LEADER 05983nam 2200733 450 001 9910825041603321 005 20200520144314.0 010 $a0-252-09679-7 035 $a(CKB)3710000000280203 035 $a(EBL)3414451 035 $a(SSID)ssj0001383461 035 $a(PQKBManifestationID)11786513 035 $a(PQKBTitleCode)TC0001383461 035 $a(PQKBWorkID)11475588 035 $a(PQKB)10094735 035 $a(StDuBDS)EDZ0001643068 035 $a(OCoLC)895260041 035 $a(MdBmJHUP)muse35759 035 $a(Au-PeEL)EBL3414451 035 $a(CaPaEBR)ebr11047734 035 $a(CaONFJC)MIL662279 035 $a(MiAaPQ)EBC3414451 035 $a(EXLCZ)993710000000280203 100 $a20150512h20152015 uy 0 101 0 $aeng 135 $aurcnu|||||||| 181 $ctxt 182 $cc 183 $acr 200 10$aRedeeming time $eProtestantism and Chicago's eight-hour movement, 1866-1912 /$fWilliam A. Mirola 210 1$aUrbana, Illinois :$cUniversity of Illinois Press,$d2015. 210 4$dİ2015 215 $a1 online resource (272 p.) 225 1 $aWorking Class in American History 300 $aDescription based upon print version of record. 311 $a0-252-03883-5 320 $aIncludes bibliographical references and index. 327 $a""Cover""; ""Title page""; ""Contents""; ""Preface""; ""Introduction: Protestantism and Labor Reform Movements""; ""1. A City of Industrial and Religious Extremes""; ""2. Opening Eight-Hour Protests and the 1867 Eight-Hour Law""; ""3. Eight Hours and the Financial Crisis of 1873""; ""4. Marching to Haymarket and the 1886 Eight-Hour Campaign""; ""5. A ""New Consciousness"" for Constructing a Morality of Leisure""; ""6. Shifting Eight-Hour Reform from Consciousness to Creed in the Twentieth Century""; ""Conclusion: Religion and the Trajectory of Labor Reform Movements""; ""Notes"" 327 $a""References""""Index"" 330 $a"Exploring the intersection between Chicago's eight-hour movement and Protestant religious culture over a fifty-year span, this project considers how workers and clergy contested the religious meaning of the eight-hour system and the legitimacy of legislating limitations on overwork. Showing that behind every religious appeal was a contest over whose religious meanings would define industrial conditions and conflicts in Chicago, William Mirola examines how both workers and Protestant clergy wove and rewove working-class religious cultures and ideologies into strategic and rhetorical frames around the issue of an eight-hour workday. Mirola traces the successive framing of eight-hour reform from pre-1880's, when most Protestant clergy supported long hours to keep workers from idleness, intemperance, and secular leisure activities, through the 1890's, when eight-hour support among Protestant clergy gained ground as the result of a new social consciousness spurred by intensified worker protest and ongoing employer resistance to limiting working hours, into the early decades of the twentieth century, as religious framing of the eight-hour movement declined in favor of political and economic arguments. Mirola argues that the ongoing conflicts between Chicago workers and employers transformed both how clergy spoke about the eight-hour movement and what they were willing to do, through alliances with the labor movement, to see the eight-hour day enacted as industrial policy. By examining religious framing within the eight-hour movement, the author illustrates the potential and the limitations of religious culture and religious leaders as forces in industrial reform"--$cProvided by publisher. 330 $a"During the struggle for the eight-hour workday and a shorter workweek, Chicago emerged as an important battleground for workers in "the entire civilized world" to redeem time from the workplace in order to devote it to education, civic duty, health, family, and leisure. William A. Mirola explores how the city's eight-hour movement intersected with a Protestant religious culture that supported long hours to keep workers from idleness, intemperance, and secular leisure activities. Analyzing how both workers and clergy rewove working-class religious cultures and ideologies into strategic and rhetorical frames, Mirola shows how every faith-based appeal contested whose religious meanings would define labor conditions and conflicts. As he notes, the ongoing worker-employer tension transformed both how clergy spoke about the eight-hour movement and what they were willing to do, until intensified worker protest and employer intransigence spurred Protestant clergy to support the eight-hour movement even as political and economic arguments eclipsed religious framing. A revealing study of an era and a movement, Redeeming Time illustrates the potential--and the limitations--of religious culture and religious leaders as forces in industrial reform"--$cProvided by publisher. 410 0$aWorking class in American history. 606 $aEight-hour movement$zIllinois$zChicago$xHistory 606 $aHours of labor$zIllinois$zChicago$xHistory 606 $aLabor movement$zIllinois$zChicago$xHistory 606 $aLabor movement$xReligious aspects$xChristianity 606 $aProtestant work ethic$zIllinois$zChicago$xHistory 606 $aProtestantism$zIllinois$zChicago 615 0$aEight-hour movement$xHistory. 615 0$aHours of labor$xHistory. 615 0$aLabor movement$xHistory. 615 0$aLabor movement$xReligious aspects$xChristianity. 615 0$aProtestant work ethic$xHistory. 615 0$aProtestantism 676 $a331.25/7097731109034 686 $aPOL013000$aSOC039000$aREL084000$2bisacsh 700 $aMirola$b William A$g(William Andrew),$0870524 801 0$bMiAaPQ 801 1$bMiAaPQ 801 2$bMiAaPQ 906 $aBOOK 912 $a9910825041603321 996 $aRedeeming time$93949934 997 $aUNINA