Modern cities have been built to concentrate industrial opportunity. They have taken their rise and form subsequent to the industrial revolution wrought by steam and as a result of that revolution. So far they have paid only minor attention to the conservation or improvement of human life. Justice, not to mention mercy, toward the family and the individual has not been the guiding star. The human element has been left to fit as best it could into a system of maximum production at minimum cost, rapid and profitable transportation, distribution calculated to emphasize and exploit need, and satisfactory dividends on what was often supposititious stock; and because these have been the main considerations the latent and priceless wealth of boyhood has been largely sacrificed.
The amazing and as yet unchecked movement of population toward the city means usually a curtailment of living area for all concerned.The more people per acre the greater the limitation of individual action and the greater the need of self-control and social supervision. Restrictions of all sorts are necessary for the peace of a community wherein the physical conditions almost force people to jostle and irritate one another. In such a situation the more spontaneous and unconventional the expression of life the greater the danger of bothering one's neighbors and of conflicting with necessary but artificial restrictions. Even innocent failure to comprehend the situation may constitute one anti-social or delinquent, and the foreigner as well as the boy is often misjudged in this way.
But on the score of the city's inevitable "Thou shalt not," it is the boy who suffers more than any other member of the community. His intensely motor propensities, love of adventure, dim idea of modern property rights, and the readiness with which he merges into the stimulating and mischief-loving "gang" operate to constitute him the peerless nuisance of the congested district, the scourge of an exasperated and neurasthenic public, the enemy of good order and private rights.
Hence juvenile delinquency and crime increase proportionately with the crowding of themodern city, the boy offending five times to the girl's once, and directing 80 per cent of his misdemeanors against property rights. In the city of Chicago alone the 1909 records show that in one year there passed through the courts 3,870 children under seventeen years of age, 10,449 under twenty years, and 25,580 under twenty-five years of age. But it is not the actual delinquency of which the law takes account that most impresses one; it is rather the weight of failure and mediocrity, the host of "seconds" and "culls" that the city treatment of childhood produces.
The constrictions, vicissitudes, and instability of city life often make such havoc of the home that the boy is practically adrift at an early age. He has no abiding-place of sufficient permanency to create a wealth of association or to develop those loyalties that enrich the years and serve as anchorage in the storms of life. He moves from one flat to another every year, and in many cases every six months. In such a kaleidoscopic experience the true old-fashioned neighbor, whose charitable judgment formerly robbed the law of its victims, is sadly missed. Formerly allowance was made out of neighborly regard for the parents of bothersome boys, but among the flat-dwellers of todayproximity means alienation, familiarity breeds contempt, and far from being neighbors, those who live across the hall or above or below are aggrieved persons who have to put up with the noise of an unknown rascal whose parents, like themselves, occupy temporarily these restricted quarters--these homes attenuated beyond recognition.
A garden plot, small live stock, pets, woodpile, and workshop are all out of the question, for the city has deprived the average boy not only of fit living quarters but of the opportunity to enact a fair part of his glorious life-drama within the friendly atmosphere of home. He cannot collect things with a view to proprietorship and construction and have them under his own roof. The noise and litter incident to building operations of such proportions as please boys will not be tolerated. Moreover, this home, which has reached the vanishing point, makes almost no demand for his co-operation in its maintenance. There are no chores for the flat boy wherein he may be busy and dignified as a partner in the family life. To make the flat a little more sumptuous and call it an apartment does not solve the problem, and with the rapid decrease of detached houses and the occupation of theterritory with flat buildings the city is providing for itself a much more serious juvenile problem than it now has.
But the industrial usurpation takes toll of the family in other ways. The intense economic struggle and the long distance "to work" rob the boy of the father's presence and throw upon the mother an unjust burden. To return home late and exhausted, to be hardly equal to the economic demand, to see the prenuptial ideals fade, to pass from disappointment to discouragement and from chronic irritability to a broken home is not uncommon. The boy is unfortunate if the "incompatibility" end in desertion or divorce, and equally unfortunate if it does not.
Owing to the fact that the male usually stands from under when the home is about to collapse, and to the further fact that industrial accidents, diseases, and fatalities in the city claim many fathers, there frequently falls upon the mother the undivided burden of a considerable family. If she goes out to work the children are neglected; if she takes roomers family life of the kind that nurtures health and morality is at an end. And just as the apparently fortunate boy of the apartment is forced upon the street, so the boy from theovercrowded old-fashioned house is pushed out by the roomers who must have first attention because of bread-and-butter considerations. Much more could be said of all the various kinds of neglect, misfortune, and avarice that commit boys to the doubtful influences of the city street, but the main object is to point out the trend of home life in the modern city without denying that there are indeed many adequate homes still to be found, especially in suburban districts.
A survey of the street and its allied institutions will throw light upon the precocious ways of the typical city boy. The street is the playground, especially of the small boy who must remain within sight and call of home. Numerous fatalities, vigorous police, and big recreation parks will not prevent the instinctive use of the nearest available open area. If congestion is to be permitted and numerous small parks cannot be had, then the street must have such care and its play zones must be so guarded and supervised that the children will be both safe from danger and healthfully and vigorously employed.
Illustration: FIND THE PLAYGROUNDFIND THE PLAYGROUND
In the busier parts of the city the constant street noise puts a nervous tax upon the children; the proximity of so many bright andmoving objects taxes the eyes; the splash of gaudy and gross advertisements creates a fevered imagination; slang, profanity, and vulgarity lend a smart effect; the merchant's tempting display often leads to theft, and the immodest dress of women produces an evil effect upon the mind of the overstimulated adolescent boy; opportunities to elude observation and to deceive one's parents abound; social control weakens; ideals become neurotic, flashy, distorted; the light and allurement of the street encourage late hours; the posters and "barkers" of cheap shows often appeal to illicit curiosity, and the galaxy of apparent fun and adventure is such as to tax to the full the wholesome and restraining influence of even the best home.
The cheap show is an adjunct of the street and a potent educational factor in the training of the city lad. These motion-picture shows have an estimated daily patronage in the United States of two and a quarter millions, and in Chicago 32,000 children will be found in them daily. Many of these children are helplessly open to suggestion, owing to malnutrition and the nervous strain which the city imposes; and harmful impressions received in this vivid way late at night cannot be resisted. At onetime, after a set of pictures had been given on the West Side which depicted the hero as a burglar, thirteen boys were brought into court, all of whom had in their possession housebreakers' tools, and all stated they had invested in these tools because they had seen these pictures and they were anxious to become gentlemanly burglars.[4]Through censorship bureaus, national and municipal, the character of the films put on exhibition is being greatly improved, and the moving picture is destined to a large use by educational and religious agencies.
Many instances of valuable moving-picture exhibits come to mind, including those on travel, nature-study, the passion play, athletic sports, sanitation (especially the exhibits showing the breeding and habits of the house-fly), and various others having to do with the health, happiness, and morality of the people; and from the study of hundreds of nickel shows one is forced in justice to say that although there are dangers from the children's being out late at night and going to such places unattended, and although the recreation is passive and administered rather than securedby wholesome muscular exercise, yet there has been brought within the reach of the entire family of moderate means an evening of innocent enjoyment which may be had together and at small expense. Properly regulated, it is an offset to the saloon and a positive medium of good influence.
Such a commendation, however, can safely be made for those communities only which take the pains to censor all films before exhibition is permitted. In less than two years the censorship bureau of Chicago has excluded one hundred and thirteen miles of objectionable films. It should be said also that the vaudeville, which now often accompanies the nickel and dime shows, is usually coarse and sometimes immoral. The music, alas, speaks for itself and constitutes a sorry sort of education except in the foreign quarters of our great cities where, in conformity to a better taste, it becomes classic and valuable.
But to describe a typical film of the better sort and to indicate its practical use may have some suggestive value for wide-awake ministers who wish to turn to good account every legitimate social agency. During the Christmas season of 1911 the following film story was set forth to vast audiences of people with tellingeffect: In a wretched hovel you see a lame mother with three pale children. The rich young landlord comes to collect rent and is implored to improve the place. This he refuses to do because of his small returns on the property. He departs. The father of the family returns from work. They eat the bread of the desolate.
The landlord marries and sets out on an ocean voyage with his bride. On the same ship the father of the tubercular family, working as stoker or deck hand, reaches the last stages of the disease and in his dying hours is mercifully attended by the bride. She contracts the disease and later appears weak and fading. The husband, ascertaining the real nature of her malady, brings her home with the purpose of placing her in the private sanitarium. There is no room in this institution, but good accommodations are found in the public sanitarium to which she goes and where she finds the children from their tenement.
The facts have now been put in such juxtaposition that the husband has a change of heart. The patients recover and the landlord endows a great sanitarium for the tuberculous. One may easily criticize the crudeness of the plot and the improbabilities with which itbristles. But it sets forth love and death and conversion and an appeal to rescue those who suffer from the great white plague: and this was sufficient for the crowd, for all are children when beholding the elemental things of life. At any rate the women who stood at the exits of the theater selling the Christmas stamps of the anti-tuberculosis society will tell you that the purse strings as well as the heart strings of the crowd relaxed to the crude but deep melody of mercy.
The social hunger also, turning its back upon the meager home and heightened by the monotony and semi-independence of early toil, takes to the street. The quest is quickly commercialized and debauched by the public dance halls which are controlled by the liquor interests. A recent thorough investigation of 328 of these halls in Chicago showed a nightly attendance of some 86,000 young people, the average age of the boys being sixteen to eighteen years and of the girls fourteen to sixteen years. Liquor was sold in 240 halls, 190 had saloons opening into them, in 178 immoral dancing went on unhindered. The worst halls had the least dancing and the longest intermissions. Everything was conducted so as to increase the sale of liquor, and between the hours ofone and three A.M. the toughest element from the saloons, which close at one o'clock, poured into the halls to complete the debauch and to make full use of the special liquor license which is good until the later hour.[5]
The quest of fun and social adventure can be traced also through other commercialized channels, in public poolrooms where minors waste time and money--gamble, smoke, tell unclean stories and plan mischief; in great amusement parks where the boy and girl on pleasure bent meet as strangers to each other and without social sponsor, where the deluded girl not only accepts but often invites a generosity which will tend to compromise if not break down the morality of both; on excursion boats which, if neglected, tend to become floating palaces of shame; and in many ways that lead from the inadequate home to sorrow and disaster.
It is to be doubted whether the average pastor or parent has an adequate conception of the tremendous odds against which the moral forces contend for the conservation of the city's childhood and youth, and whether we have as yet begun to solve the problems thatarise from the city's sinister treatment of the home. Public parks, field-houses, libraries, and social settlements graciously mitigate the evil, but are far from curing it.
To turn to the public schools with the expectation that they can immediately, or at length, make good the injury done the home by industrial usurpation is to expect more than is fair or possible. They are doing valiantly and well, they are becoming social centers and in due time they will have more adequately in hand both the vocational and recreational interests of youth. With this accession of educational territory will come a proportionate increase in the number of male teachers, and a further diminution of the fallacy that the only kind of order is silence and the prime condition of mental concentration inaction. The system will become less and the boy more important.
But the whole community is the master educator; the best home is not exempt from its influence nor the best school greatly superior to its morality. In fact the school, even as the place of amusement and all places of congregation, serves to diffuse the moral problems of boyhood throughout the whole mass. Moral sanitation is more difficult than physical sanitation, and the spoiled boy is a good conductorof various forms of moral virus. The moral training involved in the ordinary working of the public school is considerable and is none the less valuable because it is indirect. With more attention to physical condition, corrective exercise, and organized play, and with the motivating of a larger area of school work, the moral value of the institution will be still further enhanced.
The church addresses itself to the problem in ways both general and specific, positive and negative. In its stimulation of public conscience, in its inspiration of those who work directly for improved conditions, and in Sunday schools and young people's societies, a contribution of no small value is continually made. A rather negative, or at best, concessive attitude toward recreation and a disposition to rest satisfied with the denunciation of harmful institutions and activities militates against her greatest usefulness. She must rather compensate for home shortages and compete with the doubtful allurements of the city. This she may do in part within her own plant and in part by encouraging and supporting all wholesome outlets for the athletic zest, social adventure, worthy ambition, and vocational quest of youth. Those segments of the church whichbelieve in bringing every legitimate human interest within the scope and sanction of religion will in the nature of things offer a more immediate and telling competition to the harmful devices of the city.
But with the exception of a few boys' clubs and scout patrols, for whose direction there is always a shameful shortage of willing and able lay leadership, the church has not as yet grasped the problem; and this remains true when one grants further the value of organized boys' classes in the Sunday school and of the "socials" and parties of young people's societies. To be sure, the Protestant church, expressing itself through the Young Men's Christian Association, has laid hold of the more respectable edge of the problem. But with few exceptions this work is not as yet missionary, militant, or diffused to the communities of greatest need. A few experiments are now being made, but probably the Y.M.C.A., more than the individual church, is under the necessity of treating the underlying economic evils with a very safe degree of caution; and in both there is the ever-recurrent need of an unsparing analysis of motive for the purpose of ascertaining which, after all, is paramount--human welfare or institutional glory.
The tendency ever is to cultivate profitable and self-supporting fields and sound business policies. But the case of thousands upon thousands of boys living in localities that are socially impoverished, unfortunate, and debasing constitutes a call to the missionary spirit and method. If the impulse which is so ready and generous in the exportation of religion and so wise in adaptation to the interests and abilities of the foreign group could but lay hold of our most difficult communities with like devotion and with scientific care there would be developed in due time advanced and adequate methods, which in turn would take their rightful place as a part of civic or educational administration.
As is illustrated in both education and philanthropy, the function of the church in social development has been of this order, and the mistake of short-sighted religious leaders has been to desert these children when once they have found an abode within the civil structure. The pastoral spirit of the new era claims again the entire parish, however organized, and guards its children still. The pioneer is needed at home just as he is needed abroad, and the pioneering agency must have the same zeal and freedom in order to markout the way of salvation for hordes of wild city boys who are the menacing product of blind economic haste.
Illustration: WHAT WILL YOU DO WITH ME?WHAT WILL YOU DO WITH ME?
The church should see this big problem and accept the challenge. Society should awaken to the fact that in our large cities there is growing up a generation of boys who morally "cannot discern between their right hand and their left hand"--this through no fault of theirs, for they are but a product. If they are unlovely, "smart," sophisticated, ungrateful, and predatory, what has made them so? Who has inverted the prophetic promise and given them ashes for beauty and the spirit of heaviness for the garment of praise? As matters now stand it is not the ninety and nine who are safe and the one in peril. That ratio tends to be reversed, and will be unless right-minded people accept individually and in their organized relations a just responsibility for the new life that is committed for shaping and destiny to the evolving modern city.
The value of work as a prime factor in character building must not be overlooked. In the revival of play that is sweeping over our American cities and in the tendency to eliminate effort from modern education there is danger of erecting a superficial and mere pleasure-seeking ideal of life. It is upon the background of the sacred value of work that the equally legitimate moral factor of play is here considered. Further, the value ofundirectedplay in cultivating initiative, resourcefulness, and imagination, especially in young children, is worth bearing in mind. One must grant also that play is not always enlisted in the service of morality. But neither is religion. Both may be. At any rate it is evident that when boy nature is subjected to city conditionswe must either provide proper outlet and guidance for the boy's play instincts or be guilty of forcing him into the position of a law-breaker and a nuisance.
Reduced to its lowest terms, organized play is thus recognized as a convenient substitute for misconduct. Even the property owner and peace-loving citizen, if moved by no higher motive, will agree to the adage that "Satan finds some mischief still for idle hands to do," and will welcome the endeavor to safeguard property rights and promote the peace of the community by drawing off the adventurous and mischief-making energies of the boys into the less expensive channels of play. Practical men are quite agreed that it is better for "gangs" to release their energy and ingenuity against one another in a series of athletic games than to seek similar adventure and satisfaction in conflict with established property rights and the recognized agencies of peace and order.
Nevertheless there persists in the church, however unconsciously, a sort of piety that disregards the body, and the conventional Christian ideal has certainly been anemic and negative in the matter of recreation. The Young Men's Christian Associations with their reproduction of the Greek ideal of physicalwell-being have served to temper the other-worldly type of Christianity with the idea of a well-rounded and physically competent life as being consonant with the will of God.
At the beginning of the eighteenth century Francke of Halle, an educational organizer and philanthropist of no mean proportion, said, "Play must be forbidden in any and all of its forms. The children shall be instructed in this matter in such a way as to show them, through the presentation of religious principles, the wastefulness and folly of all play. They shall be led to see that play will distract their hearts and minds from God, the Eternal Good, and will work nothing but harm to their spiritual lives."
Only gradually does "the-world-as-a-vale-of tears" and "the-remnant-that-shall-be-saved" idea give place to a faith that claims for God the entire world with its present life as well as individual immortality in future felicity. Miracle and cataclysm and postmortem glory--the ever-ready recourse of baffled hope and persecuted Christianity--are giving place more and more to a Christian conquest that is orderly and inclusive of the whole sweep of human life. The church is but dimly conscious, as yet, that through the aid of science she hasattained this magnificent optimism; much less does she realize its full implication for social service and the saving of the individual, both body and soul.
The minister as the herald and exemplar of such an imperial salvation cannot ignore the exceptional opportunities which the play interests of boyhood offer. He whose task has been to reconcile men to God, to bring them into harmony with the universe in its ultimate content, cannot neglect those activities which more than anything else in the life of the boy secure the happy co-ordination of his powers, the placing of himself in right relation with others and in obedience to law. These are the moral and religious accomplishments aimed at in the teaching of reconciliation which bulks so large in Christian doctrine; and by whatever means this right adjustment to self, to others, and to the will of God is brought about, it always produces the sure harvest of service and joy.
To some undoubtedly it will seem sacrilegious to suggest that play can have anything to do in a transaction so deeply moral and so fundamentally religious. Yet a psychological analysis of both play and worship at their best will reveal marked similarities in spontaneity, inself-expression for its own sake and free from ulterior ends, in symbolism, semi-intoxication and rhythm, in extension and enrichment of the self, and in preparation for the largest and most effective living. That such a claim is not altogether extravagant may be demonstrated in part by canvassing the moral reactions of a well-organized group engaged in some specific game. For in merely discussing the play attitude, which is applicable to every interest of life, there is the danger of so sublimating the value of play that its importance, while readily granted, will not affect pastoral or educational methods. This mistake is only comparable with another which dwells upon the religious life of the boy as dependent upon the use of some inherent religious faculty that is quite detached from the normal physical and mental processes. Such an attitude favors an easy escape from both the labor of character building and the obligations of environmental salvation. Recognizing these dangers and remembering that morality and religion are most valid when acquired and incorporated in actual conduct, one may analyze a standard game in search of its ethical worth.
Baseball, our most popular and distinctively national game, constitutes a fair field for thisinquiry. In order to evaluate this form of play as an agency in moral training it is necessary to presume that one has a company of nine or more boys grouped together on the basis of loyalty to a common neighborhood, school, club, church, or the like. They elect a manager who acts for the team in arranging a schedule of games with their various rivals and who serves in general as their business agent; also a captain, usually chosen because of his ability to play the game and his quality of natural leadership. He directs his players in their contests and in case of dispute speaks for his team.
The boys should also have in every case a trainer older than themselves, a player of well-known ability and exemplary character. It is usually through neglect of supervision of this sort that the ethical value of baseball for boys of from twelve to fifteen years of age is forfeited. Without the trainer to direct their practice games, and as a recognized expert to try out the players for the various positions, the possibilities of forming a team are few and those of unjust and harmful conduct many.
If at the outset, the group, coming together in park or vacant lot, cannot speedily agree upon amodus operandi, their energy is turnedinto profane disputing about the chief positions, and usually a game cannot be organized, or, if it is, lack of agreement as to put-outs, runs, fouls, and debatable points soon ruins the attempt, with little left to most of the boys except resentment of the might-makes-right policy. On the other hand, whether one has in mind a team or a chance group of players, the presence of a capable adult as an immediate and final court of appeal guarantees fair play for all, prevents personal animosities, and inspires each one to do his best in the presence of a competent judge.
Wherever the team with proper supervision is a possibility the moral value of the game will be at its maximum. Uniforms are not to be despised. Loyalty to the school represented is but boyhood's form of what in later life becomes ability to espouse a cause and to assume a degree of social responsibility in keeping with that attitude.
Because of this loyalty the boy who expected to play in the prominent position of pitcher takes his less conspicuous place in right field, if by fair trials under the trainer another boy has demonstrated his superior fitness to fill the much-coveted position. For the credit of the community or school which he has thehonor to represent, the match game must be won; hence he surrenders his personal glory to the common good. He does more. Under the excitement of the contest and with the consequent strengthening of the team spirit, he encourages the very boy, who would otherwise have been only his personal rival, to do his level best, forgetting utterly any mean individual comparisons and all anti-social self-consciousness, in what he has enthusiastically accepted as the greater common good.
He goes to bat at a critical juncture in the game. The score is close. He as much as anyone would like to have runs to his credit. But for the sake of the team his chief concern must be to advance the base runner. So he plays carefully rather than spectacularly, and makes a bunt or a sacrifice hit, with the practical certainty that he will be put out at first base, but with a good probability that he will thus have advanced his fellow one base and so have contributed to the team's success.
The religious value of the principle here involved receives no little attention in sermon and Sunday-school class, but how tame and formal is its verbal presentation as compared with its registration in the very will and muscles of a boy at play! Wherever a statehas become great or a cause victorious, wherever a hero--a Socrates or a Christ--has appeared among men, there has been the willingness, when necessary, to make the "sacrifice hit." The loyalty that has held itself ready so to serve on moral demand has to its credit all the higher attainments of humanity.
In the great American experiment of democracy, where the welfare of the people is so often bartered for gold, and where public office is frequently prostituted to private gain, there is a proportionately great need of teaching in every possible way this fundamental virtue of loyalty. Our future will be secure only in the degree in which intelligent and strong men are devoted to the welfare of city and state after the fashion of the boy to his team. It is because war, with all its horrors, has stimulated and exhibited this virtue that its glory persists far into our industrial age; and the hope of a lofty patriotism, that shall be equal to the enervating influences of peace, lies in an educated and self-denying type of loyalty.
The use of this loyalty in the reformation of boy criminals has been remarkably demonstrated in the well-known work of Judge BenB. Lindsey, of Denver. In a particularly difficult case he says:
I decided to put my influence over him to the test. I told him of the fight I was making for him, showed him how I had been spending all my spare time "trying to straighten things out" for him and Heimel, and warned him that the police did not believe I could succeed. "Now, Lee," I said, "you can run away if you want to, and prove me a liar to the cops. But I want to help you and I want you to stand by me. I want you to trust me, and I want you to go back to the jail there, and let me do the best I can." He went, and he went alone--unguarded.
Here is a striking example of the team work of two with the play upon loyalty and the spirit of contest.
Another lesson about boys I learned from little "Mickey" when I was investigating his charge that the jailer had beaten him. The jailer said: "Some o' those kids broke a window in there, and when I asked Mickey who it was, he said he didn't know. Of course he knew. D'yu think I'm goin' to have kids lie to me?" A police commissioner who was present turned to Mickey. "Mickey," he said, "why did you lie?" Mickey faced us in his rags. "Say," he asked, "Do yoh t'ink a fullah ought to snitch on a kid?" And the way he asked made me ashamed of myself. Here was a quality of loyalty that we should be fostering in him instead of trying to crush out of him. It was the beginning in the boy of that feeling of responsibility to his fellows on which society is founded. Thereafter,no child brought before our court was ever urged to turn state's evidence against his partners in crime--much less rewarded for doing so or punished for refusing. Each was encouraged to "snitch" on himself, and himself only.
Another interview with a boy under sentence to the industrial school emphasizes the same point:
"I canhelpyou, Harry," I said. "But you've got to carry yourself. If I let boys go when they do bad things, I'll lose my job. The people 'll get another judge in my place to punish boys, ifIdon't do it. I can't let you go." We went over it and over it; and at last I thought I had him feeling more resigned and cheerful, and I got up to leave him. But when I turned to the door he fell on his knees before me and, stretching out his little arms to me, his face distorted with tears, he cried: "Judge! Judge! If you let me go,I'll never get you into trouble again!"I had him! It was the voice of loyalty.... This time he "stuck." "Judge," the mother told me long afterward, "I asked Harry the other day, how it was he was so good foryou, when he wouldn't do it for me or the policeman. And he says: 'Well, Maw, you see if I gets bad ag'in the Judge he'll lose his job. I've got to stay with him, 'cause he stayed with me.'" I have used that appeal to loyalty hundreds of times since in our work with the boys, and it is almost infallibly successful.
"I canhelpyou, Harry," I said. "But you've got to carry yourself. If I let boys go when they do bad things, I'll lose my job. The people 'll get another judge in my place to punish boys, ifIdon't do it. I can't let you go." We went over it and over it; and at last I thought I had him feeling more resigned and cheerful, and I got up to leave him. But when I turned to the door he fell on his knees before me and, stretching out his little arms to me, his face distorted with tears, he cried: "Judge! Judge! If you let me go,I'll never get you into trouble again!"
I had him! It was the voice of loyalty.... This time he "stuck." "Judge," the mother told me long afterward, "I asked Harry the other day, how it was he was so good foryou, when he wouldn't do it for me or the policeman. And he says: 'Well, Maw, you see if I gets bad ag'in the Judge he'll lose his job. I've got to stay with him, 'cause he stayed with me.'" I have used that appeal to loyalty hundreds of times since in our work with the boys, and it is almost infallibly successful.
In eight years, out of 507 cases of boys put upon their honor to take themselves fromDenver to the Industrial School at Golden, to which the court had sentenced them, Judge Lindsey had but five failures. In view of such facts, who will think for a moment that we have so much as begun to turn the latent loyalty of boyhood to its highest ethical use?
No doubt much can be said against football, which ranks second in popularity among American athletic games. For some years the elements of hazard and rough treatment have been unhappily too prominent, so that the suspicion is warranted that players have been sacrificed to the bloodthirsty demands of the vast throng of spectators. The tension of playing in the presence of thousands of partisan enthusiasts shows itself in a reckless disregard of physical injury. Furthermore, for boys in early adolescence the tax upon the heart constitutes a common danger which is often rendered more serious by the untrained condition of the players. It is to be hoped that in the further modification of the rules from year to year, the players and their welfare will be kept more in mind and the sensation-loving public, whose gate-fees have been too big a consideration, will be measurably overlooked.
But with this concession, all of the virtue that attaches to baseball will be found in football,only in accentuated form. Physical bravery is, of course, more emphasized; while team loyalty, with all that it implies, is more intense. The relation of the members to one another in a well-organized team amounts to an affection which is never forgotten. The words of cheer when the team is hard pushed and has to take a "brace"; the fighting spirit that plays the game to a finish, no matter what the odds; the hand extended to help to his feet the man who has just advanced the ball; the pat on the back; the impulsive embrace; the very tears shed in common after a lost game--all of this is a social and moral experience of no small value. Basketball also offers a good field for the subordination of personal glory to team success and, in point of intensity, stands midway between baseball and football with the elimination of the dangerous qualities of the latter.
Illustration: THE NORMAL BOY IN THE ABNORMAL PLAYGROUNDTHE NORMAL BOY IN THE ABNORMAL PLAYGROUND
Games of this sort are also the most effective means of developing, through expression, the boy's sense of justice or fair play. And this sentiment will always be found strong and operative in him unless it has been overcome by the passion to win or by imitation of the bad example of certain debased athletes, popularly known as "muckers." Under properleadership, the boy soon learns that the true spirit of manly sport is the farthest removed from that of the footpad and the blackguard. Appreciation of successful opponents and consideration for the vanquished can be made effectually to supplant the cheap, blatant spirit which seeks to attribute one's defeat to trickery and chance and uses one's victory as an occasion for bemeaning the vanquished. The presence of a capable director of play is sure to eliminate this evil which has crept in under the sanction of vicious ideals and through gross neglect of boys' play on the part of adults in general and educators in particular. The Decalogue itself cannot compete with a properly directed game in enforcing the fair-play principle among boys. It is worth something to read about fair play, but it is worth much more to practice it in what is, for the time being, a primary and absorbing interest.
A large part of the morality which is most obviously desirable for human welfare consists in bringing the body into habitual obedience to the will. The amount of individual suffering and of loss and expense to society due to failure in this struggle is nothing less than appalling. The victims of emotional hurricanes, "brainstorms," neurotic excess, and intemperatedesire are legion. A nation that is overfed, under-exercised, and notably neurasthenic should neglect nothing that makes for prompt and reliable self-control. Lycurgus said, "The citizens of Sparta must be her walls," and in building up a defense for the modern state against forces more disastrous than Persian armies we must turn to the ancient device of the playground and athletic games.
The moral value of play in this respect arises from the instant muscular response to volition. Delay, half-hearted response, inattention, preoccupation, whimsicalness, carelessness, and every sluggish performance of the order of the will, disqualifies the player so that when we take into account the adolescent passion to excel, and the fact that 80 per cent of the games of this period are characterized by intense physical activity, we are forced to place the highest valuation on play as a moral educator; for this enthronement of the will over the body, although having to do with affairs of no permanent importance, has great and abiding value for every future transaction in life.
Indeed, the physical competency attained in athletic games has its reaction upon every mental condition. Many boys who are hampered by unreasonable diffidence, a lack ofnormal self-confidence and self-assertion, find unexpected ability and positiveness through this avenue alone and, on the other hand, the physical test and encounter of the game serves to bring a proper self-rating to the overconfident.
Dr. George J. Fisher, international secretary of the Physical Department of the Young Men's Christian Association, says, "An unfortunately large number of our population haven't the physical basis for being good." No one with even the slightest knowledge of sociology and criminology will be disposed to deny such a statement. One might as well expect a one-legged man to win the international Marathon as to expect certain physical delinquents to "go right." Thousands of boys and girls sit in our public schools today who are the unhappy candidates for this delinquency, and we are monotonously striving to get something into their minds, which would largely take care of their own development, if only we had the wisdom to address ourselves to their bodies.
There is indeed not only a physical basis ofbeinggood, but, what is not less important, a physical basis ofdoinggood. Many people avoid blame and disgrace who fail utterly in making a positive contribution to the welfareof the community. They do not market their mental goods. Thousands of men remain in mediocrity, to the great loss of society, simply because they have not the requisite physical outfit to force their good ideas, impulses, and visions into the current of the world's life. For the most part they lack the great play qualities, "enthusiasm, spontaneity, creative ability, and the ability to co-operate." Whenever we build up a strong human organism we lay the physical foundations of efficiency, and one is inclined to go farther and think with Dr. Fisher, that muscular energy itself is capable of transformation into energy of mind and will. That is to say that play not only helps greatly in building the necessary vehicle, but that it creates a fund upon which the owner may draw for the accomplishment of every task.
There is ground also for the contention that grace of physical development easily passes over into manner and mind. The proper development of the instrument, the right adjustment and co-ordination of the muscular outfit through which the emotions assemble and diffuse themselves, is, when other things are equal, a guaranty of inner beauty and the grace of true gentility. A poor instrument is always vexatious, a good instrument is anabiding joy. The good body helps to make the gracious self. Other things being equal the strong body obeys, but the weak body rules.
One should not overlook the heartiness that is engendered in games, the total engagement of mind and body that insures for the future the ability "to be a whole man to one thing at a time." Much of the moral confusion of life arises from divided personality, and the miserable application of something less than the entire self to the problem in hand. Do not the great religious leaders of the world agree with the men of practical efficiency in demonstrating and requiring this hearty release of the total self in the proposed line of action? The demand of Jesus, touching love of God and neighbor, or regarding enlistment in His cause, is a demand for prompt action of the total self. Possibly no other single virtue has a more varied field of application than the ability for decisive and whole-souled action, which is constantly cultivated in all physical training, and especially in competitive athletic games.
It should be noted also that the hearty release of energy is, in every good game, required to keep within the rules. This is particularly true in basket-ball, which takes high rank as an indoor game for boys. While the game isintense and fatiguing, anything like a muscular rampage brings certain penalty to the player and loss to his team. So that, while the boy who does not play "snappy" and hard cannot rank high, neither can the boy who plays "rough-house." Forcefulness under control is the desideratum.
Besides this there is always the development of that good-natured appreciation of every hard task, that refinement of the true sporting spirit, by which all the serious work of life becomes a contest worthy of never-ending interest and buoyant persistency. In the midst of all the sublime responsibilities of his remarkable ministry we hear Phillips Brooks exclaim, "It's great fun to be a minister." An epoch-making president of the United States telegraphs his colleague and successor, with all the zest of a boy at play, "We've beaten them to a frazzle"; and the greatest of all apostles, triumphing over bonds and imprisonment, calls out to his followers, "I have fought a good fight." "It is doubtful if a great man ever accomplished his life work without having reached a play interest in it."
The saving power of organized play, in the prevention and cure of that morbidity which especially besets youth, can hardly be overestimated.This diseased self-consciousness is intimately connected with nervous tensions and reflexes from sex conditions and not infrequently passes over into sex abuse or excess of some sort. So that the diversion of strenuous athletic games, and the consequent use of energy up to a point just below exhaustion, is everywhere recognized as an indispensable moral prophylactic. Solitariness, overwrought nervous states, the intense and suggestive stimuli of city life, call for a large measure of this wholesome treatment for the preservation of the moral integrity of the boy, his proper self-respect, and those ideals of physical development which will surely make all forms of self-abuse or indulgence far less likely.
The normal exhilaration of athletic games, which cannot be described to those without experience, is often what is blindly and injuriously sought by the young cigarette smoker in the realm of nervous excitation without the proper motor accompaniments. Possibly if we had not so restricted our school-yards and overlooked the necessity for a physical trainer and organized play, we would not have schools in which as many as 80 per cent of the boys between ten and seventeen years of age are addicted to cigarettes. In trying to foolNature in this way the boy pays a heavy penalty in the loss of that very decisiveness, force, and ability in mind and body which properly accompany athletic recreation. The increased circulation and oxidization of the blood is in itself a great tonic and when one reflects that, with a running pace of six miles an hour the inhalation of air increases from four hundred and eighty cubic inches per minute to three thousand three hundred and sixty cubic inches, the tonic effect of the athletic game will be better appreciated. This increased use of oxygen means healthy stimulation, growth of lung capacity, and exaltation of spirit without enervation. "Health comes in through the muscles but flies out through the nerves."
It was well thought and arranged by the ancients [says Martin Luther] that young people should exercise themselves and have something creditable and useful to do. Therefore I like these two exercises and amusements best, namely, music and chivalrous games or bodily exercises, as fencing, wrestling, running, leaping, and others..... With such bodily exercises one does not fall into carousing, gambling, and hard drinking, and other kinds of lawlessness, as are unfortunately seen now in the towns and at the courts. This evil comes to pass if such honest exercises and chivalrous games are despised and neglected.
Illustration: WHAT SHALL WE PLAY?WHAT SHALL WE PLAY?
The feeling of harmony andbien-êtreresulting from play is, in itself, a rare form of wealth for the individual and a blessing to all with whom one has to do. Every social contact tends to become wholesome. And who will say that the virtue of cheerfulness is not one of the most delightful and welcome forms of philanthropy? Play, rightly directed, always has this result.
Possibly no social work in America is more sanely constructive than that of the playground movement. In the few years of its existence it has made ample proof of its worth in humane and beneficent results; and our city governments are hastening to acknowledge--what has been too long ignored--the right of every child to play. It is only to be regretted that the play movement has not centered about our public schools for it constitutes a legitimate part of education. The survivors who reach high school and college receive relatively a good deal of attention in physical training and organized play, but the little fellows of the elementary grades who have curvatures, retardation, adenoids, and small defects which cause loss of grade, truancy, and delinquency receive as yet very meager attention.
In dearth of opportunity and in cruel oversight of the normal play-needs of boyhood,there probably has never been anything equal to our modern American city. But the cost of industrial usurpation in restricting the time and area of play is beginning to be realized; and the relation of the play-time and of the playground to health, happiness, morality, and later to industrial efficiency, begins to dawn upon our civic leaders. If "recreation is stronger than vice," it becomes the duty of religious and educational institutions to contribute directly and indirectly to normal recreative needs.
But what can the minister do? He can help educate the church out of a negative or indifferent attitude toward the absorbing play-interests of childhood and youth. He can publicly endorse and encourage movements to provide for this interest of young life and may often co-operate in the organization and management of such movements. Every church should strive through intelligent representatives to impart religious value and power to such work and should receive through the same channels first-hand information of this form of constructive and preventive philanthropy. He can partly meet the demand through clubs and societies organized in connection with his own church. He can plead for a real and longerchildhood in behalf of Christ's little ones who are often sacrificed through commercial greed, un-Christian business ambition, educational blindness, and ignorance. He can preach a gospel that does not set the body over against the soul, science over against the Bible, and the church over against normal life; but embraces every child of man in an imperial redemption which is environmental and social as well as individual, physical as well as spiritual. In short, he can study and serve his community, not as one who must keep an organization alive at whatever cost, but as one who must inspire and lead others to obey the Master whose only reply to our repeated protestations of love is, "Feed my lambs."
It is practically impossible to overemphasize the importance of the boy's vocational choice. Next to his attitude toward his Maker and his subsequent choice of a life partner this decision controls his worth and destiny. For it is not to be supposed that play with all its virtue, its nourish and exercise of nascent powers, and its happy emancipation into broader and richer living can adequately motivate and permanently ennoble the energies of youth. Until some vocational interest dawns, education is received rather than sought and will-power is latent or but intermittently exercised. Play has a great orbit, but every true parent and educator seeks to know the axis of a given life.
For some boys presumably of high-school age and over, this problem becomes real and engrossing, but for the vast majority there is little intelligent choice, no wise counsel, no conscious fronting of the profoundly religious question of how to invest one's life. Thechildren of ease graduate but slowly, if at all, from the "good-time" ideal, while the children of want are ordinarily without option in the choice of work. But for all who, being permitted and helped, both seek and find then-proper places in the ranks of labor, life becomes constructively social and therefore self-respecting. To be able to do some bit of the world's work well and to dedicate one's self to the task is the individual right of every normal youth and the sure pledge of social solvency. Ideally an art interest in work for its own sake should cover the whole field of human labor, and in proportion as each person finds a task suited to his natural ability and is well trained for that task does he lift himself from the grade of a menial or a pauper and enter into conscious and worthy citizenship.
Here then, as in the case of the mating instinct, the vocational quest rightly handled forces the ego by its very inclination and success into the altruism of a social order. For it is the misfits, the vocationally dormant, the defeated, and those who, however successful, have not considered such choice as an ethical concern of religion that make up the anti-social classes of the present time.
Hence this problem of vocational guidancewhich is so agitating the educational world comes home to the minister in his work with youth. It may be that he shall find new and practical use for the maligned doctrine of election and that he shall place under intelligent, and heavenly commission the ideals and hopes of later adolescence. At any rate where the life career hinges, there the religious expert should be on hand. For what profit is there in society's vast investment in early and compulsory education if at the crucial time of initial experiment in the world's work there be neither high resolve nor intelligent direction nor sympathetic coaching into efficiency?
But the importance of vocational choice does not turn upon the doubtful supposition that there is one and only one suitable task for a given youth. Probably there are groups or families of activities within which the constructive endeavor may have happy and progressive expression. Nor, from the minister's point of view, is the economic aspect of the problem paramount. It is true that an investment of $50,000 worth of working ability deserves study and wise placing and it is true that the sanction of public education is to return to the state a socially solvent citizen who will contribute to the common welfareand will more than pay his way; but the immediately religious importance of this commanding interest consists in the honest and voluntary request for counsel on the part of the youth himself.
Fortunately in the very midst of a reticent and often skeptical period there comes, through the awakened vocational interest, an inlet into the soul of youth. No religious inquisitor or evangelistic brigand could have forced an entrance, but lo, all at once the doors are opened from within and examination is invited. It is invited because the boy wishes to know what manner of person he is and for what pursuit he is or may be fitted. When once this issue is on and one is honored as counselor and friend, the moral honesty and eagerness of youth, the thoroughgoing confession on all the personal and moral phases of the problem in hand are enough to move and humble the heart of any pastor. Such conference solemnizes and reassures the worker with boys, while to have spent no time as an invited and reverent guest within this sacred precinct is to fail of a priesthood that is profoundly beautiful.
Several experiences with both individuals and groups are fresh in mind at this writing. On one occasion a guild of working boys in lateradolescence were living together in a church fraternity house, and it was their custom on one evening of each week to have some prominent man as guest at dinner and to hear an informal address from him after the meal. It chanced that on the list of guests there was, in addition to the mayor of their city and a well-known bishop of the Episcopal church, the manager of one of the greatest automobile factories in America. On the occasion on which this captain of industry spoke, he told in simple fashion his own experience in search of a vocation.
It was of a kind very common in our country: early privation, put to work at thirteen, an attempt to keep him in an office when he longed to have hold of the tools in the shop. In time his request was granted. While he worked he observed and studied the organization of the shop and the progression of the raw material to the finished product. Having mastered the method he left this shop and hired in another, and then in due time in still another shop, much to the disgust of his friends. But in reply to their warning that "a rolling stone gathers no moss" he said that that was not his aim. As a result of faithfully following his bent he was ready to respond to the great demand for men to organize and run bicyclefactories, and when that demand was followed by the much greater need of doing a similar work in the manufacture of automobiles he was chosen for the very responsible position which he now holds.
Illustration: THE GUILD First Baptist Church, Detroit, Mich.THE GUILD First Baptist Church, Detroit, Mich.
There was, to be sure, nothing distinctly spiritual in his story, but after he had finished the young men kept him for two hours answering their questions and there was there revealed to the pastor more of their fine hopes and purposes and possibilities--their deep-buried yet vital dreams--than he had ever heard unfolded in any religious meeting. Many of these youths were taken in hand in a personal way and are now "making good." Their subsequent use of leisure, their patronage of evening schools, Y.M.C.A. courses, and many other helps to their ambitions testified to the depth and tenacity of good purposes which were timidly voiced but heroically executed. On the other hand, the writer has knowledge of many cases of delinquency in which apparently the deciding cause was the vocational misfit foisted upon the young would-be laborer in the trying years between fourteen and sixteen.
There comes to mind the instance of a lad of seventeen found in the Cook County jail. He had left his Michigan home with fifty dollarsof savings and had come to Chicago to make his fortune. His mother's story, which was secured after he got into trouble, narrated how that as a boy he had taken to pieces the sewing-machine and the clocks and, unlike many boys, had put them together again without damage. Reaching Chicago he hired in a garage and conceived the idea of building an automobile. After the fashion of a boy he became totally absorbed in this project. His ingenuity and thrift and the help of his employers enabled him to get well along with his enterprise. But at last he was balked because of lack of a particular part which he knew to be essential, but as to the nature of which he was not informed.
Going along the street one day in profound concern over this matter an impulse seized him to learn at once the nature of the needed part. He jumped into an automobile standing by the curb, drove it to the nearest alley, and crawled under it to make the necessary disconnections, when the police caught him in the act. The case was a clear one and he was thrown into jail. The mother in her letter to the Juvenile Protective Association which was working for his release said that now, since he had been so unfortunate as to fall into the hands of the authorities, she wonderedwhether they might not perform an operation for his benefit, for she had heard that there was an operation by which the skull could be opened and a certain part of the brain removed, and she thought that possibly they might do this for her boy and take out that part of his brain which made him so "wild about machinery"!
Public education in America is only beginning to respond to the need of intelligently connecting our educational product with the world's work. Trade schools for boys and girls, half-time schools, continuation schools, night schools, and in a few cities vocational bureaus are at work, but so are poverty and the helpless ignorance of the hard-pressed home. The children who must in tender years be offered to our rapacious industries are the very children who are without hope of parental counsel and direction.
In New York City 42,000 children between fourteen and sixteen years of age take out their "working papers" every year, and out of 12,000 to 13,000 taking out working papers in Chicago annually about 9,000 are only fourteen years of age and 1,500 have not yet reached the fifth grade. Many of these walk the streets and degenerate while in search ofwork or because of such fitful employment as only serves to balk the department of compulsory education, which has the power to insist upon school attendance for children of this age if not employed.
It is not that work is uniformly bad for these children. Indeed, idleness would be worse. And it is not that all these children are forced to turn out bad. But as a matter of fact children under sixteen are not generally wanted save in positions of monotonous and unpromising employment, and their early experience, which is quite without reference to taste and native ability, is likely to turn them against all work as being an imposition rather than an opportunity. In the long run this cheap labor is the most expensive in the world, and society cannot afford to fully release children from school control and training prior to sixteen years of age. Much less can it permit them at any time to approach the employment problem blindly and unaided. Nor should it fail to reduce the hours of labor for such children as fall into permanently unprogressive toil and to organize their leisure as well as to provide opportunities whereby some may extricate themselves.
What is this industrial haste which cuts so much of our corn while it is only in tassel,that drives square pegs into round holes, that harnesses trotting stock to heavy drays and draughting stock to gigs, that breaks up the violin to kindle a fire quickly, thoughtless of the music, that takes telescopes for drain pipes and gets commerce--but not commerce with the stars? It is the delirium in which strong men seek the standard American testimonial of genius and ability, namely the accumulation of great wealth; and in this delirium they see labor as a commodity and childhood as a commercial factor. They do not think of people like themselves and of children like their own.
But the minister is the very champion of those higher rights, the defender of idealism, and as such the best friend of an industrial order which is perversely making this expensive blunder and reaping the blight of sullen citizenship and cynical and heartless toil. How can these thousands who, because of "blind-alley" occupations, come to their majority tradeless and often depleted, having no ability to build and own a home--how can these who have no stake in the country aid in making the republic what it ought to be? Partly they become a public care, expense, or nuisance, and largely they constitute the material for bossism and dynamite for the demagogue if he shall come.The economic breakdown, because of vocational misfit and the exploitation of childhood, usually results in a corresponding moral breakdown. To be doomed to inadequacy is almost to be elected to crime.
Now the pastor certainly cannot right all this wrong, neither will he be so brash as to charge it all up to malicious employers, ignoring the process through which our vaunted individualism, our free-field-and-no-favor policy, our doctrine for the strong has disported itself. But is it not reasonable that the minister inform himself of this problem in all its fundamental phases and that he both follow and ardently encourage a public-school policy which aims increasingly to fit the growing generation for productive and stable citizenship? Our schools are fundamentally religious if we will have them so in terms of character building, elemental self-respect, social service, and accountability to the God of all.
The "godless schools" exist only in the minds of those who for purposes of dispute and sectarianism decree them so. Furthermore, in every effort toward vocational training and sorting, the employer will be found interested and ready to help.
But to come more closely to the place of thisproblem in church work it must be recognized that the Sunday schools, clubs, and young people's societies offer wider opportunity for vocational direction than is now being used. The curricula in these institutions can be greatly vitalized and enlarged by the inclusion of this very interest, and life can be made to seem more broadly, sanely, and specifically religious than is now the case.
Suppose that to groups of boys beyond middle adolescence competent and high-minded representatives of various trades and professions present in series the reasons for their choice, the possible good, individual and social, which they see in their life-work, the qualifications which they deem necessary, and the obstacles to be met; and suppose further that the ethical code of a trade, profession, or business is presented for honest canvass by the class, must there not result a stimulus and aid to vocational selection and also a more lively interest in the study of specific moral problems? In this way teaching clusters about an inevitable field of interest, about live and often urgent problems, and there is nothing to prevent the use of all the light which may be adduced from the Bible and religious experience.
To describe the method more specifically, thelawyer presents his profession and subsequently the class discusses the code of the bar association; or the physician presents his work and then follows the canvass of the ethical problems of medical practice, and so of the trade-union artisan, the merchant or teacher, the minister, or the captain of industry. All of this is diffused with religion, it has its setting and sanction within the church, it supplements for a few, at any rate, the present lack in public education, and it is real and immediate rather than theoretical and remote.
Let this be complemented with visits to institutions, offices, plants, courts, and the marts and centers of commercial, industrial, and agricultural life; and, best of all, cemented in the personal friendship, practical interest and sponsorship of an adult and wise counselor who helps the boy both to the place and in the place; and, within the limits of the rather small constituency of church boys at least, there is guaranteed a piece of religious work that is bound to tell. For surely every legitimate interest of life is religious when handled by religious persons, and the right moral adjustment of the whole self to the whole world, with the emotion and idealism inhering in the process, is the task and content of religion.