By Richard G. Hovannisian
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Additional info for Armenian Baghesh Bitlis and Taron Mush (Ucla Armenian History and Culture Series. Historic Armenian Cities and Provinces, 2)
1563), Bahr al-‘Awamm fi-ma Asaba fi-hi al‘Awamm, ed. Sha‘ban Salah (Cairo: Dar al-Thaqafa al-‘Arabiyya, 1990), 255. Bahr al-‘Awamm is a tract on colloquialisms in use during the lifetime of the Aleppine Ibn al-Hanbali. , “Genetics of Congenital Deafness in the Palestinian Population: Multiple Connexin 26 Alleles with Shared Origins in the Middle East,” Human Genetics 110 (2002): 284. Aviad E. Raz and Marcela Atar, “Upright Generations of the Future: Tradition and Medicalization in Community Genetics,” Journal of Contemporary Ethnography 33, no.
Mabruk Isma‘il Mabruk (Cairo: Maktabat al-Qur’an, 1994), 27–28. James Grehan has aptly illustrated how in Ottoman Damascus, for example “most people relied heavily on verbal pacts to conduct business, conclude agreements, and enforce contracts. [ . . ” James Grehan, “The Mysterious Power of Words: Language, Law, and Culture in Deafness and Muteness 35 restrictions on those who experienced hearing loss; rather, it strove to acknowledge the realities confronting deaf people and to accommodate their needs.
T . amam. amam can indicate a broad spectrum of conditions, from mild to severe to complete hearing loss, and the precise meaning can only be deduced contextually. tarash was very common in popular parlance, as is the case to this day. The third word, kharas (muteness), means either prelingual deafness or, less commonly, the postlingual temporary or permanent loss of the capacity for speech. S. context. Deaf people in other countries speak different sign languages (for example, Mexican deaf people use Mexican Sign Language and French people French Sign Language).