Tying White Ribbons Around the World: Manchester's Temperance Women and Late-Nineteenth Century Transnational Feminism

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Notes

¹‘Executive Committee Meeting Minutes,’ Manchester: Manchester Women's Christian Temperance Association, 1893, n.p.

²‘Executive Committee Meeting Minutes,’ Manchester: Manchester Women's Christian Temperance Association, 1893, n.p.

³ The White Ribbon Hymnal, London, 1909.

⁴Antoinette M. Burton, Burdens of History: British Feminists, Indian Women, and Imperial Culture, 1865-1915, Chapel Hill; London: University of North Carolina, 1994; Catherine Hall, Civilising Subjects: Metropole and Colony in the English Imagination, 1830-1867, Oxford: Polity, 2002; Catherine Hall, ‘Civilising Subjects: Colony and Metropole in the English Imagination, 1830-1867.’, in Ian Tyrrell (ed.), Woman's World/Woman's Empire: The Woman's Christian Temperance Union in International Perspective, 1880-1930, Chapel Hill: University of North Carolina Press, 1991.

⁵Catherine Hall and Sonya Rose, At Home with the Empire: Metropolitan Culture and the Imperial World, Cambridge: Cambridge University Press, 2006, p. 20.

⁶For the purposes of this article transnational activism is defined as the individual and organizational mobilization, including ideas, networks and activities, for social change that worked across and beyond the nation states.

⁷For the purposes of this article, the members of the WCTA will be called the ‘Manchester women.’

⁸Izumi Ishii, ‘“Not a Wigwam nor Blanket nor Warwhoop”: Cherokees and the Woman's Christian Temperance Union,’ Journal of American and Canadian Studies, no. 18, 2000; Mala Mathrani, ‘Burdens of History: British Feminists, Indian Women and Imperial Culture, 1865-1915,’ Journal of Women's History v9, no. n3, 1997; South African Temperance Alliance (Transvaal Branch) and A.A. Kidwell, They Blazed the Trial, Middelburg, 1942; Woman's Christian Temperance Union, A Brief History of the Woman's Christian Temperance Union in South Africa, Cape Town, 1925.

⁹In this article terms such as ‘prostitute’ and ‘drunkard’ are used because that is the language of the period and they were commonly used by the women discussed herein. While ‘sex trade worker’ and ‘alcoholic’ are the appropriate terms in the twenty first century, it is anachronistic to apply them to the nineteenth century.

¹⁰Brian Howard Harrison, American Council of Learned Societies, and American Council of Learned Societies - York University, Drink and the Victorians the Temperance Question in England, 1815-1872, Staffordshire: Keele University Press, 1994, p. 164.

¹¹The great exception to this was the Independent Order of Good Templars where many early leaders of the British Women's Temperance Association got their start.

¹²‘April 7 1886 Executive Committee Meeting Minutes,’ Manchester: Manchester Women's Christian Temperance Association, 1886, n.p.

¹³‘March 7 1894 Executive Committee Meeting Minutes,’ Manchester: Manchester Women's Christian Temperance Association, 1894, n.p.

¹⁴Timothy Brook and Bob Tadashi Wakabayashi, Opium Regimes: China, Britain, and Japan, 1839-1952, Berkeley; London: University of California Press, 2000, p. 39.

¹⁵‘The Royal Commission on Opium,’ Leeds Mercury, Friday January 26 1894, p. 2.

¹⁶‘Anti Opium Farce,’ Pall Mall Gazette, April 27 1894, p. 11.

¹⁷‘The Opium Traffic,’ Daily News, Friday March 9 1894, p. 2.

¹⁸‘The Opium Question,’ The Manchester Guardian, April 19 1894, p. 6.

¹⁹‘The Opium Question,’ The Manchester Guardian, April 19 1894, p. 6.

²⁰‘The Opium Question,’ The Manchester Guardian, April 19 1894, p. 6.

²¹‘The Opium Question,’ The Manchester Guardian, April 19 1894, p. 6.

²²Susan Kates, ‘The Embodied Rhetoric of Hallie Quinn Brown,’ College English 59, no. 1, 1997.

²³Susan Kates, ‘The Embodied Rhetoric of Hallie Quinn Brown,’ College English 59, no. 1, 1997.

²⁴‘September 4 1895 Executive and General Committee Meeting Minutes,’ Manchester: Manchester Women's Christian Temperance Association, 1895.

²⁵Andrew Davies, ‘Youth Gangs, Masculinity and Violence in Late Victorian Manchester and Salford,’ Journal of Social History 32, no. 2, 1998; Alan J Kidd, ‘Charity Organization and the Unemployed in Manchester C. 1870-1914,’ Social History 9, no. 1, 1984, p. 52.

²⁶Moravians were an Evangelical Christian sect that originated in the fifteenth century. Some started utopian communities like the one in Fairfield. Peter Batchelor, ‘The Origin of the Garden City Concept of Urban Form,’ Journal of the Society of Architectural Historians 28, no. 3, 1969; J.E. Hutton, A History of the Moravian Church, Second ed. (1909).

²⁷David Halpin, ‘Utopianism and Education: The Legacy of Thomas More,’ British Journal of Educational Studies 49, no. 3, 2001, p. 306.

²⁸‘September 4 1895 Executive and General Committee Meeting Minutes.’

²⁹Ruth Bordin, ‘Frances Willard and the Practice of Political Influence,’ Hayes Historical Journal 5, no. 1, 1985, p. 217.

³⁰Ida B Wells, ‘Mr Moody and Miss Willard,’ Fraternity 1, 1894, pp. 15–16.

³¹Hallie Quinn Brown, Fraternity, 1894.

³²In this article ‘foreigners’ and ‘foreign’ are used in their most simplistic definition, meaning of another place.

³³The Indian Contagious Diseases Acts and their implications are discussed at length in Philippa Levine, Prostitution, Race, and Politics: Policing Venereal Disease in the British Empire, New York: Routledge, 2003.

³⁴‘Is Vice Legalised in India?,’ Manchester Courier, 1893.

³⁵‘For an extensive discussion of Bushnell and Andrews’ work in India, see Tyrrell, Woman's World/ Woman's Empire: The Woman's Christian Temperance Union in International Perspective, 1880-1930, pp. 191–220.

³⁶‘Is Vice Legalised in India?’

³⁷‘July 21 1893 Executive Committee Meeting Minutes,’ Manchester: Manchester Women's Christian Temperance Association, 1893.

³⁸‘Is Vice Legalised in India?’

³⁹‘Is Vice Legalised in India?’

⁴⁰‘Is Vice Legalised in India?’

⁴¹‘Is Vice Legalised in India?’

⁴²For a full discussion of Stead's articles see Judith R. Walkowitz, City of Dreadful Delight: Narratives of Sexual Danger in Late-Victorian London (London: Virago, 1992, pp.121–171.

⁴³For a full discussion of Stead's articles see Judith R. Walkowitz, City of Dreadful Delight: Narratives of Sexual Danger in Late-Victorian London (London: Virago, 1992, p. 11.

⁴⁴Ann Laura Stoler, Carnal Knowledge and Imperial Power: Race and the Intimate in Colonial Rule (Berkeley; London: University of California Press, 2002, p. 30; Adele Perry, On the Edge of Empire: Gender, Race, and the Making of British Columbia, 1849-1871, Toronto; London: University of Toronto Press, 2001, p. 81.

⁴⁵Manchester Women's Christian Temperance Association and Police Court Mission, ‘Eleventh Annual Report,’ Manchester: Manchester Women's Christian Temperance Union and Police Court Mission, 1886, pp. 20–21.

⁴⁶Manchester Women's Christian Temperance Association and Police Court Mission to Women, ‘Ninth Annual Report,’ Manchester: Manchester Women's Christian Temperance Union and Police Court Mission to Women, 1884, pp. 15–16.