Christian Association Research Articles

"That Biting, Stinging Thing Which Ever Shadows Us": African-American Social Workers in France during World War I

During World War I, 85 African-American social service workers were sent to France as program directors for the Young Men's Christian Association (YMCA). They took up their work in the context of soaring race consciousness as they and the African-American soldiers they served encountered "free France" on the one hand and the American command's determination to recreate Jim Crow on French soil on the other. The African-American YMCA "secretaries," as they were called, worked with imagination, passion, and considerable skill to establish the right of the African-American soldiers to services long designated "for whites only." Their programs were suffused by habits of collective self-help and benefited enormously from the race pride, spirit of internationalism, and militancy of the times.

Religion, Culture, and the Politics of Class: Alexander Irvine's Mission to Turn-of-the-Century New Haven

DURING THE FIRST DECADE OF THE TWENTIETH CENTURY, AN IRISHAmerican missionary named Alexander Irvine found in the city of New Haven a formative training ground for his remarkable trajectory between the Protestant pulpit and the vaudeville stage. Born in 1863 to an illiterate Protestant cobbler and his Catholic wife in Ulster, Irvine had journeyed toward America on a path of evangelical self-improvement. Prior to his emigration, this path had led him from laboring for Ireland's landed aristocracy through a stint in the Scottish coalfields to an adolescent education in the British Royal Marines, where he learned to read and began to study Western history and English literature. Arriving in America in 1888, Irvine worked for a decade at urban missionary posts in New York City and the midwest before becoming the first religious work director of New Haven's Young Men's Christian Association (YMCA). He used these positions to recommend to working-class audiences a path of spiritual uplift and cultural self-

Light in the Darkness: African Americans and the YMCA, 1852-1946.

From the time of its emergence in the United States in 1852, the Young Men's Christian Association excluded blacks from membership in white branches but encouraged them to form their own associations and to join the Christian brotherhood on but equal terms. Nina Mjagkij's book, the first comprehensive study of African Americans in the YMCA, is a compelling account of hope and success in the face of adversity. African American men, faced with emasculation through lynchings, disenfranchisement, race riots, and Jim Crow laws, hoped that separate YMCAs would provide the opportunity to exercise their manhood and joined in large numbers, particularly members of the educated elite. Although separate black YMCAs were the product of discrimination and segregation, to African Americans they symbolized the power of racial solidarity, representing a light in the darkness of racism. By the early twentieth century there existed a network of black-controlled associations that increasingly challenged the YMCA to end segregation. But not until World War II did the organization, in response to growing protest, pass a resolution urging white associations to end Jim Crowism. From previously untapped sources, Nina Mjagkij traces the YMCA's changing racial policies and practices and examines the evolution of African American associations and their leadership from slavery to desegregation. Here is a vivid and moving portrayal of African Americans struggling to build black-controlled institutions in their search for cultural self-determination. Light in the Darkness uncovers an important aspect of the struggle for racial advancement and makes a significant contribution to our understanding of theAfrican American experience.

FOCUS: Stakeholder Responsibilities: turning the ethical tables

Stakeholder theory aims at identifying those who have rights or interests at stake in business behaviour. Can we turn the tables and also consider what ethical responsibilities various stakeholders may have for the good behaviour of business? The author is Editor of this Review. This article contains material which also appeared in the Hugh Kay Memorial Lecture for 1993 delivered by the author under the auspices of the Christian Association of Business Executives, London.

The Elephant and the Law: The Medieval Jewish Minority Adapts a Christian Motif

Jewish art, often regarded as derivative of its cultural milieu, can, in fact, be demonstrated to illuminate the internal religious and sociopolitical landscape of its creators. By documenting the odyssey of the “bestiary elephant,” an iconographic device with unequivocally Christian associations, in medieval through mid-eighteenth-century Jewish art, this study illustrates the manner by which the negative Christian topos of the lumbering, cumbersome, and deliberative Hebrew Law was creatively reread into an iconography of lex militans in a Jewish context. The essay explores what it meant for a minority group to borrow cultural idioms, and how Europe's preeminent medieval minority transformed images appropriated from Christian art into meaningful Jewish motifs.

John Saxton Sumner of the New York Society for the Suppression of Vice: A Chief Smut‐Eradicator of the Interwar Period

In 1873, topics of conversation among informed Americans included the increased use of contraceptive devices, radical advocacy of free love, rising sales of pornographic books and magazines and the large number of prostitutes on the streets of major cities (Broun and Leech 75-78; D'Emilio and Freedman 60-61, 156-57). Reform, and a return to Christian pieties, were called for. Legislative action addressing these issues was forthcoming: the Federal anti-obscenity postal statutes of 1873, which are basically still the law of the land. Their author was Anthony Comstock (1844-1915), life-long fervent crusader for moral purity, whose lobbying of state and federal officials, vivified by his extensive collection of sexually explicit materials, was a model of insistent persuasion on the part of a private citizen. After returning to New York, he founded the New York Society for the Suppression of Vice, a more powerful version of its predecessor, the Young Men's Christian Association's Committee for the Suppression of Vice. The latter had subsidized his efforts in Washington (Rembar 21; Broun and Leech 87-88).In 1915, Comstock appointed as his successor John Saxton Sumner (1876-1971), who served for 35 years as Secretary for the Society. A lawyer and member of a prestigious banking firm until joining Comstock's staff in 1913, Sumner was a Son of the American Revolution, a member of the Founders And Patriots of America, an Episcopalian and a Republican.(1) During the interwar years, his successes in prosecuting booksellers and publishers under the federal and state Comstock Laws made him a chief spokesman for anti-obscenity advocates, and a touchstone against which proponents of freedom of expression articulated their demands. His tactics, the support he received from clerical and secular authorities and the way he stigmatized not only the publishers and booksellers he prosecuted but also the lawyers and civil libertarians who defended them as un-American and un-Christian tell us much about the way eroticism and moral subversion shared for many Americans a thick and foggy borderline--and why they still do. Sumner is a key figure in any study of American literary censorship.The personal demeanor of Comstock's successor contrasted sharply to his own. Comstock was a zealot who was often seen ham-fistedly collaring booksellers as well as making violently contemptuous statements about writers and publishers in general. Comstock boasted often of having personally driven some 15 infernal scoundrels to suicide (Broun and Leech 193, 232, 253). Sumner, on the other hand, was soft-spoken and impressed everyone with his equanimity (Boyer 30; Woolf 2). Here was no Billy Sunday, no vulgar, speechifying demonizer of agnostic scholars, liberal clerics and sex-obsessed writers. However, here was what Richard Hofstadter has described as the one-hundred-percenter, one who knew that the newfangled sophisticated literature and drama that emerged after the Great War needed careful watching (119-34). He saw a strong relationship between religious orthodoxy, old-fashioned patriotism and repression of the animal passions. He had a deep distrust of whatever might be praised as modern, different or loose-moraled. He had, in fact, Comstock's proper sensibility: insular distrust of those one judged to be outsiders and transgressors of conventional codes of conduct. Sumner grouped together scatology, advice about sexual hygiene, studies of homosexuality, erotic literature and art and biographies of prostitutes under the rubric of obscenity. Further, he maintained a patriarchal conviction that women and children especially would be better off not knowing about the sexual instincts. If they were not so fortunate, they should cling to conventional wisdom about the fleshly passions, rather than seeking personally-tested truths about them.For Sumner, any judge who erroneously ruled a book not obscene claiming it must be evaluated not by isolated passages but as a whole, or by the tolerances of the average adult for non-prurient sexual explicitness, was simply trying to explain away the appearance of admitted obscenity and filth. …

"Almost a Partnership": African-Americans, Segregation, and the Young Men's Christian Association

On January 1, 1913, the Colored Men's Department of the Young Men's Christian Association gathered in Washington, D.C., at the Twelfth Street "Y". The six African American International Secretaries made a practice of coming together on this holiday, finding in the New Year a quiet time to talk among themselves. Dr. Jesse E. Moorland, the Department's senior secretary, was scheduled to give "Remarks," as usual, and the secretaries looked forward to them-particularly this year, which, they knew, held great opportunity for their work. The Twelfth Street Y.M.C.A.-the "Colored Branch"-itself bore witness to the measured sense of hope abroad in African American communities during the second decade of the twentieth century. The $120,000 building had been dedicated before a large assembly on Thanksgiving Day in 1908 by no less personage than President Theodore Roosevelt himself.

Quaker in Canton: Dr. William Warder Cadbury's Mission, 1909-1949

Quaker in Canton: Dr. William Warder Cadbury's Mission, 1909-1949 Gary M. Restaino* Background The first missionaries in China were mainly British and American Protestants taking advantage ofBritish hegemony in Asia. In Canton they were representedby the Medical Missionary Society, an evangelical union ofProtestants. Working through Canton Hospital andLingnanUniversity, known in English as Canton Christian College, they provided medical attention and training to residents of the city. These missionaries recognized that it was crucial to first heal the wounds ofthe bodybefore treating infections of the spirit. There were initially no Quakers working in Canton. British Friends began in West China, complemented by Ohio Quakers in the Central region. Yet not all Quaker Meetings participated in a direct approach to missions. The Orthodoxbranch ofthe Philadelphia YearlyMeeting (PYM) still held strong feelings against ministers and proselytizing. Douglas Steere has called this attitude "a fresher and deeper spirit," the remains of a formerly universal call among Friends for personal piety and simplicity (Interview, 16 November 1989). As a result, PYM had no societies or communities in China; rather, independent groups within the Meeting aided good works. Dr. William Warder Cadbury benefited from this arrangement. Graduated from Haverford College in 1 898 and the Medical School of the University of Pennsylvania in 1902, he practiced and taught medicine in Philadelphia for a few years. As a member of the University of Pennsylvania Christian Association, however, he was recruited to serve in the new Medical School in Canton. He left in 1909 not as a Quaker or a missionary, merely as a physician and teacher, in order to "institute in Canton instruction in medical science according to the practice ofmodern civilization , and incidentally the promotion ofChristianity, as way may open" (qtd. in The Friend 82: 239). For much of his stay in China, members of PYM contributed to The Cadbury Group, raising about $2000 annually to subsidize his missionary endeavors (Lingnan News 15.2: 2). As early as 19 10, the focus for his work had expanded to include a religious endeavor as well as medical philanthropy, one man bringing his personal view of * Gary M. Restaino is a law student at the University ofVirginia. He would like to acknowledge the research help of Paul J. Smith, Elisabeth Potts Brown, and Diana Franzusoff Peterson, and of Mary Hoxie Jones for the use of archival sources and an informative interview. 2 Quaker History Quakerismto China. Dr. Cadbury'sQuakerfaithandspiritualityweresoon directing his philanthropic efforts in Canton, a city historically beset by conflict and confusion. For centuries the power structure in Canton hadbeen in flux. Nominally loyal to the Peking emperor, Canton deferred to Portugal and Britain in its economic affairs. Following the Opium War of 1842 the British consolidated their position of dominance. While still bound by restrictions on travel anddomicile, missionaries were protectedby Britishprestige. When Dr. Cadbury first arrived in Canton in 1 909, the city was still walled, ruled by imperial officials who tried to keep foreigners outside ofthe main gates. Having lost much oftheir central power, however, the Peking government ceased to monitor local organizations, leaving the foreigners free to develop relief efforts in the relatively tolerant Canton atmosphere. The missionaries lived either on Shameen Island, a tiny strip of land in the middle ofthe Pearl River, or on Honam, a larger island to the east and the home ofLingnan University. This removal from Chinese daily life distinguished the southernphilanthropists from their missionary counterparts in the north and west. The Canton Christians were seen by the Chinese as merely aiding, not infringing upon, their society. Fortunately for the citizens of Canton, their natural surroundings enabled them to survive the growing disorganizationthatwouldcharacterize the next forty years. Josiah McCracken, the leader ofthe University of Pennsylvania mission, recognized the economic value ofCanton as a port city. Whampoa Harbor enveloped much trade for the region, and a temperate climate enabled the Cantonese to earn profits from vegetables, hemp, jute, and fishing. Rather than travelling to an area of visible desperation, Dr. Cadbury and his associates had chosen a comparatively prosperous environment, removed from the famines of Northern China. Working under the auspices of the University of Pennsylvania Christian Association, with its financial contribution of $35,000 per year...

RADICAL CHRISTIANITY AMONG STUDENTS: THE STORY OF SUCA

The brith of the Student Union for Christian Action (SUCA) marks the beginning of an important chapter in the history of the student movement. By the late 1970s South Africa was still suffering the trauma of the after-effects of the 1976 riots. Political groups were regrouping to occupy the space created by the banning of popular organizations in 1977. There was a need to give direction to the massive anger and the quest for action against the brutality of the system. Society was fast becoming polarized. Towards the end of the proceedings of the South African Christian Leadership Assembly (SACLA), held in Pretoria in June 1979, the formation of a national union for Christian action was mooted. After much effort, discussion, tension and prayer, SUCA was born in June 1980 a national union for Christians from seventeen universities. To white students it provided a first encounter with black Christians and a better view of Christians from other races. One of them once said: as privileged whites our problem is that we simply do fully know nor understand what is happening in our country. For black students, SUCA 's birth was a dream-come-true and they saw it a vehicle through which to engage and challenge the apartheid system. The bulk of the SUCA constituency at its debut in 1980 were whites from the liberal and Afrikaner universities. SUCA had members from all Christian student groups in the country, namely the Student Christian Movement (SCM), the Student Christian Association (SCA), the Association of Christian Students (ACS) and the Afrikaanse Christen Studentevereniging (ACSV). Most SUCA leaders held national positions in these Christian structures and in the Student Representative Councils (SRCs) of their universities. Since SUCA was meant to be an organization but a movement, little attention was paid to action against building branches. It had members from all the major Christian traditions in the country, but one remarkable feature is that it adopted an evangelical basis of faith at its launching. The greatest problem SUCA faced at the beginning was the prospect of rejection by evangelicals for being too and by activists for not being enough, or for having a definite political line. Tension also existed from the beginning between black and white students based on their understanding of the South African reality and the action required to change it. Until 1982 provision was made for corporate affiliation by student structures. During 1982 SUCA's stand shifted towards practical action and a programme on relocations and squatters was adopted. …

The Anti-Individualistic Ideology of Hellenistic Culture1

AbstractHistorical generalizations are invariably shaped by modern cultural values. One of the dominant values of modern Western culture is individualism, the origins of which tend to be claimed by historians for their own domains of research, with examples extending from sixth-century B.C. Greece through modern Europe. The generalization about a Hellenistic period of history, first made in the nineteenth-century, clearly reflects this value of individualism which became, consequently, part of the scholarly convention about the culture of this period. With reference to the thought, religious practice, and material culture of the period, this article argues to the contrary that neither Hellenistic idea nor ideal can be held to value in any way an individualistic view of the self. Alexander the Great and the Athenian general Alcibiades were typical examples of individualism taken to task by philosophers. Hellenistic ethics seem, rather, to have been dominated by a social principle of "Socratic care". Similarly, Hellenistic religions, including the early Christian associations, defined their raison d'être on the basis of distinctive social claims. One Christian tradition even explicitly employed the Hellenistic ethical principle of "Socratic care" as its distinctive criterion. Finally, the well-known Hellenistic terracotta figurines, often adduced as examples of Hellenistic individualism, were, in fact, mass-produced and were employed in ritual, i.e., collective, contexts. Whereas the socio-political transformations that characterize Hellenistic culture did challenge traditional collective bases for identity, the intellectual, religious and artistic expressions of this culture all confirm an anti-individualistic character for the alternative social strategies of identity produced during this period.

Young Women's Christian Association

Young Women's Christian Association

Max Yergan in South Africa: From Evangelical Pan-Africanist to Revolutionary Socialist

Max Yergan was one of the most controversial foreign-born leaders ever associated with modern South Africa. From 1921 to 1936 he was the only black representative of the North American branch of the Young Men's Christian Association (YMCA) permitted to work in the South African field. Yergan's South African service radicalized the young missionary, culminating in his resignation from the YMCA in 1936. The next decade of Yergan's life was devoted to left-wing activism. In 1948 however, ostensibly disillusioned by the onset of the Cold War, Yergan abandoned leftist activism in favor of ultraconservativism. South Africa loomed large in each of these transformations. This article is concerned with Yergan's shift from evangelical Protestantism to revolutionary socialism, highlighting the critical role that residence in South Africa played in his early political evolution. It also brings into focus the broader subject of Afro-American linkages with Black South Africans, making special reference to the advent and larger significance of Black American YMCA work among Africans. Max Yergan was born in Raleigh, North Carolina, in 1892, one of several sons of a literate black seamstress named Lizzie Yeargan. While much of his early life is obscure, he seems to have been influenced by the philosophical trends of African Redemption and Ethiopianism which swept many religious communities within the African Diaspora during the last quarter of the 19th century.

Not Quite "A Quiet Revolution": Jewish Women Reformers in Buffalo, New York, 1890-1914

62 SHOFAR NOT QUITE "A QUIET REVOLUTION": JEWISH WOMEN REFORMERS IN BUFFALO, NEW YORK, 1890--1914 Marta Albert Marta Albert is a graduate student in Women's Studies at the State University of New York at Buffalo. Her work explores feminist education, activism, and nonviolence. This paper, an exercise in archival research which has highlighted for Ms. Albert the need for further study of the lives of Eastern European Jewish women in the U.S., was written as a seminar project. On April 16, 1891, Rabbi Israel Aaron of Buffalo's Temple Beth Zion spoke at the first meeting of the Sisterhood of Zion and Daughters of the Star, heralding the infinite possibilities of work to be done by Jewish women in furthering "the mission of Israel." 1 Such zeal was typical of Buffalonians at the turn of the decade, a response to enormous growth in the population, from 174,057 in 1880 to 255,664 in 1890. By the end of the century, the population doubled from its 1880 figure, to 352,387; immigrants or the children of immigrants accounted for 73.5% of the total population.2 Buffalo's Jewish community, it is estimated, numbered about 1,500 in 1876, and was largely an eastern European, Orthodox community.3 By the early 1900s, the total population included at least 30,000 Germans, 27,500 Poles, and 4,000 Russians; by 1910, at least 10,000 Jews had settled in Buffalo.4 Building a strong community was becoming a national and local priority among Jews in the latter half of the nineteenth century. It required a 1"First Annual Report of the Sisterhood of Zion and Daughters of the Star" (Buffalo, NY, 1891-1892), p.1. 2Brenda K Shelton, "Social Reform and Social Control in Buffalo, 1890-1900" (Ph.D. diss., University at Buffalo, 1970), p. 2. 3Selig Adler and Thomas E. Connolly, From Ararat to Suburbia (Philadelphia: Jewish Publication Society, 1960), p. 115. 4peter Roberts, The Foreign Population Problem in Buffalo (Buffalo: Young Men's Christian Association, 1908), p. 1. Volume 9, No.4 Summer 1991 63 reformulation of the relationship between the domestic and public spheres and their respective female and male social worlds in middle-class society, as immigrant men and women sought employment and towns and cities coped with soaring populations. Women played an active role in Jewish settlement and community organizing, weaving interests in women's self-improvement, public welfare, and politics to create a unique public voice which influenced both Jewish and secular institutions. For many middle-class Jewish women in Buffalo, their efforts to build and sustain Zion House, one of the nation's first Jewish settlement houses, was a piece of their general participation in social reform, including the women's rights movement. As a distinctly gendered activity, Jewish women's social welfare work in the late nineteenth century may be viewed as an expansion of "woman's sphere," and thus may be described as a "quiet revolution" in the lives of women.5 However, within the context of the intricately organized and evolving charity system in Buffalo at the time, and both Jewish and nonJewish women's increasing participation in feminist politics, the emergence of Jewish settlement work driven by Jewish women may more accurately be described, in Beth Wenger's words, as "part of an interactive social process that involved a complex reworking of gender ideals and the division between private and public space within the Jewish community," and, I would add, within the Buffalo community in genera1.6 . Like other middle-class women beginning to take advantage of the inroads to education made by feminist agitation, Jewish women seem to have been searching for a way to combine politics, service, and self-improvement. In Buffalo, the existence of Zion House and the increasingly political nature of social work indicates that Jewish women's leadership placed social welfare needs on the public agenda. Their participation in other activist and feministoriented groups also suggests a dialectical relationship between Jewish 5See William Toll, "A Quiet Revolution: Jewish Women's Clubs and the Widening Female Sphere, 1870-1920," American Jewish Archives, Vol. XLI, No.1 (Spring/Summer 1989), pp. 7-26. Toll...

What We Can Learn from Y. T. Wu Today

Wu Yaozong (1893–1979), or Y. T. Wu as he was known in Western circles, rose from his work in the Shanghai branch of the YMCA to become the leader of those Chinese Christians who determined to support the new regime after the communist victory over Nationalist forces in 1949. Earlier, in 1945, he had founded Tian Feng but wasforced to resign its editorship on account of an article he wrote attacking the association of Christianity in China with capitalism and American policies. In the spirit of the principles of self-support, self-government, and self-propagation, Wu incorporated the slogan ai quo ai jiao (love country, love church) in the Three-Self Patriotic Movement. Around him gathered a circle of younger men and women who shared his determination to end Western domination of the Chinese churches. Best known of these today is Bishop K. H. Ting, author of the following article. He followed Wu as Chair of the National Three-Self Patriotic Movement and also founded the China Christian Council. Bishop Ting's address was presented in Shanghai in September 1989, at a gathering called by the China Christian Council and the National Three-Self Movement Committee in Shanghai. Sister Theresa Chu, R.S.C.]., of the Canada China Project, provided the English translation from which this article is adapted.

An international look at business ethics: Britain

Interest in business ethics is not new in Britain and has been increasing recently. Business companies have responded over the years with various organisational initiatives, including the British Institute of Management and the Christian Association of Business Executives; and interest in corporate mission statements and codes of conduct is growing. As a formal subject for study and teaching, however, business ethics is still in a rudimentary form, dependent on work in the United States. However, official reports, conferences, and new Centres are indicators of growing interest. As teaching begins to develop British business ethics has to identify its own agenda, and especially in the light of 1992 and the implementation of the Single European Act.

Kaleidoscope

‘All other regions of the Third World made economic progress in the 1980s; not sub-Saharan Africa. Arms are not the only reason. Every year at least $15 billion in capital leaves Africa. Much of it is booty, siphoned off by vampire elites. For example, last April the Christian Association of Nigeria revealed that more than 3,000 Nigerians operated Swiss bank accounts and that Nigerians were near the top of the list of Third World patrons of Swiss banks.

A Christian Sect: The "Three Kings" Are Punished for Plotting "Ascensions to Heaven"

Abstract On October 23, the public security bureau of Hunjiang Municipality, Jilin, in association with relevant departments convened a mass meeting in Wangou Township. At this meeting, Wang Bingsheng and Wang Fengcai [Wang Bingcai], who, in the name of religion, had uttered evil statements intended to incite the masses, and who had plotted to stage a collective "ascension to heaven," were sentenced to two years and one year of reeducation-through-labor respectively. Wang Lixin was sentenced to fifteen days of administrative detention. From May 1987, Wang Bingsheng and the others, flaunting the banner of faith in the Christian religion, lured a number of people away from Wangou Township's Christian Association (Jidu Jiaohui) and set up an alternative meeting place. During the latter part of July, Wang Fengcai spread about the rumor: "the Spirit has appeared to me in a dream" (zuo meng xian ling), and he craftily announced his intention to ascend into heaven at the end of July. Wang Bingsheng compiled a "Chart for Ascending to Heaven," together with a name-list specifying the first of his disciples also scheduled to "ascend to heaven." Subsequently, Wang Lixin made a liaison tour of all the various families, informing them of the "master's decree" and inciting the masses to participate in the "ascension" activities. This greatly disturbed the peace of mind of the inhabitants of the Wangou Mining District and upset public order throughout the locality.

The tech and tools book: A guide to technologies women are using worldwide

In an attempt to encourage and increase womens access to use of and control of technologies the International Womens Tribune Center the World Young Womens Christian Association and the Appropriate Technology Advisory Committee organized Tech and Tools: An Appropriate Technology Event For Women At Forum 85 which ran in conjunction with the Conference marking the end of the UN Decade for women in Nairobi Kenya. It is hoped that this manual will be a step towards increasing technical cooperation amongst women. In the 1st section technology information sheets are provided for 57 technologies in the areas of agriculture communications energy food processing health and sanitation and income-generation. Section 2 includes guidelines for development workers and womens organizations interested in working with women to broaden access to and control over technologies. The womens projects described at the end of this section offer additional sources of information for readers who want to benefit from the experience of others. The appendices in the 3rd section are intended to broaden the outreach to and contact with the many organizations working in the area of appropriate technology.

"Building Today for the Womanhood of Tomorrow": Businessmen, Boosters, and the YWCA, 1890-1930

Au début du 20e siècle, les organisations féminines jouent un rôle actif au sein du mouvement nord-américain de réforme urbaine. Les femmes réformistes ont une vision spécifique de la ville et élaborent leur propre définition de la réforme urbaine. Cependant, elles doivent composer et collaborer avec leurs confrères masculins. Dénuées de capitaux et de pouvoir politique réel, les femmes dépendent du soutien des réformistes masculins et doivent par le fait même endosser les intérêts de ces derniers. Cet article examine les relations établies entre la Young Women's Christian Association et les hommes d'affaires canadiens dans le cadre de plusieurs campagnes de collecte de fonds fructueuses au profit des édifices du YWCA, menées entre 1850 et 1930. Les femmes du YWCA présentent leur projet aux hommes d'affaires comme un solide investissement et le fait d'y contribuer comme un excellent moyen de rehausser leur réputation de chef de file au sein d'une société moderne et progressiste.

教師の生徒に対する期待と生徒の自己期待がパフォーマンスに及ぼす効果

The present study was designed to investigate the effect on performance of the relationship between teacher expectancy and self-expectancy. For the induced expectancy, a random half of 96 high school students enrolled in a four-week summer language course of a Christian association were described to the instructors as having high success potential. The remaining trainees served as controls. Correct scores on the learning task, instructor ratings of behavior and attitude of the instructors were measured on three sessions of the course. Ratings of teacher's behavior were factor-analyzed and four interpretable factors emerged: Support, Caring, Attention, and Tutoring. The induced expectancy and specific levels of self-expectancy had significant effects on the subjects' performance and ratings of the instructor. It was concluded that self-expectancy mediates the effects of teacher expectancy on learning performance. Implications of these results for the Pygmalion effect were discussed.