Deaf History
In this paperwork, I am going to discuss the general information about deaf history. According to a literature review, it is depicted that the culture and the history of deaf people is undoubtedly acknowledged as the deaf history. The beliefs, values, norms, and morals that are accepted and shared by the deaf community make up the deaf culture. In order to have a clear understanding of deaf history, then it is better hanging out in places that are dominated by deaf people, such as deaf clubs and centers. The history of the deaf community, through a literature review, is depicted as being harsh to those born deaf; for example, the ancient Greeks are portrayed as being hostile towards the deaf people. The people born deaf were not treated appropriately by the ancient Greeks, whereby, they were denied significant opportunities, such as the rights to education, since they saw them as people who were incapable of being educated.
The deaf people also faced some severe challenges when it came to making significant choices, such as owning properties. Through a literature review, it is depicted that some societies did not allow deaf people to marry, since they were labeled as people who could not take care of themselves, hence forcing the deaf people to have guardians. It is, now, clear that the deaf people were insensitively demoralized and deprived of even their fundamental privileges. Aristotle came up with a theory, whereby, he attempted to prove that the only way people could get educated was through hearing spoken language (Lane, 1984). According to Aristotle, it was impractical educating deaf people. It is, therefore, important to note that Aristotle theory deprived of the essential rights of the deaf people. Aristotle claim did not survive for long, since it was disputed during the renaissance era in Europe. Scholars wanted to prove that the old negative beliefs that people had against the deaf community was wrong. The negative belief, the deaf could not be educated, is said to have lasted for more than 2000 years. The scholars, therefore, attempted to enlighten the deaf community for the first time in history through educating them. Their attempts, the scholar’s attempts, proved successful, since it led to the creation of sign language (Cleve, 2007).
One of the scholars was an Italian mathematician, Geronimo Cardano, who is depicted, through a literature review, as one of the first scholars to demonstrate that learning does not call for hearing as represented by Aristotle, but the deaf people could also take pleasure in the privilege of learning using written words. Geronimo discovered this concept in the 1500s, but it is important to note that he, Geronimo, could have been motivated by his deaf son, whom he was so much interested in educating. The method, use of sign language, proved flourishing, thereby, motivating him to spread the knowledge to the rest of the world. It is a fact that if the method worked for one person, then the probability of working on another person is very high. Another scholar who has played a significant role in this field, deaf history, is known as Pedro Ponce de Leon- was a Spanish monk. literature review has it that Pedro Ponce de Leon educated the deaf kids in Spain, and the period is depicted as being the same era that Geronimo was educating his deaf son. Pedro Ponce de Leon is said to have been very triumphant with his teaching methods, since he inspired many people, such as Juan Pablo de Bonet who was a Spanish priest (Fraser, 2009). Juan Pablo implemented the method of educating the deaf people, hence earning himself a significant mark in the field of deaf history, since his manual alphabet coordination was the first to be acknowledged in the field of Deaf history. Juan Pablo used the following combination in educating deaf people, that is; writing, speech reading, reading, as well as the manual alphabet to teach the deaf. It is important to note that the teaching for the deaf people was non-existent until approximately 1750.
A French catholic priest, Abbe de L’Eppe, became one of the most significant people in the history of sign language after coming up with the earliest social and religious organization for the deaf people.
Literature review has it that L’Epee had visited a poor quality incapacitated area of Paris, whereby, he came across two deaf sisters. The mother of the two deaf sisters wanted him to educate her two daughters in religious conviction. Abbe is said to have been touched by the two deaf daughters, thereby, dedicating his life to educating the deaf people. In 1771, Abbe de L’Epee established the first public deaf school which is known as the National Institute for Deaf-Mutes. It is depicted, through a literature review that the deaf kids came from across France to attend the school meaning that the deaf children were willing to learn and that they had the support of their parents. Abbe de L’Eppe is depicted as a smart person, since he was not mostly interested in working with new signs, but he was first willing to study the signs that came with these deaf kids. The approach of working with the already existing materials made it easy for both him and the deaf students to learn, hence making the method more promising and successful (Fraser, 2009).
Abbe de L’Eppe model of signs was later recognized as a standard signed language. The starnard language abbe de L’Eppe used in the history of sign language is known as Old French Sign Language, which spread across Europe, thereby, resulting to more deaf children becoming educated. It is important to note that his approach led to the establishment of more schools, whereby, the educated deaf students were willing to work in these established schools. Currently, literature review depicts that Abbe de L’Epee, in Deaf history, is recognized as the Father of the Deaf because of the significant role he has played when it comes to helping the deaf, such as the establishment of the twenty-one schools that were aimed at eradicating illiteracy among the deaf children. According to a literature review, some people believe that Abbe invented sign language; due to the significant role that he played as far as the history of the deaf is concerned-he asserted that sign language is the inhabitant language for the deaf (Fraser, 2009).
It is also important to note that some of the scholars believed in oralism, such as Samuel Heinicke. Oralism was brought about as people used speech reading and speech to teach deaf students instead of manual language. Imagine of a situation, whereby, the deaf child is still blind. It would be next to impossible when it comes to educating such kind of a child. Helen Keller is the most well-known deaf –blind person said to have graduated from college with honors. Supporters of oralism recognizes the fact that the use of sign language have became commonly used and it is now globally accepted by all nations when it comes to educating the deaf people, but they believe something is lacking so as the deaf people can function fully in the hearing society-they must learn spoken language (Cleve, 2007). To make the situation even more unbearable, it is important to note that some of the ancient Greeks believed that the children, who were born deaf, depicted God anger. That must have been very painful to bear, since they were viewed as outcasts.
I started this paperwork by discussing the rough time that the deaf people were going through, but the situation has improved, since the society of the deaf people can now practice the fundamental rights. Currently, deafness is no longer perceived as a disability, but it is perceived as a culture with its own language. The language is known to many as the American Sign Language. It is important to note that the establishment of the deaf tutoring, the increase of the Deaf society, and the manualism and oralism pedagogies were all created by American episteme, thereby, proving the fact that deaf history is strappingly linked with American history. Through a literature review, it is depicted that developments in deaf education and society did not shape each other, but it was mostly affected by the epistemic changes in America community, thereby, creating the differential belongings on its structures and practices. As I said earlier in this paperwork, we should all, the deaf and those not deaf, be willing to work together in concord, thereby, changing the deaf history for the best- the history of the deaf should be told in a way that is interesting and moving. In order to achieve this awareness, we, those not deaf, should be willing to get involved with the deaf by hanging out in places where the deaf people hang out, thereby, gaining an understanding of the deaf people culture. It is a fact that the only way of respecting your neighbor is getting to know him or her better- start respecting his or her culture. Visiting deaf clubs or centers that are mostly dominated by deaf people is the best way, according to my stand, of making contact with the deaf community. It is now clear that both the culture and the history of the deaf people are undoubtedly acknowledged as the deaf history.
I will conclude my paperwork by saluting the scholars who made the attempts of bringing education to this society of the deaf. The scholars have played an important role in the creation of the history of the deaf (Cleve, 2007), but it is also important to note that some communities continue to harass this society- society of the deaf people. The deaf history is not appealing, in the beginning, but it becomes appealing as it, deaf history, progresses. It is important to note that the success of implementing education to the deaf people did not happen at ease, but it was the efforts of many scholars who had similar objective in mind- improving the lifestyle of the deaf society. The scholars played a significant role in creating awareness of all the deaf people in the world, hence changing the world perceptions towards deaf people- the world developed positive perceptions towards deaf people.
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References
Cleve, J. (2007). The deaf history reader. Washington, DC: Gallaudet University Press.
Fraser, B. (2009). Deaf history and culture in Spain: A reader of primary documents.
Washington, DC: Gallaudet University Press.
Lane, H. (1984). When the mind hears: A history of the deaf . New York: Random House.
Lee, R.(2004). A beginner’s introduction to deaf history. Felltham: BDHS Publications.
Sacks, O. (1989). Seeing Voices: A journey into the world of the deaf . Berkeley: University of
California Press.
