This study focuses on the role and contribution of women in the context of the social and economic development of two towns in Hertfordshire during the nineteenth century. Although the age saw an increase in urbanisation, Hertfordshire remained an agricultural county with long established land owners, a middle class with influence in the towns and its closeness to London attracting the newly wealthy in search of a country estate. The towns selected for this study, Hertford and Hitchin, changed little in their character and, compared with others which experienced industrial expansion, saw a modest population growth. This, however, brought the consequential pressures on housing and poverty. This research is unique in combining the study of the activities of women and the challenges faced by two market towns over a period of time of change and thus making a contribution to the debate on the concept of “separate spheres” by demonstrating that women had a place in the public arena. The daily life of a country town was reliant on a thriving economic environment. As this research demonstrates, many women had trades and businesses, contributed to good causes and were central to the education of children and adults. Their philanthropic efforts supported the building and maintenance of churches, schools, and hospitals. It charts the role of ordinary women, operating in a small town environment, before extension of the suffrage and Equal Opportunities legislation established their position as legitimate influencers of policy and practice. Little work has been done on how the English small town coped with its growth in population and the summons from central government on compliance with an increasing body of legislation on how the town should be run. It was men who undertook the necessary offices associated with this seed of local government but a micro-history of the people who inhabited these two towns demonstrates that women made a significant contribution to social and economic life of these towns.

Spiritual organizations have historically played an important role in social and civil movements (Aminzade & Perry 2007). This research is one investigation of how spiritual organizations may benefit sustainability initiatives and contribute to increased community resilience. Based on a case study of the Transition Towns movement in the United Kingdom, the research also addresses how to minimize anticipated and actual pitfalls of spiritual organization involvement. Research was conducted through the use of semi-structured telephone interviews with key-informants within Transition Towns in the United Kingdom and with affiliated spiritual organizations. An analysis of themes discussed by participants and relevant literature suggests that the benefits of involving spiritual organizations in sustainability initiatives include the following: institutional (benefits derived from well established institutions such as churches); normative (benefits derived from a non-pragmatic based rationale for committing to social change as well as assigning intrinsic values to Nature); motivational (benefits derived from the ability of spiritual organizations to motivate people); leadership/influence (the influence and leadership that individuals with spiritual background can have in sustainability initiatives); bonding/ bridging (benefits to social capital derived from the strengthened community ties that spiritual organizations can create). Of these, the benefit of normative values was identified as most important by interviewees. Based on these findings, this research argues that spiritual capital is an important social capital resource for sustainability initiatives. Anticipated pitfalls of involving spiritual organizations in sustainability initiatives reported by interviewees included: fears of division (concern that involvement of spiritual organization could divide members along theological lines); belief that explicit reference to spirituality is “off putting” (people from diverse spiritual backgrounds or who identified as non-spiritual might be less likely to take part in situations identified with one or more specific spiritual groups or traditions) and structural or institutional barriers (based on belief, or traditions of practice, spiritual organizations might be unlikely to take part). A key finding was that Transition Town members were not experiencing these pitfalls. Another key finding was that the Religious Society of Friends (Quakers) were very involved in the Transition Towns movement. It was concluded based on these findings that spiritual organizations have been able to benefit Transition Towns sustainability initiatives in the UK. Findings suggest that spiritual organizations which are most able to act as important sources of ‘spiritual capital’ for sustainability and community resilience initiatives are identified with the following characteristics: non-proselytizing, socially and theologically inclusive, and emphasizing social and/or environmental justice. By being a source of spiritual capital, spiritual organizations can offer the beneficial components of normative values that motivate, influence and bind communities.

Spiritual organizations have historically played an important role in social and civil movements (Aminzade & Perry 2007). This research is one investigation of how spiritual organizations may benefit sustainability initiatives and contribute to increased community resilience. Based on a case study of the Transition Towns movement in the United Kingdom, the research also addresses how to minimize anticipated and actual pitfalls of spiritual organization involvement. Research was conducted through the use of semi-structured telephone interviews with key-informants within Transition Towns in the United Kingdom and with affiliated spiritual organizations. An analysis of themes discussed by participants and relevant literature suggests that the benefits of involving spiritual organizations in sustainability initiatives include the following: institutional (benefits derived from well established institutions such as churches); normative (benefits derived from a non-pragmatic based rationale for committing to social change as well as assigning intrinsic values to Nature); motivational (benefits derived from the ability of spiritual organizations to motivate people); leadership/influence (the influence and leadership that individuals with spiritual background can have in sustainability initiatives); bonding/ bridging (benefits to social capital derived from the strengthened community ties that spiritual organizations can create). Of these, the benefit of normative values was identified as most important by interviewees. Based on these findings, this research argues that spiritual capital is an important social capital resource for sustainability initiatives. Anticipated pitfalls of involving spiritual organizations in sustainability initiatives reported by interviewees included: fears of division (concern that involvement of spiritual organization could divide members along theological lines); belief that explicit reference to spirituality is “off putting” (people from diverse spiritual backgrounds or who identified as non-spiritual might be less likely to take part in situations identified with one or more specific spiritual groups or traditions) and structural or institutional barriers (based on belief, or traditions of practice, spiritual organizations might be unlikely to take part). A key finding was that Transition Town members were not experiencing these pitfalls. Another key finding was that the Religious Society of Friends (Quakers) were very involved in the Transition Towns movement. It was concluded based on these findings that spiritual organizations have been able to benefit Transition Towns sustainability initiatives in the UK. Findings suggest that spiritual organizations which are most able to act as important sources of ‘spiritual capital’ for sustainability and community resilience initiatives are identified with the following characteristics: non-proselytizing, socially and theologically inclusive, and emphasizing social and/or environmental justice. By being a source of spiritual capital, spiritual organizations can offer the beneficial components of normative values that motivate, influence and bind communities.

This study proposes to examine Hugh Borton's role in American-Japanese relations. Three aspects will be explored: his work as a Quaker missionary, as an American government official, and as a leader in the development of Japanese and Asian studies. In addition to Borton's Memoirs, the study is based on his papers at American Friends Service Committee Archives National Office in Philadelphia, Pennsylvania, Columbia University Oral History Collection in Butler Library in New York, Haverford College Quaker and Special Collection in Magill Library in Haverford, Pennsylvania, and the United States Department of State Records at the National Archives in College Park, Maryland. A good number of secondary sources both in English and Japanese were also used to supplement the archival sources. This study concludes that Borton's missionary experience was decisive in shaping his career, the policies he advocated for postwar Japan, and the influence he had an Asian studies.

No description available.

No description available.

The goal of this research was to find ways to help churches keep safe from a mass shooter. To do that, I hoped to find common ground among academics, law enforcement, peace churches, and defense churches and then leverage that common ground to find ways the groups could collaborate on church safety. I observed three churches and conducted interviews at 14 churches. I reviewed academic literature about academics and law enforcement officers. The common ground I found between all groups was fear of violence, desire to be safe, and a general belief in metaphysical forces. Other key takeaways were that outsiders cannot make accurate assumptions about religious groups based on denomination and that a religious group's response to the threat of violence might not be internally consistent or make sense to outsiders. I designed a course based on my research results and pedagogical best practices. I limited the target audience to police officers because they were the easiest to identify and contact and because their job was to counter violence. Police officers who complete the course should better understand religious worldviews, know examples of how different Christian groups view violence, know how to effectively interact with religious groups, and know how to leverage common ground between religious groups and law enforcement officers. Future efforts include producing the course, observing law enforcement officers, and creating an undergraduate course on contemporary Christianity. / Doctor of Philosophy / The goal of this research was to find ways to help churches keep safe from a mass shooter. I hoped to connect academics, police, and different Christian churches so they could collaborate on church defense. To learn about Christian churches, I attended three churches and interviewed leaders at 14 churches. I read prior research about academics and police. I found that all groups had in common the desire to stay safe from violence and a general belief in a force greater than themselves. I also learned that outsiders could not make accurate assumptions about religious groups based on denomination and that a religious group's response to the threat of violence might not be internally consistent or make sense to outsiders. To apply my results, I designed a course for police officers because they were the easiest group to identify and contact and because their job was to counter violence. Those who complete the course should learn to better understand religious worldviews, know examples of how different Christian groups view violence, know how to effectively interact with religious groups, and know how to leverage commonalities among religious groups and law enforcement officers. Future efforts include producing the course, observing law enforcement officers, and creating an undergraduate course on contemporary Christianity.

The reclamation and analysis of women's experiences within three Nonconformist denominations is the focus of this thesis. The first chapter places each denomination in its social and theological context, and describes its governing structures. The bulk of the thesis is devoted to situating women within this context and examining the ways in which women sought representation within male-dominated governing structures. Chapter two examines the conflict between Friends' egalitarian theology and women's lack of governing power. Although women Friends gained access to the governing body of the Society, the issue of equality remained problematic. The chapter finishes with a discussion of the Society's split over women's suffrage. The Baptist Zenana Mission is the focus of the third chapter. Zenana missionaries claimed spiritual and imperial authority over "native" women and used the languages of separate spheres to carve out a vocation for single women in keeping with denominational norms. In so doing, they marginalised the work done by missionary wives. The fourth chapter begins with an examination of the life and theology of Catherine Booth, whose contribution to the Salvation Army is often neglected. Catherine advocated women's ministry in terms that validated both "women's work for women" and public preaching. This chapter looks at the appeal of officership for women, especially the empowering experiences of salvation and holiness, and charts the growth of the Women's Social Work. Despite the Army's egalitarian theology, conflict was felt by women officers who struggled to combine corps and family duties. The final chapter briefly examines idealised representations of women to conclude that their defining power, while significant, was by no means hegemonic.

No description available.

Indiana University-Purdue University Indianapolis (IUPUI) / As white settlers and pioneers moved westward in the late eighteenth and early nineteenth centuries, some of the first to settle the Indiana territory, near the Ohio border, were members of the Religious Society of Friends (the Quakers). Many of these Quakers focused on social reforms, especially the anti-slavery movement, as they fled the slave-holding states like the Carolinas. Less discussed in Indiana’s history is the impact Quakerism also had in the movement for women’s rights. This case study of two of the founding members of the Indiana Woman’s Rights Association (later to be renamed the Indiana Woman’s Suffrage Association), illuminates the influences of Quakerism on women’s rights. Amanda M. Way (1828-1914) and Mary Frame (Myers) Thomas, M.D. (1816-1888) practiced skills and gained opportunities for organizing a grassroots movement through the Religious Society of Friends. They attained a strong sense of moral grounding, skills for conducting business meetings, and most importantly, developed a confidence in public speaking uncommon for women in the nineteenth century. Quakerism propelled Way and Thomas into action as they assumed early leadership roles in the women’s rights movement. As advocates for greater equality and freedom for women, Way and Thomas leveraged the skills learned from Quakerism into political opportunities, resource mobilization, and the ability to frame their arguments within other ideological contexts (such as temperance, anti-slavery, and education).