In the late 19th century and especially in the early 20th one, the Russian Orthodox Church (ROC) actively established temperance societies (TS), whose missions included education and spiritual and material support for people who had embarked on the fight against alcoholism. Libraries played a key role in the work of TS. The purpose of this article is to analyze the organization and activities of TS libraries in the Moscow Diocese of the Russian Orthodox Church at the turn of the 20th century. A review of the historiography on this topic revealed a lack of specialized works covering this subject. This study identified organizational, resource, and human-factor-related challenges faced by TS libraries, their organizers, staff, and users. An analysis of methods for expanding library collections and readership was conducted, and the effectiveness of TS libraries was determined. Difficulties in acquiring library collections were one of the main problems faced by this category of libraries. Various approaches were used to address this challenge, enabling them to reach a wide range of readers who were not TS members, especially young people. Thus, TS libraries became cultural and educational centers. This work is based on archival documents, periodicals, and reports on the activities of TS libraries from the late 19th and early 20th centuries. The article utilizes statistical and source study methods, as well as comparative analysis. The relevance of this work is linked to the recent rise of the temperance movement in Russia, with a growing demand for pastoral assistance in this area. There is a clear need to create and develop centers (libraries) where specialized literature on alcohol addiction and other types of addictions, consistent with Christian principles, can be obtained.

In this article we will tell about the holy Russian new martyrs — patrons of sobriety. These saints in the late 19th and early 20th centuries waged a real fight against drunkenness, which in those turning points increasingly affected Russian society, leading to the savagery of man, the breakup of families, and orphanhood. The forms of the fight for sobriety were only developing and could be different — from traveling educational lectures to the creation of sobriety societies and material assistance to those who refused to drink, and their families. Libraries were often opened at these societies, especially needed in rural areas. They were very popular. Their book collections were replenished with both spiritual and secular literature, which could usefully occupy the readers' free time and strengthen them on the path of sober living. Public readings «with foggy pictures» were also organized, during which the teacher's or priest's story was accompanied by illustrations projected onto the wall. This form of presenting the material was in demand due to its greater clarity and the low literacy level of the population. Temperance societies organized teahouses, which were supposed to replace visits to drinking establishments. Unfortunately, after the revolution, due to persecution of the Russian Orthodox Church (Church), this activity was stopped. Many priests who led temperance societies suffered for their faith and are glorified in our time. Temples and monasteries where the new martyrs and confessors served — patrons of temperance — were closed, destroyed, but are now gradually being restored. Parishes are being revived and the sobriety service of the Church is coming to life, so familiarization with pre-revolutionary experience is acquiring special significance. Today, many methods and principles of our holy compatriots, fighters against drunkenness, are actively studied, disseminated and continue to be used in helping sufferers and their loved ones in parishes. The article provides information on the activities of the patrons of sobriety in Moscow and the Moscow province based on a study of sources, including archival materials, periodicals and works on local history.

This article reconstructs the historical trajectory of the Swedish alcohol policy field from 1855 to 1995. Contrary to prevailing interpretations portraying the Swedish state as a paternalistic actor who dominated the field for the well-being of its citizens, the study offers a more nuanced understanding. Drawing on Strategic Action Field theory, it reveals a field shaped by emergence, stability, and transformation, driven by ongoing conflicts among temperance movements, political parties, municipalitis and market actors who, at various points, contested state dominance and challenged its status quo. Regulatory changes were also influenced by broader market, political and socio-cultural developments in Swedish society. The article makes two theoretical contributions: it shows the importance of embeddedness in field formation as an enabler of cyclical change; it uncovers the multifaceted nature of the state in policy making, managing field relationships, and adapting to institutional pressures. The article concludes by tracing direction for further studies.

Between 1906 and 1954, the Franciscan order was at the helm of two important social movements in Québec: the temperance and Catholic family movements. In their journals La Tempérance (1906-1937) and La Famille (1937-1954), Franciscan writers invoked the hereditary consequences of alcoholism for future generations and the looming threat of racial degeneration. This paper examines how local religious and scientific elites contributed to the growing acceptance and dissemination of eugenics in early-twentieth century Québec. It focuses on the Franciscans’ writing on heredity, degeneration, and eugenics and especially on Hervé Blais, o.f.m., and his 1942 publication Les tendances eugénistes au Canada.

The study focuses on the historical and social impact of D. S. Senanayake’s contribution to the temperance movement. Under British rule in Ceylon, the production and consumption of alcohol expanded rapidly. This issue had also existed during the Portuguese and Dutch periods. The consumption of toddy and arrack led to several economic and social problems. The British administration modernized the existing excise policy, further aggravating the situation. As a result, the native people of Ceylon suffered severe consequences due to the toddy and arrack industry. In response, patriotic Buddhist monks and laypeople united to fight against this issue. The temperance movement began in 1890 in the Southern Province, organized by P. A. de Silva. However, this initial attempt was unsuccessful. Subsequently, under the leadership of D. S. Senanayake, a meeting was convened with others who opposed the British rulers’ promotion of alcohol production and consumption. D.S. Senanayake emerged as a pioneering and active member of the temperance movement. The primary objective of this paper is to analyze D. S. Senanayake’s role in the formation of temperance societies. The research problem focuses on identifying both the positive and negative aspects of alcohol consumption among people. Alcohol consumption has caused numerous negative effects on the community. Even women became addicted, which led to widespread social and economic problems within families. At the same time, alcohol production contributed to the emergence of a capital-accumulating class. The temperance movement, organized by D. S. Senanayake and other patriotic leaders, helped to foster an anti-British sentiment among the Ceylonese people. His significant contribution played a key role in the success of the temperance movement in Ceylon.

Like the temperance, youth and labour movements, the sport movement was a nation-building mass movement. The Swedish sport movement was driven by certain ideals (e.g. patriotism), even if they were not always explicit. Sport leaders rarely discussed their ideological foundations but relied on the 'power of example', i.e. competition and showcasing, not speeches and writings, were the best way to spread interest in sport. The purpose of this article is to analyse the use of music in the Swedish sport movement from the perspective of sport's lukewarm interest in an outspoken ideology. By studying songs from three different context within in the Swedish sport movement (gymnastics, association football and the workers sport movement), the study offers a new understanding of music-making in the context of sport and how ideological goals were articulated through musical activities.

Though the United Nations deals with its Sustainable Development Goals (SDGs) in blocs of 15 years at a time, "sustainable" indicates a longer-term focus, aiming at steady human progress, including in public health and welfare. But the alcohol history in many countries shows "long waves" of consumption, repetitively rising, then falling, then rising again. Underlying this dynamic are competing interests pushing in opposite directions. One set of interests, both private and governmental, seeks profits from an attractive and habit-forming product, with relative costs that have fallen with industrialisation and commercialisation. Opposed are the interests of those harmed by the effects of alcohol, and the interests of public health and welfare. With alcohol, there is also a less obvious set of interests favouring drinking: alcohol is an instrument of conviviality and collectivity, as expressed in rituals like reciprocal drink-buying and toast-offering. The long waves result from the competition of these interests. Alcohol becomes more available by industrialisation or other factors, and alcohol consumption and harms from drinking rise. Reaction to this from public health and welfare interests results in measures driving consumption levels back down. Then to a new generation the restrictions seem unnecessary; they are removed; and consumption rises again. Long waves with different periodicity are exemplified in 3 different patterns of national history: in countries with strong temperance movement histories, in Russia, and in France. The long waves raise an issue which challenges the steady-progress assumption of the SDGs: are moves to lower alcohol consumption sustainable? More complex thinking and policymaking may be required to deal with alcohol policies in the frame of the Sustainable Development Goals.

This article explores the significant yet underappreciated role of medical experts in consolidating the promotion of moderate drinking as a viable solution to Britain's alcohol problem during the interwar period. The country's experience with alcohol regulation in the First World War showed that widespread drunkenness could be effectively managed through policies that restricted the availability of alcohol and encouraged moderation. This realization weakened the political standing of the temperance movement, as support for alcohol prohibition and abstinence waned, leading to the liberalization of social attitudes towards drinking. Such circumstances facilitated the emergence of New Moderationism, a renewed policy approach that regarded moderate drinking as relatively benign while cautioning against the dangers of heavy consumption. Medical professionals provided the conceptual foundation for New Moderationism by reassessing several assumptions on alcohol's conflicting reputation as either a 'poison' or a 'food', its benefits to drinkers, and its potential to cause disease. These considerations led to the conclusion that alcohol policy should focus not on whether people should drink, but on how much. This study thus underscores the pivotal contribution of medical professionals in the evolution of the alcohol debate between the two world wars, revealing the transformative impact of expertise on policymaking and social change in modern Britain.

abstract: This article engages with scholarship on sensory history, techno-science, and the political economy of taste, illustrating how flavor evaluation became an industrialized, professionalized practice through a case study of Stockholms bryggerier, a Swedish brewer. Through these shifts, the brewing industry redefined taste as a techno-scientific concern, reshaping professional roles and positioning sensory assessment as a critical site of negotiation between traditional craftsmanship and scientific authority in twentieth-century food industries. From the late nineteenth century to the 1930s, Stockholms bryggerier shifted from a "guild regime" of sensory judgment, led by traditionally trained brewmasters, to a "laboratory regime" grounded in techno-scientific methods. Central to this transformation was the difference test, which standardized flavor assessment amid political tensions between Sweden's temperance movement and the brewing industry over beer's alcohol content and sensory appeal. This article shows how the difference test transformed sensory practices into a politically and scientifically mediated process.

ABSTRACT In Hawthorne’s times, the development of manhood was closely aligned with the self-made man and a socially prescribed sexuality. Readers encounter an America haunted by hetero-normative masculinity in the characters’ degenerate spirits and bodily debilitation. It mirrors the growing schism between competing antebellum ideologies of Jacksonian self-made manhood, reform models of health reformers, conduct literature, and the temperance movement. Hawthorne discerned the inherent cruelties underlying this world of a competitive search for self. Despite his belief in the symbolic value and refined moral nature of the body, he goes beyond a mere reflection on the corporeality of the antebellum male. The portrayal of transgressive bodies in Hawthorne’s stories affirms creative resistance and a reinvention of subjectivity through a Deleuzian “productive desire” beyond mere horror. Masculine anxieties, the pathologization of grief, and male mourning recreates the male subject turning into a becoming-minoritarian and utilizes the Gothic’s “deadly iteration” in a collective sentiment of nationhood. This article argues that the traditional Gothic is transformed from deception and disease into postmodern affect, desire, and body, transforming it into a positive, fluid model of manhood. This masculinity can be interpreted as “an assemblage of affective economies” challenging unachievable ideals in early American democracy.

Studies of the diffusion and translation of social movements has traditionally interpreted the adopting context of a movement as culturally homogenous and explained the adoption of a matter of similarity between transmitters and adopters. As a consequence, most existing theoretical and methodological approaches to diffusion and translation are ill-suited to interpret culturally fragmented cases in which adoption patterns do not reflect cultural similarities. Building on social movement field literature, this article introduces a field-translation approach to account for fragmented cases with ‘dissimilar’ adoption patterns – specifically the adoption of the temperance movement in Denmark at the turn of the 20th century. Using mixed-methods – Social Network Analysis on temperance leaders’ organizational affiliations and content analysis of key texts – the article shows how attention to field-specific doxa can provide a satisfying interpretation of why rural progressives embraced an originally evangelical movement, while evangelicals first rejected it and only later became its most ardent supporter – and why the movement could not make inroads with urban progressives.

ABSTRACT This essay analyzes how liberal and radical activists battled over the subjective management strategies used in the temperance movement. First, the essay fills a theoretical gap by offering a new conceptual apparatus for examining the intersection of communication and Foucaultian technologies of the self, particularly in the context of counter-radicalism. Second, it contributes to critical Communication history by examining the clash between bourgeois activists, on the one hand, and "barbaric" activists like Carry Nation, who used bar-smashing violence as a critique of conventional public address and other “civilized” methods of dissent. The essay concludes by reflecting on how this historical clash illuminates contemporary strategies of counter-radicalism and dissent management.

Historic and current achievements of the temperance movement in the control of alcohol and its adverse health consequences

This article presents an overview of documents of state regional archives (the Central State Archive of the City of Moscow and the Central State Archive of the Moscow Region) which may be a source about life and activity of new martyrs and confessors of the Russian Orthodox Church of the 20th century — active figures in the temperance movement of the Moscow diocese. The performed search for new biographical data about holy martyrs-confessors of sobriety of Moscow diocese allows us to conclude that the parish and consistorial church documentation of the late 19th — early 20th centuries, stored in the funds of the Central State Archive of the City of Moscow, has a significant information potential. First of all, it is necessary to note such a type of church sources as parish registers and clergy lists containing information about the clergy and church servants and members of their families. Additional information on the genealogy of the Orthodox clergy of the pre-Soviet period can also be found in census tales, confessional lists and marriage searches. In the funds of the regional archives of the Soviet period, the most informative sources on the subject are the service records of the clergy and church servants of the 1920s–1930s and documents of the Soviet judiciaries established after the October revolution. The publication will help everyone who studies the biographies of the martyrs and confessors of Russia and is interested in obtaining new information about their lives.

This article analyzes the social functions of priests involved in educational activities within peripheral parishes of the Kola North at the end of the 19th — beginning of the 20th century, including among the Sami population. The article is based on archival documents, ethnographic papers and periodicals. The activities of priests are considered in the context of the development of public education in the outlying territories of the European North. It is shown that the primary religious education was first of all focused on the spiritual and moral foundations of the Orthodoxy and the Russian language, and also introduced children to parish life. The priests’ educational work among the adult parishioners was carried out through personal participation of priests in the social life, the organization of public readings and temperance societies. It was revealed that the population of the Kola North developed a view of the teacher as an ascetic, a highly spiritual person, which expanded his social functions to fulfil the roles of a spiritual mentor, a judge, a conductor of state policy, and a custodian of Orthodox culture.

Among the bishops of the Russian Orthodox Church, who made a significant contribution to the establishment of Orthodoxy in the Volga-Ural region, special attention is drawn to the personality of A.A. Ukhtomsky. The purpose of the study is to study the life path and evaluate the missionary and educational activities of Bishop Andrey, his contribution to preserving N.I. Ilminsky system in the practice of Christian education of the newly baptized peoples of Kazan diocese. Materials and methods. The research was carried out on the basis of literature and sources analysis. The study covered monographs, scientific articles, and publications of A.A. Ukhtomsky himself in periodicals and pamphlets, opinions and judgments about him, his activities given by officials, educators, clergymen, ordinary people. Individual archival documents from the funds of the Synod of the Russian State Historical Archive (RSHA), the funds of N.V. Nikolsky, D.F. Filimonov, the Scientific Archive of the Chuvash State Institute of Humanities (SA of ChSIH), information from the First General Population Census of the Russian Empire, etc. were used as sources. General scientific and special methods of scientific analysis were used, primarily chronological, institutional, and cultural-anthropological ones. The chronological method made it possible to shed light on a stage in the life of A.A. Ukhtomsky against the background of complex socio-political and socio-economic processes of the early XX century. The institutional approach was used to describe the religious policy of tsarism and the Russian Orthodox Church. The cultural-anthropological approach was applied when considering the views of the bishop on the problems of interaction between the state, the church and the society, Christian education of the peoples of Kazan diocese, and its use made it possible to show the attitude of the multinational flock to the archpastor. Research results. A.A. Ukhtomsky came from an ancient noble family and was the first child in a large family. After graduating from Rybinsk Men’s Gymnasium, he entered the Nizhny Novgorod Count Arakcheev cadet corps. After graduation, under the influence of the righteous John of Kronstadt, he chose the path of spiritual ministration. In 1891–1895 he studied at Moscow Theological Academy. His formation as a missionary educator took place in Kazan, where he spent sixteen years of productive activity. He used the experience gained during his ministry in the Middle Volga region in the management of Sukhumi and Ufa dioceses. His fate during the revolution, the Civil War and the Soviet transformations was thorny and ended tragically: Archbishop Andrey was repeatedly arrested and exiled, and in 1937 he was shot in Rybinsk, Yaroslavl region. The scientific significance of the study is to expand the scientific and theoretical base for further studying ethno-confessional processes, assessing the role of Bishop Andrey (A.A. Ukhtomsky) in the establishment of Orthodoxy in a multiethnic region at the turn of the XIX–XX centuries. Conclusions. The Kazan period of Bishop Andrey (Ukhtomsky)’s ministry became a time of his views formation on the issues of religious policy, the practice of Christian education of newly baptized peoples, when the ideas of direct Russification of “members of national minorities” prevailed in government circles and among the church leadership. The adamant position of the archpastor regarding the continued use of the N.I. Ilminsky’s system enabled to develop national cultures on a Christian-Orthodox basis. During his years of ministering in Kazan province, he was a member of Kazan Temperance Society, headed the Brotherhood of St. Gurius, having established the «Circle of Sisters-employees of the Saint’s Brotherhood». Bishop Andrey initiated and supported the creation of an Orthodox monastery and a community of baptized Tatars. He subsequently applied the experience of managing a multiethnic flock acquired in Kazan diocese when he headed Sukhumi (1911–1914) and later Ufa dioceses (1914–1921).

The object of the study is the personality of the missionary priest of the Minusinsk District Vladimir Kuzmin, the subject is his activity in the context of the concept of “sociocultural image”. Based on the biographical research method, the main aspects of V. Kuzmin’s life were studied. The paper sets the following objectives: to reveal the level of education of the priest, to analyze the situation in society, to study the main directions of cultural and educational activities, to outline the position during the First World War and the revolutions of 1917. Particular attention is paid to the activities of V. Kuzmin in the place of a missionary priest in Askiz parish. His merits in the field of combating drunkenness among parishioners and childhood alcoholism are noted. V. Kuzmin was particularly concerned about drunkenness among the non-Russian population. On his initiative and under his leadership, temperance societies and the Brotherhood of Prayer and Temperance were created in the name of the Holy Apostles Peter and Paul in the Minusinsk District. The problem of drunkenness and alcoholism became especially urgent during the First World War. V. Kuzmin actively collaborated with the magazine “Yenisei Diocesan Gazette”. His publications on the pages of the magazine were always timely and devoted to topical issues in the daily life of not only parishioners, but also the population of the entire province. At meetings of diocesan congresses and pastoral and missionary meetings, he advocated a complete state ban on the sale of alcoholic beverages. As a missionary priest, he proposed specific measures to improve missionary activities. As a dean archpriest, V. Kuzmin was fruitfully engaged in social and political work. He was a member of the Minusinsk City Duma and a member of the District government. During the period of the revolutions of 1917 and the civil war, there was an evolution in the socio-political views and activities of the archpriest V. Kuzmina. He welcomed the February Revolution of 1917 and stood at the head of the Minusinsk group of the Labor People's Socialist Party. Missionary priest V. Kuzmin was an interesting, versatile personality who deserves further attention from researchers.

The tradition of temperance movement in the Bohemian lands dates back to the early 20th century. It gained momentum after World War I, which was perceived by the movement as a consequence of the decline and the movement sought to prevent any similar conflicts in the future. Its aim was to solve the issue of alcoholism, which posed a serious social and health problem. The movement was based and relied on the knowledge and current trends coming from Western Europe and the U.S. It found support among professionals and laymen alike, often through the prism of religion. The article discusses the temperance movement in the Bohemian lands in the first half of the 20th century. The article traces the movement's origins and history -especially its acceptance by education and sports associations, clubs and societies. Special emphasis is put on the Sokol organisation and its diverse temperance activities, which were intended to lead its own members to voluntary sobriety and complete abstinence (teetotalism). Such activities were meant to offer an example for the entire nation. The main emphasis is on the Moravian region, which spearheaded the temperance movement and would influence the rest of the Bohemian lands for a long time. It also considers local conditions and the communitywide support, as well as what the entire movement achieved from the times of the Austro-Hungarian Empire until the end of the First Czechoslovak Republic. It also looks closely at the interconnectedness and synergies among the various temperance organisations.

Abstract This article examines a cohort of post–World War II temperance activists who attempted to legally curtail the circulation of advertisements for liquor, wine, and beer. These activists, who were primarily associated with Protestant church and lay organizations, pressured lawmakers to hold multiple Senate hearings for a series of bills that would prevent any media bearing enticements to purchase alcoholic beverages from moving across state lines. The proposed legislation not only threatened the growth of alcoholic beverage industries, it also took aim at the media makers and advertising firms that endorsed and benefited from the sale of liquor, wine, and beer. This article explores the under-studied archives of the mid-century temperance movement—including the transcripts of their Senate hearings, the minutes of their organizing meetings, the mail they sent to media makers, and their published pamphlets—to illuminate their antagonistic approach to the ballooning world of mass media. I argue that efforts to censure liquor advertising were efforts to discipline and censure the communications industry elites whose products increasingly defined daily life. While many histories describe the Christian actors who took mass media by storm, this article highlights those who situated themselves as a moral check on the perceived excesses of mid-century mass culture.

The author reconstructs the regional historical experience of the anti-alcohol struggle in pre-revolutionary Russia. There is emphasized important practical significance of the problem under study in the context of solving problems of promoting a healthy lifestyle in modern Russian society. A wide range of historiographical literature and sources is involved, on the basis of which it is shown that by the beginning of the XX century in the work of the Ural guardianships of national sobriety there dominated the cultural and educational trend. The author comes to the conclusion that in late XIX - early XX centuries the guardianships of national sobriety failed to stop the spread of drunkenness in the region. However, despite the limited material resources allocated from the treasury, these institutions made a significant contribution to the organization of “reasonable” leisure for the Ural residents and to the development of the culture of the Ural society as a whole. The social support of guardianships of national sobriety in the Urals was one of the prerequisites for strengthening the temperance movement in the region during the period under review. Under the harsh conditions of the state-owned wine monopoly, the temperance movement was the spiritual and mental response of the public (secular and church) to the challenges of the time, and the promotion of the idea of sobriety was a palliative means of resolving this issue.