by Lea Cornell

The Young Women’s Christian Association originated in England in 1855 with the intent of training women for a working position outside of the home, and to encourage them to withstand the stresses of everyday life through the guidance of the Lord. The idea originated with Emma Roberts of the Prayer Union Branch of London, England, who declared that it would be, "a band of Christian girls uniting in the name of Jesus for their mutual benefit, and for that of any young women in their respective spheres whom they might be enabled to influence for good." The Portland chapter began in the waning months of 1900 with many of the same intentions. The changes that occurred between 1900-1930 are dramatic and extremely crucial to understanding the history of this organization. That thirty-year time-span allows us to reflect on the many important events in the city’s general history, and to see the struggles and victories endured by this astounding association which was created by women, for women.

The founding women of the Portland chapter were extremely serious about maintaining the mission created by the original founders in 1855. They were deeply affected by their faith and religion, and those qualities served as foundation and structure of their Association. At the National Convention in 1909, a Constitution, very similar to that of our US Constitution, was created. Christianity resonates throughout the entire document and formally outlines the Association’s intentions and mission. Delegates to the National Convention also developed a "statement of purpose," on which the Portland chapter modeled its own "statement" after. The statement read, "To associate young women in personal loyalty to Jesus Christ as Savior and Lord. To lead them into membership and service in the Christian Church. To promote growth in Christian character and service through physical, social, mental and spiritual training of the Kingdom of God." It is important to capture the intensity of this statement and observe how the original purpose of the YWCA transformed over time.

Like many YWCA’s that began forming across the country, Portland focused on maintaining the deep-rooted religious beliefs and values which were consistent with the organization’s evangelical origins in the mid-1800s. A desire to bring God into young women’s lives and guide them along their path was the founder’s main mission.

By reviewing the founding women and board members of the Portland chapter we can observe their ideas and concepts as they created the early YWCA. It is important to realize that although they were one chapter within the National Association, they were capable of setting the programs and regulations for their new establishment in Portland. Examining the differences and similarities between the Portland YWCA and other "Associations" across the country is important in determining what Portland represented.

It is difficult to imagine that nearly a century ago the concept of a YWCA in Portland was being made into a reality. Apparently there was an incredible need for such an organization as enrollment rose by astounding numbers year after year. The amount of effort and persistence that the founders endured deserves a huge amount of praise; this was not an easy task to accomplish. While men controlled all businesses and politics, many of these women held important positions of power and persuasion. It is interesting to see how they attained their goals and desires for this organization. Fortunately, most of these women were fairly wealthy and could personally contribute to various needs of the "Y," but the time came for bigger and more impressive programs and meeting places. With increasing enrollment they were in need of more space and this required outside help. The influence from their churches and religious mission was an incredible factor and crucial link to winning many a vote for expansion.

During that time, the women responsible for creating the first Portland YWCA were among the most prominent in Portland. They were what society considered "role models," and some were actually listed in the society sections of newspapers. They attended Protestant churches and were notorious for holding bible studies in their homes. They believed that they could encourage young women to follow in their footsteps by showing them guidance through the Lord. Their belief in Christianity and its teachings was the powerful tool used to promote this organization in many ways. Not to imply that they intentionally manipulated their religious mission to receive benefits, it just remains a fact that they were able to persuade many young women through promotion of faith in the church, as many do today. Who could refuse such a good cause? Certainly it made sense to the individuals who did business with the husbands of the founding women to promote such an endeavor. It would be bad for business not to. Perhaps the financial backers believed that they would humor these women by helping them form their organization, and remained truly unaware of how successful it would become and how capable the women were who established it.

According to the original Constitution, "The members of this association shall be of four classes, active, associate, sustaining and life members." Now it appears that if you were fifteen years or over and were a member "in good standing in Protestant Evangelical churches", you would be considered an active member that could not vote or hold office. Over fifteen and of "good moral character" could be elected as an associate member. They were, also, prohibited from voting or holding office, but would be entitled to the privileges of the organization. If you paid a fee "of at least five dollars per annum" you became a sustaining member and, for at least one hundred dollars you were considered a life member. Both of those memberships allowed you to vote and allowed you privileges of the organization.

Although the spirit of the founders in Portland was evangelical and as "saviors" in the Christian sense, their gospel was not as all-inclusive as their Constitution might indicate. The binding document does not officially delimit membership, but in some commentaries listed throughout the minutes of their meetings, patterns of racial and religious labeling and identification emerges. After reviewing the qualifications of membership another factor needs to be considered, that of the ethnicity and color of potential applicants. As stated by Board member, Mrs. Verdenius, during a discussion of religious basis of membership in 1931, "Even with change not too much will be gained. One cannot belong if a Jew or a Buddhist."

To give the women credit, they did try to aid in the development of a "colored branch" in Portland and they also encouraged an association for Native Americans. The obvious display of discrimination was not too different among the various chapters established across our country, however it appears that Oregon was much slower at breaking down the barriers. The first "colored" YWCA branch was established in New York City in 1905, while Oregon established a "colored branch" in 1921. This is a perfect example of the length of time it took Oregon to catch-up to many issues.

The chapter in Portland tried to maintain its original mission statement as long as they could, although this didn’t allow much room for change or new perspectives in a constantly changing society. Change was slow and scrutinized for fear that the Y would be detaching itself from the original belief system. This meant integration was a slow process. In the 1920 Minute book, a scenario is discussed regarding, "allowing colored girls use of the pool . . ."

The Cincinnati, Ohio chapter chose a statement of purpose which appears to be very different from that of Portland’s. "As in 1868, the avowed purpose in this centennial year of 1968 is the ‘The YWCA, a movement rooted in the Christian faith, draws together into responsible membership women and girls of diverse experiences and faiths, that their lives may be open to new understanding and deeper relationships and that together they may join in the struggle for peace and justice, freedom and dignity for all people."

By striving to maintain their original Constitutional beliefs, were they compromising their ability to adapt to societal changes? This raises many questions and concerns for an establishment that has always heavily depended on social support. Failure to recognize that certain measures must be taken in order to keep up with time and change is detrimental to any organization. It appeared that the founders and board members were more involved in the religious structure and programs and passing this along to their members more than anything else in the beginning. The amount of prayer and mention of vespers was constant; the majority of classes and functions offered were focused on the teachings of the bible.

As the organizations enrollment begins to increase, it becomes obvious to some board members that the young women are becoming rather tired of the usual bible study classes and are requesting a more social atmosphere. Mrs. Robert H. Tate the religious work secretary explains, "A sympathetic understanding of the modern day girl is essential to carry on this constructive work." Enrollment in various bible studies offered at the "Y" begins to drop and requests for dances and socials become more frequent. The Association as a whole began to struggle with the concept of showing how the Bible and religious teachings could apply to a more busy and modern girl. "The interpretation of Christianity in social terms permeated the whole life of the Association." In 1911, the "Social Gospel" is formed and this marks a strategic period in their history. The original founders become less and less visible, decreasing the generation gap, (perhaps a solution) and the control appears to be handed down to various board members, namely the secretaries.

It is important to realize that World War I and the achievement of Woman’s Suffrage achieved in 1912 had a huge impact on this organization. Women began to merge into more industrial jobs and play a larger role in politics, their voices were actually beginning to be heard and count. The competition the "Y" was beginning to experience was based on modernization. Could they keep up? What could they do to keep the young women from leaving the organization or never seek their help in the first place? The organization feared that the girls would find themselves in a destructive society that would perhaps lead them away from God.

Efforts to encourage socialization inside the YWCA began to take place almost immediately. A great example would be the concept of the "Sunday at Home" event. "This "Sunday at Home" is a unique plan of the managing secretary, Miss McCorkle, by which the girls are to be brought closer in touch with the inside workings of this institution by pleasant means." These meetings were usually held outdoors, many times in the gardens of one of the board members, and each one would have an amazing agenda. This program was an outreach designed to invite, "Little girls, Big girls, Bachelor Girls, Come bring your Mothers, Sisters, Cousins and Aunts." The flyers, which were distributed around the city, would often say, "Social Good Time, Informal Supper," and included a list of events that would take place.

The program would usually begin with an educational address, and it appears that most meetings were not focused on religion. The topics would range from someone’s trip to Palestine to the different plants in Oregon, and were designed to be very diverse and culturally stimulating. Next would be a musical segment, followed with a meal. The descriptions of some of these "Sunday at Home" events takes you back in time. What a wonderful and inventive way to inject culture, socialization, and faith into their sisterhood.

Another program that was promoted to encourage sociability within the Y were Bible Clubs. One pamphlet claims, "Bible Clubs: A unique plan. Is to be operated by Business Girls Committee whereby the club and social life can be combined with Bible Study and yet be within the reach of the busy girl who can give but a few minutes to preparation. Six of these clubs will be organized, and you are invited to enter any of these, free to all." These two concepts became prosperous and appreciated events, a wonderful way for the founding women to hold on to their beliefs but proceed into the future with new ideas.

Classes such as art, stenography, singing and bookkeeping are some examples of incentives that the organization offered to women who were not members but lived in the community. Advertising cards, that measured a little bit larger than current day business cards, were distributed as flyers to inform the public of what courses were on hand. Advertisements of these events and classes were, also, placed in the newspaper every Sunday. An example of this was an article placed in The Republican that reported, "Social Work at the YWCA, Efforts Made for Entertainment of Young Women."

In comparison with other chapters across the country, Portland was not alone in its struggle to reform into a more social organization. In Cincinnati, Ohio the association was extremely familiar with the conflict of upholding traditional values. "Indeed, the YWCA noted in 1925 that, "girls of today are fearless questioners; unbound by traditions and mentally alert to the facts of everyday life and work." Just as the women in Portland had requested, the women in Cincinnati wanted dances and socials. The association held a dance which the Board members explained, "would reinforce its proper image of proper heterosocial and heterosexual contact." The party took the form of a ‘boy and girl party’, some of the girls disguising as boys and escorting the girls. This was a common social event at the YWCA and reflects the traditional values of the YWCA women." It appears that they really used their imagination to keep their girls out of trouble! "Men were invited to attend dances only on the last Friday of the month. Not surprisingly, these tended to be the most popular of the gatherings at the YWCA."

With the Roaring Twenties, and the push for racial integration, the association was again dealing with change within their system. The YWCA adopted the "Social Ideals of the Churches" as its social platform in 1919. This allowed membership of women who did not belong to a "proper" Protestant church, but claimed they participated in some Christian denomination or faith. "When the YWCA was organized only members of Protestant Evangelical churches could be active members; now there is an alternative basis membership whereby it is possible to make a declaration signifying a desire to enter the Christian fellowship of the Association and promising to uphold the purpose both in individual life and through membership in the Association^."

This statement is still rather conservative but you must realize how truly radical this was for these women at this time. In fact, the National Association was actually being criticized due to this new policy and their ideas of socialization which had them, "Grappling with the problems of industry, race and international relations."

In 1931, a meeting was held with the Board members of the Portland chapter to discuss the secularization of their organization. At this time, the Chapter, and the Association as a whole, had cleared many hurdles. These women really expressed their fears and opinions throughout the meeting, and the Minutes recall Mrs. Teague stating, "Young people want something vital, something different, new responsibilities, they are going around in circles. Leaders are to blame for the way young people feel. We want to make our aim real in the Association. If we change the basis of membership we are cutting very definitely the life cord of the Association."

This statement is very powerful. They want to make the "aim real" but are afraid of sacrificing their original beliefs of membership. Is this a matter of having your cake and eating it too? Another Board member, Mrs. Lewis makes a great point. "Under the present basis someone else says whether or not she is a Christian. Under the new basis the person decides for herself whether she wishes to make a decision. I think it is better to have a person make her own

decision whether or not she is a Christian." This appears to be a more progressive and realistic perspective.

In review of the steps that the YWCA took in order to maintain their identity, it is astounding to see the progress that has taken place. Through the trials and tribulations, this Association has been capable of withstanding one of its largest obstacles, a constantly changing society. From the years 1900 to1930, the events that unfolded were critical for us as a country and for the Y as an association. The founders held such strong beliefs and wishes for their organization that those desires radiate throughout the archives. Their whole-hearted intentions are captured in the minutes of their meetings, and through the various pamphlets and news clippings they produced. Through the years, there have been various adaptations made, but the quest and mission remains the same, guidance and aid for women in need.

Appendix

"Social Ideals of the Churches"

That the churches stand for---

1. Equal rights and justice for all men in all stations of life.
2. Protection of the family by the single standard of purity, uniform divorce laws, proper regulation of marriage, proper housing.
3. The fullest possible development of every child, especially by the provision of education and recreation.
4. Abolition of child labor.
5. Such regulation of the conditions of toil for women as shall safeguard the physical and moral health of the community.
6. Abatement and prevention of poverty.
7. Protection of the individual and society from the social, economic and moral waste of the liquor traffic.
8. Conservation of health.
9. Protection of the worker from dangerous machinery, occupational diseases and mortality.
10. The right of all men to the opportunity for self-maintenance for safeguarding this right against encroachments of every kind, for the protection of workers from the hardships of enforced employment.
11. Suitable provision for the old age of the workers, and for those incapacitated by injury.
12. The right of employees and employers alike to organize; and for adequate means of conciliation and arbitration in industrial disputes.
13. Release from employment one day in seven.
14. Gradual and reasonable reduction of hours of labor to the lowest practicable point, and for that degree of leisure for all, which is a condition of highest human life.
15. A living wage as a minimum in every industry, and for the highest wages that each industry can afford.
16. A new emphasis upon the application of Christian principles to the acquisition and use of property, and for the most equitable division of the product of industry that can ultimately be devised.

Selected Bibliography

Republican (Portland). 19 November, [undated].