Deafness is a unique condition; its effects are not immediately apparent. Individuals with visible impairments or disabilities are readily recognized in society. The community generally understands how to help these individuals achieve fuller participation in society. But how does society include the deaf in its activities and discussions? This question has had various answers since the 19th century.

In the mid-1800s, two opposing groups debated how to integrate the deaf into the broader community. The oralists, who opposed sign language and banned its use in their schools, believed in teaching deaf individuals the skills needed to thrive in a hearing and speaking world. On the other hand, the manualists emphasized the importance of communication and encouraged the use of sign language in both educational and social settings. These "culture wars" between the two factions have left a lasting impact that continues to this day.

Throughout these debates, one factor remained constant—hearing people made the decisions. Deaf individuals were often seen as incapable of voicing their own opinions or making their own choices. Most states established residential schools for deaf children, who typically attended from age five to 18, only leaving for Christmas breaks and summer vacations. These schools were managed by hearing men (like Mr. Franklin), many of whom had attended the same teacher-training programs. These authoritative educators, sometimes called the "Great White Fathers," controlled every aspect of their students' lives. Most teachers were hearing and had limited knowledge or expertise in sign language. Deaf people were not considered suitable for teaching because they could not instruct in speech. Occasionally, deaf individuals who could speak well—like Orin—were allowed to teach. However, those who did not speak or lip-read—like Sarah—were often assigned roles such as kitchen helpers, laundry workers, or maids at these schools.

In the 1970s, a series of scandals shook several residential schools, leading to the introduction of new management from outside the traditional circle of hearing individuals who worked with the deaf. More deaf students were encouraged to pursue higher education, including teacher preparation programs.

Setting and StructureChildren of a Lesser God unfolds within a unique dual setting: the State School for the Deaf and James Leeds's house. This drama takes place "in the mind of James Leeds," allowing characters to fluidly enter and exit his memories, sometimes stepping in for just a few lines or entire scenes. Act I presents time in a "fluid" manner, blending past and present seamlessly, occasionally leaving the audience unaware of shifts in time. However, Act II adopts a more linear progression, with scenes logically unfolding from James's frustrations to the climactic attempt to make Sarah speak. The minimalist use of sets and props, such as a chalkboard and benches, further enhances the fluidity of the narrative, facilitating the seamless movement of characters through different scenes.

Temporal Fluidity and Flashbacks
The structure of Children of a Lesser God leans heavily on the fluidity of time, reflecting how events unfurl in the protagonist's memory. Flashbacks serve as a cornerstone of the play, bringing past scenes like the pivotal visit to Mrs. Norman's house into the present narrative. Notably, the entire play functions as an extensive flashback, with themes and dialogues from the start reappearing towards the end, creating a cyclical narrative that enriches the depth of the story and characters.

Imagery and Symbolism
"Deafness isn't the opposite of hearing; it is a silence full of sounds," encapsulates the central imagery of the play. This notion challenges the binary perception of deafness versus hearing, inviting the audience to explore the unique possibilities that exist within the deaf world....