[125] See Appendix A for table in respect to the homes for the deaf. In connection with the scheme of homes for the deaf, it is interesting to note that there have been one or two suggestions for colonies for them, though such have never been taken seriously. One was by a deaf man in 1860 in the form of a memorial to Congress for the creation of a deaf-mute commonwealth. See _Annals_, viii., 1856, p. 118; x., 1858, pp.
40, 72, 136; xxix., 1884, p. 73. See also "Facts and Opinions Relating to the Deaf from America", 1892, p. 182; Proceedings of National Association of the Deaf, i., 1880, pp. 36-39. Farm colonies on a small scale for poor deaf-mutes have also been considered occasionally, but little further has ever been attempted. See _Deaf-Mutes' Journal_, Aug.
8, 1912; Sept. 12, 1912.
CHAPTER V
SOCIAL ORGANIZATION OF THE DEAF
SOCIAL CLEAVAGE FROM THE GENERAL POPULATION
The preceding chapter has dealt with the economic possibilities of the deaf, and the extent to which they stand alongside the population generally. The other side of the shield in relation of the deaf to society is now to be presented, that is, how far their want of hearing will count in their participation in the social life of the community.
While the deaf man may be an active component in the economic and industrial life of society, yet his inability to hear and his frequently consequent inability to speak stand in the way of his prompt and continuous partaking in its social life. He may, and does, have many friends among his neighbors and acquaintances, but in the discourse between man and man which forms such a large part of the interest and delight in living, he is unable to join. There is usually at hand no ready and rapid means of communication as there is between two hearing persons in conversation, and his intercourse must necessarily be slow and tedious. The privileges of his church he cannot enjoy; in his lodge he misses the fellowship which is one of its fundamental ends; in few forms of convivial entertainment can he take part. Thus seeking an outlet for those social instincts which charge through his being, the deaf man finds himself among men, but as though surrounded by a great impenetrable wall against which their voices break in vain.
Placed, however, with his deaf fellows, he discovers himself in a different situation. He soon learns that by the use of that language of signs so largely employed by other deaf men, and of which he in a short time becomes master, he is able to converse with an ease and quickness fully as great as by that means of which he has been deprived. Hence he ceases in large measure to carry on his social intercourse with the hearing, and turns to his deaf comrades; in them he builds up an approximately congenial companionship and fellowship, and to them he looks largely for his means of social diversion. With them he feels a close bond of sympathy, and is moved to co-operate with them, and to stand with them when their mutual interests are concerned. In time associations in various forms come to be organized among them. In such wise is realized the desire of the deaf as of all men to commune with their fellows.
DESIRABILITY OF ORGANIZATIONS COMPOSED OF THE DEAF
By some people societies or organizations composed exclusively of the deaf have been opposed, or at least looked upon with disfavor. This is because it has been felt that it is not well for the deaf to form a class apart in the community, and that unless discouraged the practice will cause intermarriage among the deaf, which may result in an increasing number of deaf people--a matter to which we have already given attention.
But in combating this tendency of the deaf to organize among themselves, we are really unmindful of an elemental sociological principle, that like-minded persons are prone to congregate, and will seek to form purposive societies and associations, exemplified as well in a boys'
athletic club, in a church sewing circle, in a lodge of free and accepted masons, as in a "league of elect surds."[126] If "clannishness"
is the outcome, it must be accepted only as the necessary consequence of the infirmity of the deaf, in the practical affairs of life such men being bound to seek out and associate with others of like condition. By the deaf themselves it is claimed that the good readily outweighs the possible evils, and that, as the fact of their deafness forbids them belonging generally to societies for the hearing, they are thus forced to band together, or almost entirely to go without the social amalgamations which form such a conspicuous and valuable part of life.[127]
PURPOSES, ACTIVITIES AND EXTENT OF SUCH ORGANIZATIONS
The organizations of the deaf are of several kinds: termed clubs, leagues, societies, associations and the like; and wherever a number of deaf persons are congregated, some such organization is likely to be effected.[128] In large cities not a few may be found, planned perhaps on different lines or appealing to different kinds of people. The majority of the societies are formed for the mutual pleasure and culture of the members.[129] A part are organized on fraternal principles, some with benefit features, paying out so much in case of illness and the like; while in a few a certain amount of relief may be dispensed to those discovered to be in need. In most of the societies, as with the body of the deaf generally, there is a considerable amount of solidarity, and the members are usually quick to act in a common cause or to apply the principle that the concern of one is the concern of all.[130]
While these societies of the deaf are usually local in their composition, there exists more or less communication with bodies in other cities and communities. In over a fourth of the states there are state societies, while in most of the states there are also alumni associations of the special schools, which are of state-wide extent.[131] A national body is likewise in existence, the National Association of the Deaf, founded in 1880, and incorporated in 1900; and there is a National Fraternal Society of the Deaf, with benefits for sickness, injury and death, which has many local branches, this being probably the largest organization of the deaf in the country.[132] An international organization has also been formed, known as the World's Congress of the Deaf.
Among the various associations of the deaf, particular mention may be made of church organizations in some of the larger cities and towns, which not infrequently serve in some measure the purpose of a social center. These deaf congregations are usually in communion with some denominational body, often being the result of church "missions" to the deaf, and are ministered to regularly or at stated times by clergymen, most of whom are themselves deaf. For the use of the deaf, the church building or rooms in it are generally given over at certain times. In a few cases the deaf are in possession of edifices of their own.[133]
NEWSPAPERS OF THE DEAF
With the deaf there have been a number of special papers, published by and for them, and circulating for the most part only among them. Their chief purpose is to chronicle the various happenings in deaf circles, and to serve as a medium for the discussion of matters of general interest to the deaf. These papers are usually weeklies or monthlies, more often the former, and frequently have correspondents in a greater or smaller number of localities. There have been not a few ventures in the establishment of such independent papers, but most of them have proved short-lived for want of sufficient support, some being of very brief duration, and only an exceptional one continuing over an extended period. As a rule there have been seldom more than two or three in existence at any one time.[134] In addition, there have been several religious papers for the deaf, often under the auspices of some denominational body, but usually published by the deaf themselves.
These, however, have never been numerous, and have been of limited circulation.[135]
FOOTNOTES:
[126] The deaf are not usually eligible to regular secret orders.
[127] On the subject of societies of the deaf, see _Annals_, xviii., 1873, pp. 200, 255; xxi., 1876, p. 137; xxxii., 1887, p. 246; xxxiii., 1888, p. 28; xlix., 1904, p. 369; Proceedings of Convention of American Instructors, ix., 1878, p. 117; National Association of the Deaf, ii., 1883, p. 12; iv., 1893, pp. 25, 40; vii., 1904, p. 132; viii., 1907, p.
26; Reunion of Alumni of Wisconsin School for the Deaf, v., 1888, p. 36; Empire State Association of Deaf-Mutes, xiii., 1890, p. 12; _Deaf-Mutes'
Friend_, Aug., 1869. See also E. A. Hodgson, "The Deaf and Dumb; Facts, Anecdotes and Poetry", 1891; J. E. Gallaher, "Representative Deaf Persons in the United States", 1898; _International Review_, ii., 1875, p. 471.
[128] The oldest organization of the deaf now existing is the New England Gallaudet Association of the Deaf, which began in 1853. It resulted largely from the Gallaudet Memorial Association, organized two years before to raise funds for a monument to Thomas Hopkins Gallaudet.
In 1859 was created the Alumni Association of the High Class of the New York Institution; in 1865 the Empire State Association; and in 1870 the Ohio Alumni Association. See Proceedings of National Association of the Deaf, iv., 1893, p. 25.
[129] Some of these have special club rooms for social and literary meetings, where conversation can be carried on freely without attracting public notice. Some of these club rooms are large and well appointed. In not a few of the younger clubs athletics forms a prominent feature.
[130] This spirit is illustrated in many ways, perhaps most strikingly in the case where a deaf man seems likely to be debarred from some public position because of his want of hearing, when the deaf promptly rally to his support. We have already seen their action in connection with the order of the Civil Service Commission. Sometimes candidates for office have been asked to state their views on this subject. As a further instance of mutual assistance among the deaf may be mentioned the raising of relief funds for deaf sufferers in other localities in times of some great disaster.
[131] In Ohio and Pennsylvania the state societies manage homes for the aged deaf, as we have seen; and in Virginia the state association supports a special missionary to the deaf. In Pennsylvania there are many county sections of the state body. In a number of centers a leading association is that of the alumni of Gallaudet College.
[132] There has also frequently been discussion of a federation of the various state and local organizations. See Proceedings of National Association of the Deaf, iii., 1889, p. 14; ix., 1910, p. 25.
[133] Such churches are now in New York, Philadelphia and Wheeling, under Protestant Episcopal auspices; in Milwaukee under Lutheran; and in Baltimore under Methodist. Special church buildings are also in contemplation in other cities. Funds for these churches are raised by the deaf with the assistance of their hearing friends. In the Roman Catholic Church there is a special organization of the deaf, founded in 1910, and known as the Knights of l'epee.
[134] There have been about thirty such publications created, the first of which seems to have been begun in 1839, and the second in 1860. See especially "Periodicals Devoted to the Interests of the Deaf," by the Volta Bureau, 1913. See also _Volta Review_, xii., 1910, p. 456; Proceedings of National Association of the Deaf, ix., 1910, p. 45. The present publications are: the _Deaf-Mutes' Journal_, of New York, a weekly; the _Observer_, of Seattle, a bi-weekly; the _Frat_, of Chicago, a monthly; and the _Pennsylvania Society News_, a quarterly.
[135] Those now existing are: the _Catholic Deaf-Mute_, of New York, under Roman Catholic auspices; the _Silent Churchman_, of Chicago, under Protestant Episcopal; the _Silent Herald_, of Chicago, under Methodist; and the _Deaf Lutheran_, of Milwaukee, under Lutheran.
CHAPTER VI
POPULAR CONCEPTIONS CONCERNING THE DEAF
VIEWED AS A STRANGE CLASS
The position of the deaf in society is yet to be seen from another standpoint. The question may be asked, How does the public at large, how does "the man in the street," look upon the deaf? Are the deaf viewed merely as so many people deprived of the sense of hearing, in whom also the power of speech is often wanting? Or is there superimposed upon this a feeling, owing perhaps to the supposed isolation of the deaf, that they are in other ways a peculiar class of beings?
Unfortunately, it is the latter of these two conceptions that is the prevailing one--unfortunately for the deaf, for their burden is quite sufficient as it is. The public has been and is under many misapprehensions and delusions regarding the deaf.[136] Being thrown intimately with them but seldom, people often come to form curious ideas respecting the deaf, but ideas which are more or less unhappy ones. There is frequently an attitude towards them combined of wonder, misgiving, fear, aversion--a vague feeling or belief that the deaf are more or less distinct in their thoughts and actions from other people, that they are somehow "unnatural" or "uncanny."[137]
VIEWED AS A DEFECTIVE CLASS
Not only are the deaf often looked upon as a strange class in the community, but they are not uncommonly known as "defectives," and this is the classification frequently applied to them. It is true that the deaf are "defective" in that they are deprived of one of the most important of the physical senses; but, in addition, the term often carries a connotation of mental, or even of moral, aberrance, and results in the infliction upon the deaf of an unnecessary brand. In many libraries such a classification is found, and the deaf are catalogued under the heading "defective." In the "Index of the Economic Material in Documents of the States of the United States" of the Carnegie Foundation, the deaf and the blind are grouped as "defectives" along with the feeble-minded and consumptives.[138] Though in such a classification, any untoward signification is disclaimed, and it is held to be merely one of convenience of arrangement, it remains true that terms are employed and associations involved that to a certain extent do a very real injury to the deaf.[139]
VIEWED AS AN UNHAPPY CLASS
People are also prone to think of the deaf as an unhappy, morose or dejected class. Professor E. T. Devine in his "Misery and its Causes"
(1909)[140] enumerates the deaf, among other classes, as embodiments of misery--"not for the most part," he is careful to state, "personally unhappy," but rather with reference to their imperfect senses. This view is clear enough, and in one sense is doubtless correct; but it does not express the entire situation in respect to the deaf. While their deafness must always be a serious and distressing affliction, and even handicap and burden as well, and while the deaf must often bemoan their fate, it yet seems to be true that the deaf as a lot are not "unhappy."
They are good-natured, see the world from an odd angle sometimes, yet are as much philosophers as the average man; and when in the company of their deaf associates are able to derive fully as large a portion of happiness as any other group of human beings. The deaf are cheerful, swayed by the same emotions as other mortals, responsive equally to all the touches of life, and are not, at least in these days of education, a morbid, brooding, passionate folk, as is too often the popular judgment.
VIEWED AS A DEPENDENT CLASS