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———. Th


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Lane, Harlan. 1992. Th

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Disability Studies Annual Meeting. Rockville, 23 June.

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———. 1990. “Language, Prelanguage, and Sign Language.” Seminars in Speech and Language 11: 92–99.

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 rough Fuzzy Speech.” Sign Language Studies 82: 85–91.

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Abbreviations

DAGW 

M. Grmek, Diseases in the Ancient Greek World (Baltimore, 1989).



FGrH 

F. Jacoby, Die Fragmente der griechischen Historiker (Leiden, 1923).

GG    

F. Van Straten, “Gift s for the Gods,” Faith Hope and Worship (Leiden, 1981).



LCL  

Loeb Classical Library.

PCG  

R. Kassel and C. Austin, Poetae Comici Graeci (Berlin, 1983).



PMG  

D. L. Page, Poetae Melici Graecae (Oxford, 1967).

SEG   

Supplementum Epigraphicum Graecum.



WMH 

H. Lane, When the Mind Hears (New York, 1985).

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3

“A Silent Exile on This Earth”



The Metaphorical Construction of Deafness

in the Nineteenth Century

Douglas Baynton

Deafness is a cultural construction as well as a physical phenomenon. Th

 e diff erence between the 

hearing and the deaf is typically construed as simply a matter of audiology. For most hearing people, 

this is the common sense of the matter—the diff erence between the deaf and the hearing is that the 

deaf cannot hear. Th

  e result is that the relationship between the deaf and the hearing appears solely 

as a natural one. Th

  e meanings of “hearing” and “deaf ”  are not transparent, however. As with gender, 

age, race, and other such categories, physical diff erence is involved, but physical diff erences do not 

carry inherent meanings. Th

  ey must be interpreted and cannot be apprehended apart from a culturally 

created web of meaning. Th

  e meaning of deafness is contested, although most hearing and many deaf 

people are not aware that it is contested, and it changes over time. It has, that is to say, a history.

1

Th



  e meaning of deafness changed during the course of the nineteenth century for educators of the 

deaf, and the kind of education deaf people received changed along with it. Until the 1860s, deafness 

was most oft en described as an affl

  iction that isolated the individual from the Christian community. 

Its tragedy was that deaf people lived beyond the reach of the gospel. Aft er the 1860s, deafness was 

redefi ned as a condition that isolated people from the national community. Deaf people were cut off  

from the English-speaking American culture, and that was the tragedy. Th

  e remedies proff ered for 

each of these kinds of isolation were dramatically diff erent. During the early and middle decades of 

the nineteenth century, sign language was a widely used and respected language among educators at 

schools for the deaf. By the end of the century it was widely condemned and banished from many 

classrooms. In short, sign language was compatible with the former construction of deafness, but not 

with the latter.

Schools for deaf people were fi rst established in the United States by Evangelical Protestant reform-

ers during the Second Great Awakening. Th

  ey learned sign language, much as other missionaries of 

the time learned Native American or African languages, and organized schools where deaf people 

could be brought together and given a Christian education. Th

 e fi rst school, the American Asylum 

for the Deaf and Dumb at Hartford, Connecticut, was founded in 1817 by the Reverend Th

 omas H. 

Gallaudet, with a young deaf man from Paris, Laurent Clerc, as his head teacher.

With the creation of this residential school, and the others which soon followed, the deaf in the 

United States may be said to have become the Deaf; that is, hearing-impaired individuals became 

a cultural and linguistic community.

2

 To be sure, wherever suffi



  cient numbers of deaf people have 

congregated, a distinctive community has come into existence—we know of one such community in 

eighteenth-century Paris.

3

 Th



  ese early schools, however, gathered together larger numbers of deaf 

people than ever before, most of them in adolescence, placed them in a communal living situation, 

and taught them formally not only about the world but also about themselves. Th

  ose from small 

towns and the countryside—the majority—met other deaf people for the fi rst time and learned, 

also for the fi rst time, how to communicate beyond the level of pantomime and gesture. Th

 ey 

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Douglas Baynton

34

 encountered the surprising knowledge that they had a history and an identity shared by many oth-



ers. Embracing a common language and common experience, they began to create an American 

deaf community.

4

Beginning in the 1860s and continuing into the twentieth century, another group of reformers 



sought to unmake that community and culture. Central to that project was a campaign to eliminate 

the use of sign language in the classroom (referred to in the nineteenth century as the philosophy of 

“manualism”) and replace it with the exclusive use of lip-reading and speech (known as “oralism”). 


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