COMMUNITY LOYALTY
Just as we know a man by his bodily presence, so we recognize a
community by its location and its physical structure. Yet the man is
more than a body and the community is more than its material basis; the
real community consists of the men, women, and children living together
in a restricted environment. Dr. R. E. Hieronymous has well expressed
the most fundamental aspect of the community when he says that its
people "are coming to act together in the chief concerns of life."[97]
The life of the community consists of the common activities of its
people. There can be no community where there is no devotion to a common
cause. The cause may be now one thing, now another, it may be worthy or
debasing, but in so far as the people of a locality are acting together
in the support of various common causes they are living as a community.
Just as the character of an individual is determined by his life
purposes and the degree to which he conforms his behavior to them, so
the highest type of community is that in which its people are
consciously loyal to the common welfare and are "coming to act together"
for the common good. Like the character of an individual, the community
is in process of becoming; it necessarily exists on an unconscious
basis, due to locality and heredity, but the strength of the community
is measured by the degree to which its members become voluntarily loyal
to common purposes.
Outside of early New England the circumstances of settlement of the
United States were not conducive to community development. Most of the
country west of the Alleghanies was settled by individuals who secured
their land from the federal government and whose prime allegiance was to
the nation. The federal government was the outgrowth of a revolution for
the right of self-government. Liberty and Freedom were its watchwords
and the conditions of life of the pioneer settlers and their rapid
spread over one of the richest natural areas in the world favored
individual independence. It was the natural reaction from the previous
domination of a feudal aristocracy. For over a century our national
philosophy has been dominated by a doctrine of rights, and only recently
have we come to perceive that if democracy is to function in a complex
modern civilization, there must be an equal emphasis on duties. This is
the significance of the present interest in instruction in citizenship
in our schools.
Most of us hardly appreciate how complete a reversal of the organization
of rural life was involved in this sudden domination of individualism.
Primitive agriculture was made possible by men associating in small
village communities for defense and mutual aid. Their whole system of
agriculture, until very modern times, was controlled and directed, not
by the individual or family, but by the community. The typical peasant
community of Russia or India was in many respects but an enlarged family
and its economy and social control were based upon the customs of the
family. Indeed, historically the community was the outgrowth of the
enlarged family or clan. It is not surprising, therefore, that the
peasant's first loyalty is to his community. The nation or state is far
away and beyond his ken; his patriotism is for his home village. So Park
and Miller in their discussion of immigrants' attitudes say: "The
peasant did not know that he was a Pole; he even denied it. The lord was
a Pole; he was a peasant. We have records showing that members of other
immigrant groups realize first in America that they are members of a
nationality: "I had never realized I was an Albanian until my brother
came from America in 1909. He belonged to an Albanian society over
here."[98]
Prior to the last century the whole social organization of rural life in
the Old World was built up around the community. The family, the
community, and the state were the primary forms of human association.
Obviously, therefore, when families dispersed over the new territory of
the United States with no community ties and with but few contacts with
the national government, there was a lack of that social organization to
which the people had been accustomed and through which their whole mode
of life, their customs and moral code had been built up. These forms of
human association, the family, the community, the state, have been built
up very slowly through centuries of human strife and suffering; they
represent the experience of the race as to the best means of adjusting
human relationships. Break down an essential feature of the structure of
human society, as was done when American settlers abandoned community
life, and men are compelled to find new methods of meeting their common
needs and of maintaining standards of conduct essential for their common
welfare. Had it not been for the influence of the school and the church,
rural life over most of the United States would have inevitably
degenerated, for wherever there is no form of associated control there
humanity reverts to the level of the brute. Human life is what it is
because for countless generations mankind has been learning how to
adjust itself through association so that larger opportunity for the
individual is secured through a larger measure of well being for all.
The devotion of the American settler to his family eventually
necessitated his association for advantages which could be secured only
through collective action. When he had subdued the land and established
his home, when he commenced to raise farm products for market rather
than primarily for support of the family, when better communication gave
more contacts with the town and city, the farm family developed new
wants and interests which could only be satisfied through association
with others. We have already indicated the processes whereby the
economic situation, religious life, public education, the need of local
government, and the desire for recreational facilities, are inevitably
drawing the people of the countryside together at the natural centers
into communities. The locality group is again recognized as essential
for the best organization of rural life. But the new rural community is
a voluntary group, it is not determined by common control of the land or
by common subjection to a feudal lord as was the village community of
the old world; its people are free to come and go where and when they
will. The community can compel only through the power of public opinion
and its success must depend upon the voluntary loyalty of its people.
Thus the strength and the weakness of the community lies in the loyalty
of its people. No community can permanently succeed whose people
associate in it merely for the advantages which they may gain. There
must be a genuine willingness to give as well as to receive, a real
desire to do one's share for the common life. Human association cannot
succeed on a basis of organized selfishness. The joy of family life
arises from the fact that each member is devoted to all and is willing
to sacrifice personal interests for the family; without such devotion
and sacrifice the true home is impossible. Just because human nature has
arisen through long ages of association, man finds no permanent
satisfaction in pursuing his own selfish interest; his greatest joy is
found in his devotion to others. All human association therefore depends
upon loyalty and the higher and more complex the association, the more
essential is the loyalty of its members. As Miss Follett has well said,
"Loyalty means the consciousness of oneness, the full realization that
we succeed or fail, live or die, are saved or damned, together. The only
unity or community is one we have made of ourselves, by ourselves, for
ourselves."[99]
Here social science and religion agree upon the ultimate objectives of
life. Professor Josiah Royce has shown[100] that the ideal of
Christianity, the Kingdom of God, is but a universal community, what he
calls the "beloved community," which is made possible through the
loyalty of all to love and service. There is a fundamentally religious
sanction to community loyalty and only an essentially religious motive
will inspire men to sublimate personal interests in devotion to the
community. Only through loyalty to the highest ideals of community life
can the Kingdom of God be realized on earth. No conceivable cataclysm
could make its existence possible without the voluntary allegiance of
mankind, for the Kingdom of God is the kingdom of love; it can exist
only as the minds and hearts of men are devoted to it. Nor can the
community universal, the "beloved community," be achieved except each
local community adjusts its own life to the highest social values. The
community movement is but a means whereby the ideals of democracy and
religion may be given concrete expression in a definite locality. Unless
these ideals can be applied to local areas where it is possible to
achieve some measure of common life, of community, there is little
probability of their realization in the world at large.
But these higher values of human life cannot be brought about by a mere
process of organization. They require the dynamic of a religious
conviction in the hearts of men. The Gospel and life of Jesus of
Nazareth furnish the essential inspiration for that spirit of loyalty
without which all organization is in vain. Professor E. C. Lindeman has
ably expressed this in his discussion of the relation of the Community
and Democracy:
"The most formidable foe of Democracy, however, is the
confidence which people place in schemes and plans and forms
of organization. What the social machinery of our day needs
is spiritual force to provide motive power. The modern
Community Movement will fail to give Democracy its practical
expression if it is not motivated by a spiritual dynamic.
Such a dynamic force was unloosed with the message and life
of Jesus of Nazareth. He lived his life on the basis of
certain basic democratic assumptions, and He scientifically
demonstrated those assumptions. In His eyes all individuals
were of value; through the social implications of His
message sin became democratic and the burden of all; in His
aspirations all humankind were included. He assumed that
Love would solve more problems than Hatred. He even assumed
that to have a human enemy was a social anomaly. And He
believed that religion was essentially a system of behavior
by which the individual need not be swallowed up in the
group, but by which the individual must find ultimate
satisfactions in spiritualizing the group."[101]
Community loyalty will give rise to a true provincialism which will do
much to give smaller communities a satisfactory status and to make them
more independent in their standards and purposes. It is common to deride
provincialism, but what we deprecate is the inability of the provincial
to associate with the outside world, and the city man may be as
"provincial" as the farmer from the back hills. True provincialism, on
the other hand, is essential to the progress of civilization. The
tendency of city life is toward imitation and reducing life to a dead
level. Eccentricity may be objectionable, but without individuality of
persons and communities life would be stupid and monotonous. There is
probably no greater need for strengthening rural life than a community
loyalty which will prevent the unthinking imitation of urban life and
will take justifiable pride in local ideals and achievements. The need
of a larger appreciation of the value of a true provincialism has been
well described by Professor Royce in his essay on "Provincialism":
"Local spirit, local pride, provincial independence,
influence the individual man precisely because they appeal
to his imitative tendencies. But thereby they act so as to
render him more or less immune in presence of the more
trivial of the influences that, coming from without his
community, would otherwise be likely to reduce him to the
dead level of the customs of the whole nation. A country
district may seem to a stranger unduly crude in its ways;
but it does not become wiser in case, under the influence of
city newspapers and summer boarders, it begins to follow
city fashions merely for the sake of imitating. Other things
being equal, it is better in proportion as it remains
self-possessed,--proud of its own traditions, not unwilling
indeed to learn, but also quite ready to teach the stranger
its own wisdom. And in similar fashion provincial pride
helps the individual man to keep his self-respect even when
the vast forces that work toward industrial consolidation,
and toward the effacement of individual initiative, are
besetting the life at every turn. For a man is in large
measure what his social consciousness makes him. Give him
the local community that he loves and cherishes, that he is
proud to honor and to serve, make his ideal of that
community lofty,--give him faith in the dignity of his
province,--and you have given him a power to counteract the
levelling tendencies of modern civilization."[102]
Community loyalty is largely dependent upon leadership. There is a
reciprocal relation between loyalty and leadership; leaders inspire
loyalty and loyalty incites leadership. Thus the amount of leadership in
a community and the willingness of its people to assume leadership are
good indices of community loyalty, and the willingness to work under
leaders is its crucial test. The leader is essential to group activity.
Without a leader group activity is difficult or impossible. If men are
to act together effectively some one must be spokesman and director.
Lack of leadership has ever been one of the chief handicaps of rural
life as compared with that of the town and city, and with the growth of
organization the need of rural leadership is increasingly apparent.
Until very recently the vocation of agriculture has had but little call
for leadership. Successful farming required strict attention to the work
of the farm and leadership brought no pecuniary advantage to the farmer
as it did to the business or professional man. Furthermore there seems
to be an innate desire for equality among farmers and a disinclination
to recognize one of their number as in any degree superior, which
discourages the development of leadership among them. The town and city
place a premium on leadership and a position of leadership gives a
status which is coveted; but for the farmer any position of leadership
is a burden or a public duty rather than an opportunity. For this reason
the control of government, education, religion, and all the larger
associations of life has been largely in the hands of urban leaders.
This has been inevitable and the lack of representation of the farmers'
interests has been incidental to the nature of his vocation.
Whenever the need of adjustment to new conditions becomes sufficiently
acute as to demand action for the preservation of interests of any group
of men, the cause creates leadership; leaders either come forward or are
drafted and the successful leaders survive through a process of natural
selection and receive recognition and support. This is what is now
occurring in American agriculture. New conditions have forced farmers to
organize for cooperative marketing and are necessitating the better
organization of the whole social life of rural communities for reasons
which have been previously indicated. With better education and with
more contacts with city life, farmers have come to appreciate that if
they are to compete with other industries and if the rural community is
to have a satisfactory standard of living, they must develop their own
leadership and that those who are qualified for leadership cannot be
expected to devote their time to the business interests of their fellows
unless they are adequately compensated. On the other hand, there is
gradually developing a new sense of responsibility for assuming
_voluntary_ leadership in community activities, and a larger
appreciation of the need of leadership and the duty of supporting it.
One of the greatest benefits of the Extension Service and the Farm
Bureau Movement is the definite effort to develop local leadership and
the large measure in which this has been successful. The demonstration
work and cooperative organizations produce a new type of leader, for he
must be one who is successful in his own farm business and who
understands the better methods of agricultural production and marketing
if he is to be able to interest others in them and to wisely guide the
policies of his group. The successful agricultural leader must first of
all be a good farmer, for the basic ideal of his group is the best
agricultural production. Not infrequently an unsuccessful farmer who is
a good talker comes into prominence because he is willing to devote more
time to public affairs, but he rarely attains a position of real
leadership in his own community, for being unable to manage his own
business he is unable to wisely direct that of the community.
Unselfish leadership is the highest form of community loyalty and is
essential for permanent community progress. There are obvious
satisfactions in leadership, but the true leader must have a clear
vision, a strong purpose, and intense faith in his people, if he is not
to become discouraged by the lack of loyalty in others and their slow
response to his ideals. For the true leader must always be thinking in
advance of his community. It is his function to see what is needed for
the common good and then to gradually convince the group, and he must be
willing to withstand the criticism and rebuffs of those who are as yet
unwilling to sacrifice temporary personal advantage for the common good.
The real leader will not attempt to do everything himself but will
constantly seek to discover leadership in others and to inspire them
with his own enthusiasm and faith in their ability. Not infrequently
this involves the supreme test of leadership, for the leader must be
responsible for the failure of his helpers, and although he may feel
that a given undertaking would be more certain of success were he to
assume direct responsibility for it or place it in the hands of some one
who has demonstrated his ability, yet because of his belief in the
distribution of responsibility as essential for a strong community and
because of his faith in the individual and in the undertaking, he takes
the risk and lends his influence to the success of the other. The
discovery and training of leadership is one of the chief concerns of the
true leader. Witness the devotion of the Master to the chosen Twelve and
his willingness to leave his whole cause in their hands.
The willingness to assume leadership is the acid test of community
loyalty, for only through the development of a maximum of leadership can
the best life of the community be achieved. Every citizen has some
ability which qualifies him to lead some group, however small it may be,
or however humble the cause. Indeed the highest type of community is one
in which there is a conscious direction of community purposes through a
body of leadership which is divided among all its members, so that each
feels responsible to the whole community for the success of his share of
the common enterprise and has satisfaction in his contribution to the
common achievement. In last analysis the success of the community rests
upon the loyalty of its people as measured by their willingness to
assume leadership in whatsoever capacity may best serve its interests.
As the farm people of the United States have more contact with towns and
cities and as through better education and means of communication they
come into a larger participation in all the ranges of human culture,
they come to realize that only through collective effort can they secure
many of their new desires. Although many associations for special
interests attract their allegiance, their attachment to a locality and
their common relation to the existing center of social activities, give
rise to a devotion to the community, for only through the united effort
of all interests can they realize their highest desires. Loyalty to the
family is broadened into loyalty to the community, which finds its
incentive and dynamic in devotion to the family. The family becomes less
self-sufficient, but through its wider associations in the community,
the relations of the members of the family to each other assume new
and--because they are more largely voluntary--higher values, and the
family attains its highest development through the larger fulfilment of
its members.[103]
The farmer no longer glories in his isolation, or magnifies the virtues
of independence, for new conditions require the cooperation of the whole
community if farm life is to be made satisfying. Willingness and ability
to work with others for the common good win social approval. Next to
devotion to the family, loyalty to the community is essential for the
realization of the best possibilities of rural life.
COMMUNITY SERVICE[104]
"Strong, that no human soul may pass
Its warm, encircling unity,
Wide, to enclose all creed, all class,
This shall we name, Community;
"Service shall be that all and each,
Aroused to know the common good,
Shall strive, and in the striving reach
A broader human brotherhood."
FOOTNOTES:
[97] "Balancing Country Life," p. 60. New York, Association Press, 1917.
[98] "Old World Traits Transplanted," p. 145. New York, Harpers, 1921.
[99] Mary P. Follett, "The New State," p. 59.
[100] "The Problem of Christianity."
[101] "The Community," p. 74. New York, Association Press, 1921.
[102] Josiah Royce, "Race Questions and Other American Problems," p. 65.
[103] For "through the process of limitation the family attains a
completeness impossible before. Its members may not realize within it
what is in truth the life of the family, for it now retains alone within
its limits that principle of mutual affection of husband, wife, and
children which alone is its _exclusive_ possession."--R. M. Maciver,
"Community," 2 ed. p. 242. London, Macmillan & Co., 1920.
[104] Sarah Collins Fernandis, Survey. February 8, 1919.
APPENDIX A
Constitution of Plainsboro Township, New Jersey.[105]
CONSTITUTION
ARTICLE 1.--NAME
The name of the organization is the Community Association of Plainsboro
Township.
ARTICLE 2.--OBJECT
The object of this Association is to carry out the Declaration of
Purposes as subscribed to by the residents of Plainsboro Township, New
Jersey.
ARTICLE 3.--MEMBERSHIP
Every resident of Plainsboro Township has the right to membership in
this association and to participation in discussion at its meetings, and
every citizen has a vote.
ARTICLE 4.--COMMUNITY COUNCIL
A council of seven members shall be elected to carry out the will of the
community as expressed in open meetings and to act for the community in
minor matters and all emergencies. But all decisions affecting the
material welfare should be made in open meetings of the community.
The council shall designate one of its members as president, another as
secretary, and another as treasurer, and these persons shall serve
respectively as community president, secretary and treasurer.
The members elected at the first community meeting shall serve until
their successors are elected at the first meeting in the month of
January, and thereafter members shall be elected for one year and serve
until their successors are elected.
ARTICLE 5.--MEETINGS
There shall be an annual meeting in the month of January, ten days'
notice of the date being given by the council.
At this meeting reports shall be made by all township officers of their
respective duties.
At this annual meeting, and at all other meetings when requested, the
council shall make report of its proceedings.
A regular community meeting shall be held at a date conforming to the
law respecting the nomination of candidates for Township offices.
Other meetings shall be held upon call of the council, or upon notice
signed by ten citizens and posted at the usual place of meeting ten days
prior to the date of meeting.
Twenty voting members shall constitute a quorum for the transaction of
business.
ARTICLE 6.--DUTIES OF THE COUNCIL
The council shall advise with all township officials in the performance
of their duties. It shall determine and initiate matters concerning
health, thrift, home ownership, community protection, village
improvement, cooperation with outside organizations, and all other
matters of community interest.
It shall prepare and propose township and community budgets from time to
time for consideration.
It shall suggest a ticket for nominees for township offices, posting the
same ten days prior to meeting of community when nomination shall be
made.
It shall also make provision for posting of nominations that may be made
by groups of ten or more citizens.
The council shall faithfully carry out the will of the community as
determined in public meeting.
ARTICLE 7.--DEFINING "CITIZENS"
The word "citizen" and "citizens" as used in this constitution, shall be
interpreted as referring to any person and persons who would have the
right of suffrage if equal suffrage prevailed.
ARTICLE 8.--AMENDMENTS
This constitution may be amended at any community meeting by a
three-fourths vote of the members present, provided an exact copy of the
proposed amendment has been properly posted at the usual place of
meeting ten days prior to the date of meeting.
FOOTNOTE:
[105] As given by Alva Agee in the National Stockman and Farmer, July
26, 1919.
INDEX
Adams, Bristow, 105
Adams, H. B., 199
Adams, Thos., 228
Advertising, community, 66
Age of community's people, 31
Agricultural colleges, 107;
extension, 108
Agriculture, goal of, 61;
in schools, 98-99
American Farm Bureau Federation, 115
Americanization, 30
Amusements, commercial, 158
Angell, Norman, 70
Associations and organizations, 212
Athletic leagues, 162
Atkeson, T. C., 170
Atkinson, H. A., 163
Atwood, M. V., 104
Automobile, influence of, 41, 50, 157
Bands, 176
Banker-farmer, 50
Belleville, N. Y., 34
Beloved community, 136
Bengtson, Amalia M., 147
Bidwell, P. W., 68
Boardman, John R., 17
Boys' and girls' clubs, 119, 163;
organizations, 162
Boy Scouts, 163
Brunner, E. DeS., 136
Burritt, M. C., 109
Butterfield, K. L., 2
Business, farm, community aspects, 58-66
Camp Fire Girls, 163
Capital, local, 50
Cemetery association, 179
Centralization of buying power, 73
Chamber of commerce, county, 56
Childhood, play and, 155
Child placing, 190;
welfare boards, 191
Church and health, 138;
play, 163;
recreation, 133;
federation, 127;
rural, 121-136;
social program of, 132
Cities, 54;
health, 137
City, effect of, on farm, 68-70;
vs. country, 70
Claghorn, Kate Holladay, 186
Clock System Rural Index, 231
Communication, 37-45
Community activities, 217;
association, Plainsboro Township, N. J., constitution, 247;
buildings, 165-167;
legislation for, 204;
center, 7
Community chests, 215;
churches, 127-129;
councils, 6, 215, 220;
defined, 7, 9, 10;
etymology, 37, 77;
experience, 65;
forests, 230;
incorporation, 204;
mapping, 6;
organization, 89, 209-221;
of extension service, 116;
people, 29-33;
planning, 222-233;
pride, 57, 223;
school districts, 203;
score card, 116;
service, 245;
vs. home, 24-25
Competition, dogma of, 49
Conflict and progress, 48
Collective bargaining, 74
Cooperation and community, 77-90;
business democracy, 86;
Danish, 87;
in farm operations, 77;
strengthens community, 87
Cooperative buying, 51, 79-81;
companies, essentials of, 78;
credit, 81;
educational League, 98;
manufacture, 63;
marketing, 74;
selling associations, 83;
stores, 53, 54, 80
County agent movement, 109;
boards of public welfare, 191;
health officer, 146;
library, 102;
manager, 202
Country church, 123;
life commission, 110;
weekly, 105
Dadisman, A. J., 33
Dane Co., Wisconsin, 30
Daniels, John, 30
Darwin, Charles, 49
Decentralization of industry, 54
Defectives, 183
Delinquency, 185-186
Democracy, 207, 239
Demonstration agent, 109;
method, 110
Denominational rivalry, 127
Dependent, 181-195
Dewey, Evelyn, 165
Disadvantaged, 181
Doctors, country, 141
Douglas, H. Paul, 204
Dramatics, 27, 160
Dutchess Co., N. Y., health survey, 140
Education, 91-105;
objectives of, 95;
religious, 99
Educational methods of extension work, 116
Exchange of goods, 68
Exploiter, 58
Extension movement, 107-120;
service, of schools, 95-96;
work, methods, 116
Family, 15;
life, 23
Farm bureau, 112-115
Farmers clubs, 174;
cooperative demonstration work, 110;
institutes, 107;
organizations, 170-174;
union, 174
Farming types, effect of, 61
Farm loan act, 82;
management, 65
Federated church, 129
Feeble-minded, 184
Fire companies, 177
Fiske, John, 155, 196
Fernandis, Sarah Collins, 245
Follett, M. P., 238
Frame, Nat T., 116
French Creek, W. Va., 32
Gale, Zona, 179
Galpin, C. J., 6, 135
Gibbons, C. E., 186
Gillette, J. M., 62
Girl Scouts, 163
Government, rural, 196-208, 214
Grange, 170;
buildings, 166
Grading in marketing, 71-72
Gross, Karl, 155
Halsey, Abigail F., 161
Harvey, Mrs. M. T., 165
Hatch Act, 107
Hayes, A. W., 93
Health centers, 151;
community, 137-152;
economics of, 139;
farmers attitude on, 138;
officials, 145;
surveys, 140, 143, 147
Hieronymous, R. E., 234
High schools, 94;
Danish, 100
History, community, 33;
local, 34-35
Hoag, Emily F., 34
Home bureau, 118
Home bureau creed, 119;
demonstration work, 118;
economics, 24;
farm, 14-28;
play in the, 156;
project, 25, 98-99
Hospitals, 149-150
Husbandman, 59
Industries in villages, 54
Insects, a community problem, 64
Justice of peace, 188
Juvenile courts, 188
Kidd, Benj., 27
Kile, O. M., 115
Kingdom of God, 135, 238
Kirkwood, W. P., 103
Knapp, S. A., 109
Kolb, J. H., 30, 91
Kropotkin, P., 49
Leadership, 117, 218, 241;
church, 126
Lee, Joseph, 155
Lewis, Sinclair, 101, 222
Library, 45;
public, 100
Lindeman, E. C., 169, 220, 239
Lodges, 174
Lowell, G. J., 172
Loyalty, community, 234-245
Lumsden, L. L., 144
Maciver, R. M., 245
Macklin, Th., 63, 85
Mann, A. R., 194
Markets, effect of, 67-76
Martin, O. B., 109
Maternal mortality, 142
Mormons, 121, 197
Morrill Act, 107
Moving pictures, 45, 158
Nason, W. C., 167
Nasmyth, George, 49
Nationalities, 29
Neglected, the, 186
Neighborhood areas, 91;
defined, 9;
social center, 92
Newspaper, country, 103-106
Nourse, E. G., 68
Numbering farms, 231
Nurses, rural, 147-149
Organization, rural, difficulty of, 44
Organizations of rural community, 169-180
Orchestras, 177
Overchurching, 125
Pageants, 36, 161
Parent-teachers associations, 97-98
Parks, 230
Park, R. E., and Miller, 236
Patrons of Husbandry, 170
Personality and play, 154
Physical education, 162
Plainsboro, N. J., incorporation, 205, 247
Play and recreation, 153-168;
festivals, 156
Plunkett, Sir Horace, 12, 87, 88
Poe, Clarence, 81, 202
Poor officer, 187
Population, changes, 32;
density of, 31
Postal service, 43
Poverty, 181, 182
Powell, G. Harold, 84
Pratt, Edwin A., 80
Provincialism, value of, 240
Public speaking contest, 96
Public welfare boards, 191
Race problems, 29, 30
Railroad, effect of, 39;
stations, 224
Rankin, W. S., 145
Recreation, 153-168;
church and, 133
Red Cross, 151;
home service, 134, 191-192;
nurse, 149
Religious life of the community, 121-136;
education, 99, 130
Renville Co., Minn., health survey, 147
Roads, 40, 225, 227
Rochdale system, 79
Rodent control by communities, 64
Royce, Josiah, 238, 240
Rural organization, 89;
planning committees, 230, 231
Russell, Geo. Wm. ("A.E."), 63, 75, 89
Ryder, E. H., 202
Sandy Spring, Md., 35
Sanitation, 143-144
School, 91-100;
consolidation, 93-95;
nurses, 147;
play in the, 161;
social center, 96, 165
Settlement of community, 38
Shaw, Albert, 197
Sims, N. L., 218
Smith-Gordon and Staples, 88
Smith-Hughes Act, 94
Smith-Lever Act, 111
Smith, Ruby Green, 119
Social center, 8;
organization, 209;
work, agencies for rural, 187;
of minister, 134
South, community in the, 4, 10
Specialization in agriculture, 61-63
Standardization in marketing, 71
Stewart, C. L., 60
Stores, country, 50-52
Sunday school, 123-124, 130-131
Telephone, 43
Tenancy, 59
Tompkins Co., N. Y., churches, 125
Town planning, 223
Township, 196
Transportation, effect of, 39, 67
Union church, 128
Values of rural life, 16, 17, 61
Vienna, 69
Village communities, 3, 235
Village and farm, 46-57
Village, incorporated, 199;
plan, 224;
square, 225
Visiting teacher, 189
Waugh, Frank A., 223
Warren, G. F., 65
Wilson, Warren H., 58, 121
Woman, farm, position of, 19-22
Woman's Christian Temperance Union, 178
Young Men's Christian Association, 162
Young Woman's Christian Association, 162
THE FARMER'S BOOKSHELF
Edited by
KENYON L. BUTTERFIELD THE FARMER'S BOOKSHELF
Edited by DR. KENYON L. BUTTERFIELD, President, Massachusetts College of
Agriculture. Each $1.25, by mail, $1.35.
The changing conditions and new problems in rural life are known in a
general way through newspaper and magazine articles, but few books have
appeared which show what a force the farmer is and will continue to be
in national and international life. This series is to contain books by
men who know the farmer as well as the subject; while written primarily
for rural leaders and progressive farmers they are interesting also to
anyone who wants to keep up with contemporary history.
THE GRANGE MASTER AND THE GRANGE LECTURER
By JENNIE BUELL
An account of the origin and ideals of the Grange and of what this
organization has done and is doing. It also gives practical suggestions
for future development. Miss Buell had been active in the work of the
Grange for 36 years. From 1890 to 1908 she was State Secretary of the
Grange in Michigan, then lecturer until 1915, when she was again elected
State Secretary.
"We have never read a book on The Grange which contains more practical
information. Every member should read this book, and we should like to
have it read by town and city people, too."--_Rural New Yorker_.
THE LABOR MOVEMENT AND THE FARMER
By HAYES ROBBINS
The labor question of factory and town crowds in upon the farm on every
side--in the price of almost everything the farmer buys, in the freight
he pays, in the higher wages and shorter hours he must bid against for
help. This book gives us the labor movement as it actually is, and what
it proposes, as it affects especially the farmer.
For twenty years Mr. Robbins has been studying industrial problems. At
one time he was connected with the New York Central Railroad, and in
1905 he undertook organization of the Civic Federation of New England,
devoted to the betterment of relations between employers and employees.
During the war he assisted in the organization of the Committee on Labor
Advisory Commission to the Council of National Defense.
THE COUNTY AGENT AND THE FARM BUREAU
By MAURICE CHASE BURRITT, Vice-Director Extension Department, New York
State College of Agriculture, Cornell University.
Despite its prominence during the past few years, the county agent farm
bureau movement is not fully understood or appreciated either by the
general public or by farmers themselves. This book describes in detail
the work of the county agent and farm bureau and gives an historical
sketch of their development.
THE FARMER AND HIS COMMUNITY
By DWIGHT SANDERSON, Head of the Department of Rural Social Organization,
New York College of Agriculture, Cornell University.
The rapid spread of the rural community idea, due in part to the recent
work of county agents and county farm bureaus, calls for a book which
describes in plain terms just what this idea means and just how important
it is in rural progress. This book does these two things in a way that
promises to make it an important contribution to the farmers' thinking.
THE AGRICULTURAL BLOC
By HONORABLE ARTHUR CAPPER
An authoritative review of the difficulties and economic changes that
led to the present situation in the United States Senate and an account
of the present program among agricultural leaders. Senator Capper is the
recognized leader and proper spokesman of this movement.
IN PRESS
COUNTRY PLANNING
By FRANK A. WAUGH, Head of the Division of Horticulture and Professor of
Landscape Gardening, Massachusetts Agricultural College.
Country Planning is not a fad involving the expenditure of sums of money
for useless "frills" but is a practical means of getting better results
with money that must be expended in such changes as disposition of lands,
the location of roads, the furnishing of playgrounds, forests, and school
grounds, etc. How these changes may be wisely directed is told in this
book.
IN PREPARATION
OUR SOIL WEALTH
By DR. J. G. LIPMAN, Director of the New Jersey Agricultural Experiment
Station.
THE FARMER AND THE WORLD'S FOOD
By A. E. CANCE
THE FARM MOVEMENT IN CANADA
By N. P. LAMBERT
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| Transcriber's Note: |
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| Typographical errors corrected in the text: |
| |
| Page 8 necessarly changed to necessarily |
| Page 48 parisitic changed to parasitic |
| Page 52 enterprisng changed to enterprising |
| Page 85 considerbly changed to considerably |
| Page 183 hispitals changed to hospitals |
| Page 214 dominaton changed to domination |
| Page 251 Bengston changed to Bengtson |
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End of Project Gutenberg's The Farmer and His Community, by Dwight Sanderson