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For God and Country: Religious Minorities Striving for National Belonging through Community Service

Published online by Cambridge University Press:  18 June 2018

Rosemary R. Corbett
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Abstract

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This article examines how religious minorities (specifically, marginalized Protestants, Catholics, Jews, and Muslims) have participated in government-affiliated service programs as part of attempts to assert claims to faith in a common God, observance of common ethics, and belonging in a common body politic. Historians have described World War II as—thanks to the interreligious military—a time of enshrining “Judeo-Christian” narratives in culture, legislation, and politics, and of allowing Jews greater access to these arenas than they had experienced previously. While military service is also important here, my primary subject is the service religious groups initially offered as a compliment to military activity but then expanded and generalized—often under government commission—into community care work that relieved the state of the economic burden of supplying certain citizenship benefits or that gave international endeavors a friendlier face. Marginalized white Protestants were the first to offer such services, but other minoritized religious groups followed their example, patriotically echoing military themes throughout the twentieth century when creating “service” organizations and volunteer “corps.” While many contemporary Muslim American leaders believe that community service engagements will help Muslims overcome discrimination by demonstrating that they also make vital contributions to the U.S., several current factors call that possibility into question—not least of which is the history of only partial acceptance earlier religious minorities enjoyed as a result of their efforts.

Keywords

community servicereligionMuslim AmericanPeace CorpsUnited Service Organization (USO)
Type
Research Article
Information
Religion and American Culture , Volume 26 , Issue 2 , Summer 2016 , pp. 227 - 259
Copyright
Copyright © Center for the Study of Religion and American Culture 2016

References

Notes

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21. Durham, “Commission on Training Camp Activities,” 161. After the conflict, the JWB effectively took over the work of the Young Men's Hebrew Association. The organization is now known as the Jewish Community Center Association (Olitzky, “Jewish Welfare Board,” 312).

22. Quoted in Faraone, Joan, “The Evolution of the Secretariat of Hispanic Affairs of NCCB/USCCB and Its Contribution to Catechesis for Hispanics/Latinos in the United States” (Ph.D. diss., Catholic University of America, Washington, D.C., 2009), 21.Google Scholar

23. Editorial, “Community Service,” New York Times (June 1, 1919). After World War I, the army assumed nominal control of the organization, simplifying its name to “Community Service” and folding it into the army’s offices for Education and Recreation (Bristow, Making Men Moral, 81).

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34. As Laura Levitt has demonstrated, such framings often provide less room for diversity than they seem and accommodate Jewish Americans only insofar as they remain religious, leaving secular Jews at the limits of liberal Protestant-secular inclusion. See Levitt, , “Impossible Assimilations, American Liberalism, and Jewish Difference: Revisiting Jewish Secularism,” American Quarterly 59 (September 2007), 807–32CrossRefGoogle Scholar.

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36. On the World War II refugee crisis and proliferation of humanitarian aid agencies, see Calhoun, Craig C., “The Imperative to Reduce Suffering: Charity, Progress, and Emergencies in the Field of Humanitarian Action,” in Humanitarianism in Question: Politics, Power, Ethics, ed. Barnett, Michael and Weiss, Thomas G. (Ithaca: Cornell University Press, 2008), 82–83 Google Scholar. For the U.S. government's role in encouraging—and funding—religious voluntary organizations to provide services, see McCleary, Rachel M., Global Compassion: Private Voluntary Organizations and U.S. Foreign Policy since 1939 (New York: Oxford University Press, 2009)CrossRefGoogle Scholar, and Hammack, David C., “Failure and Resilience: Pushing the Limits in Depression and Wartime,” in Friedman and McGarvie, Charity, Philanthropy, and Civility in American History, 263–80Google Scholar.

37. Mennonite Church USA Historical Committee and Archives, “A Century of Ministry: Mennonite Church Programs in Context” (http://www.mcusa-archives.org/Features/centryofmin-narrative.htm, accessed February 6, 2011.)

38. Neal, Joan, “Transformation from Relief to a Justice and Solidarity Focus,” in The Pulse of Humanitarian Assistance, ed. Cahill, Kevin M. (New York: Fordham University Press and The Center for International Humanitarian Cooperation, 2007), 279–80Google Scholar.

39. All quotes of this speech are from the John F. Kennedy Presidential Library and Museum transcript, “Address of Senator John F. Kennedy to the Greater Houston Ministerial Association, September 12, 1960” (http://www.jfklibrary.org/AssetViewer/ALL6YEBJMEKYGMCntnSCvg.aspx, accessed October 18, 2013). As Thomas J. Carty discusses, Kennedy had supported funding for Catholic schools while serving as a U.S. Representative from a heavily Catholic Massachusetts district, but reversed course when seeking a national constituency and anti-Catholic lobbyists and Protestant liberals quickly opposed him. See Carty, , “Protestant-Catholic Conflict in the United States: The Cases of John F. Kennedy and Ronald W. Reagan,” in Protestant-Catholic Conflict from the Reformation to the Twenty-First Century: The Dynamics of Religious Difference, ed. Wolffe, John (New York: Palgrave Macmillan, 2013), 188–218.Google Scholar

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42. Kennedy had proposed an updated version of New Deal projects—a “Youth Conservation Corps,” as he called it—as early as 1960. See “Remarks of Senator John F. Kennedy, Lewisburg-White Sulphur Springs, West Virginia, May 4, 1960,” in “John F. Kennedy Speeches” at the JFK Presidential Library and Museum (http://www.jfklibrary.org/Research/Research-Aids/JFK-Speeches/Lewisburg-WV_19600504.aspx, accessed October 18, 2003).

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44. “Speech of Senator John F. Kennedy, CowPalace, San Francisco, 2 November 1960,” (http://www.presidency.ucsb.edu/ws/index.php?pid=25928#axzz1v1QQM4S6 and quoted in ibid., 92–93).

45. Hoffman, All You Need Is Love, 47–48 (quoted in Allen, “Religion and Politics in the Kennedy Era,” 93).

46. Allen, “Religion and Politics in the Kennedy Era,” 103. Despite Kennedy's campaign assurances, the issue of public funding for Catholic schools again incited fierce debate during his first months in office.

47. Ibid., 106

48. Wicklein, John, “Peace Corps Ties Stir Church Issue,” New York Times (June 19, 1961), 1–2 Google Scholar.

49. Memorandum of Conversation, July 7, 1961, Office of the Director, Peace Corps, Box 19 (quoted in Allen, “Religion and Politics in the Kennedy Era,” 110–11; on Rusk and Moyers, see Allen 111–12).

50. Wicklein, “Peace Corps,” 2; Allen, “Religion and Politics in the Kennedy Era,” 114–16. On the attitudes of NAE officials toward Kennedy, see Carty, “Protestant-Catholic Conflict,” 194.

51. Allen, “Religion and Politics in the Kennedy Era,” 104–5.

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55. Citing multiple studies, Carty demonstrates that the Kennedy presidency coincided with an unprecedented level of Catholic American participation in philanthropy and civic engagement (“Protestant-Catholic Conflict,” 199), and that service in the Peace Corps was a primary way that Catholics sought to demonstrate their commitments.

56. For some of the unique issues facing Jewish philanthropic and service organizations, see Kelner, Shaul, “Religious Ambivalence in Jewish American Philanthropy,” in Religion in Philanthropic Organizations: Family, Friend, Foe? Ed. Davis, Thomas J. (Bloomington: Indiana University, 2013), 28–49 Google Scholar.

57. The Christian Century quote comes from Schultz, Tri-Faith America, 10. See Schultz, also, on the activities of American Jewish organizations that favored secularism as a means of protecting their specific interests and traditions.

58. Quoted in Schultz, Tri-Faith America, 207.

59. Ibid., 200–201.

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