1867 eight hour law
40 hour work week
40 hour workweek
A01=William A. Mirola
Author_William A. Mirola
Category=JBSR
Category=JPQB
Category=KNX
Category=QRAM2
Chicago
Chicago labor
church and labor
churches and labor
clergy and labor
clergy and labor movement
clergy and workers
cultural narratives
eight hour day
eight hour reform
eight hour reforms
eight-hour day movement
eq_bestseller
eq_business-finance-law
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eq_isMigrated=2
eq_nobargain
eq_non-fiction
eq_society-politics
faith and labor
fight eight-hour day
financial crisis of 1873
financial crisis of 1873 and labor
forty hour work week
forty hour workweek
Gilded Age
Gilded Age labor
Gilded Age labor reform
Haymarket
history
industrial history
industrial reform
industry reform
labor history
labor reform
labor reform movement
labor reform movements
labor unions
leisure time
morality of leisure
nineteenth century labor history
nineteenth century labor reform
nineteenth century labor unions
Progressive Age
progressive reform
progressive reform movements
Protestanism
Protestant churches
Protestant clergy
Protestantism and labor
Protestants and labor
religion and labor
religious culture
religious ideology
religious narratives
Sabbath work
sociology
struggle eight-hour day
Sunday work
worker reform
working class
working class history
working class narratives
workplace reform
Product details
- ISBN 9780252038839
- Weight: 540g
- Dimensions: 152 x 229mm
- Publication Date: 03 Dec 2014
- Publisher: University of Illinois Press
- Publication City/Country: US
- Product Form: Hardback
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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.
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.
William A. Mirola is a professor of sociology at Marian University in Indianapolis. He is the coauthor of Religion Matters: What Sociology Teaches Us about Religion in Our World.
