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Ancient Greece - The term “idiot” was coined to refer to all people who
were peculiar or different. Girls and deformed children could be
exposed to die up to 8th day after birth.
People with disabilities played the roles of court jesters and were used
to symbolize sensuality and the relaxation of inhibitions during
some religious festivals.
1745 - ParisValentin Hauy founded the first school for the blind.
1817 – American Asylum for the Deaf and Dumb in Conn. Deaf were
among the first groups of “handicapped” children to receive
special ed in the US. The first school for the deaf established in
the United States. Schools for deaf in England, France,
Germany, and Scotland established in the 1700’s.
1830 - Schools for the blind were started in the United States.
Continued as residential until well into the 20th century. Braille
developed between 1809-1852
1848 – Started by Samuel Howe who argued for the rights of the
mentally retarded in a democratic society. Given $2500 to start
an institution. First training school for the “retarded” opened in
the United States. As the institutions became over-crowded and
because of a growing belief that mentally handicapped
individuals were menaces (hereditarian theory of IQ popularized
by Terman and Goddard, the institutions became custodial as
opposed to educational.
1896 – Started in Providence, RI. First public school class for the
mentally handicapped created. This started the special class
movement.
I have just finished reading a very interesting book by Alan Walker and
Pat Shipman, _The Wisdom of the Bones_ (New York: Alfred Knopf,
1996). This book raises several issues which bear on the thesis I have
advocated, namely, that in order to account for the anthropological
data, Adam must have been either Homo habilis or Homo erectus.
Most Christians are loathe to consider such a hypothesis, preferring to
reserve the term "human" to those who look like us, i.e. anatomically
modern humans. Unfortunately, this viewpoint ignores some of the
most interesting details found in the fossil record. The record of care
and compassion on the part of Homo erectus would seem to go beyond
what can be expected of a mere ape. The case of a fossil known as
KNM-ER 1808 exemplifies the care of a human, even if 1808 looked a
lot different from us.
"However, the same skeletal pathologies and injuries that show that
the Neanderthals lived risky lives and aged early also reveal a
strikingly 'human' feature of their social life. The La Chapelle-aux-
Saints and Shanidar 1 individuals, for example, must have been
severely incapacitated and would have died even earlier without
substantial help and care from their comrades. This implicit group
concern for the old and sick may have permitted Neanderthals to live
longer than any of their predecessors, and it is the most recognizably
human, nonmaterial aspect of their behavior that can be directly
inferred from the archeological record."
Some christians have accepted such evidence and accept the humanity
of Neanderthal but not of Homo erectus. John Wiester (1983, p. 181)
wrote:
The diseased bones consisted of two parts. There was a normal core
where the osteocytic lacunae are parallel. The osteocytic lacunae are
tiny caves in bone where the bone cell once lived. Surrounding this
normal core was a half inch of 'woven' bone, thickest on the limb
bones and almost nonexistent on the skull. The woven bone has
bloated and highly irregular osteocytic lacunae and was deposited near
the end of 1808's life. This fabric develops for one of three reasons: 1)
when the creature grows very rapidly, 2) when fractures heal and 3)
when a disease is operative. Since there is a core of normal bone
which represents an adult-sized skeleton, rapid growth as a cause can
be ruled out. Since the woven bone was all over the skeleton except
for the skull, fractures didn't seem very likely as a cause. This left
open disease, but what disease?
Fearing crevasses, they had the scientific sled go first reasoning that if
it fell into a crevasse there would be no big loss. Unfortunately, fate
had a different idea. On Dec. 13, 1912, Ninnis and the food sled, fell
into a crevasse, killing Ninnis and the team. The lead sled had made
the crossing but apparently had weakened the ice bridge enough so
that it could no longer support the weight of the food-carrying sled.
Mawson and Mertz were 320 miles from base camp with only enough
food for ten days. As they continued on their trek, they began to kill
and eat the sled dogs. The dog meat was tough and chewy. The livers
were soft and better tasting. They ate liver which turned out to be a
fatal mistake.
They began to suffer from dizziness, stomach cramps, nausea, and
balance problems. Their hair fell out and their skin cracked and peeled
off in strips. Their joints throbbed with pain.
"Any sort of movement produced terrible pain, for what they were
experiencing was exactly what happened to 1808. The excess vitamin
A they had eaten--Mawson's biographer reckons they ate sixty toxic
doses-- caused the periosteum, the tough, fibrous tissue that encases
each bone, to rip free from the bone with each pull of a muscle. (The
muscles are anchored on bones through the periosteum.) Between the
periosteum and bone, torn apart blood vessels spilled their contents,
forcing further separation of the tissues. In the case of 1808, the blood
formed huge clots, which ossified--turned to bone--before she died."
Mertz died before reaching base camp. Mawson buried him 100 miles
from base camp. When Mawson reached the base camp, his good
friend greeted him with "My God! Which one are you?"
"To have such extensive blood clots, she must have been completely
immobilized with pain. Yet, despite her agony, she must have survived
her poisoning for weeks or maybe months while those clots ossified.
How else could her blood clots have been so ubiquitous; how else
could they have turned to the thick coating of pathological bone that
started us on this quest?
The implication stared me in the face: someone else took care of her.
Alone, unable to move, delirious, in pain, 1808 wouldn't have lasted
two days in the African bush, much less the length of time her
skeleton told us she had lived. Someone else brought her water and
probably food; unless 1808 lay terrible close to a water source, that
meant her helper had some kind of receptacle to carry water in. And
someone else protected her from hyenas, lions and jackals on the
prowl for a tasty morsel that could not run away Someone else, I
couldn't help thinking, sat with her through the long, dark African
nights for no good reason except human concern. So, useless as 1808
was for telling us much about normal Homo erectus morphology, she
told us something quite unexpected. Her bones are poignant testimony
to the beginnings of sociality, of strong ties among individuals that
came to exceed the bonding and friendship we see among baboons or
chimps or other non human primates"
"One of the most tragic things about the whole tragic affair was the
reaction of the chimps to the stricken paralyzed male. Initially, almost
certainly, they were frightened by the strangeness of his condition. We
noticed the same thing when some of the other polio victims appeared
in camp for the first time. "
"McGregor's condition was patently far worse. Not only was he forced
to move about in an abnormal manner, but there was the smell of
urine and the bleeding rump and the swarm of flies buzzing around
him. The first morning of his return to camp, as he sat in the long
grass below the feeding area, the adult males, one after the other,
approached with their hair on end, and after staring began to display
around him. Goliath actually attacked the stricken old male, who,
powerless to flee or defend himself in any way, could only cower down,
his face split by a hideous grin of terror, while goliath pounded on his
back. When another adult male bore down on McGregor, hair bristling,
huge branch flailing the ground, Hugo and I went to stand in front of
the cripple. To our relief, the displaying male turned aside.
"After two or three days the others got used to McGregor's strange
appearance and grotesque movements, but they kept well away from
him. There was one afternoon that without doubt was from my point of
view the most painful of the whole ten days. A group of eight chimps
had gathered and were grooming each other in a tree about sixty
yards from where McGregor lay in his nest. The sick male stared
toward them, occasionallygiving slight grunts. Mutual grooming
normally takes up a good deal of a chimpanzees time, and the old
male had been drastically starved of this important social contact since
his illness.
"For several years Hugo and I had suspected that the aggressive adult
male Humphrey was McGregor's younger brother. The two traveled
about together frequently and often the older male had hurried to
Humphrey's assistance when he was being threatened or attacked by
other chimps. It was during the last days of Mr. McGregor's life that we
became convinced these two males were siblings:no bond other than
that of a family could have accounted for Humphrey's behavior then--
and afterward.
"In the whole period Humphrey seldom moved farther than a few
hundred yards away from the old male--although even he never
actually groomed McGregor. Sometimes Humphrey went away across
the valley to feed, but within an hour or so he was back,resting or
grooming himself near his paralyzed friend. On the first day of his
return to camp McGregor climbed quite high in a tree and made a
nest. Suddenly Goliath began to display around him, swaying the
branches more and more vigorously, slashing the old male on the head
and the back. Gregor's screams grew louder, and he clung to the
rocking branches tightly. At last, as if in desperation, he let himself
drop down through the tree from branch to branch, until he landed on
the ground. Then he started to drag himself slowly away. And
Humphrey, who had always been extremely nervous of Goliath,
actually leaped up into the tree, displaying wildly at the much higher
ranking male, and for a brief moment attacking him. I could hardly
believe it.
"One day Mr. McGregor managed to pull himself right up to the feeding
area, up to thirty yards of very steep slope, to join a large number of
chimpanzees who were eating there. We were able to give him a whole
box to himself so that for a while, at least, he was part of the group
again. When the others moved away up the valley, Gregor tried to
follow. But whether he dragged himself on his belly, or hitched himself
backward, or laboriously somersaulted, he could move only very
slowly, and the rest of the group were soon out of sight."
IDEA
And he answered:
And the selfsame well from which your laughter rises was oftentimes
filled with your tears.
The deeper that sorrow carves into your being, the more joy you can
contain.
Is not the cup that hold your wine the very cup that was burned in the
potter's oven?
And is not the lute that soothes your spirit, the very wood that was
hollowed with knives?
When you are joyous, look deep into your heart and you shall find it is
only that which has given you sorrow that is giving you joy.
When you are sorrowful look again in your heart, and you shall see
that in truth you are weeping for that which has been your delight.
Some of you say, "Joy is greater than sorrow," and others say, "Nay,
sorrow is the greater."
Together they come, and when one sits alone with you at your board,
remember that the other is asleep upon your bed.
Verily you are suspended like scales between your sorrow and your
joy.
Only when you are empty are you at standstill and balanced.
When the treasure-keeper lifts you to weigh his gold and his silver,
needs must your joy or your sorrow rise or fall.
And he answered:
At the city gate and by your fireside I have seen you prostrate yourself
and worship your own freedom,
Ay, in the grove of the temple and in the shadow of the citadel I have
seen the freest among you wear their freedom as a yoke and a
handcuff.
And my heart bled within me; for you can only be free when even the
desire of seeking freedom becomes a harness to you, and when you
cease to speak of freedom as a goal and a fulfillment.
You shall be free indeed when your days are not without a care nor
your nights without a want and a grief,
But rather when these things girdle your life and yet you rise above
them naked and unbound.
And how shall you rise beyond your days and nights unless you break
the chains which you at the dawn of your understanding have fastened
around your noon hour?
In truth that which you call freedom is the strongest of these chains,
though its links glitter in the sun and dazzle the eyes.
And what is it but fragments of your own self you would discard that
you may become free?
If it is an unjust law you would abolish, that law was written with your
own hand upon your own forehead.
You cannot erase it by burning your law books nor by washing the
foreheads of your judges, though you pour the sea upon them.
And if it is a despot you would dethrone, see first that his throne
erected within you is destroyed.
For how can a tyrant rule the free and the proud, but for a tyranny in
their own freedom and a shame in their won pride?
And if it is a care you would cast off, that care has been chosen by you
rather than imposed upon you.
And if it is a fear you would dispel, the seat of that fear is in your heart
and not in the hand of the feared.
Verily all things move within your being in constant half embrace, the
desired and the dreaded, the repugnant and the cherished, the
pursued and that which you would escape.
These things move within you as lights and shadows in pairs that cling.
And when the shadow fades and is no more, the light that lingers
becomes a shadow to another light.
And thus your freedom when it loses its fetters becomes itself the
fetter of a greater freedom.
On Pain
And he said:
Your pain is the breaking of the shell that encloses your understanding.
Even as the stone of the fruit must break, that its heart may stand in
the sun, so must you know pain.
And could you keep your heart in wonder at the daily miracles of your
life, your pain would not seem less wondrous than your joy;
And you would accept the seasons of your heart, even as you have
always accepted the seasons that pass over your fields.
And you would watch with serenity through the winters of your grief.
It is the bitter potion by which the physician within you heals your sick
self.
Therefore trust the physician, and drink his remedy in silence and
tranquility:
For his hand, though heavy and hard, is guided by the tender hand of
the Unseen,
And the cup he brings, though it burn your lips, has been fashioned of
the clay which the Potter has moistened with His own sacred tears.