Agricultural History Review, Volume 52 Part 1 (2004), p. 114

Rex Russell’s latest contribution to the social history of Lincolnshire analyzes the changes which took place in rural popular culture over the course of the nineteenth century. A transformation in popular culture was achieved by two main elements: attacks ‘from above’ and adoption of new beliefs and standards ‘from below’.How various parts of older culture traditions – history review including bull-running, cock-fighting, plough plays, village festivals and statute fairs – were undermined is amply demonstrated through the reproduction of extracts from local newspaper reports. The fear and misunderstanding underpinning these attacks from the upper and middle classes is apparent. Plough Monday celebrations were described as ‘heathenish customs’, ‘rustic fooleries’ and ‘a mere subsidiary means of getting money’ by reports in the 1840s and ’50s. The conversion of the harvest home into a well-ordered, church-led festival is used as an illustration of the imposition of rational recreation in village life. However, Russell’s contention is that changing attitudes among the labour-ing poor themselves were perhaps more influential in transforming popular culture. Primitive Methodism, with its emphasis on self-help and humility, spearheaded this change. Through its religious, and later political radicalism, the chapel contributed much to the contents of a newer popular culture. The influence of friendly societies, with their orderly membership and processions, and the temperance movement, which offered workers meeting spaces and social provision away from the village pub, are also shown to have been significant. Finally the spread of literacy and educational institutions also aided the acceptance of a new rural culture in the nineteenth century. The changes in popular village culture were not always easily achieved. There were tensions and clashes, not only between the working classes and those who wanted to enforce change, but also between elements of the labourers’ new culture: although the chapel and the temperance movement were closely linked, the teetotal zeal of the latter often divided chapel-goers. Russell is also careful to show that older practices and beliefs did not simply disappear from rural life and some traditions, such as rough music, persisted well into the twentieth century. Overall then, this is a pleasingly presented and well-packaged account. Some sections lack context or commentary, and historians will find little that is new or contentious. But the primary source material is used to good effect and will be of use to those who are introducing students to the debates over rural popular culture for the first time.