North American Contribution to the YMCA Mission View

Latin America

Latin American YMCAs started with temporary groups of North Americans and Europeans residing in the continent. The first permanent YMCA was established in Rio de Janeiro according to the American model. From Rio, and directly from North America, the movement spread to other Latin American countries⁸². Latin American YMCAs were mainly large city-associations in large metropolitan areas. Despite the small number of the total membership in Latin America, the city-YMCAs were relatively large, the medium membership per association being 1200 in 1955. The amount of secretaries per association was large as well. In general, the Latin American movement followed the American association model with large city-associations, paid staff and equipped buildings.

Because of the Catholic context, the Latin American YMCA did not adopt the American Portland Basis but mainly remained on the Paris Basis. Because of Catholic pressure, the movement also minimised its religious work leaving it on behalf of churches. The YMCA concentrated on social work, physical education, recreation and leadership training.

Asia

The first YMCA open to Indians was founded in Madras 1890 by an American Fraternal secretary, David McConaughy⁸⁴. Its concept of urban YMCA became a model for Indian YMCAs. In its first meeting these principles were launched:

• 
  It would be the work of young men, by young men, for young men.
  
• 
  It would minister to the whole man - body, mind and soul.
  
• 
  Its privileges would be extended to all young men of good character, without distinction of race, rank or religion.
  
• 
  The management was confined to active members, who were in full communion with Evangelical Christian churches.
  
• 
  It would be extended only so far and so fast as funds were locally forthcoming.⁸⁵
  

From that time on, American assistance grew, so that the Indian YMCA was almost a branch of the American YMCA. Sports and physical education became the most influential elements, as in North America. They were the features that created the public image of the YMCA⁸⁹. However, contrary to Latin America, which focused almost entirely on physical education, the Indian YMCA had balancing effects: the Student Christian Movement⁹⁰ and the Christian Ashram Movement⁹¹.

Although American fraternal secretaries were inspired by the Northfield student revivals, they did not practice aggressive and confrontational evangelism in India. Instead, they tried to convince non-Christians by their care and high level programs⁹². Consequently, YMCAs in different Asian countries had significant non-Christian constituencies. Devanandan lists the reasons why the YMCA attracted non-Christians:

Primarily, of course, (and initially, certainly), because of the facilities, the reasonably cheap living accommodation we provide, the amenities for physical and social recreation that figure large on our programme, the opportunities for free self-expression, unhindered by traditional religious tabus, afforded in the democratic give-and-take of YMCA club-life, and the possibility of widening one’s mental grasp of contemporary problems of civic, national and international life in YMCA forums and study groups. Other reasons are secondary, and they concern a minority.⁹³

India and, to a lesser degree, other Asian countries were a laboratory for interfaith dialogue of the whole YMCA movement and for the entire Ecumenical Movement as well. The issues that the leaders mention were real, although not always recognised in the everyday life of local associations. In conferences where the issue was dealt with, YMCA leaders had to explain to themselves and others why the YMCA, as a Christian organisation, accepted non-Christians in its membership.

The Work for the Victims of War

Military work began in the North American Civil War. In London 1862, North Americans reported of their experiences. In Stephen H. Tyng’s report some elements that became essential parts of the YMCA work among soldiers, prisoners and refugees were already seen:

First of all, in May 1861, we sent out brethren to the different recruiting stations to preach on the Sabbath the Word of God, and to hold prayer meetings during the week; then we sent out Young Men to look after the wounded, and to report to those at home particulars of the persons recommended to their care.⁹⁴

Thus, the main emphasis was on spiritual service but there were also social activities like caring for the wounded and organising the camp-mail system between home and the front. In Hamburg World's Conference in 1875, other countries also reported of similar work among soldiers. In Germany, the aim was “to open homes or hostels for soldiers near military barracks - like the casinos for officers.” In Holland, the work was largely based on distribution of pamphlets and New Testaments.⁹⁵

Later, in the same year, when the work got a permanent status in North America due to the Spanish-American War⁹⁶, the NAIC reported to the Basle World’s Conference in 1898, that in military camps

a large tent has been pitched in each camp and furnished with periodical literature, tables for writing letters, games, song and hymn books, Bibles and such other association equipment as can be used in camp. A secretary selected with unusual care has been placed in charge. Religious and social meetings have been held and a centre of good fellowship established.⁹⁷

This list shows that the activities were rather similar to those of the early London Association. The mission of the North American YMCA among soldiers followed in line with the work for other young men: it aimed to build Christian character⁹⁸. As, in the cases of wandering apprentices and young men moving into towns, the YMCA tried to create ‘homes away from homes’ for soldiers.

The real trail-blazing event for the YMCA work with armed forces was the First World War. The World’s Alliance gave services only in those countries where there was no YMCA. The main emphasis of the Alliance became the work for prisoners of war. In the Second World War, the World’s Alliance restricted itself to the service of POWs, leaving the regular army work to national movements.

In these works, normal YMCA programs were carried out as much as possible. The task of the YMCA was to make recreational activities possible. The meaning of these activities was to create such niches where camp dwellers especially, could forget their situation. They were weapons to keep apathy away and keep hope alive. Often this meant the supply of sports, music and drama equipment, and books for the library. Tracy Strong quotes the words of an unknown prisoner, which are also valid in the case of refugees: “The Red Cross saved our bodies… and the YMCA saved our minds⁹⁹.”

After both wars, the YMCA POW organisation was turned towards serving refugees. According to Walter Kilpatrick, the YMCA adopted the following principles in its work with refugees that grew from experiences in the preceding service for soldiers and POWs:

1. 
   Services were available to all without discrimination¹⁰⁰.
   
2. 
   The work was concentrated on those fields where YMCA had some special experience¹⁰¹.
   
3. 
   Refugees should be helped to solve their problems by themselves¹⁰².
   
4. 
   Refugee and non-refugee staff members were regarded equals.¹⁰³
   

While reading documents and histories of the YMCA war-work and refugee work, one cannot avoid the impression that this mission for the victims of war was not intentional. The YMCA did not seek to serve these groups on purpose. They were served because there were young men in special life situations and the YMCA wanted to serve them. Then, one thing led to another and, as Kilpatrick puts it “with no clear understanding what might develop, but a decidedly clear vision of what might be undertaken¹⁰⁴,” the YMCA answered to the needs of suffering neighbours on the global level, as it has done on the local from the beginning of the movement.