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As disciplinas visam no somen aumentar as habilidades do corpo, aprofundar sua ¢40, como também formaté-lo dentro de uma relagto que © tome obediente e Como uma das instituigdes de seqiiestro mais potentes da Modemidade, a escola constituiu-se no espago mais efi- ciente para a educacio, a vigilancia, 0 controle, o discipli- hamento € 0 enquadramento dos sujeitos, principalmente durante a infincia. Para Kant (2002), as criangas devem it para a escola mais precocemente possivel, pois a elas devem ser ensinadas as bases para que, em sua maiorida- de, saibam agir com consciéncia, disciplina e responsabili- dade em seu meio social. AA disciplina, 20 docilizar os corpos, a0 mesmo tempo imenta a utilidade de suas forgas e diminui, em termos politicos, os investimentos sobre o seu controle, Tomando cemprestadas as palavras de Foucault, a disciplina assumirem seus compromissos as posses que Ihes eram confiadas por serem descendentes nobres, 0 dro Ponce de 520-1584), monge ben liu esforgos para que eles aprendessem e fossem capazes de mostrar a capacidade de suas faculdades mentais Era necessério que os filhos surdos de nobres apren- dessem a falar, ler, escrever, fazer contas, rezar, assistir & missa € confessar-se mediante o uso da palavra oralizada, A palavra falada conferia a visibilidade necessiria a um nobre, que servia de modelo a outros por sua educagio ¢ posigiio. Os procedimentos de controle do corpo e de “cura” da deficiéncia por meio de terapias da fala submetiam aqueles que eram surdos a um duro processo de “normalizagio" de disciplinamento. Conforme Sérgio Lulkin (2000), os descendentes de nobres eram julgados pela apropriacao da palavra. Somado as demais exigencias que se impunham A nobre2a, isso le- gitimava o arduo trabalho de ensinar nobres surdos. Para esse autor, [Jos iteresses religiosos, econdmicos e juridicos eram os promotores de uma educagio que precisava ser dempns- ‘rada perante uma “oficialidade”. 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Na esteira de Foucault (1997), 0 exame pode ser enten- dido como uma pritica que articula saberes, vigilincia, pra- ticas de stngio e de correo € normalizagto. Tanto toma’* 68 individuos como objetos quanto objetiva ¢ dé visibilida- de aqueles que a ele sio submetidos, A escola “torna-se uma espécie de aparelho de exame ininterrupto, que acom- panha em todo o seu comprimento a operagao do ensino” oucaut, 1997, p. 155). A escola, tornando-se um local de elaboragao da pedagogia, criando um conhecimento docu- mentado sobre os as0s individuais de estudo, nao sé legi- tima o Saber docente, como também marca o inicio de uma pedagogia que funciona e € legitimada como centifica. (0s surdos, conforme apresentei anteriormente, ao se~ rem submetidos a exames pablicos, tornavam-se objetos de investigagao, de curiosidade e de informagio. © poder ope- rando sobre cada individuo transforma cada um em um caso, que pode ser medido, comparado, exibido, descrito, classi- ficado, excluido e normalizado, ‘A demonstragio dos conhecimentos do especialista sobre a surdez legitimava-o perante as luzes da Modemida- de e tornava os sujeitos surdos capazes de serem normali- zados ~ tanto que os alunos surdos de I'fpée tomaram-se professores de outros surdos, servindo a0 propésito de vi- rem a ser modelos referenciais de uma razao iluminista. sunver « eoucacho ) coloca em eviddéncia as técnicas disciplinares desenvolvidas com o objetivo de regular os corpos surdos de acordo com os interesses ¢ as demandas da nascente industrializacao européia. Wrigley (1996) salienta que 0 processo de disciplinamento dos corpos, de acordo com as praticas institucionais, produziu novos siste- mas de ordenamento dos grupos e de identidades surdas, visando a colonizar esse grupo subaltemo (surdos) ao bem ‘comum. Segundo esse autor, os métodos de vigilancia, a rogramacto do tempo, a regimentagao e ritualizagio da vida ¢ 0 controle inflexivel do corpo em ago ou em repou- ‘80, todos utilizados em larga escala ao longo do século XIX, encontram-se presentes até os dias de hoje e esto visiveis nas atuais abordagens de edhucagto das eriangas su trama alguns elementos constitutivos daquilo que, mais tar- de, passou a se chamar cultura surda. Parafraseando Wri- gley (1996), € no final do século XVIII que a surdez se torna ‘um espago de cultura e, por isso, de interesse para uma reflexio de cunho filos6fico. A educago.de surdos dentro de um grupo de surdos Passa a ser produtiva e a gerar outros discursos que exigem tamente, que com a circulaglo desses discursos se abdique * do poder que os mantém narrando e inventando o surdo. 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