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In 1583 the Venetian Senate proposed dismantling the arena and rebuilding it within Venice.
The proposals were rejected.
Today, a headstone celebrating the Venetian senator Gabriele Emo's opposition to the plan is currently visible on the second tower.
In 1709, stone was taken from Pula arena for the belfry foundations at Pula Cathedral.
This was the last time the arena was used as a source of stone.
General Auguste de Marmont, as French governor of the Illyrian Provinces, started the restoration of the arena.
This was continued in 1816 by the Ticinese architect Pietro Nobile, commissioned by the emperor Francis I of Austria.
In 1932, the arena was adapted for theatre productions, military ceremonies and public meetings.
In its present state, seating capacity is around 7000 and 12,500 for all standing events.
The arena is used as a venue for many concerts.
Performances have included Foo Fighters, Luciano Pavarotti, Đorđe Balašević, Plácido Domingo, Andrea Bocelli, Patrizio Buanne, Jose Carreras, Dino Merlin, Jamiroquai, Anastacia, Eros Ramazzotti, Maksim Mrvica, Norah Jones, Zucchero, Zdravko Čolić, Alanis Morissette, Sinéad O'Connor, Elton John, 2Cellos, Sting, Michael Bolton, Seal, Il Divo, Tom Jones, Gibonni, Manu Chao, Oliver Dragojević, Leonard Cohen, Grace Jones, Moderat, David Gilmour and Frank Zivkovic.
The arena has also been used for cinematic works such as "Titus", a 1999 film adaptation of Shakespeare's revenge tragedy "Titus Andronicus" by Julie Taymor.
Two professional ice hockey games were played there on September 14 and 16, 2012; KHL Medveščak, a Zagreb-based Erste Bank Eishockey Liga club, hosted HDD Olimpija Ljubljana and the Vienna Capitals.
Deaf culture
Deaf culture is the set of social beliefs, behaviors, art, literary traditions, history, values, and shared institutions of communities that are influenced by deafness and which use sign languages as the main means of communication.
When used as a cultural label especially within the culture, the word "deaf" is often written with a capital "D" and referred to as "big D Deaf" in speech and sign.
When used as a label for the audiological condition, it is written with a lower case "d".
Carl G. Croneberg coined the term of "Deaf Culture" and he was the first to discuss analogies between Deaf and hearing cultures in his appendices C/D of the 1965 Dictionary of American Sign Language.
Members of the Deaf community tend to view deafness as a difference in human experience rather than a disability or disease.
Many members take pride in their Deaf identity.
Deaf people, in the sense of a community or culture, can then be seen as a minority group, and therefore some who are a part of this community may feel misunderstood by those who don't know sign language.
Another struggle that the Deaf community often faces is that educational institutions usually consist primarily of hearing people.
Additionally, hearing family members may need to learn sign language in order for the deaf person to feel included and supported.
Unlike some other cultures, a deaf person may join the community later in life, rather than needing to be born into it.
There are several perspectives on deaf people and Deaf culture that shape their treatment and role in society.
From a medical standpoint, many encourage Deaf children to undergo surgery.
Especially in the past, the medical perspective discouraged the use of sign language because they believed it would distract from development of auditory and speech skills.
From a social standpoint, Deaf individuals are welcomed to participate in society in the same manner as any other individual.
This view discourages the idea that those who are deaf or hard-of-hearing are sick and in need of a cure.
The social view also encourages making accommodations for deaf people so that they can fully participate in society.
Such accommodations include the use of interpreters or improved closed captioning systems.
Many feel, however, that the social view fails to recognize the unique qualities of Deaf people and Deaf culture.
They believe that this perspective asks Deaf people to fit and find their own way in a predominantly hearing society, instead of recognizing their own abilities and culture.
Another perspective is referred to as the cultural-linguistic view.
Supporters of Deaf Culture state that this perspective appropriately recognizes Deaf people as a minority culture in the world with their own language and social norms.
This standpoint is believed to promote Deaf people's right to collective space within society to pass on their language and culture to future generations.
Being involved in the Deaf community and culturally identifying as Deaf has been shown to significantly contribute to positive self-esteem in Deaf individuals.
The community can provide support, easy social interaction, and "refuge from the grinding frustrations of the hearing world."
Conversely, Deaf individuals who are not a part of the Deaf community may not have the same support in the hearing world, resulting in lower self-esteem.
Stereotypes, lack of knowledge, and negative attitudes about Deafness cause widespread discrimination.
This could lead to a lower education and economic status for deaf people.
The community may include hearing family members of deaf people and sign-language interpreters who identify with Deaf culture.
It does not automatically include all people who are deaf or hard-of-hearing.
As educator and American Sign Language interpreter Anna Mindess writes, "it is not the extent of hearing loss that defines a member of the deaf community but the individual's own sense of identity and resultant actions."
As with all social groups that a person chooses to belong to, a person is a member of the Deaf community if he/she "identifies him/herself as a member of the Deaf community, and other members accept that person as a part of the community."
Deaf culture is recognized under Article 30, Paragraph 4 of the United Nations Convention on the Rights of Persons with Disabilities, which states that "Persons with disabilities shall be entitled, on an equal basis with others, to recognition and support of their specific cultural and linguistic identity, including sign languages and deaf culture."
Historically, acculturation has often occurred within schools for Deaf students and within Deaf social clubs, both of which unite deaf people into communities with which they can identify.
Becoming Deaf culturally can occur at different times for different people, depending on the circumstances of one's life.
A small proportion of deaf individuals acquire sign language and Deaf culture in infancy from Deaf parents, others acquire it through attendance at schools, and yet others may not be exposed to sign language and Deaf culture until college or a time after that.
Although up to fifty percent of deafness has genetic causes, fewer than five percent of deaf people have a deaf parent, so Deaf communities are unusual among cultural groups in that most members do not acquire their cultural identities from parents.
Educator and ASL interpreter Anna Mindess notes that there is "not just one homogeneous deaf culture".
There are many distinct Deaf communities around the world, which communicate using different sign languages and exhibit different cultural norms.
Deaf identity also intersects with other kinds of cultural identity.
Deaf culture intersects with nationality, education, race, ethnicity, gender, class, sexual orientation, and other identity markers, leading to a culture that is at once quite small and also tremendously diverse.
The extent to which people identify primarily with their deaf identity rather than their membership in other intersecting cultural groups also varies.
Mindess notes a 1989 study, which found that "87 percent of black deaf people polled identified with their black culture first".
Deaf culture is prevalent in schools for the deaf.
There are k-12 schools for the deaf throughout the world and the United States, however higher education specifically for the deaf is more limited.
In comparison to the general public, deaf people have lower levels of educational achievement.
Advocates in deaf education believe that an improved recognition of American Sign Language (ASL) as an official language would improve education, as well as economic status.
Some argue that by improving the recognition of ASL, better access to school materials, deaf teachers, interpreters, and video-telephone communication would take place.
Three colleges within the United States are often identified as the best providers of higher education for deaf people.
Referred to often as the "Big Three," these include California State University at Northridge (CSUN), National Technical Institute for the Deaf (part of Rochester Institute of Technology), and Gallaudet University.
Gallaudet University is the first and only liberal-arts college for deaf students in the world.
Although the United States leads in higher education opportunities for the deaf, there are colleges across the globe.
In Australia, there is the Victorian College for the Deaf.
Brazil has several institutions, including Instituto Santa Tersinha and Escola para Crianças Surdas Rio Branco.
China's deaf universities include Beijing Union University, Special Education College of Beijing University, and Zhongzhou University.
Other notable universities for the deaf across the globe include Finland School for the Deaf (Finland), Institut National de Jeunes Sourds de Paris (France), Berlin School for the Deaf (Germany), and Northwest Secondary School for the Deaf (South Africa.)
Members of Deaf cultures communicate via sign languages.
There are over 200 distinct sign languages in the world.
These include 114 sign languages listed in the Ethnologue database and 157 more sign languages, systems, and dialects.
While the United Kingdom and the United States are both predominantly English speaking, the predominant signed languages used in these countries differ markedly.
Due to the origins of deaf education in the United States, American Sign Language is most closely related to French Sign Language.
Sign language is just one part of deaf culture.
Deaf identity is also constructed around specific beliefs, values and art.
A strong tradition of poetry and storytelling exists in American Sign Language and other sign languages.
Some prominent performers in the United States include Clayton Valli, Ben Bahan, Ella Mae Lentz, Manny Hernandez, C. J. Jones, Debbie Rennie, Patrick Graybill, Peter Cook, and many others.
Their works are now increasingly available on video.
Culturally Deaf people have also represented themselves in the dominant written languages of their nations.
Deaf artists such as Betty G. Miller and Chuck Baird have produced visual artwork that conveys a Deaf worldview.
Douglas Tilden was a famous Deaf sculptor who produced many different sculptures in his lifetime.
Some Deaf artists belong to an art movement called De'VIA, which stands for Deaf View Image Art.
Organizations such as the Deaf Professional Arts Network or D-PAN are dedicated to promoting professional development and access to the entertainment, visual and media arts fields for individuals who are deaf or hard-of-hearing.
Daily Moth was established by Alex Abenchuchan in 2017 to make the news accessible for Deaf ASL users.
In the United States, the Cobbs School, a deaf school in Virginia, was established in 1815.
This school lasted only one and half years due to financial setbacks.
American Deaf Community recounts the story of Laurent Clerc, a deaf educator, coming to the United States from France in 1817 to help found the first permanent school for deaf children in the country now named American School for the Deaf in Hartford, Connecticut.
American School is the first official school for the deaf.
Another well-known event is the 1880 Second International Congress on Education of the Deaf in Milan, Italy, where hearing educators voted to embrace oral education and remove sign language from the classroom.
This effort resulted in pressure around the world to abandon sign language in favor of the oral approach exclusively.
The intent of the oralist method was to teach deaf children to speak and lip read with limited or no use of sign language in the classroom in order to make it easier for deaf children to integrate into hearing communities, but the benefits of learning in such an environment are disputed.
The Milan conference recommendations were repudiated in Hamburg a century later, and sign languages in education came back into vogue after the publication of Stokoe's linguistic analyses of ASL.
Deaf culture revolves around such institutions as residential schools for deaf students, universities for deaf students (including Gallaudet University and the National Technical Institute for the Deaf), deaf clubs, deaf athletic leagues, communal homes (such as The Home for Aged and Infirm Deaf-Mutes, founded by Jane Middleton, in New York City), deaf social organizations (such as the Deaf Professional Happy Hour), deaf religious groups, deaf theaters, and an array of conferences and festivals, such as the Deaf Way II Conference and Festival and the World Federation of the Deaf conferences.
Deaf clubs, popular in the 1940s and 1950s, were also an important part of deaf culture.
During this time there were very few places that the deaf could call their own– places run by deaf people for deaf people.
Deaf clubs were the solution to this need.
Money was made by selling alcohol and hosting card games.
Sometimes these ventures were so successful that the building used by the club was able to be purchased.
However, the main attraction of these clubs was that they provided a place that deaf people could go to be around other deaf people, sometimes sharing stories, hosting parties, comedians, and plays.