\"The Deaf community shares a great spiritual legacy. As in any cultural group, there is diversity of perspectives and beliefs. Every person has an innate sense of wanting to understand ones [sic] place in the cosmos. Within the historic Deaf community, there is an identifiable legacy of concern with spiritual things particularly from a Judeo-Christian worldview. The basic persepctives of Judiasm and Christianity - the goodness of creation and the sovereignty of God - lends itself naturally to the inclusion of Deaf indiviuals as full and equal members in the family of God. There is an inherent respectfulness for all creation within the Judeo-Christian worldview. God has created some people Deaf and His creation is perfect. All people, hearing and deaf, are created in the image of God. Each person will sin and fall short of the glory of God but God provides a way to have a personal experience of faith. Faith is experienced in the heart and mind; it exists with equal significance in all languages and cultures. The Deaf community is in no way excluded from this grace.
\nThe Christian perspective, particularly in the evangelical paradigm, believes each person is on equal footing because of a common need for redemption. One cannot be 'good enough' to earn salvation. It is a gift........... 13
\n\n
... 14.. describing French deaf education .. \"This all came about as a result of commitment to the Deaf by a group of Catholic clerics who ' created in turn educated leader(s) among the deaf, instilling in us pride in our language and ourselves, and an elevated vision of what we could become.'\" 14
\n\n
Describes Gallaudet.. so many mistakes. THG =/= Episcopal minister = congregationalist.
\nlonger description of Lutheran efforts (interesting, hadn't seen these details before)
\n\n
... 15..
\n\"The Reverend Jacob M. Koehler, a Protestant Episcopal priest who was Deaf, founded the Pennsylvania School for the Deaf in 1883. HE was also the pastor of the All Soul's [sic] Church for the Deaf in Philadelphia. The Reverend Thomas B. Berry founded the South Dakota Deaf School in 1880. There were at least twenty-eight Deaf clergy ordained to the ministry before World War I and almost another fifty ordained Deaf ministers by 1981... The vast majority of Deaf clergy at the dawn of the 20th Century were Episcopalians.\" 15
\n\n
\n
- interesting indicates that the number of deaf episopal ministers greatly decilined
\n\n
-\"In the same way that the African-American church was the place for maintaining cultural connections and identity, the Deaf church and Deaf ministries kept American Sign Language (ASL) very much alive through the darkest days of Oralism. The church was not a leader in the fight for maintaining sign language in the instruction of chidlren and in a few instances may have been oppressive, bt it was generally a palce where eaf people could gather and express themselves in their native language freely and without fear. It was a place of welcome for all Deaf whether connected with a residential school or not. Whether to use manual sign language or not was never an issue in the church; Deaf worship and Bible study always involved signing. There is generally a stronger presence of ASL in Deaf churches than in Deaf ministries of hearing churches throughout the last 125 years, but manual sign language has been the clearly preferred method of expressing the gospel and brining people together for fellowship.\" 15
\n\n
\"There has existed an argument that Christianity was imposed on the Deaf community by the hearing community; it is viewed as the faith of the oppressor. \" 15
\ndoesn't expand on this.
", "tags": [], "relations": {}, "dateAdded": "2015-04-08T16:58:56Z", "dateModified": "2015-04-08T16:58:56Z" } }, { "key": "NTVRJH92", "version": 10, "library": { "type": "group", "id": 329689, "name": "Minor Field Reading Stuff", "links": { "alternate": { "href": "https://www.zotero.org/groups/minor_field_reading_stuff", "type": "text/html" } } }, "links": { "self": { "href": "https://api.zotero.org/groups/329689/items/NTVRJH92", "type": "application/json" }, "alternate": { "href": "https://www.zotero.org/groups/minor_field_reading_stuff/items/NTVRJH92", "type": "text/html" } }, "meta": { "createdByUser": { "id": 207324, "username": "jannellelegg", "name": "", "links": { "alternate": { "href": "https://www.zotero.org/jannellelegg", "type": "text/html" } } }, "creatorSummary": "Ayres", "parsedDate": "2004", "numChildren": 2 }, "data": { "key": "NTVRJH92", "version": 10, "itemType": "book", "title": "Deaf Diaspora: The Third Wave of Deaf Ministry", "creators": [ { "creatorType": "author", "firstName": "Bob", "lastName": "Ayres" } ], "abstractNote": "Deaf people have the right to read, study, pray, worship, serve, discuss, and meditate on God's word. Ayres calls for the rediscovery of the spiritual legacy of the Deaf-World as he explores the history of ministry programs and proposes a definitive plan for the future. Deaf ministry patterns over the past forty years are highlighted and a description is given of the New Culture of Deafness-brought about by the radical changes in Deaf-World.Each chapter concludes with useful discussion guides for students or small groups.Ayres calls for the rediscovery of the spiritual legacy of Deaf-World as he explores the history of ministry programs and proposes a definite plan for the future. \"An invaluable contribution to the field of Deaf ministry \"-Rick McClain, Deaf Pastor for College Church of the Nazarene, Olathe, Kansas\"An unusually keen knowledge of the past, a strong sensitivity with the present, and a proposed plan for the future \"-Duane King, Founder/Executive Director, Deaf Missions, Council Bluffs, Iowa\"God has clearly inspired Bob to write this book for precisely 'such a time as this.'\"-Mary J. High, PhD, Associate Professor, Gardner-Webb University, Boiling Springs, North Carolina\"Deaf Diaspora is a 'must read' for anyone who is active in or serving a Deaf Christian ministry \"-Mark Seeger, Pastor, Jesus Lutheran Church of the Deaf, Austin, TexasIncluded are inspirational personal narratives by Chad Entinger.", "series": "", "seriesNumber": "", "volume": "", "numberOfVolumes": "", "edition": "", "date": "2004", "publisher": "iUniverse, Inc.", "place": "New York", "originalDate": "", "originalPublisher": "", "originalPlace": "", "format": "", "numPages": "200", "ISBN": "9780595335411", "DOI": "", "citationKey": "", "url": "", "accessDate": "", "ISSN": "", "archive": "", "archiveLocation": "", "shortTitle": "Deaf Diaspora", "language": "English", "libraryCatalog": "Amazon.com", "callNumber": "", "rights": "", "extra": "", "tags": [], "collections": [ "W8DAVB28" ], "relations": {}, "dateAdded": "2015-04-08T16:58:56Z", "dateModified": "2015-04-08T16:58:56Z" } }, { "key": "TP6ICJXN", "version": 10, "library": { "type": "group", "id": 329689, "name": "Minor Field Reading Stuff", "links": { "alternate": { "href": "https://www.zotero.org/groups/minor_field_reading_stuff", "type": "text/html" } } }, "links": { "self": { "href": "https://api.zotero.org/groups/329689/items/TP6ICJXN", "type": "application/json" }, "alternate": { "href": "https://www.zotero.org/groups/minor_field_reading_stuff/items/TP6ICJXN", "type": "text/html" }, "up": { "href": "https://api.zotero.org/groups/329689/items/25TF4SQI", "type": "application/json" } }, "meta": { "createdByUser": { "id": 207324, "username": "jannellelegg", "name": "", "links": { "alternate": { "href": "https://www.zotero.org/jannellelegg", "type": "text/html" } } } }, "data": { "key": "TP6ICJXN", "version": 10, "parentItem": "25TF4SQI", "itemType": "attachment", "linkMode": "linked_url", "title": "Google Books Link", "accessDate": "2015-03-16T04:07:55Z", "url": "http://books.google.com/books?id=rdS3UmM3YAEC", "note": "", "contentType": "text/html", "charset": "", "tags": [], "relations": {}, "dateAdded": "2015-04-08T16:58:46Z", "dateModified": "2015-04-08T16:58:46Z" } }, { "key": "25TF4SQI", "version": 10, "library": { "type": "group", "id": 329689, "name": "Minor Field Reading Stuff", "links": { "alternate": { "href": "https://www.zotero.org/groups/minor_field_reading_stuff", "type": "text/html" } } }, "links": { "self": { "href": "https://api.zotero.org/groups/329689/items/25TF4SQI", "type": "application/json" }, "alternate": { "href": "https://www.zotero.org/groups/minor_field_reading_stuff/items/25TF4SQI", "type": "text/html" } }, "meta": { "createdByUser": { "id": 207324, "username": "jannellelegg", "name": "", "links": { "alternate": { "href": "https://www.zotero.org/jannellelegg", "type": "text/html" } } }, "creatorSummary": "Prichard", "parsedDate": "1999-09-01", "numChildren": 2 }, "data": { "key": "25TF4SQI", "version": 10, "itemType": "book", "title": "History of the Episcopal Church - Revised Edition", "creators": [ { "creatorType": "author", "firstName": "Robert W.", "lastName": "Prichard" } ], "abstractNote": "This insightful, all-encompassing chronicle spanning 400 years traces the fascinating rise of the Episcopal Church, founded in an age of fragmentation and molded by the powerful movements of American history: the Great Awakening; the American Revolution; the Civil War; two World Wars and the Depression; and the social upheavals of the post World War II years.This revised edition of the now-classic text on the Episcopal Church brings the story up-to-date with a new chapter on the 1990's. This new chapter pays special attention to the Church's renewal efforts, Presiding Bishop Browning's time in office, the issue of homosexuality, changing leadership dynamics, liturgical change, and Lambeth 1998.", "series": "", "seriesNumber": "", "volume": "", "numberOfVolumes": "", "edition": "", "date": "1999-09-01", "publisher": "Church Publishing Incorporated", "place": "", "originalDate": "", "originalPublisher": "", "originalPlace": "", "format": "", "numPages": "368", "ISBN": "9780819218285", "DOI": "", "citationKey": "", "url": "", "accessDate": "", "ISSN": "", "archive": "", "archiveLocation": "", "shortTitle": "", "language": "en", "libraryCatalog": "Google Books", "callNumber": "", "rights": "", "extra": "", "tags": [ { "tag": "Religion / General", "type": 1 } ], "collections": [ "W8DAVB28" ], "relations": {}, "dateAdded": "2015-04-08T16:58:46Z", "dateModified": "2015-04-08T16:58:46Z" } }, { "key": "74AKWZFF", "version": 10, "library": { "type": "group", "id": 329689, "name": "Minor Field Reading Stuff", "links": { "alternate": { "href": "https://www.zotero.org/groups/minor_field_reading_stuff", "type": "text/html" } } }, "links": { "self": { "href": "https://api.zotero.org/groups/329689/items/74AKWZFF", "type": "application/json" }, "alternate": { "href": "https://www.zotero.org/groups/minor_field_reading_stuff/items/74AKWZFF", "type": "text/html" }, "up": { "href": "https://api.zotero.org/groups/329689/items/25TF4SQI", "type": "application/json" } }, "meta": { "createdByUser": { "id": 207324, "username": "jannellelegg", "name": "", "links": { "alternate": { "href": "https://www.zotero.org/jannellelegg", "type": "text/html" } } }, "numChildren": 0 }, "data": { "key": "74AKWZFF", "version": 10, "parentItem": "25TF4SQI", "itemType": "note", "note": "talks about Gallaudet and Syle 178, 181-182
", "tags": [], "relations": {}, "dateAdded": "2015-04-08T16:58:46Z", "dateModified": "2015-04-08T16:58:46Z" } }, { "key": "IC6PDSI3", "version": 10, "library": { "type": "group", "id": 329689, "name": "Minor Field Reading Stuff", "links": { "alternate": { "href": "https://www.zotero.org/groups/minor_field_reading_stuff", "type": "text/html" } } }, "links": { "self": { "href": "https://api.zotero.org/groups/329689/items/IC6PDSI3", "type": "application/json" }, "alternate": { "href": "https://www.zotero.org/groups/minor_field_reading_stuff/items/IC6PDSI3", "type": "text/html" }, "up": { "href": "https://api.zotero.org/groups/329689/items/DDQCHZ7G", "type": "application/json" } }, "meta": { "createdByUser": { "id": 207324, "username": "jannellelegg", "name": "", "links": { "alternate": { "href": "https://www.zotero.org/jannellelegg", "type": "text/html" } } }, "numChildren": 0 }, "data": { "key": "IC6PDSI3", "version": 10, "parentItem": "DDQCHZ7G", "itemType": "note", "note": "* a lot of great historical groundwork here can go back for diversity of sources to pull info
\n\n
- “The constitution, canons, and Book of Common Prayer of 1789 laid the basis on which the Episcopal Church operates today.” 55
\n- “Episcopal Church displays the republican political ideals of the United States.” 55
\n- William White “adapted the Book of Common Prayer for use in a newly independent America.” 57
\n- 1835: missions =/= part of sub committee, but the responsibility of the entire church 64
\n- Chapter 4 = types of churches
\nEpiscopal Church History:
\nSplit from Anglican Church
\n16th c: Anglican Church> influenced by Calvinism
\n- removal of elaborate vestments, austere church decorations, removal of altars, statues. (Locke 8-9)
\n- Archbishop Cranmer – English prayerbook
\n- Queen Elizabeth – restored Anglican church, reinstated English prayerbook (after a period of Roman Catholic rule), Elizabeth made minor changes “to render it more acceptable to the more Catholic of her subjects.” 11 Locke
\n\n
2nd Great Awakening = increased influence of Protestants
\n\n
high church Oxford Movement (Locke 22-25) ~ 1833-1841
\n\n
American Context:
\n- First Great Awakening:
\n- Before Revolution:
\n- Revolution:
\n- William White:
\n- American Bishops:
\n- 2nd Great Awakening:
\n- Oxford Movement:
\n- Westward Expansion
\n- Civil War
\n- Women
\n- Postbellum period
\n- Darwin/Scientific Advancements
\n- Marx
\n- Cathedrals
\n- 1900
\n\n
Church Structure:
\n- deacons
\n- priests
\n- Bishops
\n- laypersons
\n- Parish
\n- Missions
\n- diocese
\n- General Convention
\n- “In addition to the religious orders, there are a number of other organizations for priests and laymen within the church. Most are dedicated to joint worship, Bible reading, study of the church, and works of charity. There are also special organizations …” 119
\n\n
Beliefs and practices:
\n- Lambeth Quadrilateral
\n- Liturgical practices
\n- Church
\n615 - Gender and Jim Crow Paper -Notes
\nThough largely written as a linguistic study, this text includes a chapter examines the social history of black people in the United States, one of few texts that tackles the historical intersection of race and deafness. The authors trace the development of deaf education, offering critical analysis of the role of white and black teachers as language models for deaf students. A key argument in their work requires them to highlight the historical linguistic divide between black and white students, one that is both political and economically driven.
\nChapter 2 = The Sociohistorical Foundation of Black ASL
\n- geographic and social factors played an important role in the formation of the Black deaf schools and consequently in the development of a separate variety of ASL. The geographic factors include the isolation of one community from another; geographic and political boundaries (i.e., where people live - or are allowed to live). Schools for Black deaf children certainly met these conditions. They were often physically isolated.\" 14
\n-Not surprisingly, Black deaf people were affected both by the same racial discrimination of the era that affected Black hearing people and by the same social isolation and marginalization due to race that contributed to the development and maintenance of African American English (AAE). Racial discrimination was present in local, state, and regional organizations in the Deaf community. The National Association of the Deaf (NAD) was founded in 1880. At first the association welcomed Black Deaf Americans. However, in 1925, the Cleveland Conference of the NAD revoked the membership of the Black members., changing the bylaws to prohibit Black Deaf membership. Black people (and women) had to wait until 1964 to gain the right to vote in the association.\" 15
\n- indicates that socially, segregation of clubs and organizations continued unto the 1980s 15
\n- ASD accepted black students beginning in 1852 - Connecticut's first integrated school 16
\n- Indicates that Black deaf education largely began after Civil War, for the most part in the south = segregated schooling. North didn;t establish separate schools fo rblack students, but there is some indication that there may have been discrimination in accepting black students. 17-18
\nAlso discusses the Miller v Board of Ed pg 18
\nHas chart that shows the desegregation process pg 19, 20
\n\"Historically, African American educators have been the largest group of professionals to provide leadership within the community.\"22
\nIn the early years of deaf education in the South, there was a mixture of Black and White deaf and hearing teachers, at least at some schools.\" 23
\n\"African American teachers were important for the children they taught because the children needed to see that teachers of color could exist and that people of color could assume leadership positions, as well as serve in many other roles.\" 23
\n\"a large number of teachers of the African American deaf were White despite the fact that administrators sought out better-qualified Black teachers to educate the deaf members of their own race. Their number was very limited. In fact, White teachers were employed in several states, including.... the Maryland School for the Colored Deaf and Blind...\" 23
\n\"According to Brill, (1950) the problemw as not addressed until Superintendent E.A. Gruver of the Pennsylvania School discussed it in his address as president of the Convention of American Instructors of the Deaf (CAID) at its twenty-seventh meeting in 1931. He said, \"The Convention should inaugurate a movement to assist the Negro teacher in receiving the benefits of the established training classes, summer schools and other activities\" cited in Brill pg 91
\nTraining established at West Virginia State college in Institute in 1938- in 1942, transferred to Hampton Institute in Virginia.
\nShit to find:
\nSilent worker 1948 - P.V. Doctor \"Deaf Negros Get a Break in Education\" November
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\n\"Schools for Deaf Blacks\"
\n\"Following the Civil War schools for deaf and black children began slowly to emerge. In 1868 the North Carolina general assembly made provisions for the education of these children and became the first state to provide an institution for this race. The Colored Department, as it was then called, opened in January 1869 with 26 pupils. As this school began turning out graduates many of them found teaching positions in schools or departments for black students in other states.
\nIn 1876 South Carolina opened a department for black students and in 1882 Georgia did likewise. Other states followed.\" 14
\n\"Methodist\"
\n\"Chicago was focal point....In Baltimore the Christ Methodist Church for the Deaf was founded in 1896 by Daniel W. Moylan, a graduate of the Maryland School for the Deaf. Moylan had been a lay reader at All Angels' Episcopal Mission to the Deaf in that city for five years. When his application for Holy Orders was rejected ('because he did not possess a college background\") he resigned and started the Christ Methodist Church. There is no indication he was ever ordained.\" 189
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\nSamuel A Adams. The first layreader on record is Samuel A. Adams of Baltimore, Md. Mr. Adams, a deaf man who was a teacher in the School for the Colored Deaf and Blind (then located in Baltimore City), was among those present at Dr. Gallaudet's first service in Grace Church February 25th, 1859, ... Mr. Adams offered his aid in establishing a permanent mission in Baltimore.
\nStarting with a Bible class next on the Sunday, Mr. Adams put his energies into the organization of the mission. He gathered together all the deaf people he could find within the city. The next year a confirmation class was formed, and Mr. Adams received from Bishop Whittingham his license as layreader. Dr. Gallaudet visited Baltimore occasionally, but the task of conducting services Sunday after Sunday for the deaf was Mr. Adams', and he performed his duties faithfully.\" xxv
\n- left the position for 2 years, to work at Deaf Mute Institution (DC)
\n- James Ijams took his place as layreader during his absence.
\n- he returned to Baltimore, leadership of mission until he died Dec. 17 1873
\n\n
James Sullivan Wells.
\nAfter death of Adams - hearing man Mr. John C. Covell took over at Grace Church. Left position teaching in Maryland School for the Colored Deaf and Blind in 1874 to become principal in Romney, West Virginia.
\nHe was replaced by Louis C. Tuck, graduate of Gallaudet College- moved to Minnesota to teach in 1876.
\nin 1879, James Wells moved to Baltimore from New York, became layreader, took over mission. Grad of NY institute, taught for 16 years. Several jobs in and around NYC and Philly - October 1, 1879, took position at Blatimore school in order to serve the mission at Grace Church remaine duntil death July 6, 1891. xxvi
\npg 23: James Wells appointed as teacher in Baltimore Institution for Colored Deaf Mutes. Rev. Gallaudet vouched for him. 1879,
\npg 45 - James Wells dies.
\npg 46. \"Mr. Wells' successor as layreader of the mission turned out to be Mr. Daniel W. Moylan, who according to the DMJ, was brought up as a Roman Catholic,\"
\npg 55 \"Methodism emerges in Baltimore\"
\n\"Upon the death of Mr. James S. Wells in 1891 his successor as layreader of the deaf congregation at Grace CHurch in Baltimore was a young man by the name of Daniel W. Moylan, who had been a Roman Catholic. Evidentally [sic], Mr. Moylan was not happy in the Episcopal Church for in the spring of 1896 he started another mission for the deaf in Baltimore at Eutaw Street Methodist Church, holding services there in the lecture room on Sunday afternoons.\"
\n83 \"Methodist Church Dedicated. Christ Methodist Church, Baltimore, built at a cost of $6,000, was dedicated March 25 by Bishop Lewis of China, with Dr. Percival Hall interpreting. Rev. Daniel W. Moylan, a graduate of the Maryland School for the Deaf, was pastor. 4-18-1912
\npg 115 \" Methodist Church Dedicated. Christ Methodist Church at Lexington and Calhoun Streets, Baltimore, Md., was dedicated and set aside for use by the deaf on Sunday, January 27. The preacher was the Rev. Dr. Philip J. Hasenstab, pastor of the Chicago Methodist Mission. The pastor of Christ Church was the Rev. Daniel W. Moylan, a deaf man.\" 2-7-1929
\nLouis C Tuck was temporarily head teacher at the School for Colored Deaf-Mutes and Blind in Baltimore. 157
\n216 - Methodist Minister Shot to Death in Baltimore
\nThe Life of the Rev. Louis W. Foxwell, Sr., pastor of Chirst Church United Methodist Church for the Deaf, Blatimore, Md., came to a tragic and untimely end on April 2, when he was shot to death outside his home by some boys who apparently attempted to rob him. He was 58.
\nPastor Foxwell was born of parents who were totally deaf. It was their association with the Methodist congregation in Baltimore that undoubtedly laid the foundation for his ministry to the deaf, though his considerable athletic ability made professional baseball look very attractive to him as a career.
\nBesides his work with the deaf in Baltimore, Pastor Foxwell organized a Methodist congregation in Washington, D.C., and in 1961 he founded the Gallaudet College Wesley Club. Shortly before his death hew as appointed Director of Communication Services at the Maryland School for the Deaf at Frederick, where he also headed an ecumenical program of Christian education for the students.
\nPastor Foxwell was widely known and respected by people of all faiths. Besides his wife Ruth, he was survived by three children, one of whom was a Methodist minister who undertook to succeed his father in the ministry to the deaf in Maryland.\" 216 1974
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615 - Gender and Jim Crow Paper -Notes
\nA Dividing Line:
\n\"Few records remain today of the Southern African American schools for the deaf. Some did not keep extensive records to begin with, while others were destroyed when segregation came to an end and the schools closed. The few reports that survive speak often of needing more funding for buildings, instructional materials, and teachers. Class sizes appear to have been consistently much larger than in the white schools and educational necessities in short supply. Beyond such generalities, however, we know little about the students and their teachers, what they thought of their schools, or how they spent their days.\" 45
\n\n
\"Like their peers in the hearing world, white deaf leaders sanctioned segregation and blocked deaf African Americans from their national organizations. In civic life, they left unchallenged a system that denied most southern African American deaf children an education and ensured their economic marginalization as deaf adults... Thus, two parallel communities developed with little interaction between them: the first, comprised primarily of whites, has been described by hearing society - as well as by most deaf citizens - as the 'deaf community'; the second, for the most part unrecognized even today, was composed of deaf African American women, men and children.\" pg 47 quote from Buchanan, Illusions, pg 17
\nThe Club
\n\"Deaf clubs, like most associations of the time, were divided along ethnic and racial lines. The National Association of the Deaf had bylaws that limited membership to 'any white deaf citizen,\" and local clubs followed suit. African American people formed their own clubs... In smaller cities, they established less formal, sometimes unnamed clubs that used local churches or members' homes as meeting places. 104
\nIntegration of Schools
\n\"Examining the pivotal moment of desegregation for deaf children opens a window on understanding race in America. In this microcosm of society, students' experiences reveal the circumstances when a common bond may help to break down ingrained racism and when that bond is overridden by race. Linguistic differences, educational disparity, and racism all had an impact on the lives of African American children during the integration process.\" 119
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\nIn this text, Susan Burch aptly summarizes deaf cultural history in the United States from 1900 to 1940. In particular, Burch’s arguments regarding the role of religious institutions in safeguarding and promoting deaf culture are particularly valuable. Burch argues, “[t]he rise of Deaf religious organizations, like that of their secular counterparts, allowed members to claim their unique identity, while also enforcing their image as ‘normal,’ upstanding citizens.” (51)
\nI am curious how these spaces operated in the experience of black deaf religious worship. How was participation or citizenship imagined in terms of racial difference and segregation? Burch also outlines the social-welfare role that churches provided for deaf members, drawing further questions about the church’s role in the Baltimore community. To what degree did Whatcoat or Christ United Methodist Church serve its members? Was race a factor in the provision of support?
\n\"Above all, Deaf people wanted to enjoy all the benefits 'normal' people did. They wanted to be seen as normal, too. Many Deaf leaders equated citizenship with normalty [sic] and equality with full citizenship. Consequently, these advocates crafted a careful public image of a Deaf community that emphasized their fulfillment of societal 'norms': white, middle class, educated, moral, hardworking, and highly patriotic citizens.\" 4
\n\"The Deaf community's strategy of working to appear normal was at once subversive and conservative. Challenging the mainstream view of deafness as limiting, leaders fashioned an image of the capable, able-bodied Deaf citizen. At the same time, the fear of being too different led many to discriminate against their own; Deaf African Americans, Deaf women, and Deaf people with multiple disabilities. This exclusionary approach by Deaf leaders had additional limitations. By rejecting the stigma of 'otherness' only as it had been applied to them, Deaf people forsook the opportunity to join with many who struggled against the often oppressive force of Americanization, including African Americans, women, immigrants, and people with disabilities.\" 5
\n\"There is comparatively little information from or about minority Deaf members, including rank-and-file workers, women, racial minorities, or multiply disabled Deaf people.\" 5
\nDouble Segregation: Education for Deaf African Americans
\n\"...white Deaf leaders also commonly expressed an ambivalent view of Black Deaf people. Although white Deaf people emphasized a common experience and cultural identity, many still considered African American Deaf people to be inferior to whites.\" 35
\n- also notes that prior to civil war, lack of formal education for black deaf. \"Many northern and western state schools for the deaf were integrated from their inception, but southern schools resisted.\" 35
\n\"Southern Black deaf schools generally offered substandard facilities and training.\" 35
\n\"In part to defray the costs of school maintenance, students at segregated Black schools also had to do the work done by staff members at the white schools, including cooking, dairying and farming, and janitorial duties.\" 36
\n\"The broader Deaf community showed little interest in the establishment of schools for African Americans. Rarely did the Deaf press address the unequal education of African American deaf children. \" 36
\nIndicates that there is a lack of interest in teaching at segregated schools for black deaf. 36
\n\"Many southern schools for African American deaf children were located near Black colleges and recruited heavily from them.... These schools benefitted from a large population of educated Black teachers, but few of these teachers [37] had any training in deaf education.\" 36-37
\n\"it appears that oralist advocates also ignored pedagogical issues in schools for African American Deaf children. While many teachers at those schools were hearing, they had little or not raining in deaf education, and they did not appear to participate in the debates over methodology. Consequently, in many Black deaf schools students created their own signed language, which differed significantly from the codified sign language used in white schools.\" 39
\n\"The racist attitudes of white hearing politicians and society at large clearly contributed to the lack of educational opportunities for African American Deaf people. Without adequate schooling, Black Deaf children suffered language and cultural isolation to a much greater degree than their white Deaf or Black hearing peers. In many ways, the white Deaf community was no more and no less racist than its hearing, regional compatriots. Yet, Deaf leaders expressed a deep desire to be accepted by mainstream society, a world dominated by whites. The aspiration to 'pass' as normal informed their conservative approach to African Americans, as well as to other members of their own community who also belonged to racial minorities.\" 39
\nA Signing Sanctuary: Religious Services for the Deaf
\n\"Chapel services, an established feature in most oral schools and virtually all combined schools, also consistently promoted sign language.\" 46
\n\"In addition, signed religious instruction created a bridge between students and the outside Deaf community by introducing adult Deaf leaders to Deaf school children... While chapel services slectively transmitted cultural values and modes of communication, independent Deaf churches provided a constant and growing place of sanctuary for religiously minded Deaf people.\" 46
\n\"In Deaf churches, ministers preached in sign language in part because it was practical: Deaf peple could not read lips from distant pews.\" 47
\n\"Since communication barriers marginalized Deaf people from many spheres of society, Deaf churches and temples represented an invaluable place of cultural sanctuary. Religious institutions also served as centers of welfare and other vital support; Deaf leaders perhaps recognized the need to maintain positive relations with philantrhropic organizations that offered such services.\" 48
\n\"Of central improtance, Deaf and religious leaders shared important common goals. As promoters of moral rectitude and strong citizenship, religious institutions supported integral aspects of the public image of Deafness.\" 48
\n\"Services affirmed Deaf people's spiritual equality with hearing peers. Ministers often emphasized the uniqueness of sign communication within this sacred realm.\" 50
\n\"Major Deaf periodicals, like the Silent Worker, Deaf-Mute's Journal, and Modern Silents, as well as publications from state schools for the deaf, informed their readers of upcoming events and sermons at local Deaf churches. They also advertized visits of popular Deaf ministers.\" 50
\n\"Addressing the Deaf in a public venue like a church demanded a polished command of sign language. For this reason, the clergy had ties to many master signers and teachers.\" 50
\n\"Often, Deaf ministers and supportive hearing ones took leading roles in major social and political organizations.\" 51
\n\"Churches and temples offered their communities more than the chance to gather in a sanctioned environment. They also organized clubs for the Deaf and Sunday picnics, as well as literacy programs and welfare support. For Deaf people in the early twentieth century, church-based events offered a constant link to the broader Deaf community.\" 51
\n- Whatcoat did same, joining church with white broadened social network
\n", "tags": [], "relations": {}, "dateAdded": "2015-02-18T04:44:11Z", "dateModified": "2015-02-18T04:53:28Z" } }, { "key": "3UREKK3C", "version": 11, "library": { "type": "group", "id": 329689, "name": "Minor Field Reading Stuff", "links": { "alternate": { "href": "https://www.zotero.org/groups/minor_field_reading_stuff", "type": "text/html" } } }, "links": { "self": { "href": "https://api.zotero.org/groups/329689/items/3UREKK3C", "type": "application/json" }, "alternate": { "href": "https://www.zotero.org/groups/minor_field_reading_stuff/items/3UREKK3C", "type": "text/html" } }, "meta": { "createdByUser": { "id": 207324, "username": "jannellelegg", "name": "", "links": { "alternate": { "href": "https://www.zotero.org/jannellelegg", "type": "text/html" } } }, "creatorSummary": "Morse", "parsedDate": "2014-03-05", "numChildren": 1 }, "data": { "key": "3UREKK3C", "version": 11, "itemType": "book", "title": "Signs and Wonders: Religious Rhetoric and the Preservation of Sign Language", "creators": [ { "creatorType": "author", "firstName": "Tracy Ann", "lastName": "Morse" } ], "abstractNote": "Current academic discourse frequently understates the role of religion in the development of the American Deaf community. In her new study, Tracy Ann Morse effects a sharp course correction by delineating the frequent use over time of religious rhetoric by members of the Deaf community to preserve and support sign language. In Chapter One, Morse analyzes Thomas Hopkins Gallaudet’s use of religious references in his 1817 maiden address at the first American school for deaf students. She examines his and other speeches as examples of the intersection of education for deaf Americans and Protestant missionary efforts to convert them. In the second chapter, she presents the different religious perspectives of the two deaf education camps: Manualists argued that sign language was a gift from God, while Oralists viewed hand gestures as animal-like, indicative of lower evolutionary development. Chapter Three explores the religious rhetoric in churches, sanctuaries where sign language flourished and deaf members formed relationships. 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