Among the Al-Sayyid Arab-Bedouin, the use of an indigenous sign language is widespread and provides the foundation of a signing community shared by hearing and deaf people. Cases with comparable high incidences of deafness have in recent years stimulated debates in diverse academic disciplines. Lacking an accurate term, they are regularly referred to as "Martha's Vineyard situations" and have often been oversimplified and romanticized. This article provides an in-depth analysis of a Bedouin shared-signing community and advocates closer investigation of both facilitating and disabling social practices, which would also allow better examination of comparable cases. This article concentrates on the shared use of sign language, the asymmetry it entails, and the manifold forms of translation and mediation that take place. Whereas most hearing Al-Sayyid persons have access to both spoken and signed modes of communication, deaf people's communication remains largely restricted to the signed mode (hence, the asymmetry). However, in contrast to the common reduction of deafness to the disabling absence of speech or need for translation, deaf people's need for translation is not unusual among the Al-Sayyid; local communication patterns involve many different forms of translation between different spoken languages, written languages, discourses, and social domains. Additionally, ample translators are readily available. Moreover, the common familiarity with deaf people and sign language facilitates the production and sharing of a unique experiential knowledge, grounded in daily experiences and practices. In this context, deafness is not easily subjugated to its medical model. However, encounters with the medical and educational establishment present a series of challenges that may severely exacerbate deaf people's structure of opportunities. Finally, I consider the attempts made so far to classify comparable cases; unfortunately, these mostly attempt to classify deaf communities rather than the broader category of signing communities. I thus maintain that the term "shared signing community" most accurately captures what these cases have in common: the pervasive use of signing by both hearing and deaf.