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Journal articles on the topic 'Methodist Church Education'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 January 2023

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1

Wellings, Martin. "‘In perfect harmony with the spirit of the age’: The Oxford University Wesley Guild, 1883–1914." Studies in Church History 55 (June 2019): 479–93. http://dx.doi.org/10.1017/stc.2018.36.

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From the middle of the nineteenth century, educational opportunities at the older English universities were gradually extended beyond the limits of the Church of England, first with the abolition of the university tests and then with the opening of higher degrees to Nonconformists. Wesleyan Methodists were keen to take advantage of this new situation, and also to safeguard their young people from non-Methodist influences. A student organization was established in Oxford in 1883, closely linked to the city centre chapel and its ministers, and this Wesley Guild (later the Wesley Society, and the

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Matsen Neal, Jerusha. "Exodus or Exile: Hermeneutic Shifts in a Shifting Fijian Methodist Church." International Journal of Homiletics 2, no. 1 (July 19, 2017): 16–25. http://dx.doi.org/10.21827/ijh.2017.39432.

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Over the past 30 years, the effects of globalization, climate change and multiple military coups have reshaped the Fijian landscape. The “lines in the sand” around issues of land ownership, rising tides and Fijian identity have complicated the relationship between the Fijian Methodist Church and the land which grounds its culture. The historical fissures between the majority Methodist indigenous church and Fiji’s large Hindu population continue to place the rights of first peoples in tension with rights of ethnic and religious minorities, even as the country’s secular government stresses the p

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Hollister, J. Elliott, and Michael J. Boivin. "Ethnocentrism among Free Methodist Leaders and Students." Journal of Psychology and Theology 15, no. 1 (March 1987): 57–67. http://dx.doi.org/10.1177/009164718701500109.

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An ethnic awareness survey was used to evaluate ethnocentrism in a national sample of denominational lay leaders, clergy, and college students of the Free Methodist Church of North America Those found to demonstrate the greatest degree of ethnocentricity were individuals with little or no college education and/or nonprofessionals from smaller churches. Those demonstrating the least degree of ethnocentricity were college graduates, pastors, conference superintendents, those from inner-city churches, and those involved in professional occupations. Among college students in the sample, senior lev

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Yalley, Doris Ekua. "Pilgrim Sites in the Methodist Church Ghana and the Concept of Communitas." Teologia i Człowiek 58, no. 2 (August 5, 2022): 113–31. http://dx.doi.org/10.12775/ticz.2022.014.

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The focus of this paper, the impact of the institutionalized pilgrimages of the Methodist Church Ghana (MCG), reckoned as a “Communitas” experience, affords Church Members an avenue for diverse religious experiences. Focus group discussions, interviews and participant observation were used to collect primary data from 134 respondents. Thematic analysis was used to analyze the data. Findings revealed that visitors at the pilgrim sites experience healing, transformation and bonding, among other things. The communitas experiences have far reaching effects, but there is a need for education on the

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Walton, Roger L. "A discipleship movement shaped for mission: forming a new ecclesial identity for British Methodism?" Holiness 1, no. 1 (April 5, 2020): 57–77. http://dx.doi.org/10.2478/holiness-2015-0003.

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AbstractThe article tracks the development of a new ecclesial strapline for the British Methodist Church in the period between 2007 and 2014 and assesses the initial impact of the identity on education and ecumenism. It argues that the theme and practice of holiness has been underplayed and underdeveloped in the discourse to find a fresh expression of Methodism’s calling but that there are surprisingly creative elements latent in the expression, especially in a new era of ecumenical relations.

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Hohner, Robert A. "Southern Education in Transition: William Waugh Smith, the Carnegie Foundation, and the Methodist Church." History of Education Quarterly 27, no. 2 (1987): 181. http://dx.doi.org/10.2307/368469.

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Butner, Bonita K. "The Methodist Episcopal Church and the Education of African Americans after the Civil War." Christian Higher Education 4, no. 4 (October 2005): 265–76. http://dx.doi.org/10.1080/15363750500182596.

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8

Leach, Jane. "The end of theological education – is wisdom the principal thing?" Holiness 1, no. 1 (April 5, 2020): 21–55. http://dx.doi.org/10.2478/holiness-2015-0002.

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AbstractThis article invites reflection on the theological purposes of the education of church leaders. It is conceived as a piece of practical theology that arises from the challenge to the Wesley House Trustees in Cambridge to reconceive and re-articulate their vision for theological education in a time of turbulence and change. I reflect on Wesley House’s inheritance as a community of formation (paideia) and rigorous scholarship (Wissenschaft); and on the opportunities offered for the future of theological education in this context by a serious engagement with both the practices and concept

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Dugal, Alexandria. "Martha Jane Cunningham: A Women’s Missionary Society Pioneer." International Bulletin of Mission Research 42, no. 1 (April 11, 2017): 76–84. http://dx.doi.org/10.1177/2396939317700039.

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By the early twentieth century the Canadian women’s missionary movement had collectively become the largest women’s organization in North America. The Women’s Missionary Society of the Methodist Church of Canada (WMS), established in 1880, founded three girl’s schools in Japan to help meet the need for female education and to evangelize through these students. One of these schools was Shizuoka Eiwa Jo Gakkō of Shizuoka, whose first principal was Martha Jane Cunningham, a WMS missionary from Halifax, Nova Scotia. This article tells her life-story.

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Zhu, Jili. "The Impact of Christian Education on Miao: A Case Study of Han Jie." Cultural Diversity in China 3, no. 1 (June 26, 2018): 59–71. http://dx.doi.org/10.1515/cdc-2018-0002.

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Abstract Han Jie (韩杰) belonged to the Flower Miao, a sub-group of the Miao in southwest China. When foreign missionaries began to evangelize among the Miao of China in the early twentieth century, they emphasized education and set up numerous schools to teach literacy. Learning literacy was not just an educational achievement, it allowed the Miao to imagine that they could have a better way out and be more than just poor farmers. Han Jie was the first generation of graduates of British Methodist Church schools, and he went on to set up more schools in remote areas, thus spreading literacy amon

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11

Cramer, Howard. "Geological Education in Georgia Before 1861." Earth Sciences History 4, no. 1 (January 1, 1985): 17–25. http://dx.doi.org/10.17704/eshi.4.1.j318031255893634.

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Before the war there were private and "old field" public elementary schools, and also private, individual- and church-supported high-schools called academies, seminaries, or institutes. Some even used the word college. Geology and mineralogy were taught in some of the academies, depending upon the availability of teachers; most had the typical classical education of the day. There were four colleges: Franklin [the University of Georgia], Mercer [Baptist], Oglethorpe [Presbyterian], and Emory [Methodist]. All had geology in the curriculum, either as a distinct one-semester course [combining the

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12

Doe, Norman. "The Teaching of Church Law: An Ecumenical Exploration Worldwide." Ecclesiastical Law Journal 15, no. 3 (August 15, 2013): 267–92. http://dx.doi.org/10.1017/s0956618x13000422.

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Religion law – the law of the state on religion – has been taught for generations in the law schools of continental Europe, though its introduction in those of the United Kingdom is relatively recent. By way of contrast, within the Anglican Communion there is very little teaching about Anglican canon law. The Church of England does not itself formally train clergy or legal officers in the canon and ecclesiastical laws that they administer. There is no requirement that these be studied for clerical formation in theological colleges or in continuing ministerial education. The same applies to Ang

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Oh,Sung-Joo and 김정희. "An Analysis of an Alternative to Class Education and Activity Type of Church School of Methodist." Journal of Christian Education in Korea ll, no. 27 (June 2011): 271–306. http://dx.doi.org/10.17968/jcek.2011..27.010.

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Holford, John. "Address at the Funeral of Peter Jarvis : Methodist Church, Thatcham, England, 12th December 2018." International Journal of Lifelong Education 37, no. 6 (November 2, 2018): 659–61. http://dx.doi.org/10.1080/02601370.2018.1570698.

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Chatterjea, Ipsita. "Religious vocation or ‘tender and gentle administration’: African Methodist Episcopalian Church women and in-group appropriation." Journal of Beliefs & Values 43, no. 1 (January 2, 2022): 51–67. http://dx.doi.org/10.1080/13617672.2022.2005713.

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Hale, Jon N. "Reconstructing the Southern Landscape: The History of Education and the Struggle for Civil Rights in Charleston, South Carolina." History of Education Quarterly 56, no. 1 (February 2016): 163–71. http://dx.doi.org/10.1111/hoeq.12158.

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The city of Charleston, South Carolina, illustrates how educators can use people- and place-based case studies as pedagogical tools to reconstruct a Southern public and historic landscape. Teaching the Foundations of Education course in the city of Charleston makes the history that frames contemporary educational issues such as (re)segregation more visible. In the wake of the recent tragedy at the historic African Methodist Episcopal (AME) church in Charleston that claimed nine lives at the hands of Dylann Roof, place and local history help make a silent history more pronounced. A history of r

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Parrish, Alex Gunter. "“Educator and Civilizer”: The Woman’s Home Missionary Society of the Methodist Episcopal Church and the Education of Indigenous Alaskans1." Methodist History 56, no. 1 (October 1, 2017): 47–60. http://dx.doi.org/10.5325/methodisthist.56.1.0047.

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18

Tarawally, J. Bundor. "Education in Supportive Care at the United Methodist Church Nursing School Kiss, the Eastern Part of Freetown, Sierra Leone." Journal of Global Oncology 4, Supplement 2 (October 1, 2018): 27s. http://dx.doi.org/10.1200/jgo.18.27100.

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Background: Sierra Leone situated in west Africa. It lies between Guinea and Liberia. The country has a population of about seven million people. The country is divided into four regions, they are as follows-western area with Freetown being the capital city, southern province with Bo being the headquarter, northern province with Makeni being the headquarter and eastern province with Kenema being the headquarter. The country is divided into twelve district. Kissy is situated in the eastern part of Freetown. The population of Kissy is about four hundred and fifty thousand people. There are five

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Tse, Thomas Kwan Choi. "Biblical stories removed, Christian beliefs retained: religious elements in the life education curriculum of Hong Kong’s Methodist Church primary schools." Journal of Beliefs & Values 41, no. 1 (May 30, 2019): 102–13. http://dx.doi.org/10.1080/13617672.2019.1616399.

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Loades, Ann. "General Board of Higher Education and Ministry, Unity of the Church and Human Sexuality: Toward a Faithful United Methodist Witness." Theology 122, no. 1 (December 21, 2018): 76. http://dx.doi.org/10.1177/0040571x18805914w.

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Olojede, Adeshina Abideen. "Achieving the International Benchmarks for Adult Literacy in Nigeria : Post 2015 Challenges and Prospects." European Scientific Journal, ESJ 13, no. 34 (December 31, 2017): 392. http://dx.doi.org/10.19044/esj.2017.v13n34p392.

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The story of Adult education in Nigeria is not complete without the activities of itinerant Islamic scholars and traders dating as far back as the 14th century. The Methodist mission, the Church Missionary Society (C.M.S) and other Christian churches pioneered what can be termed as “modern literacy” in Nigeria. The major difference between the activities of Islamic missionaries and Christian missionaries is the acceptance of western education in the south and its rejection in the north. Despite this early involvement in literacy activities, illiteracy still persists in Nigeria. Literacy develo

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22

Johnson, G. A. L. "Sir Kingsley Charles Dunham. 2 January 1910 – 5 April 2001 Elected FRS 1955." Biographical Memoirs of Fellows of the Royal Society 49 (January 2003): 147–62. http://dx.doi.org/10.1098/rsbm.2003.0009.

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The history of the Dunham family goes back to the researches of Kingsley Dunham's grandfather, Rev. Charles Dunham (1848–1942), a Methodist Minister and diarist who, at the age of 72, brought together facts and recollections of the Dunham family. Apparently the family migrated from East Anglia and settled in the Bedford area for 200 years, centred on the village of Shillington. By the middle of the nineteenth century the family were bootmakers and shoemakers and moved to north London. Kingsley Dunham's father, Ernest Pedder Dunham, was trained in estate management at the Duke of Bedford's offi

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23

Kimani, Gitonga P., James E. Otiende, and Augustine M. Karugu. "The Ideology of the German Neukirchen Mission and Its Implication on Education in Tana River County, Kenya 1887-1986." International Journal of Learning and Development 10, no. 3 (September 18, 2020): 43. http://dx.doi.org/10.5296/ijld.v10i3.17715.

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This paper examines the ideology of the German Neukirchen Mission and its implication on education in Tana River County, Kenya 1887 to 1986. Western education and Christianity in Africa were introduced by Christian missionaries from Europe as early as the 16th century but took root in around the mid-nineteenth century. In Tana River, several missionary organizations ventured in the area notably the Methodist Missionary Society (MMS), the German Neukirchen Mission (GNM), the Holy Ghost Fathers (HGF) and the Swedish Mission. They all gave up in the area due to a multiplicity of hardships save fo

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24

Stephens, Darryl. "“Sex and the Church”: Sexuality, Misconduct, and Education in Methodism." American Journal of Sexuality Education 6, no. 1 (January 2011): 32–43. http://dx.doi.org/10.1080/15546128.2011.547359.

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25

Smith, John T. "The Wesleyans, The ‘Romanists’ and the Education Act Of 1870." Recusant History 23, no. 1 (May 1996): 127–42. http://dx.doi.org/10.1017/s0034193200002181.

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The Wesleyan Church in the second half of the nineteenth century exhibited a high degree of anti-Catholicism, a phenomenon which had intensified with the ‘Romanising’ influence of the Tractarian movement in the Church of England. To many Wesleyans Roman and Anglo-Catholicism seemed synonymous and the battleground of faith was to be elementary education. The conflict began earlier in the century. When in 1848 Roman Catholic schools made application to the government for grants similar to those offered to the Wesleyans there was an immediate split in Wesleyan ranks. At the Conference in Hull in

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Hetényi, Martin, and Peter Ivanič. "The Contribution of Ss. Cyril and Methodius to Culture and Religion." Religions 12, no. 6 (June 7, 2021): 417. http://dx.doi.org/10.3390/rel12060417.

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The Byzantine mission of saint brothers Cyril and Methodius had a major impact on the spiritual history of Great Moravia. In the centuries that followed, their works paved the way for the political and historical development of the Slavic nations, mainly in South-East and East Europe. The mission, which reached Great Moravia in 863, had several dimensions. The most important were evangelism and the cultural and civilizational dimensions. Translations of the Gospel and liturgical texts into Old Church Slavonic intensified the religious life of our ancestors and laid the foundations of literatur

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27

May, John D'Arcy. "Catholic Fundamentalism? Some Implications of Dominus Iesus for Dialogue and Peacemaking." Horizons 28, no. 2 (2001): 271–93. http://dx.doi.org/10.1017/s0360966900009336.

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ABSTRACTCan the Catholic Church be fundamentalist? Contemporary scholarship has shown that fundamentalism can take other forms than scriptural literalism. It consists in a rationalizing of traditional certainties in the face of pluralism and change. Its Catholic form could be described as “morphological,” residing in the structures of authority and power. Protestant reactions to Dominus Iesus missed the fundamentalist logic implicit in its synthesis of christology and ecclesiology. They praised the reaffirmation of Christocentrism but were dismayed that Methodists and Muslims were portrayed as

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Smiley, Caroline. "‘Sea of Wonders Never Sounded’: The Trinitarian Spirituality of Ann Griffiths." Evangelical Quarterly 90, no. 4 (April 26, 2019): 357–69. http://dx.doi.org/10.1163/27725472-09004006.

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Ann Griffiths, an 18th-century farm wife and hymn writer, is well-known in her native Wales, though relatively unstudied in English. Even in translation her hymns and letters offer a strikingly beautiful as well as informative window into the Trinitarian spirituality of 18th-century Welsh Methodism. Historically, her Trinitarianism is notable in that it is largely assumed and primarily based in the economic Trinity, and yet, is nonetheless profound in its orthodoxy given the Trinitarian controversy of the long century prior. More than mere historical curiosity, however, Griffiths’s writing is

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Kuzoro, Kristina A. "SCIENTIFIC COMMUNICATIONS IN THE MODERN RUSSIAN ECCLESIASTICAL EDUCATION: FORMS AND MEANING." Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, no. 39 (2020): 45–51. http://dx.doi.org/10.17223/22220836/39/5.

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The purpose of the study is the analysis of scientific communication of modern theological Rus-sian educational institutions. An understanding of the content, goals and prospects of the corporate culture of modern ecclesiastical education is facilitated by the analysis of scientific communication. The most common form of scientific communication are conferences. Among them, one can single out large-scale forums uniting representatives of clerical and secular educational institutions, public organ-izations, libraries, museums: Cyril and Methodius readings, Christmas readings, Оrthodox book day.

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Isichenko, Ihor. "„Ксьондзи-єзуїти” в унійному проєкті та романтичному міті". Studia Polsko-Ukraińskie 9 (18 липня 2022): 39–53. http://dx.doi.org/10.31338/2451-2958spu.9.2.

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The reception of relations between the Orthodox and Catholic Churches by the Ukrainian national consciousness was largely formed by a romantic myth. It appeared in the works by Taras Shevchenko, in the documents of the the Brotherhood of Saints Cyril and Methodius. According to this myth, the Church Union of Brest (1596) was the result of the colonial policy of the Polish government and the intrigues of the Jesuit priests. In fact, the influence of the royal administration on the religious life of the inhabitants of the Polish-Lithuanian state was extremely limited. „Henrician Articles” of 157

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Sulyak, S. G. "Rusins in the Works by P.D. Draganov." Rusin, no. 65 (2021): 76–98. http://dx.doi.org/10.17223/18572685/65/5.

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Pyotr Danilovich Draganov (February 1 (13), 1857 – February 7, 1928), a native of Bessarabia, Russian philologist, historian, ethnographer, bibliographer, and teacher. Born into a family of Bulgarian colonists in the village Comrat of Bessarabian region, he graduated from the Bulgarian Central School in Comrat (1875), then studied at the Chișinău progymnasium, the provincial gymnasium (1875–1877) and the Kharkov gymnasium (1877–1880). After graduating from the gymnasium, he entered the Faculty of History and Philology of the Imperial Kharkov University (1880–1882), then continued his studies a

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Duncan, Graham. "Lesseyton: A Wesleyan Methodist Missionary Society Experiment in African Industrial and Theological Education." Studia Historiae Ecclesiasticae 44, no. 3 (October 29, 2018). http://dx.doi.org/10.25159/2412-4265/3911.

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This article explores the long history of both industrial and theological education and ministerial formation that since the 1850s has included, inter alia: Healdtown and Lesseyton; Kamastone; D’urban (Peddie); Bollihope; Fort Hare and Rhodes Universities; the Federal Theological Seminary and John Wesley College; and Kilnerton, Pretoria. Taken together, the story of these places speaks of the Methodist Church’s long-standing commitment to invest in the education and formation of those who respond to God’s call to the ordained and other ministries (Seth Mokhitimi Methodist Seminary 2018). Compa

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Chown, Diana. "Alice Chown's Criticism of Deaconess Education in the Methodist Church." Historical Studies in Education / Revue d'histoire de l'éducation, May 1, 1996, 82–99. http://dx.doi.org/10.32316/hse/rhe.v8i1.1415.

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Robertson, Megan, and Sarojini Nadar. "Queering the Ecclesia: Exploring “Institutional Culture” as a Path toward a Socially Just Church." Studia Historiae Ecclesiasticae, December 20, 2021. http://dx.doi.org/10.25159/2412-4265/9466.

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Ecclesiological research on queer sexuality in South Africa has often been restricted to studying heteronormative church policies and doctrines as well as their implementation. This has confined possibilities of transforming church into a specifically queer affirming and more generally socially just space, to a matter of policy change. Similarly, transformation in higher education research in South Africa previously adopted a “transformation by numbers” approach centred on policy change. However, urgent calls to decolonise higher education has highlighted the limits of this “inclusive” approac

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Kumalo, Simangaliso Raymond. "Reverend Linda Mandindi and the Quest for Black Methodist Consultation: Muted Voices Are Enabled to Speak." Studia Historiae Ecclesiasticae 44, no. 3 (October 29, 2018). http://dx.doi.org/10.25159/2412-4265/2980.

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This paper reflects on the approach of Reverend Linda Mandindi to ministry in the Methodist Church of Southern Africa (MCSA). Special emphasis is given to the contribution he made as ninth president of the Black Methodist Consultation (BMC). I will highlight Rev. Mandindi’s journey in the ministry, his struggle to candidate for the ministry, and the ways in which he dealt with ethnic and cultural challenges of being a black minister in a church predominantly led by white people. Rev. Mandindi’s narrative demonstrates the liberating work of the church to black people, whom it empowered through

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Mathibe, Lehlohonolo J. "Implications of Methodist clergies’ average lifespan and missional lessons learned from obituaries of deceased ministers." HTS Teologiese Studies / Theological Studies 71, no. 3 (March 11, 2015). http://dx.doi.org/10.4102/hts.v71i3.2920.

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We are born, we touch the lives of others, we die – and then we are remembered. For the purpose of this article, I have assessed from obituaries the average lifespan of the clergy (ministers) in the Methodist Church of South Africa (MCSA), who died between 2003 and 2014. These obituaries were published in the Yearbooks of the MCSA from 2004 to 2015. I also give attention to how the deceased ministers are remembered. The average lifespan of Methodist ministers is 72 years, and it is likely to increase to 74 years by 2023. This article discusses the implications of Methodist ministers’ average l

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Mkwananzi, Wadzanai F., and Merridy Wilson-Strydom. "Capabilities expansion for marginalised migrant youths in Johannesburg: The case of Albert Street School." HTS Teologiese Studies / Theological Studies 74, no. 3 (October 16, 2018). http://dx.doi.org/10.4102/hts.v74i3.5041.

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In this article, we used the capability approach as normative grounding to analyse a particular faith-based intervention targeting ‘youth at the margins’ – in this instance, marginalised migrant youths from Zimbabwe living in Johannesburg, South Africa. We used Albert Street School (AS School), run by Johannesburg’s Central Methodist Church, as our case study to show how this faith-based organisation, through its focus on education, created not only spaces for marginalised youths to aspire towards a better life but also practical opportunities to convert their aspirations into action. Drawing

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Colletta, Christopher Charles. "Black and Gold... and Army Green." Vanderbilt Undergraduate Research Journal 9 (August 1, 2013). http://dx.doi.org/10.15695/vurj.v9i0.3788.

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This essay investigates the rise and sudden fall of Vanderbilt’s Reserve Officers’ Training Corps unit around the time of World War I, and illustrates how it serves as an example of general trends in higher education that were occurring in other universities across America while being decidedly exceptional. With information pulled almost entirely from primary sources such as Chancellor James H. Kirkland’s handwritten letters and contemporary issues of The Hustler, it becomes clear that the administration saw the ROTC program as a way to replace the Methodist Episcopal Church, South as a source

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Cheong, Pauline Hope. "Faith Tweets: Ambient Religious Communication and Microblogging Rituals." M/C Journal 13, no. 2 (May 3, 2010). http://dx.doi.org/10.5204/mcj.223.

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There’s no reason to think that Jesus wouldn’t have Facebooked or twittered if he came into the world now. Can you imagine his killer status updates? Reverend Schenck, New York, All Saints Episcopal Church (Mapes) The fundamental problem of religious communication is how best to represent and mediate the sacred. (O’Leary 787) What would Jesus tweet? Historically, the quest for sacred connections has relied on the mediation of faith communication via technological implements, from the use of the drum to mediate the Divine, to the use of the mechanical clock by monks as reminders to observe the

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, Editor. "Issue Notes." Historical Papers, December 14, 2022. http://dx.doi.org/10.25071/0848-1563.39132.

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The following papers were presented to the Canadian Society of Church History in 2010, but were not made available for publication: Bruce Douville, “‘We’re Pushers of Christ’: Yorkville as a Mission Field, 1966-1971″; Chris Miller, “‘We are Christians and we are citizens’: Negotiating the Boundaries of Religious Identity within the United Church of Canada’s China Campaign, 1968-1969″; Marlene Epp, “Recipes for Religion: Foodways, Cookbooks and Mennonite Identity”; Barbara Murison, “‘Shaped by their Scottish education’: Enlightenment, Evangelicalism and the Ministers of Early Nova Scotia”; Robe

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Village, Andrew. "Does higher education change the faith of Anglicans and Methodists preparing for church ministries through a course validated by a UK university?" Practical Theology, July 9, 2019, 1–13. http://dx.doi.org/10.1080/1756073x.2019.1635310.

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Kozak, Nadine Irène. "Building Community, Breaking Barriers: Little Free Libraries and Local Action in the United States." M/C Journal 20, no. 2 (April 26, 2017). http://dx.doi.org/10.5204/mcj.1220.

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Image 1: A Little Free Library. Image credit: Nadine Kozak.IntroductionLittle Free Libraries give people a reason to stop and exchange things they love: books. It seemed like a really good way to build a sense of community.Dannette Lank, Little Free Library steward, Whitefish Bay, Wisconsin, 2013 (Rumage)Against a backdrop of stagnant literacy rates and enduring perceptions of urban decay and the decline of communities in cities (NCES, “Average Literacy”; NCES, “Average Prose”; Putnam 25; Skogan 8), legions of Little Free Libraries (LFLs) have sprung up across the United States between 2009 an

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