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In the first five months of the Great War, one million men volunteered to fight. Yet by the end of 1915, the British government realized that conscription would be required. Why did so many enlist, and conversely, why so few? Focusing on analyses of widely felt emotions related to moral and domestic duty, Juvenile Nation broaches these questions in new ways. Juvenile Nation examines how religious and secular youth groups, the juvenile periodical press, and a burgeoning new group of child psychologists, social workers and other 'experts' affected society's perception of a new problem character, the 'adolescent'. By what means should this character be turned into a 'fit' citizen? Considering qualities such as loyalty, character, temperance, manliness, fatherhood, and piety, Stephanie Olsen discusses the idea of an 'informal education', focused on building character through emotional control, and how this education was seen as key to shaping the future citizenry of Britain and the Empire. Juvenile Nation recasts the militarism of the 1880s onwards as part of an emotional outpouring based on association to family, to community and to Christian cultural continuity. Significantly, the same emotional responses explain why so many men turned away from active militarism, with duty to family and community perhaps thought to have been best carried out at home. By linking the historical study of the emotions with an examination of the individual's place in society, Olsen provides an important new insight on how a generation of young men was formed.
Many churchgoers will recognize the name William Bradbury, a nineteenth-century American composer of popular hymns still sung at Sunday services. Bradbury’s name may also bring to mind Esther, the Beautiful Queen, his choral setting of a text based on the biblical Book of Esther. The uncomplicated score became enormously popular almost immediately after its initial publication in 1856. In From Biblical Book to Musical Megahit: William B. Bradbury’s “Esther, the Beautiful Queen,” Juanita Karpf traces the work’s rich performance and reception history. Bradbury emphatically stated that he intended Esther to be sung as an unadorned religious and educational piece. Yet many music directors exploited the potential for his score, producing elaborately staged events with costumes, scenery, and acting. Although directors retained Bradbury’s original music, they nonetheless facilitated Esther’s rapid entrée into the realm of music theater. This stylistic transformation ignited a firestorm of controversy. Some clergy and religiously pious citizens condemned theatrical representations of biblical texts as the epitome of debauchery, sacrilege, and sin. In contrast, more tolerant and open-minded theater enthusiasts welcomed the dramatic staging of Esther as wholesome entertainment and as evidence of a refreshingly enlightened approach to biblical interpretation. However heated this debate seemed at times, it did little to quell the continued rise in popularity of Esther. In fact, by the late 1860s, Bradbury’s score had worked its way across the continent, north to Canada and, eventually, to Great Britain, Australia, Asia, and Africa. With performances recorded over a century after Bradbury published his score, Esther became, by any measure, an international megahit.
Using an extensive array of primary sources, including local WCTU minute books and correspondence, Cook describes the origins, structures, strategies, and achievements of the Ontario WCTU in the late nineteenth and early twentieth centuries. She discusses the importance of its positions on such issues as Social Purity, women's franchise, the appropriate role of single women, working women's rights, the treatment of female offenders, and the effect of the WCTU's youth work. Cook traces the empowerment of women in the WCTU to the union's evangelical roots, arguing that the views of the Ontario WCTU were grounded in a vision of society that based the development of a moral society on the family unit and its moral centre, the mother.