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The Chautauqua Movement -- The Complete Chautauquan
HOME
The Complete Chautauquan
The Chautauqua Movement
By Jeffrey Scott Maxwell
The Lyceum and Chautauqua Movements: 19th
Century Lecture Tours to 21st Century Humanities Events
I. Introduction.
My name is Jeffrey Maxwell, and I have made it my avocation to learn about
the lyceum and chautauqua movements of the 19th and 20th Centuries and their
long-lasting effects on modern American society into the 21st Century. I
think this is important work, and It gives me great pleasure to share some
of the information I have collected with other interested parties on the
Internet. I am not a lecturer, but I have worked at being an essayist. I
say that mostly because it is a hint to the answer of the first question
I am going to ask you.
I. A. Literature in 19th Century America.
By way of introduction to the topic of lyceum, I think will go ahead and
ask the question. It might, in fact, seem somewhat removed from the subject.
The category is "19th Century American Literature." What would you say was
the most important form of literature in the United States during the 19th
Century. a. Novel? b. Short story? c. Poetry? d. Essay? Essay. Most people
would say essay. And I would agree with themif the question were "What is
the most important form of American literature that came FROM the 19th Century?"
But the question was, "What was the most important form of literature DURING
the 19th Century?" I would argued that the answer is, not the essay, but,
instead, the lecture.
I. B. Ralph Waldo Emerson, Essayist and
Lecturer.
Ralph Waldo Emerson was a very famous essayist. In fact, some might say that
he is the greatest essayist of the American cannon. In pre-Civil War America,
Emerson was actually probably better known as a lecturer. In fact, many,
even most, of his essays actually evolved from Lyceum lectures. It was said
that Emerson was an essayist because he was a lecturer, not a lecturer because
he was an essayist. It was also said, as I have read recently, that Emerson
was the greatest adornment of the lyceum movement. I guess you could say
that he was lyceum’s "poster child."
II. The Lyceum Movement of the 19th Century.
II. A. The Start of the Lyceum.
The Lyceum started in the 19th Century in the Tradition of the Town Hall
Meetings of the previous decade. People were used to coming together to when
important decisions were to be made, or sometimes to share news. But with
the Lyceum, people would come together to share in opportunities of self
improvement and community development.
II. A. 1. Origin of the Name "Lyceum."
Lyceum is a term that was borrowed from the name of the garden of the Temple
of Apollo Lyceus, a place where Aristotle taught young Athenians. If you
were a boy in Greece, in about 300-something B.C., the Lyceum was the place
to be. It’s where you would hang out.
II. A. 2. Josiah Holbrook, Educator.
Fast forward about 2000 years or so to about the year 1826 -- a point in
time when an educator by the name of Josiah Holbrook had been teaching textile
workers various science and mechanics skills for the previous 30 or so years.
II. A. 3. The First Lyceum in Milbury Mass in
1826.
At this time Holbrook organized the first Lyceum in Milbury Massachusetts
to coordinate the adult training of the members of the Mechanics Institutes.
II. B. 1826-1840: The Developments in the Lyceum
Movement.
II. B. 1. Factors in the growth of the Lyceum
Movement.
In the next years the lyceum movement grew across the nation along with the
Erie Canal.
II. B. 2. A change in topics.
Along with the growth of lyceum came a change in the subject matter. By 1840
the subject of lyceum lectures had changed from being primarily science and
mechanics to being primarily subjects of literature and culture.
II. B. 3. The change in motivation of adult education
from one of economics to one of self improvement.
This was an important time in adult education, because up until this point,
the purpose of education for adults was solely to develop one’s work
skills or otherwise improve an individual’s ability to provide for his
family. It is also important to note that, by this time, women had been allowed
to attend most lyceum events.
II. B. 4. An Attempt to Organize.
II. C. 1840-1857: Growth in the Lyceum Movement.
Lyceum saw its biggest growth in the years between the early 1840s to the
late 1850s.
II. C. 1. Expansion into the West and South.
In fact Lyceum even spread to the West where it would flourish in Ohio and
Illinois. But in the South, lyceum never did take off, because it was in
the best interest of those in charge to suppress any kind of movement in
education that might enable the education of poor whites and slaves and upset
the slave-based economy.
II. C. 2. Pre-Civil War platform performers.
II. C. 3. The depression and Civil War.
In 1857 a major depression hit the United States, and by the time most of
the lyceum groups could have recovered from the depression, the Civil War
had begun.
II. D. The Post Civil War Era of Lyceum
After a break during the Civil War, some lectures were scheduled by individual
lyceum groups in the late 1860s. A person who had listened to a lecture given
by Charles Dickens one night overheard the speaker complaining about the
treatment that he had received during his time in America was a man by the
name of James Redpath. Problems with transportation, room and board, expenses
and other issues had plagued the speaker, and Redpath saw a way that he could
fix some of those problems. So in the fall of 1868 he formed an agency in
Boston known as the Redpath Lyceum Bureau which would become and remain the
most prominent and financially successful of all the lyceum bureaus. Redpath
had been a war correspondent for the New York Tribune so he already had a
name that was known among the lyceum committees. By 1871 Redpath had opened
a district office in Chicago, due to great demand for platform programs in
the Midwest. In 1875 Redpath sold the Redpath Lyceum Bureau to George Hathaway
who owned it until 1903, when it became and investment corporation with several
divisions. Two other important lyceum agencies were formed shortly after
Redpath started in the business, they were the Williams Lyceum and Musical
Bureau and the Midland Lyceum Bureau. By the beginning of the 20th Century
there were 12 different lyceum agencies
II. D. 1. Performers of the second lyceum era.
II. D. 2. Individual Lyceum committees and contracts with platform
performers.
II. D. 3. James Redpath and the Lyceum Bureaus.
II. D. 4. The addition of the Chicago district office and sale of the
Redpath Bureau.
III. The Church Camp Meetings and Summer Assemblies.
No study of the history of chautauqua would be complete without at least
a peripheral understanding of the lyceum movement. However, a second part
of the events leading to the beginning of chautauqua must also be studied,
at least briefly, to have a complete understanding of what was chautauqua.
That second part is the camp meeting. Around the beginning of the 19th Century
a religious revival came across the nation, and this manifested itself largely
in the form of the Protestant Christian camp meetings that flourished in
the United States. In the south, the camp meetings were a common part of
the life of the Baptists, and in the North, the Methodists made good use
of the camp meeting idea.
III. A. The Revival of Religion in America the late 18th and early 19th
Centuries.
III. B. The Regional Influences of the camp meeting.
III. B. 1. The Baptists of the South.
III. B. 2. The Methodists of the North.
III. C. Religious Resorts: The Growth in Camp Meetings in the 19th
Century.
III. D. The Camp Meeting at North Point, New York, on the edge of the
Chautauqua Lake.
III. E. The Methodist Sunday School Movement.
IV. Development of the Chautauqua Institution.
One such camp meeting took place each summer on the north shore of Lake
Chautauqua in a resort town called North Pointe in the Western-most county
of New York. A man by the name of John Heyl Vincent was really into these
camp meetings, and he had a vision that the one he went to at Lake Chautauqua
each year could develop into something quite good. This was around the time
that the Sunday school movement was becoming popular, something that most
Protestant denominations practice today. Vincent began in 1870 to develop
an idea for a summer training program for Sunday school teachers, which would
include training in Bible literature, history, geography and all the things
that might be useful in the Sunday school classroom.
In 1874, Vincent, with the financial help of a manufacturer by the name of
Lewis Miller, implemented the summer training camp for Sunday school teachers
there that would develop into what would become known as the Chautauqua
Institute. This was the first chautauqua. In just a couple of years the training
sessions grew from a having a few dozen to a few hundred people in attendance.
By the late 1870s Dr. Vincent thought it would be good to fill the idle time
of the campers between bible study and Sunday school workshops with something
"constructive" to do. The institution contracted with the lyceum bureaus
for many of the people who would speak or perform at Chautauqua, New York.
In time, the topics at Chautauqua became more mainstream, but the Institution
managed to retain many of its ecumenical features over the years.
IV. A. The Founders of Chautauqua.
IV. A. 1. John Heyl Vincent.
IV. A. 2. Lewis Miller.
IV. B. Growth of the Chautauqua Institution.
IV. B. 1. The growth of the summer assembly in attendance.
IV. B. 2. The move from ecumenical focus to broader secular tastes.
IV. B. 3. The origin of traditions at Chautauqua.
IV. C. The Outreach of the Chautauqua Institution.
An important development in Chautauqua was Vincent’s idea to expand
the summer work into the winter. People would be able to follow a prescribed
course of readings for personal development. Vincent brought in an educator
that would later become the first president of the University of Chicago
by the name of William Rainey Harper. Harper developed the plan for the
Chautauqua Literary and Scientific Circle, or the CLSC, also known as the
Circle, which provided home study by mail order of literature, science, religion,
and other topics of interest to people around the world, but primarily geared
towards people of the Midwest, which was the stronghold of the CLSC. Several
popular educational things came out of the Chautauqua Institution and the
CLSC, including the first summer school, guided home reading, the first
correspondence and extension courses with the establishment of Chautauqua
University in 1884, and with the establishment of the Chautauqua Press in
1898, the first book-a-month club.
IV. C. 1. The Development of the CLSC.
Okay, here’s another question for you. What do you suppose was the largest
institution of adult education in history? In fact, it was the largest
institution of higher education. I’ll give you a hint. In 1900 it had
an enrollment of over 2.5 million students. It was the Chautauqua Literary
and Scientific Circle, the CLSC, also known simply as "The Circle."
IV. C. 1. a. William Rainey Harper.
IV. C. 1. b. Publications of the Circle.
IV. C. 1. c. The local circles.
IV. C. 1. d. The culture of the CLSC.
IV. C. 2. The Founding of the Chautauqua Press.
IV. C. 2. a. The Support of the Reading Programs.
IV. C. 2. b. Mail Order in the 19th Century and the First Book-A-Month
Club.
IV. C. 3. The Chautauqua University.
V. The Development of Community Chautauquas.
It is the CLSC that I would give a great deal of credit for the success of
the chautauqua movement. The communities affected by the CLSC and its
publications were enormous. In 1878, more than 8,400 people joined the Circle,
100,000 had joined by 1888, and by 1900 there were 2.5 million people who
became members. 10,000 local circles were developed between Many communities
started their own chautauquas patterned after the New York Chautauqua
Institution, and by the end of the 19th Century, between 200 and 300 community
chautauquas had been established. One of the most famous and successful of
the daughter chautauquas, as the community chautauquas were sometimes called,
was finally settled in Ottawa, Kansas, after beginning in Lawrence in 1879
and moving to Topeka before finding a permanent home in Ottawa.
V. A The Beginning of the Daughter Chautauquas.
V. A. 1. Community Chautauquas Patterned after the New York Chautauqua.
V. A. 2. The Third Generation Community Chautauquas.
Not all of the community chautauquas were a direct result of the Chautauqua
Institution of New York, but some were patterned after some of the leading
daughter chautauquas. A very successful chautauqua that had a 37 year run
from 1887 to 1924 was located in Winfield, Kansas. The Winfield Chautauqua
was probably the most successful in the area of Southern Kansas and Northern
Indian Territory, and it was actually started as a result of contacts between
citizens of Winfield and the Ottawa Assembly. Like the Chautauqua Institution,
many of the community chautauquas contracted with the lyceum bureaus to bring
attractions to their summer assemblies. But each community maintained control
of their own programming as did the lyceum committees before the Civil War.
V. B. Programming for Community Chautauquas.
V. B. 1. The Local Program Committees.
V. B. 2. The influence of the Lyceum Bureaus.
VI. The Circuit Chautauquas.
VI. A. Keith Vawter’s Attempt to organize the Community
Chautauquas.
In 1900 a manager of the Chicago office of the Redpath Lyceum Bureau by the
name of Kieth Vawter had thought of making a cicuit to connect the programming
between all of the community chautauquas to improve the quality of performance
as well as cut the cost of platform programs through bulk purchasing. He
decided to try the concept in 1904 by approaching 40 different towns in Iowa
that had developed community chautauquas to sell an entire program. Well,
of course this didn’t go over gr
VI. A. 1. The 1903 plan.
VI. A. 2. The Tent Chautauqua Idea.
VI. B. 1904: The first of the Circuit Chautauquas.
VI. B. 1. Harry P. Harrison.
VI. B. 2. Transportation.
VI. B. 3. Lasting Effects of the 1904 Circuit.
VI. C. 1907: The Circuit Chautauqua Becomes an Institution all its Own.
VI. C. 1. Regional Chautauqua Circuits of 1905.
VI. C. 2. The Redpath Chautauqua Bureau in 1907.
VI. C. 3. Growth of the Circuit Chautauqua.
VI. D. Outside Influences on the Circuit Chautauqua.
VI. D. 1. The Move From Education to Entertainment.
VI. D. 2. Music at Chautauqua.
VI. D. 3. The Theater: From Lyceum to Chautauqua to Broadway.
VI. D. 4. Vaudevillian Influences on Chautauqua.
VI. E. 1914-24: The Glory Days of Chautauqua.
VI. E. 1. 1914: The Turning Point of the Circuit Chautauqua.
VI. E. 2. 1924: The Biggest Year of the Circuit Chautauqua.
VII. The Decline of the Chautauqua.
VII. A. The Effect of Circuit Chautauqua on the Independent Community
Chautauquas.
VII. A. 1. The Move From Independence to Economy.
By 1919, the majority of community chautauquas switched to the programming
of the circuit chautauquas. The need for the independents to compete with
the circuits was a neccessity, because the circuit chautauquas were able
to buy talent in bulk and sell it to the assemblies in the form of a complete
package for much lower cost.
VII. A. 2. The Winfield Assembly’s Brief Period of Circuit Chautauqua
Programming.
The Winfield, Kansas, Chautauqua Assembly used the circuit chautauquas for
a period, but eventually went back to their own programming. It has been
suggested that the Winfield Assembly officers thought that the move to allow
the Redpath-Horner Chautauqua circuit out of Kansas City had hurt their
chautauqua with the programs that were brought to Winfield. It is probably
more likely that Redpath-Horner, and other chautauqua bureaus, actually hurt
Winfield’s attendance more due to the programs it was bringing to area
communities that had not previously had a chautauqua.
VII. A. 3. Wichita’s positive view of the Winfield, Kansas, Chautauqua
Assembly.
At one point, members of the Wichita, Kansas, community were approached by
the circuit chautauquas to see if they would like to set up their own tent
chautauqua summer assembly. However, there were many people who had traveled
to the Winfield Assembly for so long that the citizens of Wichita decided
at that time not to sponser a chautauqua in their own community for fear
that it would hurt the attendance and programming of the Winfield Assembly.
VII. A. 4. Arkansas City’s negative view of the Winfield Assembly.
An opposite view of the Winfield Assembly was taken by some of the member
of the community to the south of Winfield. For nearly 30 years, Ark City
residents had been attending the Winfield Assembly. The leaders of the community
of Arkansas City resented the flux of income the chautauqua in Winfield created
for its roads, buildings and other public projects. They saw a need to have
a chautauqua assembly for Arkansas City, so that it could retain some of
the revenue that it was losing. Not only did they contract to bring a circuit
chautauqua to town, but they made arrangements in at least one year, I think
1907, to hold it on the same days as the Winfield Assembly. This, of course,
incensed the leaders of Winfield, and the editorial remarks passed back and
forth between the Winfield Daily Courier and the Arkansas City Traveller
are quite entertaining. Although the circuit chautauquas across America
experienced the best year of its run in 1824, the Winfield shut it doors
at the end of that season never to operate again. The Winfield Assembly died
with hardly a struggle.
VII. B. The Effect that Caused the Decline of the Circuit Chautauquas.
VII. B. 1. Transportation.
VII. B. 2. Communication.
VII. B. 3. Economics.
VIII. The Celebration of an Institution.
VIII. A. Maintaining the Chautauqua Institution.
VIII. B. Celebrating the Chautauqua Movement
VIII. B. 1. 1974: The 100th Anniversary of Chautauqua.
VIII. B. 2. The Commemorative Rural America Stamp.
VIII. B. 3. The Celebration of cities with Chautauqua Histories.
VIII. C. The Collection of Chautauqua History.
IX. The Development of the Modern Chautauqua Movement.
IX. A. North Dakota Humanities Council and the Great Plains Chautauqua.
IX. A. 1. The Beginning of the New Movement.
In celebration of the nation’s bicentennial celebration, and inspired
by the centennial celebration of Chautauqua, a couple of members of the North
Dakota Humanities Council developed a re-enactment of the original traveling
tent chautauquas. Since it was a re-enactment, there were no modern speakers
involved.
IX. A. 2. The Contemporary Model of Chautauqua.
The new contemporary model of chautauqua was that a scholar who has studied
a person from history, would dawn the costume of that person, or character,
and give a first-person impersonation of his or her character. The formula
that came from this was that the scholar/performer would give about a 40
minute monologue in character, then, while remaining in character, he or
she would answer questions from the audience for about 10 minutes, and then
the scholar/performer would drop the persona and answer questions of the
audience while speaking as him or herself.
IX. A. 3. The development of themes.
At first, one person would give a presentation, but it was later recognized
that an entire theme could be developed by putting several of these performances
together for a five-day program with workshops during the day, and presentations
in the tent each evening.
IX. A. 4. The Great Plains Chautauqua
Society.
This developed over time into The Great Plains Chautauqua Society, which
today has 10 five-day programs in six states, Oklahoma, Kansas, Nebraska,
Iowa (added recently), South Dakota, and North Dakota.
IX. B. Other Humanities Council Programs.
Many of the programs that are presented today by the humanities councils
are a direct result of the groundwork laid by The Great Plains Chautauqua
Society. Certainly the format or order of the first chautauqua series has
come to be used regularly today. Summer chautauquas are produced by state
humanities councils in Colorado, Illinois, Iowa, Kansas,
Kentucky, Missouri, Nebraska, Nevada, New Hampshire, New York, North
Dakota, Ohio, Oklahoma, and South Dakota, .
IX. B. 1. Tulsa Humanities Council: The First of the
Contemporary Community Chautauquas.
A visit of the Great Plains Chautauqua to Tulsa was planned for 1990. However,
budget cuts at the national level caused Tulsa to be cut from the program.
Plans were made by members of the Arts and Humanities Council of Tulsa to
present its own Chautauqua program for the next year, but the Great Plains
Chautauqua was able to come to Tulsa in 1991. This postponed the creation
of the first original Tulsa Council Chautauqua for one more year, but in
1992, Tulsa began the tradition that has lasted for ten years.
IX. B. 2. History Alive! Chautauqua in the
Schools.
The Oklahoma Humanities Council and organizations of other states have taken
the contemporary chautauqua concept to the public schools through History
Alive! programs. This project was created after reports released in 1995
revealed that students in public schools knew little about American history.
First person impersonations have been adapted to programs geared toward students
in grades 4 through 12. The question and answer period has also been included,
and this has always been my favorite part of the program, especially when
high school age students ask questions that their politically correct parents
might not necessarily feel comfortable asking.
IX. B. 3. Nevada Humanities Council: The First Organized
Children’s Student Chautauqua.
One of the progressive chautauquas in the west is the one presented by the
Nevada Humanities Council, which has a leader in Clay Jenkinson, well known
for his portrayal of Thomas Jefferson and one of the original chautauqua
scholars in the Great Plains Chautauqua. An innovative group of teachers
has put together the student chautauqua, where children perform their own
first-person characterizations of important people from history. The idea
has spread, so now teachers on a local level are putting together classroom
projects in which their students can participate as student scholars. Tulsa
tried a small-scale program during the June chautauqua event in 2000. The
Tulsa committee launched a larger scale project in the 2001 season which
included a student chautauqua event the day before the regular chautauqua
began at the chautauqua tent.
X. Conclusion.
Chautauqua has come to mean many things over the years. And the concept will
continue to be defined in time. One thing upon which most agree is that
Chautauqua is important work, which is of great benefit to any community
that has been enriched by its effect. Humanities and arts programs
will all benefit by the trail that chautauquans have blazed.
X. A. The Outlook of Current Programs.
In June 2001 the Arts and Humanities Council of Tulsa Chautauqua celebrated
its 10th Anniversary. The members of the Chautauqua Committee are putting
together auiditions for the 2002 program and working on the 2003 theme at
this time, and plans are already being discussed for the events proposed
for Chautauqua during the centennial of Oklahoma statehood in 2007. Humanities
councils across the nation that have chautauqua programs report that the
chautauquas are the number one humanities events in popularity and attendance.
The outlook of current programs in the Modern Chautauqua Movement is strong.
X. B. The Future of Chautauqua.
The future of Chautauqua lies with our children. History Alive! programs
in the schools and student chautauquas, both of which expose the children
to the idea of living history through re-enactment and first person
impersonations, are important in ensuring this future. Coming generations
of chautauqua programs will be assured only by the commitment of humanities
councils and school systems to these sorts of programs geared toward young
people. Long live chautauqua.
On this page:
History of the Lyceum and Chautauqua Movements
I. Introduction.
A. Literature in 19th Century
America.
B. Ralph Waldo Emerson, Essayist and
Lecturer.
II. The Lyceum Movement of the 19th Century.
A. The Start of the Lyceum.
1. Origin of the Name
"Lyceum."
2. Josiah Holbrook,
Adult Educator.
3. The First Lyceum
in Milbury Mass in 1826.
B. 1826-1840: The Developments
in the Lyceum Movement.
1. Factors in the Growth
of Lyceums.
2. The Move from
Primary Focus on Topics of Mechanics and Science to Topics of Literature
and Culture.
3. The Change in
Motivation of Adult Education From One of Economics To One of Self
Improvement.
4. An Attempt
to Organize.
C. 1840-1857: Growth in the Lyceum
Movement.
1. Expansion into
the West and South.
2. Pre-Civil War
platform performers.
3. The depression
and Civil War.
D. The Post Civil War Era of Lyceum
1. Performers of the second lyceum era.
2. Individual Lyceum committees and contracts
with platform performers.
3. James Redpath and the Lyceum Bureaus.
4. The addition of the Chicago district
office and sale of the Redpath Bureau.
III. The Church Camp Meetings and Summer Assemblies.
A. The Revival of Religion in America the late 18th and
early 19th Centuries.
B. The Regional Influences of the camp meeting.
1. The Baptists of the South.
2. The Methodists of the North.
C. Religious Resorts: The Growth in Camp Meetings in
the 19th Century.
D. The Camp Meeting at North Point, New York, on the
edge of the Chautauqua Lake.
E. The Methodist Sunday School Movement.
IV. Development of the Chautauqua Institution.
A. The Founders of Chautauqua.
1. John Heyl Vincent.
2. Lewis Miller.
B. Growth of the Chautauqua Institution.
1. The growth of the summer assembly in
attendance.
2. The move from ecumenical focus to broader
secular tastes.
3. The origin of traditions at Chautauqua.
C. The Outreach of the Chautauqua Institution.
1. The Development of the CLSC.
a. William Rainey
Harper.
b. Publications of
the Circle.
c. The local circles.
d. The culture of
the CLSC.
2. The Founding of the Chautauqua Press.
a. The Support of
the Reading Programs.
b. Mail Order in the
19th Century and the First Book-A-Month Club.
3. The Chautauqua University.
V. The Development of Community Chautauquas.
A The Beginning of the Daughter Chautauquas.
1. Community Chautauquas Patterned
after the New York Chautauqua.
2. The Third Generation Community Chautauquas.
B. Programming for Community Chautauquas.
1. The Local Program Committees.
2. The influence of the Lyceum Bureaus.
VI. The Circuit Chautauquas.
A. Keith Vawter’s Attempt to organize the Community
Chautauquas.
1. The 1903 plan.
2. The Tent Chautauqua Idea.
B. 1904: The first of the Circuit Chautauquas.
1. Harry P. Harrison.
2. Transportation.
3. Lasting Effects of the 1904 Circuit.
C. 1907: The Circuit Chautauqua Becomes an Institution
all its Own.
1. Regional Chautauqua Circuits of 1905.
2. The Redpath Chautauqua Bureau in 1907.
3. Growth of the Circuit Chautauqua.
D. Outside Influences on the Circuit Chautauqua.
1. The Move From Education to Entertainment.
2. Music at Chautauqua.
3. The Theater: From the Lyceum to Chautauqua
to Broadway.
4. Vaudevillian Influences on Chautauqua.
E. 1914-24: The Glory Days of Chautauqua.
1. 1914: The Turn of the Circuit Chautauqua.
2. 1924: The Biggest Year of the Circuit
Chautauqua.
VII. The Decline of the Chautauqua.
A. The Effect of Circuit Chautauqua on the Independent
Community Chautauquas.
1. The Move From Independence to Economy.
2. Wichita’s positive view of the
Winfield, Kansas, Chautauqua Assembly.
3. Arkansas City’s negative view
of the Winfield Assembly.
B. Developments that Caused the Decline of the Circuit
Chautauquas.
1. Transportation.
2. Communication.
3. Economics.
VIII. The Celebration of an Institution.
A. Maintaining the Chautauqua Institution.
B. Celebrating the Chautauqua Movement
1. 1974: The 100th Anniversary of Chautauqua.
2. The Commemorative Rural America Stamp.
3. The Celebration of cities with Chautauqua
Histories.
C. The Collection of Chautauqua History.
IX. The Development of the Modern Chautauqua Movement.
A. North Dakota Humanities Council
and the Great Plains Chautauqua
B. Other Humanities Council Programs.
1. Tulsa Humanities Council:
The First of the Contemporary Community Chautauquas.
2. History Alive!
Chautauqua in the Schools.
3. Nevada Humanities
Council: The First Organized Children’s Chautauqua.
X. Conclusion.
A. The Outlook of Current
Programs.
B. The Future of
Chautauqua.
NOTES:
http://www.bartleby.com/65/ch/Chautauq-mv.html
R. Richmond, Chautauqua: an American Place (1934)
http://www.bartleby.com/65/vi/VincentJ.html
http://www.bartleby.com/65/vi/VincentG.html
http://www.bartleby.com/65/ha/Harper-W.html
http://www.bartleby.com/65/ly/lyceum.html
http://www.bartleby.com/65/ca/campmeet.html
http://www.bartleby.com/65/ad/adultedu.html -->
Articles on the Chautauqua Movement (Historic and Current)
"Return of
the Chautauqua" - Home and Away Magazine article by
Mike Michaelson
"They
Called It Chautauqua" - Fort Worth Star-Telegram article by Michael
V. Hazel - Subject: Chautauqua Movement; Dallas and Waxahachie, Texas,
Chautauquas.
Sandra Gladney
Big Tents and Speakers Bureaus: Exploring the Utilization of Chataqua Programs
by State Humanities Councils
This study identified and described the chautauqua programs administered
or funded by state humanities councils during FY 96-97. Data was gathered
through survey and emergent categories were developed through constant
comparative analysis. Literature review provided information on development
of humanities councils (1960s-1980s) and historical chautauquas (1874-1930s).
Analysis revealed that 24 councils had chautauqua programs. Five historical
models were contrasted with six contemporary models. Models were analyzed
through categories of format, content, audience, purpose, and producer.
University of Oregon Arts and
Administration Program >
1998 Thesis/Project
Abstracts > Community
Arts >
Sandra
Gladney
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