By Susan Plann
This well timed, very important, and often dramatic tale occurs in Spain, for the straightforward cause that Spain is the place language used to be first systematically taught to the deaf. guideline is believed to have all started within the mid-sixteenth century in Spanish monastic groups, the place the priests less than vows of silence hired a well-established procedure of signed communications. Early within the 1600s, deaf schooling entered the area of non-public tutors, laymen with out use for guide symptoms who recommended oral guideline for his or her scholars. Deaf kids have been taught to talk and lip-read, and this manner of deaf schooling, which has been the topic of controversy ever due to the fact that, unfold from Spain in the course of the world.Plann indicates how altering conceptions of deafness and language continually prompted deaf guideline. Nineteenth-century advances introduced new possibilities for deaf scholars, yet on the finish of what she calls the preprofessional period of deaf schooling, deaf humans have been disempowered simply because they have been barred from the educating occupation. The Spanish deaf neighborhood to today exhibits the results of the exclusion of deaf lecturers for the deaf.The questions raised via Plann's narrative expand well past the heritage of deaf schooling in Spain: they follow to different minority groups and deaf cultures worldwide. At factor are where of minority groups in the greater society and, finally, our tolerance for human variety and cultural pluralism.
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Extra info for A silent minority: deaf education in Spain, 1550-1835
19 Speech was the result of the soul acting on those body parts that humans shared with animals, which had no soul. Speech flowed from the soul, animals had no soul, and speech was absent in both animals and deaf people. Again, the negative implications for deaf persons who were also mute were clear. For Aristotle, hearing was the sense most crucial to knowledge and learning. 20 Theoretically, then, there could be other ways to access the mind. 21 The views of the Church held out no hope for deaf people either.
A Spanish jurist who visited the monastery wrote a treatise on the legal status of deaf mutes, and another visitor published an account in which he confirmed that, contrary to popular opinion, deaf people could be taught by means of writing, without the intervention of speech, and that they could achieve salvation. Word of the events at Oña led to reevaluation of various long-held beliefs concerning deaf individuals, and all of this contributed to a gradual shift in consciousness regarding deaf people and their place in society.
This assistance is gratefully acknowledged. Portions of this work have appeared previously in Das Zeichen 18, no. , Looking back: A reader on the history of deaf communities and their sign languages (Hamburg: Sig Verlag, 1992); and in Carol J. Erting, Robert C. Johnson, Dorothy L. Smith, and Bruce D. : Gallaudet University Press, 1994). The autonomous communities of present-day Spain. Page 1 Introduction We have no right to demand that people suppress all the differences to which they cling, whether rightly or wrongly; or to use universal integration as an excuse for the domination of one community by another, of a minority by a majority group, or of one people by another.