative Christian ethic” where the football team “says a prayer before and after every practice and game” (104). Before their semifinal game, a pastor prays “that as the young men compete today that they would do so not for the glory of themselves but for the glory of Christ” (192). Fuller suggests that praying before practices and games united the team in their shared identity as Christians. The specific prayer that their game glorify God indicates that they understand their wins as affirmation of their identity as Christians. As at the Noli School and CSDR, this circular pattern demonstrates the value of team sports in identity formation.



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