Friday, Novemb-er 24, 1944
THE JEWISH NEWS
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Page Fifteen
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Detroit's Cultural
and Recreational
Resources
A Memorandum on Self-Study in the Detroit Jewish Community
By ISRAEL B. RAPPOPORT
Director of Committee on New Studies of
Jewish Education Committee of New. York
This memorandum on Self-Study of the Cultural. Recrea-
tional and Educational Resources of the Detroit Jewish com-
munity was prepared by Mr. Rappoport for the Jewish Welfare
Federation of Detroit. Originally presented at a preliminary
meeting held here to initiate plans for such a study, Mr.
Rappoport's statement will serve as a basis for the survey now
being made in Detroit of all local educational media.
THE American Jewish corn-
!' munity is in process of evo-
lution, and the pressing needs of the
present call for changes in its function
and structure. It is of the essence of
our democratic society that community
agencies must keep pace with the
needs, wants and problems of their
constituents.
In Jewish life the elements that
made for continuity and survival be-
came crystallized through the ages into
rigid forms of religious observance- 7-
precept and practice—that took on an
added hardness as a protection against
an unfriendly environment. There has,
therefore, been great resistance in -
Jewish life to change of forms, par-
ticularly in matters which border upon
the religious.
Adjusts Structure to Function
A dynamic view of the community is
one which deals with problems of
function and inter-relationship rather
than fixed institutions. The latter,
quite frequently, carry on even when
the needs which they served have
either disappeared completely or have
changed their character. Thus, not in-
frequently, they become hindrances in
the path of communal progress. A dy-
namic community is also an integrated
community, in which the relationships
among the various-groups within it
tend toward the elimination of disrup-
tive conflicts. That is accomplished not
through abolition of the various group-
ings, but through their collaboration
and co-operation to the largest extent
possible.
In a wholesome community, dupli-
cations are avoided. Wherever pos-
sible, amalgamation or federation is
effected among the various agencies
that have the same general objectives;
and co-ordination through consultation
is arranged among the different types
of agencies.
A dynamic community is flexible. It
can re-form and re-direct its energies
into the areas where they are most
needed. Heretofore, for example, re-
lief for the needy, the sick and the
aged was properly enough a para-
mount concern of the Jewish commu-
nity. It may not be so today; certainly
not to the same extent. The dynamic
Jewish community may find it advis-
able to re-direct its major efforts into
cultural-educational rather than ele-
emosynary channels. Effective adjust-
ment to current circumstances is the
test of survival, individual and group.
Cultural, Educational Needs
Jewishness is not an individual at-
tribute but a group designation. The
individual Jew is inescapably (in most
cases) Jewish by virtue of this iden-
tification-with the group. Individually,
in nature, he is not set apart from
others. Brought up from birth in a
non-Jewish milieu, he would not
evince any traits or characteristics—
except sometimes physical features-=--
recognizable as Jewish. Since it is
identification with Jews as a group
that confers upon him his Jewish dis-
tinctiveness, the group is in a sense
responsible for making good the label
it tagged on him. The Jewish group, or
community, must endeavor to make it
possible for the individual to consider
his Jewishness a mark of distinction
rather thari a burden.
The intelligent community, in its
own enlightened self-interest, should
see to it that no efforts are spared to
develop its constituents into the kind
of people who will reflect credit upon
it. For while the individual member of
a minority group is initially assessed
in accordance with tire estimate placed
on the entire group, the latter, in turn,
is invariably judged by the acts of its
individual constituents, irrespective of
the fact that the group may have no
control whatsoever over those individ-
uals. This consideration argues for a
means of community influence calcu-
lated to prOduce individuals who will
recognize the element of group respon-
sibility in their individual lives.
Education a Community Concern
One of the primary understandings
of group forces and relationships is
that there is no community unless
there is some kind of group control.
Education, namely proper personality
growth directed by good upbringing
in the home and by an effective sys-
tem of schooling, is the only positive,
though indirect, medium of control
that can be wielded without the police
power of statehood.
As used all along in this
discussion, "education" is a
far more comprehensive
concept than its use in corn-
n-ion parlance would con-
note. Commonly, the term
"education" is used inter-
changeably with "school-
ing," and indicates time
spent in some school,
courses taken, ground cov-
ered, certificate or diploma
received, and' the whole
matter promptly forgotten.
But formal schooling is
only one factor in the edu-
cational process. This goes
on throughout the lifetime
of the individual and feeds
upon the totality of experi-
ences with every aspect of
the h u in a n environment.
Unless properly directed, it
frequently becomes a mal-
education. It is important
for an alert community to recognize
that in dealing with the problem of the
education Of its constituency it must
take into account all its cultural re-
sources and not only the schools. The
recreational facilities and programs,
youth organizations, lecture forums• for
adults, all these and many more must
be considered as elements in the total
educational apparatus of the commu-
nity.
It is almost painful to be obliged to
argue the obvious, namely, that "Jew-
ish education" is essential both for the
well-being of the individual Jew and
for the welfare of the entire group.
But the argument must be pursued
until some degree of common under-
standing and agreement emerges from
the discussion. The personality of the
Jewish individual — the sum total of
the attitudes, abilities, understandings,
and tastes, and their proper integra-
tion, that make a person what he is—is
incomplete and inadequate so long as
the factor of his Jewishness is a source
of irritation to him. And Jewishness is
unquestionably a constant source of ir-
ritation to those who are either corn-
pletely ignorant about it or who have
developed a negative attitude toward
it.
Inescapable Reciprocal Relationship
The rationale of "Jewish education"
(in the larger sense) for personal in-
dividual adjustment is unassailable. It
must be equally clear that this educa-
tion must be supplied within the group
or community context, since the indi-
vidual is invariably identified with the
group. The relationship is inescapably
recriprocal.
In its concern for wholesome con-
duct of Jews, the community must try
to impress all its constituents with the
sense of responsibility for the Jewish
education of their children. That same
concern dictates the need for the com-
munity to provide the facilities for
such an education, as a matter of in-
telligent self-interest of the group as
a whole, whose safety is endangered
by ignorance among its constituents.
The principle underlying the main-
tenance of Jewish education by the
Jewish community is the same as that
underlying the maintenance of a sys-
tem of public education by the State—
it is a matter of self-preservation and
group welfare.
On the other hand, a sense of com-
mon interest and a concept of mutual
responsibility are absolute essentials
for the survival of the Jewish people
and for their continued functioning on
a level of productiveness and creativ-
ity. These essentials can be secured
only if we consciously and deliberately
direct the attention of our children
toward the recognition of their com-
mon interests with the rest of Jewry,
and develop in them a sense of re-
sponsibility toward the Jewish com-
munity. We must develop in our chil-
dren and ourselves a feeling of kinship
which will transcend the forces of
disunion.
Community Resources Available
It is, of course, understood that any
analysis of a community program must
start out with an inventory of the com-
munity resources available at the
time. The schedule of resources is
then followed by an evaluation of the
sources can be utilized for the purpose.
That is a mistake, for not infrequently
there are present in the general com-
munity institutions and facilities that
7-can very well be utilized in the Jewish
cultural and educational program. To
cite but a few examples: (a) Public
Library—books on Jewish topics, if not
a special Judaica section; (b) Museum;
(c) Art Institute; (d) Inter - racial
good-will program; (e) Intercultural
efforts in the public school system;
(f) Released Time; (g) Co-operative
efforts with non-Jewish youth organiz
zations; etc, etc.
-
Effectiveness of Present Agencies
In evaluating the program of exist-
ing agencies, two procedures are pos-
sible: 1. An analysis of the avowed
purposes of an institution, and judg-
ment on the measure of effectiveness
with which the institution implements
its avowed purposes. 2. An analysis of
the cultural, social and educational
needs and problems of the Jewish pop-
ulation on the different levels of ma-
turity — children, youth and adults—
this analysis to be followed by an
evaluation as to which of these needs
are met by existing agencies, and how
effectively. If there are areas of in-
terest Or need that are not served by
existing institutions, then it is neces-
sary to determine whether new agen-
cies are needed or whether better in-
. tegration of existing facilities will not
serve the purpose. For the purpose of
determining a community program the
second procedure is by far the more
fruitful.
Co-operation Among Agencies
Co-operation among agencies within
the community is a positive factor of
community unity, and community
unity is a good in itself, of which we
have a lamentably insufficient quan-
tity. (It may indeed be just as neces-
sary—perhaps even more crucial—to
try to establish goodwill among Jewish
groups through intra-cultural projects
—so that Jew understand and tolerate
Jew—as it is to establish good rela-
tions with non-Jews through inter=
cultural undertakings). Be that as it
may, it is quite obvious that co-opera-
tion among agencies is an
essential for proper dis-
charge of community obli-
gations to the constituency.
In our present commu-
nity set-up (not in Detroit,
but elsewhere) we have on
the one hand duplication of
function by several agen-
cies operating in the same
area, at the same time that
we see important problems
not touched upon at all by
any of the existing institu-
tions. A critical self-stUdy
of the total situation will
disclose the areas where co-
operation should prove
most effective.
existing agencies in terms of meeting
community needs. If upon analysis
these agencies are found to be Made-
. quate for the purpose for which they
were created; or, if sufficient for their
original purpose, do not meet the
changing needs of an evolving commu-
nity, then it is necessary to explore
whether through better integration of
existing resources it is not possible to
implement the community program
more effectively and more fully. If
that possibility is exhauSted, it be-
comes necessary for the community to
create new agencies.
The Center facilities and program
should be similarly surveyed. In addi-
tion to that, an inventory should be
taken of the cultural prograins -of con-
gregations, literary clubs, youth orga-
nizations, forums, etc. All of these con-
stitute resources of a community pro-
gram of cultural — educational activi-
ties considered as an inter-related total
effort rather • than fragmentary inter-
ests working in isolation.
It is not customary in making a sur-
vey of Jewish community resources
for culture and education to inquire
whether the general community re-
We are assuming in this
discussion that the survey
in question is to take the
form of a Self-Study.
A self-study, however, needs direc-
tion from a competent source that can
maintain complete objectivity
In the case of the Detroit study such
a Commission might consist of two ex-
perts from the field of Jewish educa-
tion; a similar number from the Cen-
ter field; one or two representatives of
the Yiddish-speaking cultural groups;
the executive director of the Federa-
tion or his. associate; and a chairman
whose leadership they would all ac-
cept.
The Commission would be invited to
come to Detroit for two or three days
for the purpose of conferring with the
individuals and groups involved in the
Survey locally.
Another visit to Detroit should be
arranged at the end of the Study for
the purpose of joint discussion and
analysis of the report. The final evalu-
ation and recommendations of the
Commission to be worked out at a
subsequent session or sessions away
from the actual scene of the survey.