The Most American Thing in America: Circuit Chautauqua as Performance (Studies Theatre Hist & Culture)

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Cooper, George (2015-07-25). "The Daily Record: Roosevelt lauds Chautauqua as 'typical of America at its best' ". The Chautauquan Daily . Retrieved 2023-10-09. Early religious expression in Chautauqua was usually of a general nature, comparable to the later Moral Re-Armament movement. In the first half of the 20th century, fundamentalism was the subject of an increasing number of Chautauqua sermons and lectures. But the great number of Chautauquas, as well as the absence of any central authority over them, meant that religious patterns varied greatly among them. Some were so religiously oriented that they were essentially church camps, while more secular Chautauquas resembled summer school and competed with vaudeville in theaters and circus tent shows with their animal acts and trapeze acrobats. at Mountain Lake Park in Garrett County and at Glen Echo Park in Montgomery County, Maryland Humanities launched the modern Chautauqua in 1995 at Garrett College. The theme of the first Chautauqua was “Democracy in America” and featured seven historical figures: Maria W. Stewart, P.T. Barnum, Alexis de Tocqueville, Harriet Beecher Stowe, Horace Greely, Domingo Faustino Sarmiento, and Frances Wright. Since then, this popular program has spread to other parts of the state, educating and entertaining thousands of Marylanders every summer. A map of the United States that shows 'free states,' 'slave states,' and 'undecided' ones, as it appeared in the book 'American Slavery and Colour,' by William Chambers, 1857.

I know they've had them on all day, but let the kids eat their candy. After all, a Ring Pop is a ..."Hibschman, Harry (1928). "Chautauqua "Pro" and "Contra" ". The North American Review. 225 (843): 597–605. JSTOR 25110497. Galey, Mary (1981): The Grand Assembly: The Story of Life at the Colorado Chautauqua. Boulder, Colorado: First Flatiron Press, ISBN 0-9606706-0-2.

Merkel, Diane on behalf of the Walton County Heritage Association (2008): Images of America DeFuniak Springs. Arcadia Publishing, ISBN 0-7385-5407-3.

Getting Ready for Prom

In 1850, another tenuous compromise was negotiated to resolve the question of slavery in territories won during the Mexican-American War. a b c Tapia, John E. (1997). Circuit chautauqua: from rural education to popular entertainment in early twentieth century America. Jefferson, North Carolina: McFarland. p.53. ISBN 0-7864-0213-X . Retrieved January 8, 2011. Rieser, Andrew (2003): The Chautauqua Moment: Protestants, Progressives, and the Culture of Modern Liberalism. New York: Columbia University Press, ISBN 0231126425.

In the 1890s, both Chautauqua and vaudeville were gaining popularity and establishing themselves as important forms of entertainment. While Chautauqua had its roots in Sunday school and valued morality and education highly, vaudeville grew out of minstrel shows, variety acts, and crude humor, and so the two movements found themselves at odds. Chautauqua was considered wholesome family entertainment and appealed to middle classes and people who considered themselves respectable or aspired to respectability. Vaudeville, on the other hand, was widely considered vulgar babbitry, and appealed to working-class men. There was a stark distinction between the two, and they generally did not share performers or audiences. [24] [25] Rebellionsamong enslaved people did occur—notably, ones led by Gabriel Prosser in Richmond in 1800 and by Denmark Vesey in Charleston in 1822—but few were successful. Reactions to tent Chautauquas were mixed. In We Called it Culture, Victoria and Robert Case write of the new itinerant Chautauqua:Gould, Joseph Edward (1961): "The Chautauqua Movement". Albany, New York. State University of New York Press, ISBN 0-87395-003-8. The educational summer camp format proved popular for families and was widely copied by several Chautauquas. Within a decade, "Chautauqua assemblies" (or simply "Chautauquas"), named for the location in New York, sprang up in various North American locations. The Chautauqua movement beginning in the 1870s may be regarded as a successor to the Lyceum movement from the 1840s. [7] As the Chautauquas began to compete for the best performers and lecturers, lyceum bureaus assisted with bookings. Today, Lakeside Chautauqua and the Chautauqua Institution, the two largest Chautauquas, still draw thousands each summer season. Throughout the 17th and 18th centuries, people were kidnapped from the continent of Africa, forced into slavery in the American colonies and exploited to work in the production of crops such as tobacco and cotton. A route taken by a troupe of Chautauqua entertainers, the May Valentine Opera Company, which presented Gilbert and Sullivan's The Mikado during its 1925 "Summer Season", began on March 26 in Abbeville, Louisiana, and ended on September 6 in Sidney, Montana. [31] In popular culture [ edit ] Case, Victoria (28 March 2007). We Called It Culture - The Story Of Chautauqua. Chapman Press. p.284. ISBN 9781406775440 . Retrieved 10 February 2018.