Chapter 21- Pauperism in the Tenements
Introduction:
In this chapter Riis focuses on those who cannot help themselves. The paupers that were completely or mostly reliant on charitable aid. He talks of the blind beggars and the 135,595 families that over a course of eight years asked for, or received charity.
In this chapter Riis focuses on those who cannot help themselves. The paupers that were completely or mostly reliant on charitable aid. He talks of the blind beggars and the 135,595 families that over a course of eight years asked for, or received charity.
Summary:
Riis begins this chapter with the shocking statistic that half a million of New York’s 1.5 million people were forced to beg for food or accept it from charity. 6.4% of these people were deemed worthy of continuous relief. These people had to rely fully on charity for their sustenance. Despite horrible living conditions the pauper’s last hope is for a decent burial. During life the paupers lived in squalor with 135,595 families living in 31,000 different tenements. More than 120 pauper families have been reported living in one tenement at different times. These often harbor contagious diseases such as small pox.
Riis distinguishes the pauper from the honestly poor, stating that the difference lies in character. The beggar believes the world owes him/her a living, but shies away from violence. Occasionally succumbing and getting what’s desired by force, they prefer stratagem; one such strategy if that of a fake or borrowed baby to insight pity. There are also those who seek to appear a pauper for capital gain. Such is the case of one family with up to 3,100. Riis declares the only true way to get rid of street beggars is to make it illegal. Most charges, however, can be found under vagrancy. Riis finds the exception for this is the blind beggar because when he’s old enough to fend for himself the city no longer has a place to put him. The forty dollars he gets from the city keeps his landlord happy, while he sells pencils on the street corner.
Then there is the scrub. This woman is considered above the average pauper, because she’ll usually work at least one day a week. This is the Jewish Sabbath. These women are more often than not drunkards. The nationality of the pauper changes with the most being Irish (15%). Next comes the Native American with 12%. The Germans hold 8% and the Italians 2%. This Riis finds shocking, because in his own country the Italian is an artist when it comes to begging. Fraud is frequent among the pauper as some pretend to be blind or a family pretends to be “sick” and in need of basic necessities. This often makes people not believe those who are truly ill. Some other frequent trick includes a widow in need of money for her “dead” husband’s funeral or the pretend reform who gains from the generosity of the congregation and relieves his purse at the nearest bar.Riis finds that most paupers could be helped. All they need is a job and tenement house reform. This is the gateway to ending pauperism in New York City.
Riis begins this chapter with the shocking statistic that half a million of New York’s 1.5 million people were forced to beg for food or accept it from charity. 6.4% of these people were deemed worthy of continuous relief. These people had to rely fully on charity for their sustenance. Despite horrible living conditions the pauper’s last hope is for a decent burial. During life the paupers lived in squalor with 135,595 families living in 31,000 different tenements. More than 120 pauper families have been reported living in one tenement at different times. These often harbor contagious diseases such as small pox.
Riis distinguishes the pauper from the honestly poor, stating that the difference lies in character. The beggar believes the world owes him/her a living, but shies away from violence. Occasionally succumbing and getting what’s desired by force, they prefer stratagem; one such strategy if that of a fake or borrowed baby to insight pity. There are also those who seek to appear a pauper for capital gain. Such is the case of one family with up to 3,100. Riis declares the only true way to get rid of street beggars is to make it illegal. Most charges, however, can be found under vagrancy. Riis finds the exception for this is the blind beggar because when he’s old enough to fend for himself the city no longer has a place to put him. The forty dollars he gets from the city keeps his landlord happy, while he sells pencils on the street corner.
Then there is the scrub. This woman is considered above the average pauper, because she’ll usually work at least one day a week. This is the Jewish Sabbath. These women are more often than not drunkards. The nationality of the pauper changes with the most being Irish (15%). Next comes the Native American with 12%. The Germans hold 8% and the Italians 2%. This Riis finds shocking, because in his own country the Italian is an artist when it comes to begging. Fraud is frequent among the pauper as some pretend to be blind or a family pretends to be “sick” and in need of basic necessities. This often makes people not believe those who are truly ill. Some other frequent trick includes a widow in need of money for her “dead” husband’s funeral or the pretend reform who gains from the generosity of the congregation and relieves his purse at the nearest bar.Riis finds that most paupers could be helped. All they need is a job and tenement house reform. This is the gateway to ending pauperism in New York City.
Bibliography
Riis, Jacob. How the Other Half Lives. New York: Penquin Books Ltd., 1890.
Riis, Jacob. How the Other Half Lives. New York: Penquin Books Ltd., 1890.