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In the 1880s both the Knights of Labor, and the Salvation Army, which in this period was an exclusively revivalistic movement, drew mass support from Ontario's working class. This paper looks at the nature of working class support for the two movements, noting that the Salvation Army was more likly to attract working class women and unskilled men, while the Knights were most popular among skilled men. The possibility of overlap in membership is also addressed. In assessing the appeal of the two movements to working class Ontarians the relationship between working class religion and class consciousness is explored. Christianity was clearly important to many individual Knights, and fueled the Order's class conscious critique of nineteenth century society. The Salvation Army's otherwordly emphasis meant that it ignored contemporary social and economic issues; nonetheless the Army provided a distinctly working class religious alternative which was actively critical of the respectable mainstream churches. The popularity of both the Knights and the Army demonstrate the importance of class identity and religious belief within the late nineteenth century Ontario working class.
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The article reviews the book, "Manufacturing Mennonites: Work and Religion in Post-War Manitoba," by Janis Thiessen.
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The importance of religion to social and labour radicalism in English Canada has been identified by several scholars, but few labour historians have built on these insights. Some scholars who study labour or socialist leaders at least briefly assess the impact of their subject’s religious background or their relationship to social gospel, while a few historians of working-class ethnic communities explore religion as a facet of their subjects’ lives. Discussion of religion, however, is usually a small part of a larger project. On this theme, Lynne Marks replies to Bryan Palmer’s critique of her book, "Revivals and Roller Rinks: Religion, Leisure and Identity in Late Nineteenth-Century Small-Town Ontario."
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Readers of [this journal] may well have experienced a number of disorienting sensations: watching media coverage of a political event or demonstration one attended which completely distorts what one observed, or reading reviews of one's own book and finding it unrecognizable. Reading Joan Sangster's "Beyond Dichotomies" had a bit ofthe same effect. Canadian women's history, and its relationship to the emerging field of gender history, as we have studied it, taught it, and written it is - from Sangster's presentation - barely recognizable. We suppose we are among the members of the "younger, more hip generation" (counterposed, presumably, to the sober socialist feminist), whose "consumer choice" Sangster decries. And so we welcome the opportunity to tell our version of the story. --Author's introduction
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