The ymca and globalisation of pysical education
Download 156.37 Kb.
|
Sources and LiteratureBinfield Clyde 1973 George Williams and the YMCA. A study in Victorian social attitudes. Heinemann. London. Bloomfield Anne 1994 Muscular Christian or Mystic? Charles Kingsley Reappraised. The International Journal of the History of Sport 11, 1994, 2, Aug, 172-190. Blumer Herbert 1953 Collective Behavior. In Lee Alfred M. (ed.): Principles of Sociology. Reprinting of revised edition. Barnes & Noble. New York. A Brief History of the YMCA Movement s.a. At http://www.ymca.net/about/cont/history.htm (16.10.2002) Bunyan John 1951(1678) The Pilgrim’s Progress. J.M. Dent & sons. Ltd., London. & E.P. Dutton & co. Inc., New York. Cedergren Hugo 1969 Mitt liv med KFUM [My Life in the YMCA]. KFUM i Västerås. Västerås. Chandler Susan Kerr 1995 “That Biting, Stinging Thing Which Ever Shadows Us”: African-American Social Workers in France during World War I. Social Service Review. 1995, September, 498-514. David M.D. 1992 The YMCA and the Making of Modern India. National Council of YMCAs of India. New Delhi. De Marche David F. 1953 Women and Girls in the Membership and Program of the Young Men’s Christian Association. Association Press. New York. Devanandan Paul D. 1953 Our Responsibility to Non-Christian Members. YMCA Publishing House. Calcutta. Originally, a presentation to the Consultation held in Kandy, Ceylon, November 3rd to 10th, 1953. In archives of the World Alliance of YMCAs, T2, box 159. Dietrich Suzanne de 1995 World Student Christian Federation. 50 Years of History, 1895-1945. WSCF History Series. WSCF. Geneva, Dunderdale John H. 1993 (1962) The YMCA in India : 100 years of service with youth. YMCA Publishing House. New Delhi. Gillis John R.
Gladden Washington 1975 (1902) Social Salvation. Regina Press. Hicksville, N.Y. Extracts quoted at http://www.users.drew.edu/~mgrau/kingdom/gladdenwritings.html (25.02.2002). Goss Geo. E. 1922 Report on the YMCA Programme of Physical Education. Paper presented to the Plenary Session of the World’s Committee of Young Men’s Christian Associations, Copenhagen, 1922. In Archives of the World Alliance of YMCAs T2, box 245. Hall Peter Dobkin 1987 A Historical Overview of the Private Nonprofit Sector. In Powell Walter W.(ed.): The Nonprofit Sector. A Research Handbook. Yale University Press. New Haven & London. Hall Mary Ross & Sweet Helen Firman 1947 Women in the YMCA. record. Association Press. New York. Handy, Robert T. 1966 The Social Gospel in America, 1870-1920. Oxford University Press. New York. Hopkins Charles Howard 1951 History of the YMCA in North America. Association Press. New York. 1967(1940) The rise of the Social Gospel in American Protestantism 1865-1915. Yale University Press. New Haven. 1979 John R. Mott 1865-1955: A Biography. Eerdmans. Grand Rapids. Houghteling James L.- Ober Charles K. 1884 Points which the American Young Men’s Christian Associations Are Emphasizing in their Work. New York. A Paper Prepared for the Tenth Conference of the Young Men’s Christian Associations of All Lands. Berlin, Germany, August 20-24, 1884. International Committee of the Young Men’s Christian Associations of North America. New York. In archives of the World Alliance of YMCAs, T3, box 320. Ipfling Heinz-Jürgen & Chambliss J.J. 1994 Education, History of. \ European Education in the 19th Century. \ The social and Historical Settings + The Early Reform Movement: The New Educational Philosophers. In The New Encyclopaedia Britannica. Macropaedia. Volume 18. 15th edition. Pp.42-45. Encyclopaedia Britannica Inc. Chicago & Aucland & London & Madrid & Manila & Paris & Rome & Seoul & Sydney & Tokyo & Toronto. International Survey of the Young Men’s and Young Women’s Christian Associations.
Johannot Henri 1955 The Field of Action. In Shedd Clarence Prouty & al. History of the World’s Alliance of YMCAs. SPCK. London. Johnson Elmer L. 1979 The History of YMCA Physical Education. Association Press. Follet Publishing Company. Chicago. Juvenalis Decimus Junius 100-128 Iuni Ivvenalis satvra X. The Latin Library. At http://www.gmu.edu/departments/fld/CLASSICS/juvenal10.html. Kilpatrick Walter S. 1955 Ministry to Displaced Persons and Refugees. In Shedd and others: History of the World’s Alliance of Young Men’s Christian Associations. SPCK. London Ladd Tony & Mathisen James A. 1999 Muscular Christianity: Evangelical Protestants and the Development of American Sport. Baker. Grand Rapids. Latourette Kenneth Scott 1957 World Service. A History of the Foreign Work and World Service of the Young Men’s Christian Associations of the United States and Canada. Association Press. New York. Lindley Susan 1990 “Neglected voices” and praxis in the Social Gospel. Journal of Religious Ethics 18, 1990, 1, Spring, 75-102. Macleod, David I. 1983 Building Character in the American Boy: The Boy Scouts, YMCA, and Their Forerunners, 1870-1920. The University of Wisconsin Press. Madison. Marwell Gerald & Oliver Pamela 1993 The Critical Mass in Collective Action. A Micro-Social Theory. Cambridge University Press. Cambridge & New York & Oakleigh. McCarthy John D. & Zald Mayer N. 1977 Resource Mobilization and Social Movements: A Partial Theory. American Journal of Sociology 82,1977,6,May,1212-1241. Men and Women Adrift 1997 The YMCA and the YWCA in the city. Edited by Nina Mjagkij and Spratt Margaret. New York University Press. New York. Mission & History s.a. At http://www.ymca.int/mission.html (16.10.2002). Mjagkij, Nina 1994 Light in the darkness : African-Americans and the YMCA, 1852-1946. Lexington, Ky.: University Press of Kentucky. Morse Richard C. 1913 History of the North American Young Men’s Christian Associations. Association Press. New York. Mott John R. 1900 The Evangelization of the World in This Generation. SVMFM. New York. Muscular Christianity 1994 Embodying the Victorian Age. Hall Donald E. (ed.) Cambridge University Press. Muukkonen Martti 2002 Ecumenism of the Laity. Continuity and Change in the Mission View of the World's Alliance of Young Men's Christian Association, 1855- 1955. University of Joensuu Publications in Theology N:r 7. Joensuu. Niebuhr Richard H.
1988 The Social Gospel and the Mind of Jesus. Journal of Religious Ethics 16, 1988, 1, Spring, 115-127. Potter Philip A. 1991 Mission. In Lossky Nicholas & al.: Dictionary of the Ecumenical Movement. WCC Publications. Geneva. Prickett Stephen 2001 Purging Christianity of Its Semitic Origins: Arnold, Kingsley, and the Bible. The Victorian Web. http://landow.stg.brown.edu/victorian/arnold/prickett1.html - 4.4.2001 Putney Clifford W. 1995a Muscular Christianity. The Strenuous Mood in American Protestantism, 1880-1920. Dissertation Abstracts International: DAI-A 56/02, p. 680, Aug 1995. Order no: AAC 9518314 ProQuest - Dissertation Abstracts. 1995b Muscular Christianity. The Strenuous Mood in American Protestantism, 1880-1920. PhD. Brandeis University. Randon Anita & 6 Perri 1994 Constraining campaigning: the legal treatment of non-profit policy advocacy across 24 countries. Voluntas 5,1994,1,27-58. Ross Murray G.
Rouse Ruth 1948 The World’s Student Christian Federation. A History of the First Thirty Years. SCM Press. London. Senaud Auguste 1955 “YMCAs” before the YMCAs. In Shedd Clarence Prouty & al.: History of the World’s Alliance of YMCAs. SPCK. London. Shedd Clarence Prouty 1934 Two Centuries of Student Christian Movements, Their Origin and Intercollegiate Life. Association Press. New York. 1955a Formative Years, 1844-1878 pp. 15-198. In Shedd Clarence Prouty & al. History of the World’s Alliance of YMCAs. SPCK. London. 1955b Expanding Vision, 1878-1913 pp 199-429. In Shedd Clarence Prouty & al. History of the World’s Alliance of YMCAs. SPCK. London. Strong Tracy 1953 A Search. A review of thirty years with the World’s Committee of the Young Men’s Christian Associations. Presented by the General Secretary to the Plenary Meeting of the World’s Committee of YMCAs. In archives of the World’s Alliance of YMCAs T2 box 252. 1955a The World’s Alliance in a Changing World. In Shedd Clarence Prouty & al. History of the World’s Alliance of YMCAs. SPCK. London. 1955b Service with Prisoners of War. In Shedd Clarence Prouty & al. History of the World’s Alliance of YMCAs. SPCK. London. Sweet Helen F. 1953 Historical background and steps in development of women and girls work. In De Marche David F.: Women and girls in the membership and program of Young Men’s Christian Association. Association Press. New York. Thane Pat 1996 Government and society in England and Wales, 1750-1914. In The Cambridge Social History of Britain 1750-1950. Volume 3: Social Agencies and Institutions. Edited by Thompson F.M.L. Reprinting. Cambridge University Press. Cambridge & New York & Port Chester & Melbourne & Sydney. Tolin Veikko 1987 80 vuotta partiointia [80 Years Scouting]. 1907-1987. Partiokirja.Helsinki. 1989 NMKY ja partioliike eli ‘Sininen’ vaikutus maamme partiotyössä [YMCA and Scout Movement or ‘Blue’ influence in Scouting of Finland] In Koikkalainen Jaakko (ed.): NMKY - elävän toivon liike [YMCA - A Movement of Living Hope]. Suomen NMKY:n Liitto. Helsinki. Visser ‘t Hooft Willem A. 1928 The Background of the Social Gospel in America. Theenk Willink & Co. Haarlem. Warren Allen 1986 Sir Robert Baden-Powell, the Scout Movement and Citizen Training in Great Britain, 1900-1902. English Historical Review 101, 1986, 399, April, 376-398. WComR - Reports of the World’s Committee to World’s Conferences
1926 The Young Men’s Christian Associations During the War and After. Preliminary draft of the Report of the World’s Committee to the XIXth World’s Conference to be held at Helsingfors August 1st - 6th 1926. In archives of Nuorten Keskus in Finnish National Archive. Hc:7 NMKY:n Maailmanliiton Helsingin kongressi 1924-1926, kotelo 71 [Hc:7 YMCA World’s Conference at Helsinki 1924-26, box 71].
1955 Times of Testing. Report to the XXIInd World’s Conference. World’s Committee of Young Men’s Christian Association. Geneva. In archives of the World Alliance of YMCAs, T3, box 342. WConf - Reports of World’s Conferences 1855a Report of the General Conference held in Paris, August, 1855. Occasional Paper No.III. 1956. Young Men’s Christian Association. London. In archives of the World Alliance of YMCAs, T3, 319. 1905 Jubilee Declaration of the World’s Alliance of Young Men’s Christian Associations. In archives of the World Alliance of YMCAs. Geneva. T3.box.325. 1955 And Now - Tomorrow. Report of the World YMCA Centennial Conferences at Paris, August 1955. Publ. 1957. World’s Alliance of Young Men’s Christian Associations. Geneva. In archives of the World Alliance of YMCAs, T3, box 344. WConfPrep - Preparatory Documents and Presentations to World’s Conferences 1858 Du besoin de délassement chez les jeunes gens. Rapport lu à la seconde Conférence universelle des Unions chrétiennes de jeunes gens, réunie à Genève en Août 1858 par Mr le Dr J. Gladstone. Pfeffer & Puky. Genève. In archives of the World Alliance of YMCAs, T3, box 319. 1898 Recent Progreess in the Work of the Young Men’s Christian Associations of North America. A Paper Presented for the Fourteenth Conference of the Young Men’s Christian Associations of All Lands. Held at Basle, Switzerland, July 6-10, 1898. The nternational Committee of YMCAs. New York. In Archives of the World Alliance of YMCAs T3, box 322. 1913 The Influence of the Physical work in Relating the Young Men’s Christian Association to Unconverted Young men, and the Great Force It Has Been in the Making of Christian Manhood. Paper presented to the World’s Conference of Young Men’s Christian Associations in Edinburgh, Scotland, June 11-15, 1913 by George J. Fisher. In archives of the World’s Alliance of YMCAs, T3 box 330..
Weber Max 1970a(1930) The Protestant Ethic and the Spirit of Capitalism. 10th impression. Unwin University Books. London. White, Ronald C. & Hopkins C. Howard 1976 The Social Gospel: Religion and Reform in Changing America. Temple University Press. Philadelphia, PA. Willis Frank
The YMCAs of the World 1958 World Alliance of Young Men’s Christian Associations. Geneva. Zald Mayer N. 1970 Organizational Change. The Political Economy of the YMCA. Chicago University Press. Chicago. 1 The World (without genitive ‘s’ since 1955) Alliance of YMCAs, founded in 1855, report (Mission & History s.d.) in 2002 of having 14,000 local associations in 122 countries that have total 45 million members. Thus, it has more members that all Nordic countries together have inhabitants. 2 On the studies on the YMCA history, see Muukkonen (2002, 22-25). 3 On these "YMCAs before the YMCA", see Senaud 1955; Binfield 1973, 138-148. 4 Charles Cuénod (WConf 1855, 42) mentions in his report to the First World’s Conference that the origins of Basle Jünglingsverein “is traced back to the year 1787, and therefore is the oldest of our Associations. It has been further developed since 1825.” Actually, he means that the Evangelischer Jünglingsverein of Basle is the same organisation that was founded in 1787 with the name Lediger Verein. Senaud (1955, 11), however, notes that “this is not confirmed by any available documentary evidence.” International Survey of the Young Men’s and Young Women’s Christian Associations (1932, 26) mentions that the 1768 association “continued this work until 1820; five years later the work was revived along the same lines and eventually became the YMCA of the Canton of Basel.” Anyway, the Basle YMCA is the oldest of Continental YMCAs. 5 WConf 1855, 56. On the migration of youth, see Gillis 1974, 39, 55. 6 WConf 1855, 57-60, 65; Shedd 1955a, 18-24. On peer groups, see. Gillis (1974, 37-93) 7 Thane 1996. 8 Shedd 1955a, 27-32. 9 Theoretically, the YMCA emergence in Britain follows the theory of critical mass in social movements that Gerald Marwell and Pamela Oliver (1993) have created. They state that “Collective action arises around those interests for which there are groups of especially interested and resourceful individuals who are socially connected to one another (Idem. 54).” 10 For example, as early as in 1862, Christian Klug mentions their use of railroads when he reported the Third World‘s Conference (London 1862) to Germans (Shedd 1955b, 166). In its 1881 Report (WComR 1881, 9-13, 18), the Central International Committee mentions the use of telegrams by its International Information Agency. 11 John D. McCarthy and Mayer N. Zald (1977, 1224ff. ) state that the more resources there are in a society the more social movements there are. This is because social movement organisations (SMO) compete for that surplus that people put towards entertainment, organised religion, voluntary associations and politics. Where income goes for basic needs, a surplus does not exist and there are fewer social movements. This seems to be one modulation of Maslow’s classical hierarchy of needs. 12 Hall 1987. 13 On education in the 19th century, see, for example, Ipfling & Chambliss 1994, 42-45. 14 James L. Houghteling and Charles K. Ober (1884, 7f.) reported to the Berlin World’s Conference in 1884 as follows: "The business enterprises, the colleges and the professional schools of our cities attract thousands of young men, just starting out in life. Leaving behind them the joys and restraints of home, they take up their quarters in uncomfortable boarding houses. Another large class of young men, although living at home, crave, from one cause or another, the companionship of other young men, and are in danger of seeking it in places of evil resort, unless it is offered them under healthful influences. To all these young men the Association extends a warm welcome to its rooms, which are kept open day and evening." 15 In the Jubilee Declaration (WConf 1905) in 1905 there was still a direct reference to the “spirit of Evangelical Alliance” but in the Centennial Declaration in 1955 the ‘Protestant Catholicity’ had changed to interconfessionalism and a wider Christian perspective than pure evangelism (WConf 1955, 8f). 16 This can be seen in the processes when the YMCA evangelists George S. Fisher and Dwight L. Moody resigned in 1891 and 1894 (Morse 1913, 122ff.; Hopkins 1951, 187ff., 350-354; Latourette 1957, 49f.; Zald 1970, 52f., 78). 17 On Muscular Christianity, see Bloomfield 1994, Ladd & Mathisen 1999; Putney 1995; and Muscular Christianity 1994. 18 Macleod 1983, 29-59. 19 International Survey of Young Men’s and Young Women’s Associations 1932, 57-59, 336-341; Latourette 1957, 28; Hopkins 1951, 532-538. 20 George Williams and many pioneer leaders of the YMCA were also Sunday School teachers (WConfPrep 1931, 4; WComR 1931, 24). 21 On Student Christian Movement, see Rouse (1948), Shedd (1932), Dietrich (1995) and Morse (1913, 187-200). 22 Shedd 1955b, 278f. 302f., 305; Rouse 1948, 34ff. The concept ‘unoccupied lands’ was widely used in the YMCA extension work and meant countries where the YMCA did not exist. 23 Hopkins (1951, 511) notes referring to Association Men, a publication of the North American YMCA: “As the years passed, the names of more liberals were seen in its pages than were those of conservatives.” 24 It can be said that the YMCA was one manifestation of the Missionary Movement of the 19th century . Especially the Evangelischer Jünglingsverein of Basle, which was a model for German associations, was in close relationship with the Basle Mission House (Senaud 1955, 11f). At the same time, the YMCA acted as a facilitator of missionary activities. In many countries, the YMCA supplied mission societies with funds and missionaries (WComR 1926, 52) and, in general, the YMCA trained the leaders of the emerging international missionary bodies. 25 The full text of the Basis is in Appendix A. 26 This emphasis on local independence enabled the movement to adapt itself to local conditions. Thus, from the beginning the YMCA had different methods of work in various countries. On the other hand, the newborn World’s Alliance was an important tool for this work in two senses. First, the sense of international unity helped to maintain éspirit du corps even in places where the Association was small. Second, it helped the diffusion of both organisational models and methods of work. Thus, while the Paris Basis left strategic and tactical choices to the local level, the existence of a larger network helped the new movement to implement its vocation. 27 The Identity of the YMCA included four main themes, namely the gender identity, age identity, lay identity and religious identity. At this stage the YMCA was an organisation of young men and not of both sexes or of various age groups. The chosen expressions emphasised the Protestant identity of the movement, although there was a desire for the unity of all Christians. However, this unity could only be based on mutual equality, not by one church surrendering to another. The emphasis on faith instead of doctrines may reflect the lay character of the YMCA. Frank Willis has given a good description of the YMCA identity when he defined the YMCA as being “a non-ecclesiastical lay fellowship within the Church Universal, seeking to work on and across, but not to ignore or transcend, denominational and confessional frontiers (Willis 1955, 689)." Geographically, the existing YMCAs were located in Protestant Europe (as well as Belgium and France) and in North America. From this point of view, a dual identification among members was seen. The basic identification was to the local association, which was an ecclesiola in ecclesia and the context where Christian unity was felt. This identification was tied to other local identities and the national identity was the strongest of these. This local identity was potentially a rival of ecumenical Christian unity and thus, Stevens’ additional proposal concerning ‘differences of opinion’ aimed to reduce this potential tension. 28 In the YMCA ideology, there were two aspects, which later became basic principles of the movement. First, following the general attitude of Evangelicalism, it saw all issues that were not related to the ‘winning of souls’ as being secondary. This principle is not primarily a religious attitude, but one which can be traced from the British philanthropic tradition that separated charities from political activity (See Randon & 6 1994). Thus, it was according to this tradition that political issues were excluded from the agenda. Second, following the old Protestant tradition of local independence the Paris Basis guaranteed Associations ‘complete independence as to their organisation and modes of action.’ This principle, in turn, influenced the expressions of the mission of the movement. In short, the ideology of the YMCA in this stage was that of the Evangelical Alliance. Download 156.37 Kb. Share with your friends:
|