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Relevant bibliographies by topics / Young Women's Christian associations

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Academic literature on the topic 'Young Women's Christian associations'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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Journal articles on the topic "Young Women's Christian associations"

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Chinnadorai, Leila. "Young Women's Christian Association." Journal of Adolescent Health 13, no. 5 (July 1992): 424–25. http://dx.doi.org/10.1016/1054-139x(92)90047-f.

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Dumenil, Lynn. "Women's Reform Organizations and Wartime Mobilization in World War I-Era Los Angeles." Journal of the Gilded Age and Progressive Era 10, no. 2 (March 29, 2011): 213–45. http://dx.doi.org/10.1017/s1537781410000162.

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During World War I, the Woman's Committee of the Council of National Defense served as an intermediary between the federal government and women's voluntary associations. This study of white middle- and upper-middle-class clubwomen in Los Angeles, California reveals ways in which local women pursued twin goals of aiding the war effort while pursuing their own, pre-existing agendas. Women in a wide variety of groups, including organizations associated with the General Federation of Women's Clubs, the Young Women's Christian Association, the Women's Christian Temperance Union, and the Red Cross, had different goals, but most women activists agreed on the need to promote women's suffrage and citizenship rights and to continue the maternalist reform programs begun in the Progressive Era. At the center of their war voluntarism was the conviction that women citizens must play a crucial role in protecting the family amidst the crisis of war.

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Beaumont, Caitríona. "Fighting for the ‘Privileges of Citizenship’: the Young Women's Christian Association (YWCA), feminism and the women's movement, 1928–1945." Women's History Review 23, no. 3 (January 17, 2014): 463–79. http://dx.doi.org/10.1080/09612025.2013.820600.

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Keller, Charles A. "The Christian Student Movement, YMCAs, and Transnationalism in Republican China." Journal of American-East Asian Relations 13, no. 1-2 (2006): 55–80. http://dx.doi.org/10.1163/187656106793645187.

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AbstractOn Monday, 9 December 1935, the morning stillness in the frozen fields northwest of Beiping (Beijing) was broken by the sounds of singing and chanting. Several hundred Chinese students from Yenching (Yanjing) and Tsinghua (Qinghua) Universities, many of them members of the Young Men's Christian Association (YMCA) and the Young Women's Christian Association (YWCA), were marching into Beiping to express their outrage over the pending dismemberment of northeast China by the Japanese Army. Although the police forestalled the march by closing the city gates, several hundred other students from schools inside the city wall publicly vented their dissatisfaction with their government's failure to oppose Japanese imperialism. The “December Ninth Movement” (Yierjiu yundong) had begun. The patriotism of the students would eventually influence others in Chinese society, convincing them that national oblivion was near, and China would find the collective will to resist Japan for the next ten years.

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Jelínek, Tomáš. "Development of the Young Men’s and Women’s Christian Associations (YMCA and YWCA) in Czechoslovakia." AUC KINANTHROPOLOGICA 56, no. 2 (December 17, 2020): 79–97. http://dx.doi.org/10.14712/23366052.2020.9.

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Allen, Margaret. "“That's the Modern Girl”: Missionary Women and Modernity in Kolkata, c. 1907 - c. 1940." Itinerario 34, no. 3 (December 2010): 83–96. http://dx.doi.org/10.1017/s0165115310000707.

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In 1923, three young single western women—Margaret Read, Iris Wingate, and Eleanor Rivett—made an adventurous summer trip riding and trekking from Kalimpong in West Bengal, right up to Sikkim. Read and Wingate, both wearing riding breeches and with hair bobbed, were somewhat more adventurous, continuing their trip to Tibet. This was a holiday from their work in Kolkata (formerly Calcutta), the great cosmopolitan city of the British Raj in India. Surely these independent and mobile women were reminiscent of “the Modern Girl” that has been “singled out as a marker of ‘modernity’”. However, these women were not in the sites where “the Modern Girl” has hitherto been located, for they were working in the Christian missionary movement in India. Eleanor Rivett, an Australian and the oldest in the trio, was principal of United Missionary Girls High School (UMGHS) while Iris Wingate and Margaret Read, both British, were working with the Young Women's Christian Association (YWCA) in Kolkata.

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Verbrugge, Martha H. "Recreation and Racial Politics in the Young Women's Christian Association of the United States, 1920s–1950s." International Journal of the History of Sport 27, no. 7 (April 27, 2010): 1191–218. http://dx.doi.org/10.1080/09523361003695793.

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Phoenix, Karen. "A Social Gospel for India." Journal of the Gilded Age and Progressive Era 13, no. 2 (April 2014): 200–222. http://dx.doi.org/10.1017/s1537781414000073.

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This article discusses the ways that secretaries in the U.S. Young Women's Christian Association (USYWCA) used the Social Gospel to create a type of imagined community, which I call Y-space, in India. In the United States, USYWCA secretaries emphasized Social Gospel ideals such as the personal embodiment of Christ-like behavior, inclusivity, and working for the progress of society. In India, USYWCA secretaries used these same ideas to try to make Y-space an alternative to both the exclusive, traditional, British imperial “clubland” and the growing Hindu and Muslim nationalist movement. Instead, they promoted an idealized Americanized Anglo Indian/Christian woman who would engage in civic matters and embody Christian values, and serve as an alternative to the Britishmemsahib, and the Hindu nationalist woman. Despite the USYWCA's efforts to distinguish itself from British imperialists, the secretaries' attempts to create these Americanized Indian women reveals that that the USYWCA supported transforming Indian society according to imposed Western models, in much the same way as the British.

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Pedersen, Diana. ""Building Today for the Womanhood of Tomorrow": Businessmen, Boosters, and the YWCA, 1890-1930." Articles 15, no. 3 (August 21, 2013): 225–42. http://dx.doi.org/10.7202/1018017ar.

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Women's organizations played an active part in the Progressive movement for the reform of North American cities in the early twentieth century. Women reformers could and did cooperate with men but had their own distinct perception of the city and their own definition of urban reform. Lacking capital and political power, however, women were forced to depend on the support of male reformers and had to address themselves to the men's concerns. This study examines the relationship between the Young Women's Christian Association and Canadian businessmen as it was manifested in a number of successful fund-raising campaigns for YWCA buildings in Canadian cities between 1890 and 1930. YWCA women "sold" their building to the business community as a sound investment and an asset that would reflect well on the reputations of enterprising business leaders and a modern progressive community.

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White, Samantha. "Black Girls Swim." Girlhood Studies 14, no. 2 (June 1, 2021): 63–79. http://dx.doi.org/10.3167/ghs.2021.140206.

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During the early part of the twentieth century, Black girls in the United States attended Young Women’s Christian Associations (YWCAs) where they received instruction in sports and physical activity. Using archival research, in this article I examine the role of swimming in Black girls’ sports and physical activity practices in Northern YWCAs. With a focus on the construction of Black girlhood, health, and embodiment, I trace how girls navigated spatial segregation, beauty ideals, and athleticism. I highlight the experiences of Black girl swimmers—subjects who have often been rendered invisible in the historical and contemporary sporting landscape.

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Dissertations / Theses on the topic "Young Women's Christian associations"

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Higgs, Eleanor Tiplady. "Narrating Christianity, living 'fulfilled lives' : the Young Women's Christian Association in Kenya, 1912-2012." Thesis, SOAS, University of London, 2018. http://eprints.soas.ac.uk/30319/.

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Koch, Dorothy Beryl Jackson. "The Canadian YMCA (1966-1996), a movement towards inclusion." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0018/MQ48830.pdf.

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Hopkins, Elaine Marie Smithson. "An examination of public relations training of contact and professional staff of YMCAs in the United States." Virtual Press, 1985. http://liblink.bsu.edu/uhtbin/catkey/443553.

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The basis for the thesis research was the examination of the extent to which YMCAs in the United States incorporate public relations skills and corporate mission statements into the training of their employees.A mail survey was sent to the total population of 913 corporate YMCAs which represent all 2,170 locations in the United States. The first of two mailings was sent on July 5, 1984. A total of 530 responses were received from forty-nine states representing 58 percent of the total population. Of the returned surveys, 514 were usable in all aspects of the study, or 56.2 percent of the total population.The findings show the typical YMCA is served by a male director with eighteen years of YMCA work experience who has been in his current position just less than ten years. He oversees the management of a YMCA serving an average of 6,700 individual members.Public relations duties are performed by an average of 2.5 persons in the responding YMCAs including the executive director himself. The training and preparation for handling these responsibilities most often comes in "learn-by-doing" situations. Workshops enhance on-the-job training in most cases. Fewer than 20 percent of the professional directors performing public relations functions have had university or college coursework in public relations.Approximately 70 percent of the responding YMCAs have made a specific attempt to determine how their organization is perceived by the community. Two-thirds of the associations which have attempted to measure community perception stated they used formal research methods to do so. Only 32 percent of the YMCAs responding have prepared a written statement of their mission with 28 percent having a formal action plan for achieving their goals and objectives.Just less than 60 percent of the 514 respondents budget public relations items as a planned expense at an average of 3 percent of the total operating budget.Three of the conclusions drawn from this research are:1. The lack of formal training of employees performing public relations functions, in the YMCAs responding, suggests some disparity between job preparation and the generally accepted guidelines for training public relations practitioners.2. The marked increase in the number of YMCAs which have formulated written mission statements and action plans since 1980 is one indication of an increased awareness of the need to operate these nonprofit organizations under traditional management principles.3. Not only must more YMCAs develop and implement formal action plans, but more employees at all job levels must be informed of these plans if their YMCA is to experience the degree of membership growth and the improved community image possible through a total organizational effort.

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Heavens, John Edmund. "The International Committee of the North American Young Men's Christian Association and its foreign work in China, 1895-1937." Thesis, University of Cambridge, 2014. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.707974.

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Garrett, Bryan A. Stockdale Nancy L. "Missionary millennium the American West : North and West Africa in the Christian imagination /." [Denton, Tex.] : University of North Texas, 2009. http://digital.library.unt.edu/permalink/meta-dc-11043.

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Garrett, Bryan A. "Missionary Millennium: The American West; North and West Africa in the Christian Imagination." Thesis, University of North Texas, 2009. https://digital.library.unt.edu/ark:/67531/metadc11043/.

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During the 1890s in the United States, Midwestern YMCA missionaries challenged the nexus of power between Northeastern Protestant denominations, industrialists, politicians, and the Association's International Committee. Under Kansas YMCA secretary George Fisher, this movement shook the Northeastern alliance's underpinnings, eventually establishing the Gospel Missionary Union. The YMCA and the GMU mutually defined foreign and domestic missionary work discursively. Whereas Fisher's pre-millennial movement promoted world conversion generally, the YMCA primarily reached out to college students in the United States and abroad. Moreover, the GMU challenged social and gender roles among Moroccan Berbers. Fisher's movements have not been historically analyzed since 1975. Missionary Millennium is a reanalysis and critical reading of religious fictions about GMU missionaries, following the organization to its current incarnation as Avant Ministries.

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Downing, James R. "Factors influencing the variability in social capital." Doctoral diss., University of Central Florida, 2011. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/4756.

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This research provides insights into three aspects of social capital: the factors that influence its variability; its two-dimensional nature; and the relationship between social capital and membership in a YMCA. These insights have implications for social capital theory, for public policy, for organizational management and for individual well-being. Most social capital research treats the construct as a causal variable and analyzes the implications of different levels of social capital for certain aspects of individual and community well-being. This treatment implies that levels of social capital vary. Little research has been done to analyze the factors that cause social capital variability and therefore the understanding of social capital variability lacks insight. Before social capital variability can be explored, an intermediate issue must be addressed. Social capital is usually conceived of as a single-dimension construct. In fact social capital has two dimensions: the attitudes of social capital and the behaviors of social capital. Unidimensionality is sufficient when social capital is used exogenously but it is insufficiently nuanced when used for the purpose of recommending policies to increase it. This research analyzes the two-dimensional nature of social capital. Finally, a number of social capital behaviors have been studied but membership in the YMCA is not one of them. This research examines the relationship, ceteris paribus, between membership in the Central Florida YMCA and individual social capital. A survey questionnaire was mailed to 10,000 YMCA members in Central Florida and 21,000 residents who were demographically similar. There were 1,881 completed responses. The results were analyzed using structural equation modeling and were guided by social capital theory and the theory of reasoned action. iv The results of the study indicate that the two most influential factors of social capital variability are personal educational attainment and the average educational attainment of the community. The study also confirms that social capital is a two-dimensional construct and the two dimensions are iterative. The study results also revealed that members of the Central Florida YMCA had higher levels of social capital ceteris paribus. This study is significant in four areas: social capital theory, public policy, management of social capital-generating organizations and for individuals. At the theoretical level, insight has been gained into both the causes of social capital variability and the two-dimensional nature of social capital. Regarding public policy, this research provides clear evidence that education provides a greater role in building a community than simply creating human capital; it also creates social capital. Both educational institutions and those organizations that create social capital should be supported. Furthermore, social capital promulgation through public policy should target both dimensions of social capital to be most effective. For managers of social capital-generating organizations social capital can be used as a metric for measuring organizational effectiveness and community impact. For individuals, there is now an evidence-based approach for developing a life plan for creating personal social capital. This research is unique because it simultaneously brings insights into four distinct spheres of social capital.
ID: 030646214; System requirements: World Wide Web browser and PDF reader.; Mode of access: World Wide Web.; Thesis (Ph.D.)--University of Central Florida, 2011.; Includes bibliographical references (p. 114-125).
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Pashkeeva, Natalia. "Le Mouvement "universel" de la "jeunesse chrétienne", la YMCA américaine et les Russes : circulation des idées et transferts des méthodes d'organisation et d'action (deuxième moitié du XIXe siècle - 1939))." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEH144.

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Dans cette thèse nous étudions, d’abord, le développement du Mouvement « universel » de la « jeunesse chrétienne » en tant que réseau transnational dans l’espace occidental au cours de la deuxième moitié du XIXe siècle. Nous y analysons ensuite l’interaction entre les agents de la branche américaine du Mouvement, la YMCA, et les représentants des élites politiques, économiques, religieuses et intellectuelles russes en Russie depuis la fin des années 1890, en Europe avec les émigrés russes dans l’entre-deux-guerres, ainsi que les tentatives faites par les agents de l’Association américaine pour se fixer en URSS dans les années 1920.Le Mouvement chrétien des jeunes était conçu comme un espace mondial dépassant les frontières nationales. Cette forme d’internationalisme avait pour ambition de surmonter les nombreuses barrières qui divisaient l’humanité en factions nationales, politiques, économiques, sociales, religieuses ou raciales. Il s’agissait d’un projet utopique construit sur la base du protestantisme évangélique. L’universalisme du Mouvement reposait sur l’idée de la « catholicité » de la « communauté chrétienne » et sur la logique des grandes religions de conversion. Les leaders du Mouvement propageaient le « christianisme vivant ». Réfutant une conception du religieux comme besoin mystique et du christianisme comme ensemble de croyances défini une fois pour toutes, centré sur un dogme rigide et sur un rite religieux, ils prônaient un activisme social des chrétiens et leur participation à la résolution de problèmes sociaux concrets. Initialement axé sur la mission d’évangélisation, ce projet universaliste était lui-même un résultat de la sécularisation à laquelle il devait faire face. Affirmant son « respect » vis-à-vis des structures ecclésiastiques « traditionnelles », le Mouvement était guidé par des laïcs. Manifestant une préoccupation relative aux moyens à utiliser pour soigner les malaises de la société industrielle moderne et pour assurer le progrès de l’humanité, ses leaders prétendaient élaborer un « modèle » de l’action chrétienne « moderne », « organisée », capable d’assurer le développement « intégral » (moral, intellectuel, physique et social) des individus, mettant un accent particulier sur la formation des élites. Dans une perspective de long terme, leur ambition était d’assurer une transformation sociale, politique et économique des sociétés humaines. Plusieurs problématiques sont explorées : 1. Le rapport entre, d’une part, les engagements « universalistes » et « nationaux » et, d’autre part, les facteurs qui influençaient les rapports de force entre des cultures nationales différentes et, donc, déterminaient les vecteurs de la circulation d’idées, d’expériences et de pratiques dans ce type de mouvance internationaliste ; 2. Le mécanisme de la pénétration de la YMCA américaine dans un autre pays, en l’occurrence en Russie, et les motifs invoqués pour le justifier ; 3. Le rapport entre la religion et la politique ; 4. Les relations entre les protestants et les chrétiens orthodoxes. L’étude de ces problématiques se décline en plusieurs dimensions structurées par quatre dichotomies principales : « universel » versus « national », « laïque » versus « religieux », « modernité » versus « tradition », « politique » versus « apolitique »
In this thesis we first investigate the creation of a transnational network by the advocates of the Young People’ Global Christian Movement in the West in the latter half of the 19th century. Secondly, we analyze the interaction between the agents of the American branch of the Movement, the American YMCA, and the representatives of the Russian political, economic, religious and intellectual elites in Russia from the end of the 1890s and in Europe with the Russian émigrés in the period between the two world wars. Attempts to implant the American Association in the USSR in the 1920s are also considered.The Young People’ Christian Movement was conceived as a global space transcending national boundaries. The ambition of the advocates of this form of internationalism was to break the barriers of nationalities, politics, economic and social inequalities, religion or race. This utopian project was founded on the values, beliefs and principles of Evangelical Protestantism. The Movement’s universalism was founded on the concept of Christian communities’ “catholicity” and was following the logic of religious conversion. Its leaders were propagating the Vital Christianity. Refuting the conception of religion as a mystic quest and that of Christianity as a set of beliefs defined once and for all and focused on the rigid dogma and on the performance of a religious belief, the leaders of the Global Christian Movement were calling for a social activism of Christians and propagating their capacity to engage in practical problem solving in their own communities. With an initial focus on the mission of evangelization, the Young Christians’ Movement should be a bulwark against the growing secularism of society. However this Universalist project was itself the result of the secularization. Affirming “respect” for the “traditional” ecclesiastical structures, the Movement was guided by laypersons. Demonstrating an active concern for the means to treat the ailments of the modern industrial societies and to assure the progress of humanity, the leaders of the Young Christians’ Movement had an ambition to elaborate a “model” of a “modern” and “organized” Christian action, capable of ensuring the “integral” (moral, intellectual, physical and social) development of the individuals, with a particular emphasis on the training of the elites. Set in a long-term perspective, the ambition of the leaders of the Movement was to assure a complete social, political and economic transformation of human societies. Several problematic issues were explored: 1. The relationship between the “globalist” and “national” commitments, and the factors affecting the power relations between the different national cultures and determining the direction of circulation of ideas, experiences and practices within this internationalist movement; 2. The mechanism of and the motives invoked to justify the penetration of the American YMCA in the other countries, i.e. in Russia; 3. The relationship between religion and politics; 4. The relationship between Protestants and Orthodox Christians. This study addresses four key dichotomies: “universal” versus “national”, “laic” versus “religious”, “modernity” versus “tradition”, “political” versus “apolitical”

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""God's Own Cornerstones: Our Daughters": The Saskatoon Young Women's Christian Association, 1910-1939." Thesis, 1989. http://hdl.handle.net/10388/5859.

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This study examines the activities of the Young Women's Christian Association in Saskatoon from its organization in 1910 to the end of the Depression. The Association was organized to further the Travellers' Aid work that had been started in the city by Deaconess Millicent Simcox, but it soon encompassed much more. within two years a residence building was built, an Employment Bureau was in operation, and an educational program including classes and clubs was initiated. The women of the YWCA believed that young women living on their own in the city were vulnerable to the immoral influences found in the city. In order to combat these influences, the YWCA women believed that young women needed to be built up physically, intellectually, morally, and spiritually. This four-fold aim formed the purpose of the Association. All the services and activities of the Association were geared to draw young women to the Association building. Once there, the process of characterbuilding could be undertaken. Young women in 1910 may have needed the protective services offered by the YWCA, but their daughters should have been in less need. Twenty years after the organization of the Association, a greater number of young women were in the work force and the experiences of travelling alone and finding work in a city were no longer uncommon. Despite these changes, the women of the YWCA were unwavering in their belief in the purpose of the Association. Had it not been for the problems of the Depression, the YWCA might have found their protective services to be outdated.

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Lewis, Abigail Sara. ""The barrier breaking love of God" the multiracial activism of the Young Women's Christian Association, 1940s to 1970s." 2008. http://hdl.rutgers.edu/1782.2/rucore10001600001.ETD.17516.

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Books on the topic "Young Women's Christian associations"

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Sebire, Dawn. A woman's place: The history of the Hamilton Young Women's Christian Association. [Hamilton?]: Printed by Seldon Printing, 1990.

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Cuthbertson, Gregor. God, youth & women: The YWCAs of Southern Africa, 1886-1986. Johannesburg: The YWCAs, 1986.

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Klure, Laura L. Let's be doers: A history of the YMCA of Riverside, California, 1906-1992. Riverside, CA (8172 Magnolia Ave., Riverside 92504): Riverside YMCA, 1992.

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Rutter, Jan. The Young Women's Christian Association of Great Britain, 1900-1925: An organisation of change. [s.l.]: typescript, 1986.

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Sebire, Dawn. A Woman's Place: The History of the Hamilton Youn Women's Christian Association. Hamilton: Hamilton YWCA, 1989.

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Nordby, Ib. Var vi også med?: KFUM & Ks og FDFs forhold under besættelsen med særlig henblik på holdninger til og deltagelse i modstandsarbejdet. [Odense?]: Odense Universitetsforlag, 1990.

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Seymour-Jones, Carole. Journey of faith: The history of the World YWCA, 1945-1994. London: Allison & Busby, 1994.

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YMCA of the USA. YMCA swim lessons: Administrator's manual. Champaign, Ill: Human Kinetics, 1999.

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Coney, Sandra. Every girl: A social history of women and the YWCA in Auckland, 1885-1985. Auckland: YWCA, 1986.

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Margaret, Dunn. The dauntless bunch: The story of the YWCA in Australia. Clifton Hill, Vic: YWCA of Australia, 1991.

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Book chapters on the topic "Young Women's Christian associations"

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Bali, Rifat N. "A Short History Of The Young Women's Christian Association (Ywca) Activities In Turkey." In A Bridge between Cultures, edited by Sinan Kuneralp, 193–250. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463225971-012.

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Dumenil, Lynn. "Channeling Womanpower." In The Second Line of Defense. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469631219.003.0003.

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This chapter examines women's voluntary associations' role in mobilization. It examining the Women's Committee of the Council of National Defense, the Young Women's Christian Association, the Woman's Christian Temperance Union, the National Association of Colored Women, and the American Red Cross, it analyzes the way in which women activists conjoined the war emergency to their own goals of staking their claim to full citizenship, and continuing their reform agendas begun in the Progressive reform era. As they did so, white women invoked “maternalism” and emphasized the instrumental role that women played in protecting the family. African American activists similarly focused on the centrality of women citizens, but did so in the specific context of racial uplift. Their engagement in meaningful war work encouraged them to view the war – over optimistically as it turned out – as an opportunity to achieve both long-standing reform goals and an enhanced role for women in public life.

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Dossett, Kate. "Black Nationalism and Interracialism in the Young Women's Christian Association." In Bridging Race Divides, 66–106. University Press of Florida, 2008. http://dx.doi.org/10.5744/florida/9780813031408.003.0003.

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Murphy, Mary-Elizabeth B. "The Women Will Be Factors in the Present Campaign." In Jim Crow Capital, 17–45. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469646725.003.0002.

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This chapter examines black women’s national politics in the 1920s. For years, African American women had been organizing in their churches, mutual benefit associations, the Phyllis Wheatley Young Women’s Christian Association, and clubs. The ratification of the Nineteenth Amendment and pending presidential election in 1920 inspired women to connect their existing alliances with partisan causes. Black women seized on their location in the nation’s capital to advocate on behalf of African Americans living across the country. Black women across the city formed eight, distinctive political organizations, using them as instruments to lobby for economic justice, protest southern disfranchisement, express opinions about Supreme Court nominations, and weight in on which monuments and memorials would grace the national mall. While elite and middle-class women dominated the leadership of most political organizations, the National Association of Wage Earners attracted a working-class membership through its unique recruitment strategies and mission of economic justice.

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Higgs, Eleanor Tiplady. "Becoming ‘Multi-Racial'." In Gender and Diversity Issues in Religious-Based Institutions and Organizations, 24–50. IGI Global, 2016. http://dx.doi.org/10.4018/978-1-4666-8772-1.ch002.

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This chapter addresses issues of identity and racial exclusion by looking at Christianity and whiteness at the Young Women's Christian Association (YWCA) in the context of late colonial Kenya. Between 1955 and 1965, Kenya YWCA rejected its identity as an organization for white/European women, and became inclusive of African women for the first time. The history of Kenya YWCA written by its last white leader, Vera Harley, is an important source of information about this period in Kenya YWCA's history. The narrative Harley constructs is an important part of the identity of the organization in the present day. Studying this narrative of ‘race' and inclusion yields two key insights; firstly, that in late colonial Kenya racial and religious identity were strongly connected, even mutually constitutive. Secondly, women in African contexts have historically been excluded from (some) Christian organisations.

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Higgs, Eleanor Tiplady. "Becoming ‘Multi-Racial'." In Research Anthology on Religious Impacts on Society, 380–400. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-3435-9.ch018.

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This chapter addresses issues of identity and racial exclusion by looking at Christianity and whiteness at the Young Women's Christian Association (YWCA) in the context of late colonial Kenya. Between 1955 and 1965, Kenya YWCA rejected its identity as an organization for white/European women, and became inclusive of African women for the first time. The history of Kenya YWCA written by its last white leader, Vera Harley, is an important source of information about this period in Kenya YWCA's history. The narrative Harley constructs is an important part of the identity of the organization in the present day. Studying this narrative of ‘race' and inclusion yields two key insights; firstly, that in late colonial Kenya racial and religious identity were strongly connected, even mutually constitutive. Secondly, women in African contexts have historically been excluded from (some) Christian organisations.

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Kern, Kathi. "Winnifred Wygal’s Flock." In Devotions and Desires. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469636269.003.0002.

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This chapter follows the life and personal relationships of Winnifred Wygal (1884–1972), a career Young Women’s Christian Association worker. Wygal forged an erotic life that challenged both the conventions of heterosexual “companionate marriage” and the concomitant emergence of homosexual “pathology” that characterized early twentieth-century domestic relations. Her perception of the boundless capacity of God’s love emboldened Wygal to engage romantically with a number of different women, including Frances Perry, her companion from 1910 to 1940, as well as multiple other women who became, as she sometimes put it, part of her “fold.” Wygal’s diary provides a rare window on a Christian’s negotiation of her sexuality and underscores a central contribution of this book: religious faith played a shaping role in validating same-sex desire in the first half of the twentieth century.

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Willinger, Beth. "Where Women Live." In Sweet Spots, 151–72. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496817020.003.0008.

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The years of the late 19th and early 20th centuries were defined in part by a national obsession with domesticity and respectability and a redefinition of public/private spheres. Beginning with the efforts of the Christian Woman’s Exchange, and continuing with the work of the Traveler’s Aid Society, the Catholic Woman’s Club, the Catherine Club, and the Young Women’s Christian Association, reform-minded women in New Orleans organized to promote white women’s economic security and provide respectable and affordable residences as alternatives to prostitution. This essay considers women’s organizing and institution-building as creating an unchartered, interstitial spatial territory situated in-between the geographically-defined private household and the public boarding houses and brothels of Storyville.

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Hendricks, Wanda A. "“Women Are Awakening”." In The Life of Madie Hall Xuma, 54–74. University of Illinois Press, 2022. http://dx.doi.org/10.5622/illinois/9780252044564.003.0004.

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Social reform organizations like Young Women’s Christian Association (YWCA) had rooted themselves in Winston-Salem in the first decade of the twentieth century to mobilize and harness white women’s voluntary work and by the end of the second decade solidified a place among Black female activists. Chapter 3 demonstrates how the gendered face of Jim Crow shaped the entre of Black female reform activists like Madie Hall into voluntary social reform organizational culture. It also illustrates the ways in which Black activist women like her utilized the relationships cultivated with prominent white female activists to advance agendas in their own segregated female organizations and expand their role in the public sphere.

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Wright, Almeda M. "Nannie Helen Burroughs." In Teaching to Live, 72–94. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197663424.003.0005.

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Abstract Chapter 4 highlights the contributions of Nannie Helen Burroughs to racial uplift, radical pragmatism, and educational activism in the twentieth century and to empowering Black women regardless of class. It describes how Burroughs’s early life, marked by racism as well as classism and colorism, led her to begin her National Training School, wherein she aimed to impart a holistic education to young Black women. Included in that holistic education are classical subjects, industrial training, and Black history as well as religious education. Chapter 4 foregrounds Burroughs’s activism with her Baptist denomination and a wider political arena, including her efforts to advocate for domestic workers, achieve and properly utilize women’s suffrage, and express a strong Christian missionary zeal. She created and participated in several organizations, alongside her Baptist denomination, including the National Association for Wage Earners and the National League of Republican Women.

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