Thomas Tryon,Sheep and the Politics of Eden

The English writer Thomas Tryon (1634–1703) believed that sheep were survivors from the original earthly paradise, and that as morally perfect beings they could serve as role models for humans. Tryon advocated vegetarianism, pacifism and an end to slavery as it was practiced in the Caribbean. He was an ambitious and influential reformer on several fronts, but the restoration of Eden was his ultimate goal. Tryon celebrated sheep-like meekness, a stance that complicated his reform efforts. His agenda and sheep-inspired persuasive strategy reflect the momentous intellectual and moral ferment surrounding human relations with animals in the seventeenth century.     

The plain style in early anti-slavery discourse: Reassessing the rhetorical beginnings of Quaker and Puritan advocacy

The two earliest public protests against slavery in British North America—the Germantown Quakers’ petition and Samuel Sewall’s The Selling of Joseph—are primarily discussed as rhetorical failures and have been largely reduced to entries on an anti-slavery timeline. The texts are further diminished for their lack of intensity compared with later abolitionist discourses. This essay reassesses these germinal protests as dynamic texts that engage and challenge two distinct conceptualizations of the plain style. In so doing, the texts and the plain style are both given renewed significance in the rhetorical history of the anti-slavery movement.     

The decline of the adult school movement between the wars

This article considers the decline of the adult school movement, one of the largest voluntary movements in the history of adult education, and critically examines some of the reasons that have been used to explain it. It explores various features of the decline, using records of selected adult schools, and discussing variations by region and gender. It argues that adult schools pursued a strategy of ‘resistance’ to secularisation, and increasingly concentrated on their core religious activities rather than attempting to compete with secular adult education providers. As a result, whereas the late nineteenth century had seen a rapid turnover of adult scholars, by the 1930s they were increasingly restricted to a committed core, dominated by older men and, especially, women. Reasons for the decline include the availability of alternative leisure pursuits, a lack of unity within the movement, and the association of the schools with unfashionable styles of philanthropy.     

Cultivating an ‘earthly paradise’: nature,informal education,and the contested politics of youth citizenship, 1910s–1940s

ABSTRACT

This article discusses contested discourses of youth citizenship in Birmingham, UK, in the early twentieth century. It explores how socially committed Quakers and labour and co-operative activists in the city drew on transnational social and political critiques of the urban, and a powerful discourse of nature as facilitator of a morally and physically healthier citizen, to adopt pedagogic responses aimed at securing a more peaceful and egalitarian world. Taking the British Camp Fire Girls and a local fellowship of the Woodcraft Folk as case studies, the article considers the role of the natural world in the pedagogy of youth citizenship, and how organisational rhetoric at a national level was translated into practice locally. It analyses the political and religious motivations of the adults who developed these initiatives, and argues that suburban south Birmingham provided a very particular pedagogic landscape in which alternative conceptualisations of youth citizenship were possible.     

Christianity and Humanitarianism in the Doukhobor Campaign, 1895–1902

This article examines the campaign undertaken by British Quakers in the 1890s to defend the Doukhobor sect of Russian Christians. The notion of humanitarian sympathy is too often applied as if it were a constant. Quakers are seen by many as exemplars of humanitarian action. By contrast this article argues that the concern that led to defend the Doukhobors came from very specific images of Christian suffering, and that the campaign to defend the sect was shaped by religious, not humanitarian, aims and methods and the particular history and repertoire of Quaker campaigning. It contributes to the history of humanitarianism by showing how humanitarian campaigning derives from the social and cultural history of various actors, and how humanitarian activity is coloured, at all levels, by its social and ideological positioning.