Recording Leisure Lives: Cultures, Communities and Class in Leisure in 20th Century Britain – 27th March, 2018. 


© Bolton Council. From the Humphrey Spender Worktown Collection of
Bolton Library and Museum Services

A Tenth Anniversary One Day Conference at the University of Bolton,
presented by the University of Bolton and University Centre at Blackburn

Second Call for Papers

The annual Recording Leisure Lives conferences were established ten years ago by the Centre for Worktown Studies. Their inspiration was Bolton’s identity as Mass Observation’s ‘Worktown’. The Worktown project was an in-depth study of working-class life in a north of England industrial town. Although intended as a contemporary anthropological cum sociological exercise with the potential to enhance the well-being of the working-class, its documentation now constitutes a globally renowned historical archive.

The Centre for Worktown Studies invites you to its tenth annual Recording Leisure Lives conference on 27th March 2018. The theme of the conference is intended to provoke discussion and debate on the social and cultural contexts of leisure in twentieth century Britain. In particular it aims to explore ideas and meanings of culture, community and class in the context of leisure. In terms of class we are particularly interested in, for example, cultural hierarchies, mass culture, religion, politics and radicalism in leisure. We remain open, however, to other interpretations. The theme of community implies both spatial communities and also clubs, voluntary associations, hobby societies, civic groups, play groups and national regional and neighbourhood leisure organizations. In terms of class we hope to receive papers based around themes of socio-economic divisions, a
leisure class, and other socio-historical constructions of class. It is neither expected nor necessary that papers should cover all three strands. There will also be an open stream for general papers on leisure in 20th century Britain.

We would be delighted to welcome VAHS members to this tenth anniversary conference. A second call for papers (we already have enough for parallel sessions) is outlined below. We welcome papers from academic lecturers and researchers, doctoral students and practitioners –   please do pass on the conference details to anyone who may be interested.  This year’s conference will be held on 27th March at the University of Bolton.

Paper proposals on leisure in 20th century Britain are invited. 

Sub-themes include  Cultures – National, Ethnic, Religious, Class, Sexual, Radical; Communities – Clubs, Voluntary Associations, Hobby Societies, Civic Groups, Play Groups, Spatial Communities (National, Regional, Neighbourhood); Class – Working and Middle Class, Leisure Class, Politics, Economics, Work and Mobility.

There are also open streams on any aspect of leisure.

Keynote speakers include Martin Johnes, (University of Swansea) author
of Christmas and the British: A Modern History and Carolyn Downs
(University of Lancaster), author of A Social, Economic and Cultural
History of Bingo (1906-2005): the Role of Gambling in the Lives of
Working Women.

Please submit abstracts for paper proposals (max. 250 words) to by 12th March.

To attend the event, please contact Bob Snape, or Bethan Atkins and they will forward a booking form to be filled and returned.

The conference website is at

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Disabled Ex-Servicemen of the First World War and Christian Charity in Inter-War Britain

Bethany Rowley is a PhD student at the University of Leeds. Her research examines religious charity and the experience of disabled ex-servicemen in inter-war Britain. She is a team member of the European Research Council funded ‘Men, Women and Care’ Project at Leeds University.

One of the evident, but often forgotten, legacies that the Great War left to Britain was the unprecedented number of disabled ex-servicemen. There was no armistice on the war against the misfortune of mind, body, disease and deformity. Teachings on equality and kindness to the sick and lame are enforced throughout the Bible. With over one and a half million men receiving a war disability pension by 1929, this blog post questions whether Christian charities neglected these principles, arguably, at the very time they were needed most in twentieth-century Britain.

As well as providing guidance on how to behave towards the disabled, all Christian denominations define domestic relations. Being head of the household, the male provides for his family. Yet, many men were unemployable because of their disablement. This personal and financial loss was felt more intensely by those accessing charity. Seeking charity contradicts self-reliance. Yet, by giving charity, those providing care had power over the veterans receiving it. Gender historians Jessica Meyer and Wendy Gagen have examined correlations between First World War disability and masculinity, arguing that men became ‘child-like’ in their dependency on others. Whether religious identity declined because of an altered sense of masculinity through war disability, however, remains unexplored.

In 1918, there were six-thousand charities for the war disabled registered with the Charity Commissioners, and in 1936, Ministry of Pensions produced a directory naming more than five hundred charities still operating on behalf of ex-servicemen and their dependants. Jeffery Renznick’s John Galsworthy and Deborah Cohen’s The War Come Home, examine British charities formed during and after the war for disabled ex-servicemen, such as The War Seal Mansions, The Star and Garter, Roehampton, and St Dunstan’s. Whilst the religious aspect is again neglected by the authors, the number of charities highlights the importance of extending arguments of dependence to charities and welfare organisations. This is because in the literature, the ‘others’ whom disabled men were dependent on, refers predominantly to family members, largely women such as wives and mothers.

Leeds in West Yorkshire is a useful case study to highlight such issues. This is because parish records with charity subsections are available for every area in the city, providing insights into how Christian charities enforced or bypassed biblical teachings towards the injured servicemen of the Great War. Like the Poor Law, charities pre- 1914 were structured to distinguish the ‘deserving’ from the ‘undeserving’ poor. Unsurprisingly therefore, there were many Vicar led charities which aimed to help the poor in Leeds before and after the war. These include the Kirke’s Charity in Adel and the Eyres Park Charity in Armley. Yet, a specific disability or disabled ex-serviceman charity in the West Yorkshire Archives Parish records could not be found. This is problematic and highlights a disparity in religious aid. Why didn’t religion play a larger role in the rehabilitation process when religion was dominant in Christian charitable work aimed at the disabled prior to 1914, as demonstrated by Carmen Mangion’s analysis on Catholic care-giving and Mark Freeman’s work on Quaker charitable care? This is an interesting point which has not been studied.

In the latter example, Miss E. Eyre Park left a Legacy to her Vicar and Churchwardens for ‘the benefit of the poor’. The net amount received was £412 9s 6d, but instead of it going to the local poor, it was ‘invested by the Charity Commissioners as 5% War Stock’ (1916). Charities, even religious charities did not always act in alignment to what was requested of them by Christian teachings on equality and truth. It is therefore ironic that in the Armley Parish magazine of 1916, the Vicar stated:

‘Thousands of men are risking and some laying down their lives to save England. We must share in their self-sacrifice by making England a better place to live in, by bringing the nation back to obedience to the Christian Law for this is and always has been the Church’s work. Can anyone be so indifferent, slack or cowardly as to refuse to take a share in such a work?’

The vicar and parish he is preaching too does not take a share of this work. They offer no financial or social helped to the disabled veterans on their return to Armley. Fittingly, in the Armley Centenary Church Magazine (1877– 1977), there is no reference to the First World War or the immediate years following it. The disabled veterans appeared forgotten by their parish on their return to this part of the city.  Whilst more work needs to be done to draw any conclusions about how and why certain parts of the same city or different cities within the same county responded differently towards disabled ex-servicemen, this highlights how not all ‘heroes’ were offered help from their religious community and thus had little access to religious charities that understood the needs of disabled ex-servicemen. Christian attitudes to helping those in need appear neglected in this case study. However, to argue that Christian organisations on a national level abandoned their religious principles is perhaps misguided. Charities for example, may have believed in and preached the Christian vison but could not fulfil it for material reasons such as human and financial resources.

Themes identified by this blog will be examined further as my research progresses. For further information on Leeds and religious disability charities please see the ‘Men, Women and Care’ research site at:

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Feature: Community building in Notting Hill: online archive for nursery centre

Michael Locke is an independent writer, researcher and adviser, formerly employed by the University of East London, Volunteering England and NCVO. In this blog, Mike reports on a new archive of community history, which covers the ground of his witness seminar to VAHS, and highlights themes of community action and partnership with local authorities.

The history of community action to build a nursery centre in London’s Notting Hill is captured in a website launched in May ( It celebrates the life of Maxilla Nursery Centre (1978–2015) through interviews with parents, professional staff and community activists, pictures and archives of reports and press clippings.

This website tells the big story which I featured in my witness seminar ‘A place in a community’ to VAHS in November 2015. My presentation focused on how I got involved in the campaign to create the under-5s services the community needed and then in the management of the centre and governance of the charity. You can listen to the seminar here:

Maxilla Nursery Centre was a trailblazer in combining the traditions of nursery education, social services day care and the playgroup movement and offering year-round, full-day provision for children from babyhood to five years old.

©Barry Wilson

©Barry Wilson

Our campaign to build the centre was founded on members of the local community working in partnerships with the local authorities, the Royal Borough of Kensington & Chelsea and the Inner London Education Authority. As a voluntary organisation we found a mutual interest with local authorities in introducing new provision to meet needs in our community; and we demonstrated that we the community could run a public service.

The strength of our campaign was set against a background of community action in the locality during the 1960s. People had struggled and organised against poverty, racism and housing conditions. They had created Notting Hill Carnival and Notting Hill Housing Trust, as well as initiating the Law Centre, Social Council and Adventure Playground. These actions had developed the political commitment, skills, networks and community organisations – in current terms, the social capital and infrastructure – which our campaign drew on.

During the life of Maxilla the relationships between voluntary organisations and local authorities changed. In the 1970s and early 1980s, the local authorities accepted and funded our agenda. ILEA even provided the architect, Barry Wilson, who worked to our voluntary organisation as to a client. But by the 1990s, local authorities saw themselves as setting the agenda and as commissioning services. The voluntary organisation became, in effect, a subcontractor: “He who pays the piper calls the tune”, as a local councillor told us. And when another councillor called Maxilla a “Rolls Royce service”, it was an accusation of extravagance.

By 2006 the voluntary organisation had been defeated by reduced public funding and increased competition for charitable funding and had to back out of Maxilla, ending the provision for children under 3 and its parents centre. That left the nursery school element run by the borough; it became Maxilla Children’s Centre and kept alive parental engagement and support. Finally, last summer, the local authority moved the school out of Maxilla to merge with another nursery school.

The closure of Maxilla generated a celebration of its extraordinary work with parents and children for nearly 40 years. Lisa Nash, a former parent and governor of the nursery school, working with Corner 9 Arts Project achieved funding from the Heritage Lottery Fund – with further support from local funds – to create the archive that is now online.

The closure of Maxilla and the development of the website took me back into history. I dug out of my loft several boxes of committee minutes and reports from 1973 to 1987. With Lisa Nash and with Judy Wilcox – Coordinator of Maxilla Nursery Centre, and previously the Community Worker with the People’s Association who started the campaign and got me involved in 1972–73 – we pieced together events. We matched the records to our memories, finding a few inaccuracies in the memories. Lisa and her volunteer team recorded and filmed interviews for the archive. In an essay in the archive I reflect on how pragmatism came through more strongly than radicalism – perhaps more so for having been re-reading committee minutes from over 30 years ago.

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Feature: Charity in the Georgian Era: Lessons for Today?

Andrew Rudd is a Lecturer in English Literature at the University of Exeter and has previously worked as the Parliamentary Manager at the Charity Commission. In this blog, he reflects on the lessons learned by researching the history of 18th-century charity.

What can the history of charity in the eighteenth century teach us today? This was the question I asked myself when I started working on my latest research project, a cultural history of charity as it is depicted in the literature and art of the Georgian period (1714–1830). And it was a personal question, because before I became a lecturer at the University of Exeter I worked as Parliamentary Manager at the Charity Commission, which oversaw the activities of the 160,000 charities in England and Wales day in, day out.

Looking at the mass of visual and printed material produced on the subject of charity during the 1700s, there were clearly resemblances between what people were concerned about then and what we are still debating today. To be sure, there were important differences. For instance, the Georgians had inherited the medieval tradition of almsgiving which the Henrician Reformation and subsequent Elizabethan legislation had effectively secularised.

The ‘New Poor Law’ (officially the Poor Law Amendment Act) of 1834 was designed to make provision for the poor fairer for society as a whole, although it was regularly accused of inflicting inhuman cruelty, as the novels of Charles Dickens and others were at pains to show. This system, which was intended to clear away the detritus of ages and which arguably paved the way for the modern welfare state, has caused us to forget the Georgian idea of charity which was much more ad hoc and more dependent on the generosity of private individuals.

With recent attempts to put charities back at the heart of service delivery and questions being asked once again about unevenness of provision and even the whims of individual benefactors, it is timely to revisit the Georgian system and establish exactly what characterised it and what lessons we can learn from it. The Voluntary Action History Society kindly invited me to present some of my early findings in December 2015 and the presentation benefitted from a thought-provoking discussion afterwards.

The gist of the presentation was as follows. I was struck by figures showing that charity plays more of a role in people’s lives today than ten years ago (40% of people in 2014 said that they, a friend or family member had had contact with a charity, compared to 10% in 2005) and that debates over the pros and cons of charity have reignited.

In the eighteenth century, people were divided about whether the upsurge of charitable activity was evidence of nationwide benevolence or the social fabric coming apart. The novelist Samuel Jackson Pratt regarded Britain’s charitable institutions such as the Foundling Hospital in London as the glory of the age. Dorothy and William Wordsworth, on the other hand, lamented the growing numbers of injured soldiers and sailors who were victims of the period’s almost continuous foreign wars.

The question of the psychology that lay behind acts of charity was also at the fore. Eighteenth-century novelists were fascinated by characters who performed good deeds because they wished to be seen doing so (Georgian virtue-signalling). Secret acts of charity, on the other hand, were a sign of incontestable virtue.George_Morland_-_The_Squire's_Door_-_Google_Art_Project

Writing in 1797, the reformer Joseph Townsend wrote ‘it is generally found, that modest worth stands at a distance, or draws nigh with faltering tongue and broken accents to tell an artless tale; whilst the most worthless are the most unreasonable in their expectations, and the most importunate in their solicitation for relief’. This reminds us that self-representation of those seeking charity is often regarded as suspect and givers are prone to be on guard against possible fraud.

William Wordsworth agonised over the difficulty of writing about personal deeds that, by their very nature, ought not to be displayed in public. In one of his best-known poems, ‘Lines written a Few Miles above Tintern Abbey’ (1798), he described the ‘best portion of a good man’s life’ as ‘his little, nameless, unremembered acts of kindness and of love’. Publicly feted acts of charity, such as those celebrated by Pratt, were from a moral perspective a contradiction in terms.

And yet, did any of that matter if money was raised and good work done as a result? One of the most compelling recurring features of the debate is the claim that charities somehow become less charitable the larger and more vocal they become. We see this in newspaper reports today about charities being too large or using aggressive fundraising techniques. Equally, charities that receive public money are accused of being too close to the state, an echo of Wordsworth’s view that true charity ought to be a wholly personal and not an official matter.

The Georgian era teaches us, finally, that despite repeated warnings not to give money to beggars in the street, for many the face-to-face, individual encounter remains at the mystical heart of what true charity means. Charity publicity tries to reproduce the effect in posters showing the faces of needy recipients whom the giver can imagine they are helping personally. The age of sensibility when the mental dynamics of sympathy and compassion were forged lies at the root at this enduring aspect of modern charity.

As my project progresses I hope to share more of my work with VAHS, but you can listen to the seminar from 14 December 2015 here.

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Celebrating 25 years of studying the history of voluntary action: VAHS’s Conference 2016

Colin Rochester first published the following blog detailing next year’s conference on, a web publication  on the history of the philanthropic and nonprofit sectors, with a particular emphasis on how history can shed light on contemporary philanthropic issues and practice.

In the summer of 1991 three people who conducted research on the UK voluntary sector and volunteering as well as working in voluntary organisations met at the Coach and Horses, a well-known public house in London’s Soho. After spending months complaining among themselves about the ignorance and lack of interest of people who worked in the sector when it came to the history of the organisations for which they worked – let alone of voluntary action more generally – they decided to do something about. What they did was what many people had done before them and many others would do after them; they set up a voluntary organisation to address the issue.

The need was summarised by one of the founders:

People who work in and with voluntary organisations and those who study them are remarkably insouciant about the history of voluntary action. Individual organisations are careless of their archives consigning their records to damp cellars or carting them off to land fill in skips. If they do show some interest in their past this takes the form of ‘cherry-picking’ their history to provide selected images, incidents and personalities with which to add sparkle to their promotional and fund-raising materials rather than a serious attempt to understand the concerns and the external forces that shaped both their founding mission and the ways in which it has been adapted to changing circumstances. From a wider perspective, the debates about social and public policy and the growing role to be played in it by voluntary agencies have been curiously deracinated. As a result the discussion has been largely uninformed by any understanding of the historical experience which has formed today’s institutions and relationships while any lessons from the past have been left unlearned. (Rochester, 2013; 15)

In its attempts to challenge the sector’s indifference to its own history the Voluntary Action History Society (or VAHS) has run a great many seminars, organised five international conferences and published two books of essays in an attempt to ensure that the activities of those making policy that impinges on voluntary action and those working in and with voluntary organisations are informed by what has gone before.

Today, nearly twenty-five years since its foundation, VAHS continues to promote the study of the history of charity, philanthropy, mutual aid, volunteering and voluntary organisations and has a healthy membership which combines academics and voluntary sector practitioners. In July 2016 it plans to celebrate its silver jubilee year by organising its 6th international conference on the history of voluntary action. This will take place at the University of Liverpool from 13th-15th July.

The theme of the conference is THINKING ABOUT THE PAST, THINKING ABOUT THE FUTURE It will feature papers which are accessible to a broad audience of practitioners, activists, amateurs and academics and provide insights into the development of voluntary action history in the past twenty-five years and address the challenges it faces in the future.

Within that framework there will be a great deal of diversity. We are looking for papers that:

  • approach voluntary action history from a variety of perspectives – local, national and international or transnational;
  • explore subjects in a range of time periods, from the Middle Ages (or earlier) to the near-history of the twenty-first century; and
  • are based on different methodologies, both traditional and innovative.

And we expect to receive proposals that focus on very different topics. These may include new research on time-honoured themes like philanthropy, mutual aid and self-help; the moving frontier between state and voluntary action; social justice and social change; and organisational development and management. Or they will address comparatively neglected areas of voluntary action history such as bad behaviour and the dark side of volunteering and voluntary organisation or the historical role of voluntary action in leisure activities and expressive behaviours. And we also expect contributions on teaching voluntary action history and issues of preservation and access associated with archival research.

We also welcome contributions from ‘new researchers’ – graduate students, postdoctoral researchers (within 3 years of degree) or unpublished independent researchers – and will be offering a prize for the best paper submitted by people in this category.

This rich and varied diet of papers will provide the main core of the conference activities but it will be supplemented by other activities. These include a plenary session addressed by a prominent speaker (details yet to be confirmed); visits and tours to local places of interest to the history of voluntarism; a conference dinner; a quiz; and other opportunities for social and convivial interaction. We will even have the Society’s house band – Home Brew – to provide its own brand of good time jazz.

If you are interested in taking part in the conference or want further information about it please contact the VAHS Chair, Meta Zimmeck at

If you would like to propose a paper, please submit an abstract of around 300 words and a brief biography by e-mail to Meta no later than 31 December 2015.

We will be happy to consider proposals for panels of up to four papers on a similar subject, although if this is your intention, please submit an abstract for each of the proposed papers.

If you have any queries or if you wish to discuss a proposed paper’s suitability, please e-mail Meta Zimmeck at

Booking will open once the programme is finalised. Please note that all speakers must register for the conference.

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