Chautauqua movement


Also found in: Dictionary.
Related to Chautauqua movement: Chautauqua assembly

Chautauqua movement,

development in adult education somewhat similar to the lyceumlyceum
, 19th-century American association for popular instruction of adults by lectures, concerts, and other methods. Lyceum groups were concerned with the dissemination of information on the arts, sciences, history, and public affairs.
..... Click the link for more information.
 movement. It derived from an institution at Chautauqua, N.Y. There, in 1873, John Heyl VincentVincent, John Heyl,
1832–1920, American Methodist bishop, b. Tuscaloosa, Ala. In 1857 he was assigned to an Illinois conference, where he held various pastorates. His work in improving teaching methods in Sunday schools had widespread results.
..... Click the link for more information.
 and Lewis Miller proposed to a Methodist Episcopal camp meeting that secular as well as religious instruction be included in the summer Sunday-school institute. Established on that basis in 1874, the institute evolved into an eight-week summer program, offering adult courses in the arts, sciences, and humanities. Thousands attended each year; for those who could not, there were courses for home study groups, and lecturers were sent out to supplement the material furnished from the organization's publishing house. Local reading circles flourished around the country.

Other communities were inspired to form local Chautauquas, and possibly 200–300 were organized, though few were so successful as the original. These local groups brought authors, explorers, musicians, and political leaders to lecture and furnished a variety of entertainment. The Chautauquas had something of the spirit of the revival meeting and something of the county fair. In 1912 the movement was organized commercially; lecturers and entertainers were furnished to local groups on a contract basis. This commercial endeavor was extremely successful, persisting until c.1924, after which automobile travel, motion pictures, and other forces rapidly diminished Chautauqua's appeal. The original Chautauqua site continues to draw summer visitors who attend varied programs.

Bibliography

See J. H. Vincent, The Chautauqua Movement (1886, repr. 1971); A. E. Bestor, Chautauqua Publications (1934); R. Richmond, Chautauqua: an American Place (1934); G. MacLaren, Morally We Roll Along (1938); V. Case and R. O. Case, We Called It Culture: The Story of Chautauqua (1948, repr. 1970); J. E. Gould, The Chautauqua Movement (1961).

References in periodicals archive ?
Canning, The Most American Thing in America: Circuit Chautauqua as Performance (Iowa City: University of Iowa Press, 2005), 6; Robert Louis Utlaut, 'The Role of the Chautauqua Movement in the Shaping of Progressive Thought in America at the End of the Nineteenth Century' (PhD diss.
In 1886 Vincent wrote a book, The Chautauqua Movement, which detailed the co mponents of the vision as it had unfolded.
The third generation of development of the Chautauqua Movement was in what became known as the circuit or independent chautauquas, about which Russell Johnson writes in his article.
Considering Harper's significant role in the Chautauqua Movement, a clearly inclusive educational undertaking, it is reasonable to assume the same inclusive motivation in the formation of the junior college.
The influences of the Chautauqua Movement on higher education.
The Chautauqua movement was part of the American tradition of popular self-improvement.
Many people who know of Chautauqua at all know of the institution's historical importance: In the late nineteenth century the Chautauqua Movement articulated a philosophy of self-improvement and lifelong learning that the times seemed hungry for.
The Chautauqua movement was founded by Lewis Miller, an Ohio industrialist, and John H.
The Colorado Chautauqua was founded in 1898 during the height of America's first truly national mass educational and cultural movement, the chautauqua movement.
Born in the summer of 1874 at Lake Chautauqua in western New York, the chautauqua movement enjoyed a 50-year reign over American cultural life.
William Rainey Harper, one-time supervisor of the summer meeting of the Chautauqua movement.
Once unleashed, linear types became so dominant that they seemed to push the new American republic forward in terms both of individual self-realization and of self-improvement as epitomized in the cult of the "self-made man" and the lyceum and Chautauqua movements.