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Speaker 1: Welcome to Stuff You Missed in History Class from works

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Speaker 1: dot com. Hello, and welcome to the podcast. I'm Tracy

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Speaker 1: Wilson and I'm Holly Frying bas podcast as a listener request.

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Speaker 1: That's actually when we've gotten a few times before, but

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Speaker 1: recently we got an email that was so compelling that

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Speaker 1: I basically stopped what I was doing and put it

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Speaker 1: at the top of the list after checking with you, Holly,

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Speaker 1: to make sure you were not doing the exact same thing.

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Speaker 1: My reaction in my head was actually, um, oh, that's

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Speaker 1: a really cool topic. Tracy would love to do that

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Speaker 1: one because I knew it was right in your wheelhouse. Well,

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Speaker 1: and when I say I literally stopped what I was doing,

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Speaker 1: I think I was looking at my email waiting in

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Speaker 1: line to get to security at the airport, and on

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Speaker 1: the other side of security, I was texting you about it.

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Speaker 1: That's that I did not text you about it while

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Speaker 1: literally going through the scanner. That would be a little much. Uh,

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Speaker 1: So we're gonna read that email at the end. Martha's

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Speaker 1: Vineyard is an island off the coast of Massachusetts. So

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Speaker 1: if you imagine the coast of Massachusetts is a big,

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Speaker 1: pointy fishook with that fishop being Cape Cod. Martha's Vineyard

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Speaker 1: is south of the very base of the Hook, where

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Speaker 1: it broadens out into the mainland. A town called chill

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Speaker 1: Mark was founded in Martha's Vineyard in sixteen forty, and

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Speaker 1: by the early eighteenth century, an increasing number of children

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Speaker 1: were being born there without the ability to hear, and

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Speaker 1: the neighboring town of West Tisbury showed a similar pattern

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Speaker 1: as well. Over those centuries, much of the western part

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Speaker 1: of Martha's Vineyard became home to a population in which

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Speaker 1: far more people were deaf from birth then in the

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Speaker 1: North American population as a whole, and this had a

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Speaker 1: profound effect on the culture of Martha's Vineyard, and one

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Speaker 1: that went on to influence deaf culture and the United

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Speaker 1: States later on, which is what we are going to

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Speaker 1: be talking about today. Prior to the arrival of colonists

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Speaker 1: from Europe, Martha's Vineyard was home to the Wampanog tribe,

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Speaker 1: which refers to the island as Nope. After the colonist's arrival,

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Speaker 1: the tribe's population dropped dramatically in the wake of introduced

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Speaker 1: diseases and being forced to move into progressively smaller parts

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Speaker 1: of their former territory. Both the mashp Wampanog Indian Tribal

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Speaker 1: Council and the Wampanog Tribe of Gayhead Aquinna are federally

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Speaker 1: recognized today, and the latter is headquartered in Aquinna on

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Speaker 1: the tip of the island, just to the west of

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Speaker 1: chill Mark. Before anyone writes, then, I have heard humans

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Speaker 1: pronounced fees as Wampanoag and Aquina. However, the far more

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Speaker 1: common pronunciation that I found, including people that I checked

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Speaker 1: with directly where Wampanog and Aquinna. So Martha's Vineyard was

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Speaker 1: home to a Native American population once chill Mark was founded,

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Speaker 1: although estimates really very dramatically in terms of exactly how

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Speaker 1: many were living on the island at the time, anywhere

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Speaker 1: from hundreds to three thousand. However, in terms of Europeans

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Speaker 1: and other European settlements, the western end of Martha's Vineyard

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Speaker 1: was really quite remote. It was basically a fishing village

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Speaker 1: without its own port and the roads between it and

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Speaker 1: other European sid moments on the island. We're just not good.

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Speaker 1: People stayed where they were for generations, and they generally

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Speaker 1: married other members of the community, not outsiders and not

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Speaker 1: Native Americans from the neighboring town of Aquinna. Jonathan Lambert

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Speaker 1: is often cited as being the first person with inherited

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Speaker 1: deafness in Martha's Vineyard. Jonathan was the son of Joshua

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Speaker 1: Lambert and Abigail Lennel, who had moved to the island

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Speaker 1: in sixteen ninety four. Jonathan was one of nine children,

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Speaker 1: and he had one other deaf sibling. Judge Samuel Sewell

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Speaker 1: of Boston visited the island in seventeen fourteen and described

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Speaker 1: Jonathan in his diary. This is the first written reference

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Speaker 1: that we have to a deaf person on Martha's Vineyard,

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Speaker 1: because he was the first deaf person in the written

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Speaker 1: record on Martha's Vineyard. A lot of sources described Jonathan

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Speaker 1: Lambert as being the source of this congenital deafness, but

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Speaker 1: that's not the case and later generations. All of Martha's

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Speaker 1: Vineyard's deaf community could trace their ancestry back to people

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Speaker 1: who settled on the island between sixteen forty two and

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Speaker 1: say sventeen ten, after which point immigration of Europeans from

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Speaker 1: the mainland virtually stopped, but they couldn't necessarily trace their

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Speaker 1: ancestry to Jonathan Lambert or his parents. In reality, three

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Speaker 1: different families, all of whom had had originated from the

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Speaker 1: wheeled in Kent, had settled in Situate, Massachusetts, which is

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Speaker 1: a coastal town thirty two miles which is fifty one

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Speaker 1: kilometers south of Boston. Their descendants had then settled later

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Speaker 1: on in Martha's Vineyard, often by way of other towns

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Speaker 1: they stopped in first. Since members of three different families

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Speaker 1: who all carried the same gene, we're all living together

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Speaker 1: on this relatively isolated location. After the early seventeen hundreds,

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Speaker 1: the population of people who were born deaf continued to grow.

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Speaker 1: Roughly equal numbers of boys and girls were born unable

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Speaker 1: to hear, but without any other traits that might be

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Speaker 1: considered disabling or pathological in nature. Often deaf children, including

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Speaker 1: multiple siblings in the same family, were born to hearing

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Speaker 1: parents who had a deaf family member further back in

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Speaker 1: the family tree, and sometimes it would skip multiple generations,

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Speaker 1: as many as six. Today we understand this is how

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Speaker 1: recessive jeans work, but to people who were living at

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Speaker 1: the time, it seems simultaneously inherited and random. There was

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Speaker 1: obviously a family connection, but people couldn't really tell who

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Speaker 1: or when someone would be born who couldn't hear. Some

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Speaker 1: people thought this was because the mother had been frightened

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Speaker 1: during her pregnancy. Alexander Graham Bell visited the island in

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Speaker 1: the eighteen eighties to try to figure out whether deafness

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Speaker 1: was genetic, and by then the ratio of deaf to

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Speaker 1: hearing persons on Martha's Vineyard was much higher than in

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Speaker 1: the rest of the United States, except perhaps an institutions

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Speaker 1: that had been set up specifically for deaf people. As

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Speaker 1: a side note, Alexander Graham Bell's involvement with deaf people

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Speaker 1: and deaf education is really controversial today because he was

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Speaker 1: one of the biggest proponents of the oralist method, that

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Speaker 1: is teaching deaf people to speak and read lips rather

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Speaker 1: than to sign. However, that's not the focus of the

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Speaker 1: podcast today, so we're not going into that into detail.

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Speaker 1: We just wanted to note it. Yet it seemed like

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Speaker 1: we would raise more questions than we answered if we

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Speaker 1: didn't say anything about it at all. In terms of

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Speaker 1: numbers of deaf people on Martha's Vineyard, the estimates are

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Speaker 1: all over the place, anywhere from one deaf person for

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Speaker 1: every one five hearing people to one in twenty and

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Speaker 1: eighteen fifty four, according to an eight article in the

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Speaker 1: Boston Sunday Harold, in some neighborhoods it was as high

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Speaker 1: as one in four. Nationally, the United States population averaged

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Speaker 1: one deaf person for every three thousand to five thousand

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Speaker 1: hearing people. Estimates on that really very Also, although Alexander

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Speaker 1: Graham Bell was not able to figure out why deaf

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Speaker 1: people were being born on Martha's Vineyard, and today we

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Speaker 1: understand that there are lots of different things that can

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Speaker 1: cause a person to be deaf, his records still do

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Speaker 1: exist today. Something that doesn't, though, is the sign language

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Speaker 1: that was actually being used on Martha's Vineyard, and we

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Speaker 1: will talk about it after a brief break for a

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Speaker 1: word from a sponsor. As we talked about before the break,

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Speaker 1: from the seventeenth to the nineteenth century, European communities on

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Speaker 1: Martha's Vineyard were geographically very isolated. People tended to marry

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Speaker 1: and have children with other members of that same community.

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Speaker 1: Had a large population of people who were deaf from birth,

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Speaker 1: and that population existed and even grew over many generations.

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Speaker 1: That meant that Martha's Vineyard was primed to develop what's

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Speaker 1: known as a shared sign language, a sign language that

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Speaker 1: is used by both its hearing and deaf members of

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Speaker 1: its community, regardless of whether hearing members have close relationships

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Speaker 1: with anyone who is deaf. Essentially, any time a community

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Speaker 1: is geographically isolated, has a large population of people who

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Speaker 1: cannot hear, and continues to exhibit those first two traits

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Speaker 1: across multiple generation, it's likely to develop its own common

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Speaker 1: sign language that everyone learns. This has happened in communities

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Speaker 1: all over the world so well. While we are talking

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Speaker 1: specifically about Martha's Vineyard today, this was not unique to

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Speaker 1: Martha's Vineyard at all. Some other examples are Amami Oshima

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Speaker 1: Island in Japan, Bankala and Bali, Adama, Robi and Ghana,

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Speaker 1: Bancore and Thailand, and Providence Island off the coast of Colombia.

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Speaker 1: Some of these places are islands, which makes it makes

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Speaker 1: sense why they're very isolated. Some of them were just

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Speaker 1: particularly remote. Most of the documentation of what Martha's vineyard

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Speaker 1: was like comes from Nora Ellen Gross's book Everyone Here

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Speaker 1: Spoke Sign Language, which combines research in genetics, legal documents,

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Speaker 1: primary source records, and lots of oral history. The oral

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Speaker 1: histories were conducted in the nineteen eighties and are the

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Speaker 1: biggest source of information about what life was like on

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Speaker 1: Martha's Vineyard when everyone knew this shared sign language. The

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Speaker 1: history only goes back to about eighteen third, so there's

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Speaker 1: a period between the late sixteen hundreds and eighteen thirty

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Speaker 1: where we don't really know for sure how many people

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Speaker 1: knew sign language or how people in Martha's Vineyards deaf

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Speaker 1: community lived or were treated. Yeah, we basically we have

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Speaker 1: a lot of genealogy documentation from that point and records

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Speaker 1: that still exist in terms of wills and legal documents

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Speaker 1: and stuff like that. But the the oral history doesn't

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Speaker 1: stretch back farther than about eighteen thirty because at that

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Speaker 1: point the human memory is just too far removed from

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Speaker 1: the person who was being interviewed. So by the nineteenth century,

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Speaker 1: the entire hearing community up Island, or on the western

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Speaker 1: part of the island that includes Aquinna, hill Mark and

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Speaker 1: West Tisbury, everyone was bilingual in both English and Martha's

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Speaker 1: Vineyards sign language. The exception was really a Quinno, which

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Speaker 1: was a populated by Native Americans who really didn't have

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Speaker 1: a lot of ongoing contact with the other towns. Exactly

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Speaker 1: how far down island knowledge of sign language stretched and

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Speaker 1: by how many people and for how long is a

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Speaker 1: little bit of a mystery. Everyone learned sign language is children.

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Speaker 1: Deaf children who were born to hearing families with no

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Speaker 1: other deaf members were still exposed to lots of sign

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Speaker 1: language through daily routine. Both deaf and hearing parents also

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Speaker 1: taught their children to sign. This seems to be the

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Speaker 1: way the entire community became fluent, rather than through formal

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Speaker 1: instruction in the classroom. All communication between deaf and hearing

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Speaker 1: people also seems to have happened through sign language. People

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Speaker 1: who were interviewed for Gross's book didn't remember any deaf

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Speaker 1: members of the community reading lips or learning to speak orally,

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Speaker 1: and there's no evidence that Martha's Vineyards deaf community spoke

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Speaker 1: by writing notes for hearing people to read. However, in

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Speaker 1: the nineteenth century, both deaf and hearing children did learn

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Speaker 1: to read and write. It's not clear how much of

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Speaker 1: the community as a whole, deaf or hearing, was literate

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Speaker 1: before that point. At town meetings, anytime a hearing person

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Speaker 1: was speaking, a hearing person interpreted, and because the whole

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Speaker 1: hearing community was fluent. There was not one specific and

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Speaker 1: herpreter at church. Deaf people were allowed to stand at

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Speaker 1: the front of the church so everyone could see their

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Speaker 1: prayers and confessions. The sermons were usually interpreted by family

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Speaker 1: members and friends who could sign and sat with their

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Speaker 1: deaf loved ones, rather than having one interpreter for the

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Speaker 1: whole congregation. They're also oral history testimonies of hearing people

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Speaker 1: using sign language as well when there were no deaf

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Speaker 1: people present. Sometimes it was because the person they were

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Speaker 1: communicating with was too far away to be heard, Sometimes

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Speaker 1: it was because the place where they were was just

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Speaker 1: too loud, and sometimes it was just because they were

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Speaker 1: so accustomed to signing in their daily lives. The language

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Speaker 1: itself may have been influenced by a local sign language

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Speaker 1: used in the wheeled in Kent, where so many of

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Speaker 1: the carriers of this recessive gene originally came from. There's

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Speaker 1: some speculation that it also draws from signs used by

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Speaker 1: the Wampanog, but that seems less likely given that there

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Speaker 1: was not as much interaction between Martha's Vineyards white community

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Speaker 1: and their Wampanog community when the language was developing. They

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Speaker 1: also don't have a lot of documentation about the languages, vocabulary,

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Speaker 1: or structure. The last known person who have inherited this

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Speaker 1: inherited deafness was Katie West, who died in two By

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Speaker 1: this point, chill Mark and West Tisbury had become far

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Speaker 1: less isolated, the roads were a lot better, Tourism was

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Speaker 1: becoming a much bigger industry in Martha's Vineyard, and more

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Speaker 1: and more people were going away to school and then

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Speaker 1: meeting people and marrying them. Later on, when all of

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Speaker 1: those changes had started happening around the turn of the

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Speaker 1: twentieth century, an influx of outsiders to Martha's Vineyard brought

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Speaker 1: with them the prejudicial attitudes towards deafness and disability that

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Speaker 1: were pervasive elsewhere. Basically, the deafness carried a stigma and

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Speaker 1: that deaf people were inferior to hearing people. This whole

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Speaker 1: concept seems to have been completely foreign to Martha's Vineyard.

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Speaker 1: It's unlikely that these attitudes changed the perspective of locals,

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Speaker 1: but they did come to the island along with the newcomers.

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Speaker 1: All of this means that by the time researchers started

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Speaker 1: trying to document the language and the the nineteen seventies

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Speaker 1: and nineteen eighties. They were talking to hearing people who

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Speaker 1: hadn't used the language regularly in decades. The last members

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Speaker 1: of Martha's Vineyards deaf community had long since died, and

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Speaker 1: the perception that being deaf was just a facet of

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Speaker 1: the human experience had faded a bit. Most people interviewed

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Speaker 1: remembered only a few signs. We do know that some

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Speaker 1: of those signs are similar to those that are used

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Speaker 1: in American Sign Language, which will also see referred to

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Speaker 1: as a s L. One possible reason is that when

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Speaker 1: the American Asylum for the Deaf and Dumb, which was

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Speaker 1: the first school for the deaf in the United States,

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Speaker 1: opened in Hartford in eighteen seventeen, its largest single source

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Speaker 1: of students was Martha's Vineyard. After that year, all but

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Speaker 1: one deaf child in Martha's Vineyard went to school went

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Speaker 1: to the school for at least some period of time.

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Speaker 1: Many other students were from towns in Maine who were

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Speaker 1: related to the ones from Martha's Vineyard, and all these

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Speaker 1: students brought Martha's Vineyard sign language with them to the school.

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Speaker 1: The Asylum is also where the United States started to

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Speaker 1: develop its own standardized sign language. As we said earlier,

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Speaker 1: a s L. The school's founder, Thomas Hopkins Galladet, had

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Speaker 1: met Laurence Clerk in France and had brought him to

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Speaker 1: the United States to help teach deaf students. Most likely,

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Speaker 1: a s L draws from French Sign language, Martha's Vineyard

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Speaker 1: Sign Language, and other signs and sign languages that were

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Speaker 1: already known by students in the early eighteen hundreds when

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Speaker 1: they all came together to start learning at this school.

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Speaker 1: Martha's Vineyard Sign Language is definitely not the same as

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Speaker 1: a s L, though the people interviewed for Gross's books

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Speaker 1: that they couldn't understand a s L when they saw it.

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Speaker 1: After another brief sponsor break, we're going to talk about

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Speaker 1: how people look back on Martha's Vineyard and it's sign

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Speaker 1: language today. A lot of writing about hill Mark today

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Speaker 1: and really my Martha's Vineyard as a whole makes it

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Speaker 1: really I'm like this was some sort of idyllic, all

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Speaker 1: accepting community of love and support. And while it does

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Speaker 1: seem definitely to be true that virtually everyone in chill

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Speaker 1: Mark and other parts of Martha's Viniard did know and

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Speaker 1: use sign language all the time. Writing from outside of

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Speaker 1: the community makes it very clear that commonly held attitudes

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Speaker 1: about disability and the rest of the nation were applied

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Speaker 1: to Martha's Vineyard and chill Mark and West Tisbury as well.

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Speaker 1: For example, in s Millington Miller m d. Wrote an

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Speaker 1: article called the Ascent of Man published in the magazine

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Speaker 1: The Arena, edited by Bo Flower. This was a magazine

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Speaker 1: that for much of its history focused on social reform.

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Speaker 1: It's writers for the sorts of journalists who were referred

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Speaker 1: to during the progressive era as muckrakers, and the magazine

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Speaker 1: published articles about things like labor rights, the need to

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Speaker 1: end capital punishment, the need for kindergarten, and women's suffrage,

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Speaker 1: and also, in the case of chill Mark, eugenics. What

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Speaker 1: we're about to read is awful and there's words quote.

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Speaker 1: This community, isolated from the outside world, has not only

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Speaker 1: retained its primitive customs and manners, but the physical taint

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Speaker 1: in the original stock has also produced a plenteous harvest

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Speaker 1: of affliction. He goes on to write, quote chill Marth

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Speaker 1: that's his misspelling. With its quaintly tainted stock kept isolate

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Speaker 1: from the infusion of new blood by preference and by

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Speaker 1: environment is a sort of garden of affliction into its

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Speaker 1: loamy soil. The seed of the noxious weed of disease

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Speaker 1: was originally dropped by accident and not only grows unmolested

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Speaker 1: by the garden time among the flowers of health, but

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Speaker 1: year by year strangles and presses them out their place,

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Speaker 1: being taken by increasing crops of its own deadly species. So,

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Speaker 1: just to be clear, that was a doctor and a

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Speaker 1: progressive magazine describing deafness and also blindness, which wasn't actually

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Speaker 1: reported as being prevalent in Martha's Vineyard in any of

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Speaker 1: the research I did for this episode, as a deadly

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Speaker 1: species of plant crowding out the nice, healthy ones. He

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Speaker 1: goes on to write about deafness, blindness, and developmental disabilities

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Speaker 1: in terms that are just gross and horrifying by today's standards,

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Speaker 1: and also using a bunch of flower and plant metaphors

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Speaker 1: to advocate eugenics. But when we look at the history

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Speaker 1: from the residents of Martha's Vineyard, it's a really much

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Speaker 1: more positive story. We have lots of oral history from

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Speaker 1: those residents who remember the deaf community is being fully

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Speaker 1: integrated with the hearing community with no discrimination and no barriers.

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Speaker 1: Deaf and hearing children had equal access to education, and

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Speaker 1: in some cases, deaf children actually had better access to

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Speaker 1: education because the state would pay for up to ten

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Speaker 1: years of schooling at the School for the Deaf. Deaf

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Speaker 1: and hearing adults had equal access to things like jobs

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Speaker 1: and housing. There weren't specific jobs that were thought of

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Speaker 1: as as the only ones acceptable for deaf people. Deaf

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Speaker 1: adults had the same rights as hearing adults in terms

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Speaker 1: of things like vote voting and community involvement. Social events

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Speaker 1: were open to everyone, and the fact that deaf and

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Speaker 1: hearing people tended to enter Mary a lot more frequently

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Speaker 1: than they did in the United States at large suggest

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Speaker 1: that deaf and hearing people on Martha's vineyards didn't view

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Speaker 1: one another as different. Hearing members of the community basically

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Speaker 1: described the deaf community as not disabled at all. Being

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Speaker 1: deaf was no different from having a different eye color,

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Speaker 1: and some even went so far as to say things

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Speaker 1: like quote, oh, they weren't handicapped, they were just deaf.

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Speaker 1: Having a deaf child also wasn't viewed as a problem

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Speaker 1: or a tragedy, just something that happened. And this is

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Speaker 1: in some ways similar to deaf culture today, which does

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Speaker 1: not view being deaf as a disability at all, and

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Speaker 1: many of Martha's Vineyards hearing residents who were interviewed later

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Speaker 1: in their lives talked about believing that it was that

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Speaker 1: way everywhere. It was only after hearing people went away

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Speaker 1: to school that they realized there was anything different about

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Speaker 1: where they grew up. All of this played out at

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Speaker 1: a time when deaf people elsewhere in the US were often,

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Speaker 1: at best segregated from the rest of the community and

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Speaker 1: at worst institutionalized and facilities that were rife with neglect

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Speaker 1: and mistreatment and offered no opportunities for education. So it

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Speaker 1: does could seem like Martha's Vineyard was far more accepting

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Speaker 1: an egalitarian at least in terms of its deaf community.

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Speaker 1: What we really don't have, though, is any member of

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Speaker 1: Martha's Vineyards death community actually communicating for themselves. All of

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Speaker 1: the oral history that we have is from people who

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Speaker 1: could hear, and it was recorded much later. The hearing

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Speaker 1: community does seem to have genuinely believed that the deaf

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Speaker 1: community were treated in all ways as equals, but we

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Speaker 1: can't really say for sure whether a deaf person would

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Speaker 1: agree with that. Assessment. It definitely would not be the

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Speaker 1: first time in history that a majority population earnestly and

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Speaker 1: genuinely thought everything was fine, but a minority population didn't. Today,

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Speaker 1: Martha's Vineyard sign language is extinct. There are efforts underway

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Speaker 1: to preserve shared sign languages from other locations around the

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Speaker 1: world before they die out, as well as well as

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Speaker 1: a tradition of preserving a s L through video. There

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Speaker 1: are archives and a lot of historical writings on this

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Speaker 1: at the chill Mark Free Public Libraries website, but to

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Speaker 1: be very clear, a lot of it was more than

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Speaker 1: a hundred years ago. Some of it is extremely hurtful

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Speaker 1: and uh, basically disgusting and how it describes deafness and disability.

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Speaker 1: What we read today from that eugenics article is really

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Speaker 1: the tip of the iceberg in that regard, and even

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Speaker 1: the oral histories in everyone here spokes sign language. A

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Speaker 1: lot of them use language that was acceptable in the

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Speaker 1: nineteen eighties but is not today. So if you're if

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Speaker 1: you're getting ready to sit down and talk about all

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Speaker 1: those things with your kids, perhaps, uh, that is a

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Speaker 1: thing to keep in mind, that that there are things

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Speaker 1: in there that are genuinely hurtful and now, Tracy, well,

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Speaker 1: you read us the email that that inspired this episode.

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Speaker 1: Listener mails from Kate. Kate says, Hi, Tracy, and Holly,

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Speaker 1: I wanted to email the two of you with an

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Speaker 1: episode suggestion and let you know that I think two

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Speaker 1: of you are doing an amazing job. I started listening

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Speaker 1: to the show after I graduated college with my history

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Speaker 1: degree with you a few years ago and shows to

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Speaker 1: stay at home with my infant twins. I'm a pretty

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Speaker 1: extroverted person, so listening to your show has been a

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Speaker 1: lot to keep me from feeling isolated. I was feeling

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Speaker 1: pretty overwhelmed learning what it was to be apparent with

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Speaker 1: premi twins, and taking me time to listen to your

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Speaker 1: show helping me stay centered. Thank you for that. I

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Speaker 1: know a lot of people listen to y'all show just

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00:21:09,320 --> 00:21:11,240
Speaker 1: waiting to swoop in to correct you or tell you

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Speaker 1: how to do it better. What's garbage? You guys are phenomenal.

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Speaker 1: I'm gonna take a break and say thanks, Kate. Thanks Kate.

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Speaker 1: Kate says, I'm currently in an m A program for

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Speaker 1: disability studies, and one of the chief things that we

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Speaker 1: study is the social model of disability. From your episodes

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Speaker 1: that cover disability history, it seems like you two are

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Speaker 1: aware of the social model of disability, But for the

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Speaker 1: sake of clarity, I'd like to give you a quick

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Speaker 1: and dirty explanation. Under the social model, disability is reframed

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Speaker 1: as a social construct that ultimately marginalizes and oppresses people simbolistically.

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Speaker 1: If an individual is socially marginalized due to a perceived

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Speaker 1: impairment or unable to physically navigate a space because of

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Speaker 1: a lack of access, they then become a quote disabled.

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Speaker 1: In this way, it is not the impairment that has

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Speaker 1: limited their choices and opportunities, but a given society's reaction

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Speaker 1: to that impairment. As to the episode suggestion, I'd like

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Speaker 1: to suggest the history of deaf individuals on Martha's Vineyard,

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00:22:03,480 --> 00:22:05,880
Speaker 1: as studied by Nora Gross and everyone here spoke sign

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00:22:05,960 --> 00:22:10,520
Speaker 1: language hereditary deafness on Martha's Vineyard. It is as outstanding

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00:22:10,560 --> 00:22:13,920
Speaker 1: example of inclusion and acceptance and an otherwise pretty bleak

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00:22:14,000 --> 00:22:18,199
Speaker 1: history of disability. Historically, Martha's Vineyard was a relatively isolated

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Speaker 1: island with the high rate of people who were deaf,

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00:22:20,240 --> 00:22:24,359
Speaker 1: and uniquely, the hearing individuals all learned sign language to

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00:22:24,400 --> 00:22:27,720
Speaker 1: include their deaf community members instead of excluding them. This

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00:22:27,800 --> 00:22:30,480
Speaker 1: allowed people who were deaf to be full fledged participants

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00:22:30,480 --> 00:22:33,040
Speaker 1: in the community because they did not face any significant

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Speaker 1: language barrier. I have found that when explaining the idea

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Speaker 1: that disability is a social constract of people, I'm often

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Speaker 1: met with a fair amount of skepticism. I like to

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Speaker 1: use the example of Martha's Vineyard to show how the

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Speaker 1: social model of disability works in actual practice. When society

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Speaker 1: removes barriers, individuals do not become disabled as they otherwise

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Speaker 1: would by perceived impairments. Keep up with the great work, ladies.

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Speaker 1: You're the best, Kate, I would like to say, you're

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Speaker 1: the best, Kate. I ocur. Yeah, we have gotten a

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Speaker 1: couple of suggestions to talk about this before, and uh,

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Speaker 1: as we often do, we just put things on the list,

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Speaker 1: which is hundreds of things long. Um, but Kate's email

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00:23:14,720 --> 00:23:18,800
Speaker 1: grabbed my attention immediately. We have not talked about it

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Speaker 1: really on the show. But my mother is very significantly

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Speaker 1: disabled because she does not have access to things that

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Speaker 1: are basic. If she were able to access them, it

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00:23:28,760 --> 00:23:32,159
Speaker 1: would be not so much regarded as disability. Like I

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00:23:32,240 --> 00:23:37,000
Speaker 1: wear glasses, which by definition is a disability. My eyesight

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00:23:37,119 --> 00:23:40,520
Speaker 1: is not good, but like society does not regard having

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Speaker 1: glasses as being disabled. Like that's the thing that's totally

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00:23:45,560 --> 00:23:48,760
Speaker 1: except except in small children who bully each other. But

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Speaker 1: that's just being jerkes. So that's not even perceiving the

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Speaker 1: disabled versus not just you're slightly different from me, so

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Speaker 1: I'll be a jerk about it. Yeah, So thanks so

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Speaker 1: also on Panterrist at pentterrist dot com, slash miss in history.

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Speaker 1: will have all the information about the book and the

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Speaker 1: archive that we mentioned in this episode in those show notes. Uh,

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Speaker 1: and that is that missed in history dot com. So

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Speaker 1: you can do all that whole lot more at how

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Speaker 1: stuff works dot com or missed in History dot com.

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Speaker 1: For more on this and thousands of other topics, is

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