The Origin of Israeli Sign Language & Deaf Education in Israel
By H Dominic W Stiles, on 29 March 2019
According to Meir and Sandler’s 2008 book, A Language in Space: the Story of Israeli Sign Language (p.185), we know nothing of the signs used by deaf people, Jewish or Arabic, in the late Ottoman period in Jerusalem. Persecution in Europe in the 1930s saw immigration into British mandated Palestine, and an early Deaf immigrant was Moshe Bamberger, who arrived in Jerusalem in 1935 (ibid). A ‘Jewish School for Deaf Mutes’ had been established there in November, 1932, with the backing of a Jewish man from Shanghai who had lost his hearing, and a teacher from the Jewish Deaf School in Berlin was appointed as head.
The Jewish school for the deaf, which has the major part in the education of the deaf in Palestine, was called into being mainly by the efforts of the otologist, Dr. Marcus Salzberger, who soon after his settling in Palestine (1923) conceived the plan to establish such a school. As funds were necessary for such an undertaking, the carrying out of plan took several years. He found in Miss Jessie Samter of Rechowoth, near Tel-Aviv, a valuable aid who succeeded in procuring some funds from America. To manage the school they found an instructor who professed to have had training in Poland to teach the deaf. Under these auspices there was opened in 1930 in Tel-Aviv the first Jewish school for the deaf in Palestine, an enterprise which lasted for two years. In the year 1929 there died in Shanghai one Leone A. Levy, who at the age of thirty had become deaf. He left his fortune to the Alliance Israélite Universelle with the request that a school for the deaf be established in a Jewish center. Dr. Salzberger went to Paris and prevailed upon Professor Sylvain Levy, the then president of the Alliance, to found the school in Jerusalem under the direction of a specialist in the education of the deaf from Germany, the present director. It was opened in November 1932 with two pupils. (Höxter, p.118-9)
The influence of German sign Language (DSL) was important on the development of Israeli sign Language. Bamberger met two other Deaf people in Jerusalem, Aryeh Zuckerman, who had also been a pupil at the Berlin School at Weissensee, and a local man, Yehezkel Sella, and they formed the nucleus of the Jewish deaf community in Jerusalem (Meir and Sandler, p.186). Although the Jerusalem school was oralist at first, it seems that when they could the children naturally used sign language (ibid p.198). With contributions from immigrants from different places in Europe and native Deaf people, Israeli sign language had a mixed origin, which makes it interesting as a subject for linguists to study.
We have a document from 1969 by J. Shunary, attached below, which is a brief history of the formation of Israeli sign Language. One of the sources was Zillah Farkash. Neither of those people is mentioned in the index of Meir and Sandler, so perhaps they did not have this document. Shunary says,
it is very difficult to determine which of the original German signs did in fact displace local signs, and which were rejected by the local deaf population as being unsuitable. (For example, one source claims that the signs “not good,” “Jew,” and. “English” were discarded.) Usually the Germen signs, described by one veteran as highly flexible and refined, were accepted as being in accordance with the character of locally used signs. It in therefore probable that there was a process of mutual interaction between local and imported signs, with a resulting trend towards increased refinement and stylization [sic] of newly created signs.
At the end of the 1930’s and in the early 1940’s members of the deaf association customarily met on the Tel Aviv seashore and in a certain cafe on the main road, or in private homes. Although many were illiterate or poorly informed and were not able to obtain much information from the usual channels, this lack did not prevent them from playing important roles in the forming society. The home of three members served as a central meeting place. A central social role was also played by another member, a tailor of limited means. Although illiterate, he was an outstandingly warm host and his house was always crowded with visitors. Another focal meeting place was the home of “Educated” Egyptian-born brother and sister who had recently immigrated from France. Conversation at meetings concerned everyday affairs, work, current events, films they had seen, jokes mimed by a few members with considerable pantomimic talent and a good sense of humor, and naturally, plain gossip too. News items were related to those who were illiterate by the “Educated.” At that time group games as they are played. today were not the custom. However, the Europeans used to invent sketches, and programs were performed for special occasions, religious festivals, etc. A member who was hard of hearing served for some time as producer of these sketches. (Shunary, p.2)
There was also a French Convent School, St. Vincent, of which Höxter says, “In the convent school, deaf, blind and crippled children are under the care and instruction of French nuns. The number of deaf children and the method of instruction are unknown to the writer of this paper, as no visitors are admitted to this convent school.” (p.117)
The third school, was that run by Mary F. Chapman who I have written about with regard to her mission work in Ceylon and Burma. I will come back to that school in a future post.
A Pioneer again goes pioneering. Further work for the deaf and dumb in Palestine. British Deaf Times 1931, p.75
Höxter, Richard, The Deaf and Provision for Their Education in Palestine. American Annals of the Deaf Vol. 82, No. 2 (March, 1937), pp. 117-121
Meir, Irit, and Sandler, Wendy, (2008) A Language in Space: the Story of Israeli Sign Language. Chapter 11, The History of the Deaf Community in Israel p.185-216
Shunary, J., (1969), Social Background of the Israeli Sign Language