In contrast, those who were deaf in ancient Greece were considered a burden to society and put to death.
During the BC era, the disabled were not harmed or killed by the Egyptians despite the fact that they had birth defects.
In one of Plato's dialogues he describes how the deaf used gestures to mimic moving objects through similar motions.
Plato quotes his teacher Socrates in the Cratylus as follows: "if we had neither voice nor tongue, and yet wished to manifest things to one another, should we not, like those which are at present mute, endeavor to signify our meaning by the hands, head, and other parts of the body?....I think, therefore that if we wished to signify that which is upwards and light, we should raise our hands towards the heaven, imitating the nature of the thing itself; but that if we wished to indicate things downwards and heavy, we should point with our hands to the earth..."[2] Unlike ancient Egypt, the Greeks felt it was better to kill anyone with a disability.
Additionally Aristotle's views, which were similarly related to Galen's, were also viewed as accurate and this idea went unchallenged until the sixteenth century A.D.[1] During the mid-sixteenth century brothers Pedro and Francisco Fernandez Velasco y Tovar, were sent to live in a monastery by the name of Ona where they were under the guidance of Pedro Ponce de Leon.
During this time racism was more prevalent and there were perhaps shared views of the blacks by both hearing and deaf white males.
Associations at national and state levels had no or only small amounts of actual participation by women.
Women were often allowed to give their opinions or share their ideas for support of the preservation of sign language and the deaf community, but they did not hold any authoritative positions that allowed them to make decisions on behalf of the deaf community.
Even though they had a tough time being heard, deaf women still continued to seek involvement in language and cultural preservation.
They eventually begin to establish their own clubs and organizations in which they expressed their ideas and views on issues concerning the deaf community.
Associations such as the Camp Fire Girls at state schools and the OWLs at Gallaudet College were formed in support of deaf women of Caucasian ethnicity.
Teaching recipients to understand the sounds they hear takes years and there is no guarantee they will be able to make sense of the information.
[6] During the mid to late 20th century, a study showed that two-thirds of American adults with disabilities did not have a job.
[7] Since more individuals with disabilities live in China than any other country in the world, special education has become an important area of focus.
China once had great ideological resources in this field; yet, the schools for disabled people created in the late nineteenth century were established by Western missionaries.
Since the late nineteen hundreds the legislation has expressed its concern and made efforts to encourage the progress of special education in China.
It is assumed that this approach will lead to an enhancement in learning, expression and achievement in deaf students.
[9] National and worldwide legislation has focused an increasing amount of attention on the values of inclusion.
Inclusive education has been accepted and implemented to prevent and reduce biased attitudes concerning students with disabilities.
It has been considered a basic human right despite the fact that disabled students will need adequate accommodations.
World leaders have made a commitment to find ways to increase the number of children who attend school.
[12] American Sign Language (ASL) is used in both the United States and in English speaking parts of Canada.
Although we can compare the processes of developing ASL with that of the spoken English language the difference between the two must be recognized.
Sign languages have four simultaneously realized parameters: hand configuration, location, movement and orientation.
A simple combination of words can differ in just location, movement, or the way in which you hold your hand as you are signing.
The Turkish Journal of Ear Nose and Throat: 65–76 Macherey, Oliver; P. Carlyon, Robert (2014).