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This paper is a plea for the recognition of the psychological and cultural value of pluralism in a nation. Government policies often discourage cultural pluralism in an attempt to promote national unity, but these policies suppress the individual's need for identity. Group interaction in complex societies may be divided into eight categories: (1) integration or democratic pluralism; (2) paternal integration or inclusive segregation; (3) rejection or self-segregation; (4) exclusive segregation; (5) voluntary assimilation; (6) involuntary assimilation; (7) marginality or segregation of a small group; and (8) deculturation, where apathy or withdrawal negate any cultural characteristics. Canadian government policy promotes the first of these patterns, integration or democratic pluralism. Biculturalism and bilingualism are recognized; cultural pluralism is supported and assimilation discouraged. Thus identity and unity both are maintained. (CK)

The article presents information about the comparative approach applied to the study of contemporary Jewry, which adds an important dimension to the research and interpretation of individual Jewish communities. Most present research analyses the local community in the context of its native environment and its adjustment to that environment. With the comparative method, one can explore the common relationship of Jewish communities throughout the world while taking into full account the problems of locus and specific historical configuration. Thus a particular Jewish community can be studied not only in its relation to the environing culture, but also in the total context of the Jewish people. The object of this paper is to delineate, by way of comparison, some of the disparate and common elements in the three major Jewish centers of the western hemisphere, Canada, the United States, and Argentina. The selected disparate element relates to the varying forms of representative organization of the Jewish communities as their respective majority, or host cultures influence them. The common element refers to the nature of individual identification with Jews and Judaism, a problem that is similar in the three communities.

The article examines the condition of the educational system in Canada. The changes in education are isolated and superficial. Complacency and concessions in change patterns are more prevalent. The autonomy is an obstacle to the educational progress of the country, already hampered by the continual movement of students across borders, in an increasingly mobile society. The confusion of identity and absence of institutional patterns is the result of cultural influences and immature social development.

Canada and United States exhibit many similarities in their institutions and cultural patterns. On the global basis, there have been more similarities than differences in the institutions and cultural patterns of the two countries. Among their important institutions, for example, the two nations have shared a Jewish-Christian religious tradition, a liberal democratic political ideal and a capitalistic economy. Contributing to similar cultural patterns, there has been a common language and a related geography. In addition, the two countries have shared a British legacy, frontier areas, immigrants of comparable origin from the same historic epoch, and comparable ecological conditions. The comparative hypotheses have been that Americans are greater risk- takers and are more individualistic than Canadians. In contrast, Canadians have been said to be more conservative and more collectively oriented than Americans. Before describing how we have tested these hypotheses, we must indicate how we have expanded upon the modal personality concept.