By Susan Plann
This well timed, very important, and regularly dramatic tale happens in Spain, for the easy cause that Spain is the place language was once first systematically taught to the deaf. guideline is believed to have started within the mid-sixteenth century in Spanish monastic groups, the place the priests below vows of silence hired a well-established process of signed communications. Early within the 1600s, deaf schooling entered the area of personal tutors, laymen with out use for handbook indicators who encouraged oral guide for his or her scholars. Deaf little ones have been taught to talk and lip-read, and this way of deaf schooling, which has been the topic of controversy ever for the reason that, unfold from Spain during the world.Plann exhibits how altering conceptions of deafness and language continuously motivated deaf guide. 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 at the present time indicates the results of the exclusion of deaf lecturers for the deaf.The questions raised by way of Plann's narrative expand well past the historical past of deaf schooling in Spain: they practice to different minority groups and deaf cultures around the globe. 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 resources 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.
Later Fernández Navarrete traveled to Italy, where, over a period of some twenty years, he perfected his art. Upon returning to his homeland, he came to the attention of the Spanish king, in whose employ he Page 20 decorated the monastery of El Escorial with paintings in a style closely resembling that of Titian. 36 Fernández Navarrete was called El Mudo (the mute) because he could not talk. " Thus, El Mudo portrayed himself as the exception to the rule: his keen intelligence made him unlike other mutes.
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. Albert Memmi, Dominated Man The challenge ... is to stop thinking of culturally deaf people as hearing people who have lost their hearing and to start thinking of them as members of a linguistic minority, as hale as the rest of us, as wise and as foolish, and equally entitled to self-determination.