Chapter 13 from the book: “Citizen: Jane Addams and the Struggle for Democracy” by Louise W. Knight. “The strike was a public crisis. Its eruption raised difficult questions for Addams about the ethics of the industrial relationship. What were George Pullman’s obligations to his employees? And what were his employees’ to him? …Who had betrayed whom? Where did the moral responsibility lie?”
Continue Reading »Janie Porter Barrett (1865 -1948): Founder of the Locust Street Social Settlement (1890) and the Virginia Industrial School for Colored Girls (1915)
Continue Reading »For the next twelve years he learned reading, writing and math skills while performing various farming duties. He was able to save enough (probably with some assistance from the farmer for whom he labored) to enroll in Randolph’s Orange County Grammar School in 1815 at the age of 20. During the next six years (1815-1821) he completed not only the secondary school courses but also the first two years of a college level curriculum. Following his graduation from Randolph he was accepted at Middlebury College, entering as a junior in August of 1821. Two years later he received his bachelor’s degree. Middlebury College claims him to be the first African-American to earn a baccalaureate degree from an American college or university.
Continue Reading »The Harmony Society, also called the Rappites, were similar to the Shakers in certain beliefs. Named after their founder, Johann Georg Rapp, the Rappites immigrated from Württemburg, Germany, to the United States in 1803, seeking religious freedom. Establishing a colony in Butler County, Pennsylvania, called Harmony, the Rappites held that the Bible was humanity’s sole authority.
Continue Reading »“The Amana Colonies were one of many utopian colonies established on American soil during the 18th and 19th centuries. There were hundreds of communal utopian experiments in the early United States, and the Shakers alone founded around 20 settlements. While great differences existed between the various utopian communities or colonies, each society shared a common bond in a vision of communal living in a utopian society.”
Continue Reading »Formally known as the United Society of Believers in Christ’s Second Coming, the Shakers developed their own religious expression which included communal living, productive labor, celibacy, pacifism, the equality of the sexes, and a ritual noted for its dancing and shaking.
Continue Reading »The Oneida Community (1848-1880) was a religiously based, socialist group, dedicated to living as one family and to sharing all property, work, and love. They called their 93,000 square foot home the Mansion House.
Continue Reading »In the 1890s, in remote locations such as railroad construction sites, lumber camps, turpentine camps, or coal mines, jobs often existed far from established towns. As a pragmatic solution, the employer sometimes developed a company town, where an individual company owned all the buildings and businesses.
Continue Reading »Address by Mr. Mark A. McCloskey, 1951. “Above all, the settlements are called upon to continue to be free, to list where they will, to be different in emphasis, varied in interest and program as well as personal leadership, but called to unity and joint action in support of our common humanity. Time will not tame the settlements in the next fifty years.”
Continue Reading »Report by H. Hastings Hart presented at the Sixteenth Annual Session of The National Conference of Charities and Correction. “A board of charities is a balance-wheel to steady the motion of the charitable machinery of the State. It is its office to promote the wise founding and the safe running of public charities, to correct and prevent abuses, to check extravagance, to promote economy, and to rebuke niggardliness.”
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