Agricultural Missions, Inc.
156 Fifth Avenue
New York 10, N. Y.

VILLAGE IMPROVEMENT DEMONSTRATION IN NORTH CHINA

The work recorded below was under the direction of Mr. and Mrs. Hugh W. Hubbard, missionaries of the American Board of Commissioners for Foreign Missions. For the first year they were assisted by Chinese colleagues. The village was of about 500 people whose livelihood depended entirely upon agriculture. The basic principles on which the project operated were: (1) a correlated program which would redeem the whole man and minister to the entire life of the community; (2) to work through the demonstration method; (3) self-help; (4) cooperation; (5) the demonstration must be reproducible, i.e., the program must be of such a character as to spread to other villages.

The following program was carried out:

1. Improved agriculture included distribution of improved seeds, a tree-planting campaign, planting fruit trees, control of smut in cereal crops, a well-digging campaign which resulted in the digging of fifty-six wells for irrigation on village lands and thirty more in neighboring villages, and organization of a cooperative society.

2. The program of education included literacy classes, a free school for illiterates, an enlargement of the village school provided entirely by the villagers, free loan libraries, weekly lectures, and daily news bulletins.

3. The health program included an annual vaccination campaign against smallpox, treatments for trachoma, classes for midwives, semi-annual food demonstrations, semi-annual better babies exhibits, and provision of simple medical kits.

4. The recreation included revival of old customs such as boxing, introduction of new games, and use of the drama with local talent.

5. The homes work program included continual visiting in homes, with home meetings twice a week, and the provision of special help in times of illness, death, difficulty, and need.

6. The young people were organized into a fellowship to improve self and serve the village. Weekly meetings were held.

7. Marriage and burial customs were reformed, greatly reducing the heavy costs.

8. A village reconstruction association was organized on education, health, livelihood, recreation, and religion.

9. Village government was very greatly improved.

10. At the end of two years thirteen family groups, comprising forty-nine people, took the first steps toward church membership.

11. Perhaps the most important result of the above program was the increased spirit of service, sacrifice, and cooperation for the common good.

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accountable but not less real fear. This fear of having to stand
alone and take personal responsibility is a cause of the people's
herding together. Because a man feels uncertain and does not
dare decide for himself, questions large and small which seem
to us to be of a specifically personal nature are brought forward
publicly and discussed by every one and at every opportunity,
until in a gathering a decision is arrived at. The responsibility
for making a decision is gladly shifted to the shoulders of some one
else; to those of the village head, for example, who is there to
carry such burdens but who, even so, would rather share the
responsibility with the village council, or with some one who has
nothing to do with the matter but who makes a good subject
for being invested with this responsibility. This is a function for
which missionaries seem to be particularly suited.

It will not cause surprise that fear is a characteristic of the
people of Central Celebes, because we have seen that the parents
use intimidation as a means of forcing their children's obedience,
in order to accomplish their ends at a given moment. No one
feels ashamed of being afraid; it is a sufficient excuse for every
shameful neglect or blameworthy act, even though courage is
admired.

The influence of the development of the child during its
earliest years can always be clearly seen. The manner in which
one generation after another brings up its children shows how
the egoistic 'sentimental' background of the people's character
inevitably asserts itself. The community is, generally speaking,
able to make the young people who are brought up in this way
conform to the order which is necessary for its existence. The
inner tension, however, caused by the resistance which the
egoistic members offer to the community forms a part of the
whole life itself. The community can repress the egoism, it
can keep it in check, but it cannot conquer it. For whenever
the community's grip on its members relaxes, individualism
raises its voice and knows how to make itself heard. Many of
the difficulties of the present time arise from the fact that, owing
to various influences, the old ties are becoming looser.

J. KRUYT

# A CHRISTIAN APPROACH TO THE CHINESE VILLAGE

BY HUGH W. HUBBARD

PICTURE the Chinese farmer. First and last and always, his poverty—a total annual income for the whole family of about £10; burdened with debt at high interest (36 per cent per annum is common in the north); oppressed by heavy taxes, greatly increased at times by military operations; a prey to natural calamities, severe drought or flood being likely to visit him on an average of every five years. The struggle to keep himself and his family alive conditions his every thought and activity. Under the compelling necessity of never spending a copper where it can be saved, such matters as education, sanitation, cleanliness, recreation and often religion come to be looked upon as luxuries without which one can exist and which therefore cannot be afforded.

He is deeply enmeshed in a closely-knit social structure. His immediate family, his clan and his ancestors command his unfaltering loyalty. The elders of his village community are probably more or less distantly related to him and require his respect and co-operation. Marriage and intermarriage have linked him to many neighbouring villages.

Economic necessities, tradition, family and social pressure combine to forge character which often includes such attractive qualities as thrift, industry, realism, adaptability, reasonableness, stoicism, loyalty to family and friends, hospitality, good-nature, courtesy and pliability. Where economic burdens become unbearable, tradition and social pressure are broken through and such desperate courses as soldiery and banditry are the alternatives to beggary or starvation.

How are we going to save this farmer—really save him from disease, ignorance, starvation and utter despair? What can we do to bring to him and his family some meaning to life, a little

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hope, happiness and security from his haunting fears? Is it
possible to introduce him to that life which is a walking hand-in-
hand with a loving, heavenly Father and a looking upon all
people as members of a great family who have his affectionate
loyalty?

The traditional missionary answer, to which there are
fortunately many exceptions, is that of straight, unadulterated
sermonizing. We confess to having done our share of it, but have
come to the conclusion that it is neither adequate nor fully
Christian. This easy concept of 'preaching the Gospel' is based,
we fear, on the narrow interpretation of a few passages of
Scripture, rather than upon the full example and teaching of
Him who announced Himself as being anointed to 'preach good
tidings to the poor,' to be sure, but also to 'proclaim release
to the captives, and recovering of sight to the blind, to set at
liberty them that are bruised, to proclaim the acceptable year
of the Lord.'

Why is it that any departure from orthodox methods of
preaching the Gospel should be looked upon by our traditionalist
friends as heretical and even savouring of disloyalty to the funda-
mentals of Christian faith? Need a man be accused of lack of
faith in the principles and value of electricity if he discard an
outworn model of telephone or radio receiver in favour of a
more efficient one? Let us work together in perfecting the
technique of transmitting to others the religion which is to all
of us Christians the pearl without price.

In an interior station in China, a number of Christian workers,
native and foreign, had been pondering for years over such
facts as these: Our oldest churches were sometimes the deadest.
Our religion here had evidently not taken root in native soil
and was not attracting the young. A study of our church member-
ship showed that one half were solitary Christians in their
families. What chance had they against the tremendous pressure
of a non-Christian family? Our membership was spread out
thinly over a vast area, with the result that groups of from five
to twenty in a village were common, usually representing less
than one-hundredth of the population. Too many Christians,

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and even some evangelists, tended to think of their religious
duty in terms of Sunday preaching services. Our station work
was so departmentalized that we were preaching to some,
educating others, healing still others and here and there scatter-
ing bits of agricultural improvement, famine relief, or organiza-
tion in co-operative societies. The best results were apparent
where the full program touched the same individual. From both
within and without the church came persistent calls for a pro-
gram which would redeem the whole man and reconstruct the
entire community.

For the sake of both the Christian Church and of China it
seemed imperative that Christians should find better ways in
which to build village communities on the principles of the king-
dom of God. A small group of four Chinese and two American
missionaries was given permission to follow an urgent desire to
experiment in methods of Christianizing village life. Humbly they
prayed for guidance that, starting with themselves, the whole
project might be truly Christian in heart, spirit and method.
They resolved reverently to focus on the problem what little they
knew of the principles of education, psychology and sociology.
They decided to adopt the experimental method and to establish
a 'village laboratory.' A typical village was chosen within easy
reach of the central station, its institutions and personnel.
They lived in this village at intervals, trying to enter into its
life and comprehend its problems. During the first weeks, spent
in surveying the countryside for a suitable village, making plans
and friends, much time was given to the consideration of the
principles of work. These are reproduced below, as drawn up
at the outset of the experiment and followed as faithfully as
possible for four years of work.

BASIC PRINCIPLES. 1. A correlated program which will redeem the whole man and minister to the entire life of the community. Jesus responded to all human need.

2. To work through the demonstration method. Jesus first lived His Gospel and then preached it. The experiment itself is thought of as a demonstration of the Christian way of rural reconstruction, the great task of China for decades to come. Each phase of village improvement, even religion, is approached through demonstration.

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3. Self-help, with the friendly advice of specialists. The responsibility is on the village group and the staff from without are but friends co-operating. All credit goes to the local people. No signs or labels of outside organizations are put up. No program or project is 'put over' unless approved and voted by the local leaders. No money is given for local improvements. Jesus did not depend on financial resources.

4. Co-operation. (a) Within the mission station, all departments are co-operating. (b) Twelve mission units are co-operating in the sponsoring organization. (c) With all government bodies, local, county, provincial and private agencies of rural reconstruction. (d) Within the village, co-operation for the common good is a chief goal.

5. The experiment must be reproducible. Therefore it must be limited in funds and personnel to what can readily be reproduced elsewhere.

MINOR PRINCIPLES can only be listed in this brief outline. 1. In manner of life, be as near as possible to the villagers without endangering health or efficiency. (Corollary: When a different mode of life is necessary, try to set a new standard within their reach.)

2. Form flexible plans of work and be ready to revise them as necessary.

3. Emphasize the training of local workers, who may carry the whole responsibility in the future.

4. Pay especial attention to three groups: (a) Natural leaders of the community: village elders, teachers and so on. (b) The family unit (basic in China). (c) Youth (the hope of the future and most teachable). But do not neglect the poorest and neediest.

5. Keep a careful record of all activities, materials and results for future reference.

6. Any project in an experimental stage should be tried out on a small scale until results justify extension.

7. During the initial period: (a) Try first to meet the legitimate needs of which villagers are conscious. Later, by suggestion and demonstration, try to awaken sense of other needs. (b) Start with projects reasonably sure of success. (c) Staff should learn to do everything themselves at first as the best preparation for the future training of others. 'Learn by doing,' e.g., vaccination, tree-planting and so on. (d) During the first year confine work chiefly to one village.

8. Regarding agriculture and rural life, staff should be duly humble. The farmer knows more than staff. Consider him the teacher.

9. Wait for a genuine invitation before moving into village. Also, give no promise of staying.

10. Stimulate the best found in the community: (a) The village school. (b) Village elders. (c) The most respected leaders.

11. Revive good customs which are on the wane: (a) New Year's dramatics. (b) Boxing societies.

PRINCIPLES FOR THE MORE DISTINCTIVELY RELIGIOUS WORK. 1. In every situation the question: 'What would Jesus do?'

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2. The heart and spirit central. The aim must be to change desires, attitudes, habits, hearts, lives. This is very difficult, but essential.

3. Live Christianity, as it is most effectively preached by demonstration in life situations.

4. Friendliness. Be a friend to each and all.

5. In the reconstruction program, where we are co-operating with those of other religions, take no advantage, refrain from public preaching or teaching until asked.

6. Be frankly Christian in private life and personal relations. Discuss religion frankly and freely in conversations.

7. Respond to every human need.

8. Build on the best in local or Chinese religious ideas, culture or customs: e.g. (a) 'All under heaven are one family.' (b) 'All within the four seas are brothers.' (c) Confucius' golden rule: 'What you do not want others to do to you, do not to them.' (d) Local religious beliefs in God, immortality, soul, life to come, a moral code and so forth.

Four years of work on these principles were followed by the tremendous upheaval of the Sino-Japanese conflict, in which the losses of our central village alone were estimated at about $30,000 local currency (about £1765).

A detailed statement of work and results is perhaps not in order here, as we are dealing chiefly with the principles of approach. But it might be said in the way of summary that much emphasis was given to the fundamental problems of agriculture and economics: improved seeds being introduced, fruit and shade trees planted, plant diseases attacked, rural fairs held and a co-operative society organized. One of the achievements of the latter was the digging of fifty-six wells for irrigation purposes. Educational activities included classes for the illiterate, improvement of the village school, lecture programs, circulating libraries and daily news bulletin. The health program covered vaccination campaigns (with volunteers doing the vaccinating), an attack on trachoma, classes for village midwives, food demonstrations, 'better baby' exhibits, talks by doctors and nurses, and the training of village health workers. The recreational program centred about the new year and included a liberal use of drama, the revival of such old customs as boxing, wrestling and lantern parades, and the use of movies, lantern slides, film slides and radio. A strong emphasis on the home

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found expression through frequent friendly visits, help in emergencies, home meetings and the efforts to demonstrate the Christian home by members of the staff.

The young people were organized into a society for self-improvement and public service. The leading men of the village organized during the first month of the project a village reconstruction association, with sub-committees on education, health, livelihood and recreation. To these was added, the third year, a committee on religion. The work has spread from the one central village till it now touches twelve villages. Of these only two are thus far organized for a fully rounded program.

The Christian staff have not expected, nor have they been working for, quick results. They are somewhat aware of the great difficulty of changing the habits, thinking and life of a conservative rural community. And at this early stage of what they conceive as a long-time experiment they are not prepared to draw any final conclusions. The central village is more Christian; it is far from Christianized. Progress has been faster than was expected, but final success cannot yet be predicted. Only tentative conclusions may be drawn at this stage. But those who have had a hand in this experiment would agree that it has been a thrilling adventure to try to think over again the mind of the Master and follow more closely in His footsteps. And on the basis of four years' experience we are not ready to discard any one of our working principles. No, we have a deep belief that we are somewhere near the right track. Such experiments are multiplying in China, India, Japan and elsewhere, and surely a careful study of them will contribute something of permanent value to the working methods of those who pray: 'Thy Kingdom come.'

HUGH W. HUBBARD

SELF-SUPPORT IN THE
CHINESE CHURCH

BY CARLETON LACY, D.D.

THE devastation in China is forcing the Church to reconsider some of its problems and the methods used. The impoverishment of multitudes of people and the destruction of church and personal property makes the question of the future support of the Church one of major importance.

On the whole it must be admitted frankly that we have failed to develop self-support in the Chinese Church. Here and there a specially favoured church has assumed the support of its ministry, or a small congregation with a poorly paid evangelist or catechist has been able to meet all its current expenses. But the courageous resolutions adopted by missions fifty years ago: that the newly forming Church in China must from the start pay the salaries of its ministers, have become dead letters. Many a scheme for an annual percentage reduction in foreign subsidies has been modified or held in abeyance because of an unpredicted famine or a bandit scourge or some other financial difficulty.

A strange tendency begins to appear in the older, comparatively well-to-do churches. Several conspicuous examples offer themselves where such congregations, of self-supporting ability, decline to engage and support a full-time paid pastor. St Peter's Episcopal Church in Shanghai has for years availed itself of the excellent trained service of an ordained clergyman who is employed as an associate headmaster in one of the municipal schools. The Fitch Memorial Church (Church of Christ in China) lost its pastor tragically during the attack on Shanghai in 1932; after that a secretary of the Christian Literature Society served ably as honorary minister. In Kiukiang the strongest congregation of the Methodist Episcopal Church in that region for years enjoyed the ministry of a group of

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teachers and missionaries whose major responsibility was to the educational institutions in that centre. From other cities and denominations might be cited similar illustrations. In each case sound reasons are advanced for the policy or the 'temporary expedient.' Suffice it to point out that there are these churches, quite capable of supporting themselves, which devote their contributions to other causes than the payment of salaries to their own ministry.

This should not occasion surprise. It is quite in line with Chinese thought and tradition. A ministry paid by the people it serves is not natural or acceptable. To pay a man to serve is to make him an hireling. The Buddhist priesthood is supported by the temple endowments. When monks are engaged to say masses in a home they sink to the level of a paid mourner or any servant. Any ministry of service should be free to those ministered to; otherwise it loses its significance and its value. On these grounds failure has met our efforts to get individual congregations to pay their own pastors. They prefer to send their gifts to feed famine refugees, to distribute the Scriptures, or to support endowments for the education of poor children.

A Y.M.C.A. secretary called regularly each year for a contribution to the Association's current budget. He began to unburden his heart. He felt that his active effort year after year to get as many men as possible to take out paid memberships was placing the service of the Association in a wrong light. Men were saying to him: 'If the Association has a real ministry to the young men of our city, why ask them to pay for it? Either put your institution truly on a philanthropic basis, or admit that it is a "pay affair," and render the service paid for.'

This idea is rooted, perhaps, in the old family idea, or in the imperial concept of the country. All contributions or incomes belong to the emperor, and of his bounty he distributes from his largesse for the blessing of the people. Or every member of the family turns his income over to the head of the family, who in turn distributes to those who have need.¹ There is a suggestion

¹ This view and illustration were set forth by Dr Timothy Ting-fang Lew many years ago at a conference in Kuling, but have not gained general application.

248

of the communal spirit, which directed the practice of the early
Church and from which we have tended to break away.

Some really successful efforts have been made in this direction.
In certain districts all church contributions are turned in to the
central fund, from which all the ministers in that district are paid.
The Roman Catholic Church has gained a large measure of self-
support in many areas, not through the direct payment of the
priesthood, but by the cultivation of church loyalty which draws
large gifts and small into the treasury from which all the expenses
of the Church are met.

True it is that a large source of income for carrying on this
Church's work is the local property endowments. For the most
part, Protestant denominations have resisted this method of
church support. From the West has come an insistence that the
spiritual life of the Church was somehow dependent upon the
regular voluntary gifts of individual members to the mainten-
ance of the local current budget. Mission board administrators
seem to have had a fixed notion that while endowments might
be a real blessing to hospitals and schools they could be nothing
but a curse to churches. Curiously enough, during the recent
period of drastic reductions in board appropriations, it has been
the schools and hospitals which have responded with a large
increase in their local income while the churches, at least in some
quarters, thrown upon their own resources, have staggered and
sometimes succumbed. One large denomination, which has been
rather emphatic in its theory of every member's contributing to
pastoral support, has found its downward curve of foreign sub-
sidies had a parallel not only in a marked loss in church member-
ship but also in a serious drop in *per capita* giving to church
collections. At the same time the local support of its schools and
hospitals has gained by leaps and bounds.

Our failure to develop a self-supporting Church has not
been due to foreign subsidies. The withdrawal of those subsidies
has been a calamity as often as a benefit. The cutting off or the
rapid decrease of foreign subsidies has resulted in the loss of
community service features in many churches, in the combining
of several churches under one pastor who has not been equal to

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the task, in the resultant loss of membership, prestige and general support. It has put the Church into retreat, not into a healthy advance movement. The cuts came too suddenly, were excessive and lacked a plan of constructive application. So, too, in the previous stage it was not the subsidies, but a mis-handling of those subsidies, that weakened the churches. There is nothing inherently poisoning to a Church in the foreign funds which it receives. The trouble has come through failing to find a Chinese way of using foreign money for the benefit of the Church.

The solution is not to be found in large property investments for current income. Too much has our missionary enterprise in China been afflicted by an excess of property. Too much has our ministry been encumbered with serving tables, collecting rents, expending for repairs, controversies over property matters. And that applies to missionaries as much as to anyone. The conclusion will probably be reached that support for our churches is to be sought neither through the accumulation of income-producing property nor the direct weekly gifts of church members toward current expenses and pastoral support. There must be another way.

Neither are we prepared to accept the view that China cannot afford a well-trained paid ministry. There is a large opportunity for the application of the Wesleyan local preacher system. But it is not enough. The character of the Chinese Church, as of the larger community outside the Church, will demand a leadership to which the entire community can look up, to which it can turn in its multiplicity of needs. Such a ministry must be made available to the people entirely independent of their ability or willingness to pay individuals' salaries. Where it is available, support of the Church—not support of a pastor—may be expected.

Much has been said and written about the high salaries paid by some of the national organizations to their secretaries and other administrative leaders, and to the instructors in some of our Christian colleges and universities. Their stipends are in marked contrast to that of fellow-ministers in the pastorates. They are paid on a scale that local congregations are not prepared to under-

250

take. If they quit their present positions they are almost forced
into business or into a government office; individual churches or
missions cannot afford to engage their valuable services. It is
frequently said that we are building up an expensive administra-
tive overhead that the Chinese Church can never support.

But most of the criticism and opposition comes from the
missionaries. One seldom hears protest from the Chinese
ministry nor from the ranks of the church membership. The
latter probably know little or nothing about the matter. The
former accept it as natural and legitimate. They and their people
will contribute so long as the budget is kept on an impersonal
basis. They are loyal to the institution, the organization. Of it
they are a part. If it supports them adequately they have no
complaint that it also supports adequately, even if more munifi-
cently, their overseers or executive officers.

Sometimes the view is expressed that the salaries for Chinese secretaries or administrators should come from Chinese sources, and that of their missionary colleagues from foreign funds. So far as this wish is expressed by the Chinese themselves it is largely inspired by the charge occasionally made from outside the Church that they are employed by the western organization or 'are eating foreign rice.' But, for the most part, if missionaries and Chinese alike are paid from the same treasury, into which go both Chinese and foreign contributions, there is general satisfaction. Neither the highly paid secretary or bishop nor the poorly paid pastor or catechist can bear to be paid by the foreigner or the mission. If he is, both he and his church suffer. But if he is paid 'from above'—by the larger Church or organization of which he is a part—he and his people will do their part to sustain it, and will not much question the amount paid so long as they get a 'square deal.'

The Christian enterprise in China is not yet ready for in-
dependence. It must continue to be a co-operative enterprise.
That means that the old notion, that funds from abroad must be
distributed by missionaries and only local contributions be dis-
bursed by Chinese, must be discarded. Money contributed for
the business of the Kingdom is not western nor eastern. It is not

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who distributes that money, but how it is done, that matters.
We shall not have a self-supporting Church until the foreign
labels have been washed off the missionary appropriations. We
shall not probably have a locally supported ministry except on
an impersonal basis of loyalty to the Church rather than to a
local church or pastor. Perhaps during the next few years there
will emerge some new technique for handling funds for the up-
building of the Church in China.

CARLETON LACY

July 1, 1933.

Mr. Wynn C. Fairfield,
14 Beacon Street,
Boston, Mass.,
U. S. A.

Dear Wynn:

Thank you for your letter of April 2nd and the information
regarding questions of furlough and the matter of my son Wells' study in
America.

With regard to furlough, our Chung I Hui passed a request for
early furlough beginning in the summer of 1934. However, the Council did
not act upon this because of several questions involved. One is that we
are asking for the Elmer Galts to come to Paotingfu. They will be on fur-
lough 1934-5 and in view of this fact, it would be better for us to go in
the summer of 1935. Another factor was the nature of my work for the next
period of years. I will explain this in detail presently, but it seemed best
to the Council not to request a furlough at present. I understand that if
circumstances justify, the matter may be brought up at any time.

Regarding Wells' study, we have practically given up the idea
of sending him home this summer. One reason is the reduction in salary,
another is the postponement of our furlough. If we are not to go home until
1935, it may be better to keep Wells with us another year. However, we are
leaving the door open for an eleventh hour decision to send him this summer.

Frank Boyden at Deerfield Academy is an old friend and fraternity
brother of mine. I have written to him regarding Wells about the same time I
wrote to you, but he has written that he is full up, his scholarship funds
are exhausted and there is little chance for a boy to help himself financially.
I have also been corresponding with Joel Hayden (Union Seminary 1913) who is
headmaster at Western Reserve Academy, Hudson, Ohio. Joel has been encouraging
me to send Wells there for a year and has promised some scholarship help, but
I have received no definite figure as to what that help might be. The ordinary
tuition and board is $800.00 a year and this would be a good deal more than
we feel able to pay. When I receive final word from Joel we will probably make
up our minds for the coming year.

I have recently heard from John Reisner about the organization
of the Rural Missions Cooperating Committee and am delighted to learn that
you have been made Chairman. This probably means that you will be hearing
from me oftener than you have in the past. I have been corresponding a good
deal with Reisner regarding rural work, especially in connection with the
North China Christian Rural Service Union, in which I am very much interested.
I think that you must have received copies of the constitution and program
of work of the N.C.C.R.S.U. from Jim Hunter, who has been Chairman of the
Board of Directors ever since this organization. If you are not up to date
on the Union, be sure to get Jim to tell you all about it. The Kung Li Hui
has played a leading part in its organization and, so far, the Luho Rural
Service Group at Tunghsien is the most important unit in the work of the Union.
This represents our Kung Li Hui contribution.

Mr. Wynn C. Fairfield

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The Presbyterians are not far behind and their China Council now has before it a motion which will grant $400.00 a month to a Department of Rural Literature under the N.C.C.R.S.U. The Christian Literature Promotional Board has already made a grant of $200.00 a year for three years to the same Department of Christian Literature.

The Women's Board of the North China Methodists will probably give us some time from one or two of their leading women workers, especially in connection with women's work and the training of lay leaders. The Methodists have probably a stronger group of women workers than any mission in North China.

The London Mission has not yet seen their way to setting aside anyone for this work, as they are badly under-staffed and under-financed. Neither have the Methodist men made any contribution.

I have been speaking chiefly of the Hopei Unit of the N.C.C.R.S.U. The Shantung Unit has been organized for several months and the Shansi Unit, just recently. I understand that their plans are as yet chiefly on paper.

Our greatest need at present is for some one or two persons to undertake the promotional work of this Union. Ideally we should have both a Chinese and missionary executive secretaries. If we could get a small sum like $500.00 gold to cover the salary and travel of a first class Chinese promotional secretary, I think that we might get a missionary set aside for half time.

Our Board of Managers of the Hopei Unit asked for one half of my time to be given to this work during Jim Hunter's furlough, but in view of other plans for my time this matter was dropped.

As you probably know, our hope is to pool our resources on the field in the service of all the constituent units of our Union and at the same time to get what help we can from certain foundations at home who are interested in rural work. With this in view, we have already requests for a Department on Rural Cooperatives to the Agricultural Missions Foundation, for a Department on Rural Survey to the Institute of Social and Rural Research (this has been turned down for the present) and there has been some negotiation with the Milbank Foundation regarding a Department on Rural Health. So far, none of these have born any actual fruit. If better times come, we are assured that this is just the kind of union service which these foundations would be interested in helping.

I would now like to tell you a little about my own plans for the immediate future. Many of us were deeply impressed by Butterfield's visit two years ago and his suggestions for rural reconstruction. As you know, these were in line with the Jerusalem Conference and are not very different from the experimental work of the Mass Education Movement under Jimmie Yen. In fact, the North China Christian Rural Service Union, of which we have been talking above, is a direct outcome of Dr. Butterfield's visit and aims to provide the expert help which the rural churches need in carrying out any thoroughgoing plan of village reconstruction. After Dr. Butterfield's visit there were started a number of experiments along the line of the "Rural Community Parish" also in India called "The Rural Reconstruction Unit". We started two centers in our Paoingfu field, one of which died an early death and the other being now at almost a standstill because of lack of proper guidance. It is generally felt in the Christian movement in China that there are greatly needed some serious experiments along the line of Rural Reconstruction. We have done a good deal of promotional work but very little experimental

Mr. Wynn C. Fairfield

- 3 -

work along this line. I think that our Paotingfu field in particular is quite ripe for an advance in new methods of rural work, if only the right methods can be discovered.

I was, therefore, quite ripe for a challenge which came to me from Jimmie Yen this spring. Jimmie proposed that the Christian movement should undertake a serious experiment in rural reconstruction somewhere near the Tinghsien experiment of the Mass Education Movement, that Mr. T. H. Sun, Secretary of the N. C. C., and myself should go into it and he promised his full-hearted cooperation. A number of difficulties suggested themselves to me, such as the matter of getting ourselves free from other duties and assigned to this work, the question of finance, etc., especially I wondered whether it would not be a serious handicap to such a village experiment if a foreigner should personally undertake it. Jimmie Yen was strong of the opinion that in my case this handicap would be easily overcome. I replied to Jimmie that, as far as I was personally concerned, if I was considered a suitable person for this work and could be released for it, nothing would please me more. Mr. Sun reacted in a similar manner. However, when Sun tried to resign from the N. C. C. in order to take up this work he met with strenuous objections on the part of that Council and they proposed a compromised arrangement, a copy of which I enclose. The chief difficulty with this compromise was that it allowed only three months of time on the part of both Sun and myself for the village experiment. On mature thought almost everyone agreed that this would be equivalent to dooming the experiment from the start and that whoever should go into it must have full time. Our North China Council replied to the N. C. C. proposal in a letter of which I enclose a copy. I personally went to Shanghai to negotiate with the N. C. C., and found the staff very sympathetic with the Kung Li Hui position and admitting freely that from the point of view of the rural experiment it was quite necessary that there be the right personnel to give it full time and attention. Their difficulty was with their own work and schedule. In fairness to their own responsibilities, it seemed impossible for them to spare Mr. Sun for this work. I left before any final action could be taken, but it seemed unlikely that Mr. Sun could be spared on salary and he was struggling with the question whether his duty was to remain with the N. C. C. for the present or to ask leave for a period of time in order to undertake the village experiment.

Meanwhile, Mr. Yang Sheng Wu, Principal of our Tang Jen School, has been released for a sabbatical year of study. His original plan was to go to America, but he has decided that he wishes first to learn all he can in China. He may go to the University of Nanking, but he has also become very much interested in this village experiment and it is likely that he will go into it for a year if Mr. Sun cannot give full time to it. The significant feature of his going into it will be that the evangelistic and educational departments of our work will be in full cooperation on this rural reconstruction project. Neither will the medical force be left out, as our doctor is planning to do rural work and we will certainly want a good deal of help from him. I believe that there is no question in which our whole Paotingfu staff is more vitally interested than that of rural reconstruction and if we can work out a correlated program whereby our whole Christian force can concentrate on the solution of this one great problem, we may possibly be able to make an important contribution to the Christian movement and even to the reconstruction of China. Our good fortune in being next door to the Mass Education Movement and the cordial terms of cooperation offered, by Jimmie Yen add to our hope of success, although we are agreed in thinking what we have undertaken, namely, the changing of the whole life and thought of a rural community, is an exceedingly difficult task, requiring considerable experimentation over a period of years.

Mabel and I will have our children all in school in Tinghsien this coming year and expect to move to a village as soon as it is decided where the

COPY

January 24, 1935.

Mr. Slanoy D. Gamble,
347 Madison Ave.,
New York City,
U. S. A.

Dear Sid:

Thank you ever so much for the cute Christmas card which arrived in time to add cheer to our Christmas season. I am sorry that I was so rushing before the Christmas season that I got very little done in the way of remembering my friends, except in this immediate vicinity. I was unexpectedly called to South Africa on a trip which took two weeks out of the first part of December. I always admire your photography and wonder how you could get such good results. My own work in this respect seems to go from bad to worse.

I do not think I have bothered you with too many reports about the work at Fanchischuang since your good subscription came in last year. Perhaps you will not mind my giving you a summary of the year's work.

I am not sure that I sent you a copy of my report to the Christian Rural Service Union dated June 20th. This covers the first eight months. In any case, I enclose a copy which you can throw away if you have already read it. In this latter I will take up the experiment where this report leaves off.

1. Results of Agricultural Experiments. When we returned to Fanchischuang in the fall we were naturally interested to learn how some of our agricultural projects had turned out. The American cotton seed which we had secured from Tingsien was enough of a success, so that I have on my desk an order from this one village for 580 chins of this seed for planting this spring. Other villages nearby have also seen the results and a total of 2500 chins of cotton seed is wanted in this vicinity. Unfortunately, Tingsien is unable to supply this amount and we are now worrying about where we will get it.

Our dwarf Kaoliang seed produced even more better results, planted in the same field with the local Kaoliang. The output was 150% better than the local variety. We are continuing this experiment before advertising it and it may prove a very valuable contribution to the farmers in this section, if we can regularly increase their output of Kaoliang by 150%.

Tomatoes which we experimented were more or less a failure, partly because they were not properly trained on stumps and partly because they were eaten before ripe. We will try again this spring.

The Kaoliang and Millet seeds which were treated for the cure of smut before planting were better than seeds which were not treated, but for some reason the smut was not entirely eradicated. This experiment will also be continued.

2. Changes in Tung Jen Middle. Mr. C. T. Yang, who was the heart of the work last year, was re-called to the principality of our Tung Jen Middle

(COPY)

June 13, 1933.

Mr. E. G. Lobenstine,
National Christian Council,
Shanghai.

Dear Mr. Lobenstine:

The actions of the N. C. C. Ad Interim Committee of May 16 (Ad 9-12) regarding a suggested joint program for Mr. T. H. Sun and Mr. Hugh W. Hubbard have been presented to the annual meeting of the Council of the North China Kung Li Hui, now in session. It was fortunate that Mr. Sun was present to aid in the discussion, which was at all times very sympathetic with the objectives sought. The action of the Council is as follows:

Voted, that in regard to the N. C. C.'s request for the
allocation of Mr. Hugh W. Hubbard to the N. C. C. for rural reconstruction
experimental and promotional work, the Council reply as follows:

This Council agrees with the N. C. C. as to the urgent import-
ance of experiments in Christian Rural Reconstruction and is willing to
assign Mr. Hubbard to such an experiment on the understanding that:

a. The Paoting Kung Li Hui be consulted,

b. Mr. Hubbard be allowed to give approximately one month a year to necessary duties in connection with the Paoting Kung Li Hui,

c. the experiment be located somewhere within the Paoting area.

It is the opinion of this Council that three months a year is
altogether insufficient to give the experiment a fair chance of success. It
is therefore urged that Mr. Hubbard be not asked to do promotional work at
this stage, but be allowed to give as much of his time and energy as possible
to the experimental work, beginning this fall.

Details of the plan, including such matters as the relation of
the experiment to the N. C. C. to the Kung Li Hui, the use of Mr. Hubbard's
time, etc. etc., be left to a committee consisting of the two General Secretaries
and Mr. Hubbard to be taken up with the N. C. C.

In accordance with the last paragraph of the above action the
Secretaries of the Council feel that a clear understanding is desirable at
several points, especially those where the action taken differs from the terms
of the request of the N. C. C. We are, therefore, very glad that Mr. Hubbard is
able to go immediately to Shanghai to discuss the whole matter with you and
other secretaries of the N. C. C. Among the questions which occur to us are the
following:

(1) Whose enterprise is this to be? Will it be that of the N. C. C. to which the North China Kung Li Hui loans Mr. Hubbard; or a union enterprise in which both bodies cooperate? A third possibility would be for it to be sponsored by the North China Christian Rural Service Union, with which both the N. C. C. and the North China Kung Li Hui already have formal relations. We are inclined to feel that this last would be the most desirable arrangement. To date it has not been possible formally to approach the N. C. C. R. S. U. Should they find it impossible to sponsor the experiment, the preferable arrangement would seem to us to be one of cooperation.

- 2 -

(2) Where is the experiment to be located? The N. C. C. expresses a preference for Tunghsien. However, the allocation of Mr. Hubbard to this work depends in large measure upon the approval of the Paoting Station Association of the Kung Li Hui. With the present shortage of personnel in the Kung Li Hui, it is very doubtful if such approval could be secured or fairly asked for if the experiment involved such a severance of relations with Paoting as the choice of the Tunghsien area would involve. The clause in the action of the Council requesting that Mr. Hubbard be permitted to give approximately one month to Paotingfu work is inserted in all sincerity as the maximum retention of his direct responsibility to Kung Li Hui work. But there are many reasons, including psychological ones, why location in the Paoting section of the Kung Li Hui field seems to give more promise of success than location in the Tunghsien area, also of the Kung Li Hui field. Mr. Hubbard will explain to you in detail his reasons, in which we agree, for feeling that the greater proximity of the Tunghsien Experiment will be a notable asset.

(3) What is to be the relation of Mr. Hubbard to the N. C. C.?
The action of your Ad Interim Committee does not defintely so specify, but we have
been under the impression that it is intended to include him among the secretarial
staff. This is a bit disconcerting, since such a position carries the connotation
of promotional work. We cannot express too strongly our conviction that experiment
must take precedence over promotion. It seems to us absolutely essential to success
that the full time and attention of at least one person be given to it - of both
persons if it can in any way be arranged. Without such uninterrupted concentration
on the experiment, especially during the first year or year and a half, the possibili-
lity of any promotional work of any value in the future will be seriously endangered.
Mr. Hubbard will have nothing to promote until he has given himself unstintedly
to the actual working out in an unhurried manner of the ideas and problems which
will confront him immediately upon his undertaking the experiment. This does not
preclude the possibility of his visiting other places in the country where work
of a similar nature is being genuinely attempted, since such visits may be as helpl-
ful to his own experiment as they are to the others. But any program whereby the
major part of his time is to be given to such work as that outlined in 3 (a) and
(b) of the Ad Interim Committee recommendations would seem to us not only to spell
disaster to the experiment but very seriously to handicap any future attempts by
others which sought to avoid such errors, by creating antecedent suspicion and pre-
judice against them.

(4) How is the experiment to be financed? Both the N. C. C. and the Kung Li Hui are in financial straits. The latter has just had to apportion unprecedented reductions in general work funds from America, with every prospect that these will be increased still farther, perhaps more than trebled in the next two years. The N. C. C. is contributing a portion of Mr. Sun's time. The Kung Li Hui proposes, subject to the approval of the Paoting Station Association, to allocate to the experiment all but one month of the working year of Mr. Hubbard's time. Mr. Sun has given us to understand that in all probability the travel connected with such visits as those suggested in (3) above will be borne by the N. C. C. There is also the question of a small local budget. It may be possible to raise this from out-side sources, in the name of the N. C. C. R. S. U., or the joint name of the N. C. C. and the Kung Li Hui. One such possible source is the Agricultural Missions Foundation.

In the hope that these suggestions may be of help in arriving at
a mutually satisfactory arrangement which shall insure the experiment of a fair
chance for success, we remain,

Minutes of Ad Interim Committee, N.C.C.

May 15, 1933.

The rural work of the Christian Church in China has reached a stage in it's
development which calls for the working out along the generally approved lines of
the rural Community parish in different Christian village centers of practical
programs of Christian effort.

The promotion work of the past few years has aroused wide-spread interest in
the above plan but progress halts for the testing out of such plans by competent
leaders in a considerable number of average Christian rural communities. As a
direct outcome of the work of promotion of the past few years and of the recent
Tinghsien Institute, the NCC is led to believe that the rural work of the Christian
movement in China will best be advanced by setting aside during the remainder of
the Five Year Movement of a few competent workers to carry forward this rural promo-
tion along the following lines:

1. Intensive study supplemented by experimental work in one center in which such workers would take up their residence and spend several months a year.

2. Study of conditions in carefully selected rural centers in other parts of China and as far as may be practicable participating in the local work for the purpose of helping the work and at the same time of extending their own firsthand experience. It is suggested that from two to four weeks a year may be required for each center.

3. Making the results of such study available as promptly as possible for the more general promotional work of the N.C.C. Rural Life Committee and by holding training institutes.

It is therefore recommended;

1. That the N.C.C. request the Kung Li Hui to allocate the Rev. H. W. Hubbard to the N.C.C. for such work, on the understanding that the N.C.C. release one of its own secretaries, Mr. T. H. Sun, for this work.

2. That the Council approve of Mr. Sun moving his family to some center to be chosen in North China, preferably in Tinghsien, where Mr. Hubbard and he will reside, so as to enable them to keep in close touch with the N.C.C.R.S.U.

3. That it be understood that Mr. Hubbard and Mr. Sun would not spend more than approximately three months a year in work in this one center. That the remaining nine months be divided between,

a) similar intensive work for more limited periods in a number of other centers with a view to securing an intimate knowledge of conditions in different parts of China. (Note: It is understood that not more than two of these other centers shall be in North China, inasmuch as it is important to study conditions and promote experiments in different areas where different Christian bodies are at work and where different conditions may prevail.)

b) Carrying forward the promotional work of the N.C.C. Rural Life Committee along various lines including the holding of institutes, conferences, etc..

--:--

Agricultural Missions, Inc.
156 Fifth Avenue
New York 10, N.Y.

## Village Improvement Demonstration in North China.

1. Improved agriculture included distribution of improved seeds, a tree-planting campaign, planting fruit trees, control of smut in cereal crops, a well-digging campaign which resulted in the digging of 56 wells for irrigation on village lands and 30 more in neighboring villages, and organization of a cooperative society.

3. The health program included an annual vaccination campaign against small-pox, treatments for trachoma, classes for midwives, semi-annual food demonstrations, semi-annual better babies exhibits, and provision of simple medical kits.

4. The recreation included revival of the old customs such as boxing, introduction of new games, and use of the drama with local talent.

7. Marriage and burial customs were reformed, greatly reducing heavy costs.

10. At the end of two years thirteen family groups, comprising 49 people, took the first steps toward church membership.

Agricultural Missions, Inc.

156 Fifth Avenue

New York 10, N.Y.

### The following program was carried out:

(Reprint from Educational Review—May, 1935)

BEGINNING RURAL RECONSTRUCTION IN
ONE VILLAGE

NOTE:—This article is presented to the readers of the Review, only on condition that it be printed anonymously. The reason for this is to avoid publicity. It has been found that too many visitors in the villages which are trying to reconstruct their interests, prevents the best success of the work. However, the accurate account and helpful plans of this work will be valuable to all who are attempting to bring new life into the social order of China. It is because of this value that we are sharing it with our readers. The first part is printed in this issue; the second part will follow in September.

Given a small country village of about 200 families with
poor crops, unsanitary conditions, oppressed by soldiers, and
disorganized by jealousy and sins, what can six Christians do to
help these villagers understand the life more abundant? This
is a report of the way one group has been trying to meet the
village problems with a Christian solution for each one. We
have been working at this center a little more than a year.
There have been both failures and successes. This report tells
of both, hoping that our experience may prove of value to others.

Opening up the Men's Work. Two of the group made many
visits to villages in the radius of ten miles, hoping to find a place
where the leaders wished rural reconstruction, and were able
to work together for the good of the whole. Several villages
welcomed our project, we chose one ten li from our central
station, where there were no Christians in the village, though
two boys had been in our school at the mission station and one
girl has been for a few months in our women's school. It was
on a visit to the families of these students that we found a
community which heartily cooperated with us in our plans.
Through these friends we met the heads of the village who urged
us to study their needs and work with them for solutions of
their problems. One of the school teachers said to us,

"Last year, we tried to start a mass education class, but it
was a failure."

"Perhaps we can help you this year," we answered.

"If the leaders of the village will take five nights, two of us would take it the other nights."

- 2 -

So the mass education class was organized. They bought their own materials and began with real zeal. The leaders of the village were glad for this chance to help others to become literate. We have always had close connection with the Mass Education Movement at Tinghsien; from them we got materials and tried to follow their plan of work.

The village leaders were Mr. Sang, a devout Buddhist, to whom religion was the most important thing in his life; Mr. Li, an ex-military man who had travelled a good deal and had ideals for his village, and Mr. Chia, who was a Catholic. When these people returned our call and discussed the village problems at length, they seemed to be really earnestly wishing material help for their village. Mr. Sang wanted also spiritual guidance, and said.

"You teach me about Christianity and I will teach you about Buddhism, and hand to hand we will travel the road to Heaven."

The greatest need, to their minds, was better crops. Our group was able to get in touch with some agricultural experts and promised that in the spring a farmers' class would be held.

There was a great need for treatment of trachoma. One man was blind and his brother could see but little and all the children showed their need.

"If my eyes were better, I would join the thousand character class," said another.

Following the Tinghsien method, the village appointed a health worker who was taught to give the treatment for trachoma by our doctor. It was found that 92% of the children in the village school needed some treatment. They were treated until about 40 of the lighter cases were cleared up. Lectures were given twice a week with lantern slides on health, travels, geography, etc. The village soon began to realize other needs and invited us to come and live in their midst for a time. They sent two carts to bring our household supplies. We felt our own need of knowing the village life and were glad to go. The neighbors helped us clean the house and get settled, all the time discussing better ways of living. The house chosen for us was in the home of the blind man. For him we advised the Braille system and found where a teacher could be obtained. But for some reason he has not yet thought it worth the trouble of learning.

- 3 -

Opening up the Women's Work. The third day after we moved to the village, the ladies of the group followed the custom of the place and called at the homes of the leaders. First, we came to the home of Mr. Li. Here we found two wives, twelve children and two grandchildren. The rooms were dark and the walls smoky. Tea was served after considerable delay. When the father came in he brought six of his daughters, who were extremely shy, and informed us,

"All of my children would like a chance to go to school. Two sons have been going to school; the eldest Ch'i Shan, has been teaching without salary. We could start a school for girls if there were any one to teach it, but there is no woman in our village who can teach a girls' school."

"Could not an old Confucian teacher do it?" It was thought a bare possibility.

"Could not the Buddhist, Mr. Sang, teach an hour a day?"

"Perhaps so."

Here we have an idea of what could be done for the women of the village.

The next home we visited was the Sangs. We were greeted with even more reserve than at the first home. The little girl cried when her mother asked her to bow and the elder child refused. The mother answered direct questions in monosyllables.

"How many children have you?"

"Two girls."

"Have you ever been to the city?"

"No."

The father then came in, Mr. Sang, he who wanted help to get to heaven; his beads were in his hands. He thanked us for coming to the village and said that he wondered if we could help to stop the gambling which was then very popular and would be much worse during the New Year's season.

"When I was the age of my youngest child my mother and all the family gambled. I watched them and soon learned. They forgot their meals, forgot their business and lost money. They smoked opium in order to forget their troubles. Oh! it is a bad business!"

"Do you suppose some other form of recreation would help during the New Year's time?"

— 4 —

He thought it would. He had given up gambling some time ago, and was now making every effort to mortify the flesh and to seek God.

"Do the children and mother eat three regular meals a day?" we asked.

"No, since my husband eats only one meal a day, my children eat very little, and I myself have not much of an appetite," she answered. She looked anaemic.

"Do you understand your husband's religions ideals?"

"No, I don't."

"My wife never goes out of this village, and this is one of the reasons for her ill health. I wish our women could get some vision of others' lives."

"What about a school for women?"

Mr. Sang approved heartily but Mrs. Sang did not care for it. One of the neighbors coming in told us that the only girl in the village who had learned to read was Yu Hsien. She was teaching now in the city at $25 a month. These mothers thought it would be a wonderful thing for the little girls to read. So ideas about a woman's school came into being. As we left the home we noticed how small the gate and how unattractive the door was, although the people were well-to-do.

"I quite approve of the way they have this very unimpressive entrance," one of the neighbors remarked. "When bandits come, they would never dream that this family had any money and would pass by."

Then we called at the home at the head man of the village. This was Mr. Chia and here we found a small fire in a kerosene tin stove, the only fire we had seen on our calls. The wife put a tin cylinder tea pot into the long opening of the stove and in a few minutes the water was boiling. No germs here! Though this was the third home in which we had been served with tea, we appreciated it here most of all. On the brick bed was a baby of four months. In any country this baby would have been considered quite a success! We admired the baby and the mother was very happy. We made some tactful suggestions as to the care of children and Mrs. Chia was most interested. She would like to know more about how to care for her baby. She wanted the baby vaccinated. We had another idea of what could be done for the women of the village.

— 5 —

Principles. The leaders of the group, after these two months' experience in studying the needs of the village formulated these principles:

1. Cooperation for the common good. We have endeavored to secure the cooperation of as many as possible in the village to work together for the good of the community.

2. Self-help. We had tried to have the local leaders feel that the chief responsibility is theirs. They are working for the good of their village and we are friends cooperating with them. Our suggestions must first be accepted by the local leaders before they are put into operation.

3. The experiment should be carried out under such conditions that it will be capable of reproduction by the average Christian organization. This means that we must limit ourselves in personnel and in finance to such resources as are available to the average Christian group.

4. Start with projects we are sure can be carried through successfully.

5. Learn to do everything ourselves at first. This is the best preparation for the future training of others.

6. During the first year confine ourselves chiefly to one village.

7. Any project which is experimental should be tried out on a small scale until results justify extension.

8. Minimize publicity and let all credit go to local workers.

9. Form flexible plans of work and be ready to revise them when necessary.

10. In manner of life be as near to the villagers as possible without endangering health and efficiency.

11. During the initial period try as far as possible to meet needs already felt by villagers rather than those not felt.

12. Emphasize the training of local persons who may carry the whole responsibility in the future.

13. Keep a careful record of all activities and results for future reference.

14. The more distinctively Christian part of our work is based on two principles:

a. In public activities where we are cooperating with those of other religions, refrain from public preaching but take great care to live in as Christian a way as possible, and find a Christian solution to every problem.

SCHEDULE OF WORK FOR JANUARY, 1934
(Posted on School Bulletin Board).

<table><thead><tr><th>Dates</th><th>1st Week (1/1-7)</th><th>2nd Week (1/7-14)</th><th>3rd Week (1/14-21)</th><th>4th Week (1/21-28)</th></tr></thead><tbody><tr><td>Kinds of Work with Details</td><td></td><td></td><td></td><td></td></tr><tr><td>Educational</td><td></td><td></td><td></td><td></td></tr><tr><td></td><td>1. News Bulletin.</td><td>1. News Bulletin.</td><td>1. News Bulletin.</td><td>1. News Bulletin.</td></tr><tr><td></td><td>2. Mass Ed. Classes for All; Night.</td><td>2. Mass Ed. Class.</td><td>2. Mass Ed. Class.</td><td>2. Mass Ed. Class.</td></tr><tr><td></td><td>3. English Class.</td><td>3. English Class.</td><td>3. English Class.</td><td>3. English Class.</td></tr><tr><td></td><td>4. Letter Writing to Villages, in re New Year's Festivities.</td><td>4. Letter Writing.</td><td>4. Letter Writing.</td><td>4. Letter Writing.</td></tr><tr><td>Health</td><td></td><td></td><td></td><td></td></tr><tr><td></td><td>1. Trachoma Treatment.</td><td>1. Trachoma in Village.</td><td>1. Trachoma Village.</td><td>1. Trachoma in Village.</td></tr><tr><td></td><td>2. in Night School. Treated.</td><td>2. in Night School.</td><td>2. in Night School.</td><td>2. in Night School</td></tr><tr><td></td><td>3. Medical Kit.</td><td>3. Medical Kit.</td><td>3. Medical Kits.</td><td>3. Medical Kits, bought.</td></tr><tr><td></td><td>4. Lectures on Eyes.</td><td>4. Lectures on Stomach.</td><td>4. Lectures on Small Pox.</td><td>4. Lectures on Throat Trouble.</td></tr><tr><td></td><td>5. Dr. Hsia's Visits.</td><td>5. Trachoma Treated, Nearby Village.</td><td></td><td></td></tr><tr><td>Recreation</td><td></td><td></td><td></td><td></td></tr><tr><td></td><td>1. Plays Prepared.</td><td>1. Plays Prepared.</td><td>1. Plays Prepared.</td><td>1. Plays Prepared.</td></tr><tr><td></td><td>2. Stereoptican.</td><td>2. Stereoptican.</td><td>2. Stereoptican.</td><td>2. Songs.</td></tr><tr><td>Women's Interests</td><td></td><td></td><td></td><td></td></tr><tr><td></td><td></td><td></td><td>3. Mass Ed. Songs.</td><td>3. Moving Pictures for Adults.</td></tr><tr><td></td><td></td><td></td><td>4. New Year Recreation, Planned.</td><td>4. New Year Recreation. Planned.</td></tr><tr><td></td><td></td><td></td><td>1. Group Move to Village to Start Women's Work</td><td>1. Preparatory Mass Ed. Class for Women.</td></tr><tr><td></td><td></td><td></td><td></td><td>2. Songs for Children.</td></tr></tbody></table>

SCHEDULE OF WORK FOR FEBRUARY, 1934
(Posted on School Bulletin Board).

<table><thead><tr><th>Dates</th><th>1st Week (2/1-7)</th><th>2nd Week (2/7-14)</th><th>3rd Week (2/14-21)</th><th>4th Week (2/21-28)</th></tr></thead><tbody><tr><td>Kinds of Work with Details</td><td></td><td></td><td></td><td></td></tr><tr><td>Educational</td><td></td><td></td><td></td><td></td></tr><tr><td></td><td>1. Village School Books Examined.</td><td>1. School Books Examined.</td><td>1. School Books Examined.</td><td>1. School Books Examined.</td></tr><tr><td></td><td>2. News Bulletin.</td><td>2. News Bulletin.</td><td>2. News Bulletin.</td><td>2. News Bulletin.</td></tr><tr><td>Health</td><td></td><td></td><td></td><td></td></tr><tr><td></td><td>1. Medical Kits.</td><td>1. Medical Kits.</td><td>1. Lectures on Health, Flies, Food.</td><td>1. Lectures on Tuberculosis, Vaccination.</td></tr><tr><td></td><td>2. Health Posters on Lanthems.</td><td>2. Dr. Hsia's Visit.</td><td>2. Medical Kits.</td><td></td></tr><tr><td>Recreation</td><td></td><td></td><td></td><td></td></tr><tr><td></td><td>1. Extemporaneous Plays.</td><td>1. Plays.</td><td>1. Plays.</td><td>1. Plays.</td></tr><tr><td></td><td>2. Home Recreation.</td><td>2. Home Recreation.</td><td>2. Home Recreation.</td><td>2. Home Recreation.</td></tr><tr><td></td><td>3. Prepare Riddle-Social.</td><td>3. Prepare Social.</td><td>3. Prepare Social.</td><td>3. Prepare Social.</td></tr><tr><td>Women's Interests</td><td></td><td></td><td>4. Hang Health Lanterns</td><td>4. Extension Work.</td></tr><tr><td></td><td></td><td></td><td>5. Pathe-Baby Cinema.</td><td>5. Radio Concert.</td></tr><tr><td></td><td></td><td></td><td>1. Temporary Women's and Girls' Schools.</td><td>1. Temporary Women's and Girls' Schools.</td></tr></tbody></table>

SCHEDULE OF WORK FOR MAY, 1934

<table><thead><tr><th>Dates</th><th>1st Week (5/1-6)</th><th>2nd Week (5/7-14)</th><th>3rd Week (5/14-20)</th><th>4th Week (5/20-31)</th></tr></thead><tbody><tr><td>Kinds of Work with Details</td><td></td><td></td><td></td><td></td></tr><tr><td>Educational</td><td></td><td></td><td></td><td></td></tr><tr><td>Health</td><td></td><td></td><td></td><td></td></tr><tr><td>Recreation</td><td></td><td></td><td></td><td></td></tr><tr><td>Women's Interests</td><td></td><td></td><td></td><td></td></tr><tr><td>Livelihood</td><td></td><td></td><td></td><td></td></tr><tr><td>Miscellaneous</td><td></td><td></td><td></td><td></td></tr></tbody></table>

— 10 —

— 11 —

b. In our private life and personal relations with local friends we are frankly Christian and feel free to discuss religion as openly as we desire.

Approach as Learners and Friends. In making our first contacts we told the village leaders that we were looking for a chance to learn more about village life, to study its problems and perhaps, as Christian friends, to try to help the local people solve them. We promised nothing but our friendship and willing service. As indicating the spirit in which we came to the village, we posted up in accordance with the universal custom at New Year's time, the following couplet on our door posts:

"We take the village as our school and the farmer as our teachers." 拿鄉村當學校 拜農夫爲先生

New Year's Celebration. Acting on Mr. Sang's suggestion, we organized a Recreation Committee which divided into several bands. One band practiced Chinese boxing under the efficient leadership of a village man. Later this band went to the nearby villages and our whole village received much honor because of the good work our representatives did. Another band prepared two plays to be given on three nights in their own village and later in neighboring centers. A movie show was held in three places in the village. This show had nature study pictures, Mass Education stories, Bible stories of Joseph and the Prodigal son. Another band planned a variety of simple games which could be taught to a number of individuals in their homes to take the place of gambling. Six homes were open in the village. These games and new interests acted as a substitute for the usual dissipation. At the boy's school there were volley ball, modified base ball, basket ball and other games requiring less equipment. We took advantage of the several young people who returned home at New Year's time. They were of great help in taking charge of the different bands.

It was such fun to be in the village at the New Year's time. In the old days each village planned a theatrical in connection with temple worship. This religious aspect has been nearly lost and for several years this village has not prepared the plays. It was the recreation committee that revived this dramatic talent with great success. The whole village took great pride in their accomplishment. The fun began about dark: often while we were eating our supper we would hear

— 12 —

drums and a friend would rush in. "Players are coming from Wu Li He!"

We put down our chopsticks, put on our overcoats and went to meet the neighbors. Here they came with lanterns waving, down the dark road. As they came nearer we could hear the sounds of the drum as large as our dining-room table, fifes and horns, making a tremendous harmony in accurate rythm. As they came still nearer we saw the characters written on the lanterns "T'ien Hsia T'ai P'ing" "To all the world, peace," Now, they were welcomed by the whole village. They were led to the largest court yard and to the top of a vegetable cellar which had been made into a platform. All the village listened to a historical or folk lore theatrical, loudly applauded each act, and followed to hear the last strains of the music at the temple,—for there is still a little temple worship element left. Then we went home to warm our toes and finish our supper. Hardly had we finished before another messenger would arrive with the good news. "Here they come from Hsin An P'u."

Again we would go with the villagers to the entertainment. Every court yard was lighted with lanterns, and every one of the seven temples open and decorated. One of our neighbors carried 180 small cakes as offering to the nearest temple before she went to see the performance by stilt walkers and jugglers.

One evening we went to see our own village people practise before they went to the neighboring village to perform. They started out with their big drum, the biggest drum of this whole region which cost $100 and has already been used for twenty years. Their lanterns were made new this year and on them the health committee pasted health slogans such as "Vaccinate your children." "Wash your hands before eating." "Brush your teeth." "Have your eyes been treated for trachoma?" Our village's entertainment was Chinese tumbling and boxing. Enthusiastic applause greeted each performance and encores were frequent. This friendly visiting back and forth between the villages surely increased goodwill.

### Women's School.
After mingling with the village people through the New Year season and talking to small groups of women about their needs we decided to organize a woman's school on February 18th. There never had been a woman's school in the village and we did not know how the women

— 13 —

would respond. To our great surprise, on that morning a crowd of 32 women gathered in our yard. The east rooms were used for the school. The children were kept in the yard and told to bring little stools to sit on if they wanted to enter the children's school in the afternoon. Mr. Sang was there to help the children. Miss Sung, the one educated girl of the village, was there to help the women. The women were there with their money to buy their books, glad to have a chance to learn to read. The other two students who had returned home for the New Year's time were on the job, ready to help in every way they could, and by night the school was organized. The next day we had a meeting with the leaders and wrote out our program for the school (see pages 9 & 10).

They added knitting, crocheting, talks on health, training of children, calisthenics and arithmetic, to the thousand character classes, modelled after the Tinghsien method. Soon 45 women were enrolled and in a few more days 54. One morning a man with 8 women from a nearby village came; would we take them in? There was much discussion among the village leaders. But at last they decided to allow them to come also. Then our east room was much too small for the group. Mr. Sung offered a granary. The school women white-washed it. New paper was put on windows, and cross ventilation arranged for. Paper flowers and samples of their hand work were put up in front of the room. When health pictures were added, who would ask for a nicer school room?

In our handwork class, we asked,

"What do you most like to do in the home?" "Why?"
"What do you most dislike to do in the home?" "Why?"

"We like to cook and sew and fix up our rooms, but we do not like to wash clothes."

So we decided on one of the projects,—to find some good soap or other material for washing the clothes.

Extra Curriculum Activities. The village was thoroughly proud of its three schools—the adult school for women, the little girls' school and the farmer village school,—all managed under one committee. There was a great increase in the interest of the whole village in the schools. One citizen gave $75 for a new room and to improve toilets. Cross ventilation was arranged and individual drinking cups were hung by the desks. The Christian group helped re-organize the curriculum and plan half a dozen extra curriculum activities.

Organizing the library, posting news bulletins, and drawing a Village Map were among these activities.

In the library were such papers as the "Farmer" from the Tinghsien Mass Education movement; bulletins of the Provincial and Hsien Bureaus of Mass Education; "The Christian Farmer"; which was added in the fall; and the "Women's Star"; Two hundred and fifty "People's Readers" from the Mass Education Movement and some of T'ao Chih Hsing's stories were obtained. Chinese friends added other books and magazines. Christian books suitable for primary grades were placed in the library. A librarian was chosen from among the school boys. He does not need to be on the job much of the time. A book and a pencil attached hangs by the book shelves. You may come in any time, choose your book, write your name, the title of the book and date and happily go on your way. I wish you could see the girls as they come in to choose their books, the light in their faces as they find something to take home, and the pride with which they write their name and date. A new world has opened to them.

A new Paper, the "Ta Kung Pao," was subscribed for. The students selected specially important news items, copied and posted them in four centers in the village. Later they took these notices to three other villages. During the spring the Ta Kung Pao made the circuit of four villages, each keeping it a day. A survey of the village was made by the students, (see page 11), and a village map was drawn.

### Tree Planting.
One evening in a film on Forestry from the U.S. Department of Agriculture appeared a cross section of a big tree many feet in diameter, An old lady exclaimed.

"See the big pancake!"

When she found it was the end of an immense tree trunk she was even more pleased and impressed. At the end of this lecture some men came to one of the group and said.

"We need more trees in our villages. We have planted some, but we ought to have more on the streets and at the edge of the ponds."

MAP OF VILLAGE DRAWN BY STUDENTS.

— 18 —

So we arranged for a tree planting day. 600 trees were planted in every available nook in and about the village on one grand day and everybody attended the ceremony. Notices were posted: "Any child who destroys a tree shall be fined a dollar. Any adult who destroys a tree shall be fined five dollars."
Our program was as follows:

I. Time—April 6th, 1934.

II. Source of trees: Received 600 young trees from the district Government Bureau of Construction of the following varieties: 300 Elm trees, 150 Willow trees, 100 Locust trees, 50 Poplar trees.

III. Lectures in method of planting. Lectures were given to the members on the importance and methods of planting trees.

IV. Division of Labor. 180 villagers were divided into groups of four. In each group, one person dug the hole, one placed the tree in the hole, one refilled the hole with soil and one packed down the soil around the roots.

V. Places. 1. Around the north temple. 2. Around the west pond and around the north side of the east pond. 3. Along the north-eastern highway. 4. At the Peitassu.

The soldiers in the nearby camp got the idea, too, of tree planting. They came in one night and pulled up 150 of our carefully planted trees and took them and planted around their camp! And we did not get five dollars apiece for those they took!

Vaccination. In March a vaccination campaign covering 13 villages was planned. A Chinese friend donated $5 worth of vaccine. The village health workers, students, local teachers, with our own group, vaccinated about four hundred. Our Chinese nurse and doctor came for weekly lectures and visits in the homes. Serious cases were sent to the hospital at the central station.

Treatment for Tuberculosis. In our landlord's family, nine have died from tuberculosis in seven years. The father came to us asking what could be done for the daughter who was sick with it. We arranged that she be sent for one month to the tuberculosis sanatorium connected with a mission hospital. A goat was loaned to this family to provide milk. Unfortunately the animal was treated so well that she died after several weeks from overfeeding. Special teaching was begun in all the schools on prevention of tuberculosis.

AGRICULTURAL MISSIONS FOUNDATION, INC.
156 FIFTH AVENUE, NEW YORK, N. Y.

*Reprinted from Educational Review, September 1935.*

# BEGINNING RURAL RECONSTRUCTION IN ONE VILLAGE

(Continued from May, 1935)

AGRICULTURAL CLASS. In April a farmers' training class was held for seven days with the help of three specialists under the Luho Rural Service Department. They made an intensive study of local farming and needs of this district. Our program follows:

I. Members. 16 Representative farmers were members and 7 were listeners.

II. Courses given.
1. General knowledge of Agriculture.
2. Cooperatives.
3. General knowledge of Science.
4. Rural songs and music.

### III. Daily Schedule.

9:00—10:00 a.m. Agriculture
10:00—11:00 a.m. Science
2:00—3:00 p.m. Cooperative
3:00—4:00 p.m. Rural music and games
8:00—10:00 p.m. Radio broadcast

Individual discussion any time aside from regular periods.

### IV. Social Meetings.

Held twice, The program of both contained music, storytelling, songs, drama, games, etc.

CITIZENSHIP. There had been much complaint about the village head. Posters had been put up accusing him of spending too much money. It looked as though an open quarrel in which some of our best friends were involved and a division in the village was imminent. In trying to find a Christian solution, we suggested that they wait until the regular election. In former years this yearly election had been merely a farce, but this year it was well advertised. All literate men were urged to attend. A careful study of village problems was made. A record attendance resulted. The village head resigned; so his

— 2 —

face was saved. With peace and harmony a new village head and assistant head were elected. Mr. Sang was elected to a village office where his special duty was to study village organization and self-government.

We got some helpful material for him on these subjects from Peiping. We suggested that, instead of every individual going to the county seat at big expense, the taxes be collected by a village officer and paid in a lump sum. However, this was not so simple as it seemed, for the Hsien authorities, who had profited from taxing illiterate farmers, did not approve. The more illiterate the farmer, the more he is apt to be cheated; as the tax is levied on a complicated system based on the obsolete tael which the ordinary farmer cannot understand in cents and coppers. This complicated system makes a squeeze possible that supports several clerks who are needed for other work. However, with education along the line of citizenship and careful budgeting it was thought that this year a thousand dollars could be saved even with increase in the village activities.

### EXHIBITS FOR WOMEN.
A home exhibit was held in May. The women were asked to bring any kind of home work that they enjoyed doing best. In front of the school room we had our motto: "We depend on Heaven for food." In front of this on a table we put samples of food stuffs such as dough strings, millet and bean porridge, cakes, etc. On each side we had samples of sewing—little caps, dresses, trousers and shoes in many patterns, some of them beautifully embroidered. On one side of the room were many samples of basket work, fans, mats, etc. On the other side were two baskets of chickens; and in the back of the room was an exhibit of silkworms. (See Home exhibit Program.)

Each woman in turn came to the platform and explained her own hand-work telling us why she liked to do it and answering any questions as to how it was done. She was greeted with enthusiastic clapping of hand and the common tasks of life took on a new dignity.

In this village there is much cotton grown, but there is no method for extracting the oil without taking the seed to a press some distance away. There the oil is pressed out but not refined. The people think it cannot be used for cooking, although it is used for hair oil and as oil for carts. In our school at the central station they have learned to refine it so

— 3 —

it can be used very well for cooking. We hold several food exhibits using cotton and oil, refining it and making delicious cakes with it, as well as using it in the cooking of common foods. Kao-liang is also very cheap here, but is despised being considered food for animals only. In another exhibit we had kaoliang ground into very finely sifted meal, and made into delicious bread, cakes, and porridge. The men seemed very much interested that out of such cheap material as kaoliang and cotton seed oil we had made so many delicious things. In the lectures that we gave on the care of children we carefully explained what should be added to this food to make a balanced diet for little children and for adults.

## HOME EXHIBIT PROGRAM

Time: May 23rd, 1934 Place: Women's School Exhibits:

### A. Sewing:

1. Embroidery.

2. Children's Hats.

3. Applique Work.

4. Knitting and Crochet.

5. Shoes.

6. Clothes.

7. Pocket Books.

### B. Wicker Work for Home Use:

1. Mats.

2. Baskets, Large.

3. ,, Small.

4. Boxes.

5. Fans.

### C. Food:

1. Dough Strings.

2. Bread, (Kao Liang Flour).

3. Vegetables, Cooked in
Refined Cotton Seed
Oil.

4. Meat Dumplings with
Steamed Kao Liang.

### D. Seri-culture:

1. Improved Silk Worms.

2. Local ,,,

### E. Poultry:

1. Improved Chickens.

2. Local ,,,

### F. Floriculture:

1. Small Pots of Garden
Flowers.

### G. Playthings:

1. Dolls.

2. Stuffed Animals.

3. Kao Liang Toys.

### F. Scrolls for Use in Home:

1. Motto Scrolls.

2. Picture ,,,

### Methods:

A. Nearby villages notified, and urged to bring exhibits.

A. Exhibits arranged.

C. ,, explained during exhibition.

D. Everyone invited.

— 4 —

MATERNITY CLASS. After four months work in the village we felt as though we had got in touch with almost every group of the village women. There were the children's school and the adult women's schools including women to the age of forty. For the older women factors of influence in the village with utmost possibilities for helping or hindering reconstruction,— We had done very little. So we planned to have a class on maternity work just for the elder women. When we opened this class we were pleased to have an enrolment of 31. Miss Chang, our trained nurse from the mission dispensary who has special training in midwifery, was our teacher. We held a discussion to find out what we needed. Of this group of women, nineteen were midwives who had actually received children. Later we had a midwives class. Other women were invited to come and listen, but it was for these nineteen that the class was specially held. We wanted some statistics.

"How many children have you received?" we asked one woman.

"Who can remember that"? she answered.

"Well, have you received ten?"

"Oh, yes, many more than ten", and all the neighbours in the class nodded their heads.

"Have you received twenty?"

"Oh, yes, many more than twenty", the neighbours acquiesced.

"Have you received thirty?"

"Oh, yes, many more than thirty," said the proud midwife, but the neighbours began to look a little doubtful. So we wrote thirty in our notebook and asked,

"How many lived?"

"All of them have lived", she replied. The neighbours shook their heads very decidedly;

"Don't you remember the Chang baby died of tetanus?", one asked.

"Don't you remember the Li baby died at birth?" another asked. So the midwife's story was checked by her neighbours.

From the report of these midwives, it would seem to us that in this village only two thirds of the babies lived. One in the woman's class dropped out and said,

— 5 —

"I cannot learn to read. I spoiled my eyes when I cried so much at the death of my children. Out of my five children, only one girl is living."

But this woman was glad to learn about midwifery so that she might help other women in the village. One woman told how she had been grinding corn at the mill when she felt the first pains, went to the house, received her twin baby boys, gave them to her mother-in-law and went back to the mill to finish grinding the corn.

"There was no help for it. 'The corn has to be ground', my mother-in-law said." One class began at 9:00 in the morning. Another class at 2:00 in the afternoon. If there were questions to ask they could come after supper. They talked until the landlord's servant was ready to lock the gate at night and came shouting,

"Are there any outside people still in the yard?"

Miss Chang demonstrated to them a simple way of receiving babies under sanitary conditions. We used the material obtained from the Mass Education movement and prepared as obstetrical outfit for the village. This outfit consists of two basins, a pair of scissors, absorbent cotton, thread, clean aprons, two towels, soap and a bottle of alcohol. The class voted that Mrs. Hu would take charge of this outfit. We chose six of the most capable women, whom we recommended to be the village midwives; any of these women could borrow the outfit. We suggested a charge of 20 cents for each use. We asked that records be written after each case; but since not one of these women could write, we suggested that Mrs. Hu's son could keep this record. This was a mistake, however; we learned to our sorrow that the women would not allow their records be kept by a man.

AGRICULTURAL FAIR. During the early part of October we held the first rural fair in this region. A group of specialists came to lecture on various agricultural topics such as seed selection, improved implements, cure of plant diseases, cooperatives, etc. The local farmers brought in exhibits of their best crops from many villages nearby; and at the close of the three days' fair, rewards were given for the best exhibits. The Hsien Magistrate. The head of the Hsien Bureau of Education. head of Hsien Bureau of Mass Education and others visited the fair and made speeches. It was pronounced a success from every point of view. One visitor remarked:

— 8 —

The American cotton seed which we had secured from Tinghsien was very much of a success, so that we have on the desk an order from this one village for 580 catties of this seed for planting this spring. Other villages nearby have also seen the result; and a total of 2500 catties of cotton seed is wanted in this vicinity. Unfortunately, Tinghsien is unable to supply this amount, and we are new worrying about where we shall get it.

Our dwarf kaoliang seed produced even better results. Planted in the same field with the local kaoliang, the output was 150 per cent. better than the local variety. We are containing this experiment before advertising it; and it may prove a very valuable contribution to the farmers in this section, if we can regularly increase their output of kaoliang 150 per cent. The local kaoliang produced 110 catties per mou; The dwarf kaoliang 275.

The lettuce was very successful. Our tomatoes with which we experimented were more or less a failure, partly because they were eaten before ripe. We will try again this spring.

The kaoliang and millet seeds which were treated for the cure of smut before planting were better than seeds which were not treated, but for some reason the smut was not entirely eradicated. This experiment will also be continued.

When the Poland-China cross-bred hogs (F. 1) were butchered one weighed 25 catties and one 30 catties more than her Chinese mate. Of Leghorn chicks from 3 dozen eggs, not one is now living.

### GRADUATING CLASS.
After the summer vacation we went back and found that the older women had dropped out of school because of home duties; but ten of the younger women graduated. The examination was a very important affair. The head of the village came and the school teachers. They picked out 50 characters after much discussion. The girls recognized these characters and wrote them with remarkable success. Their parents were very proud indeed that they could do so well and all but one who came for examination passed. A graduating day was set and at once the whole school began to make preparations. Mottoes on red paper were made and hung around the yard. The girls chose from the library stories that they wished to tell. No graduating essays were written but each of the class made a talk or told a story. The day came and the yard was crowded with admiring friends and relatives. The girls sat in the front

seats and sang a song. The assistant head of the village is now superintendent of the school. He gave the opening talk in very impressive manner:

> "In other countries, even in Japan, women learn to read. Only China in the past has been backward. But now our village women are going to be literate. In other countries women hold offices. They are clerks in stores, letter writers at post offices. They become doctors, and nurses and school teachers and even sit at the table with men at feast; I have seen these things with my own eyes. Now we have a school in our own village; and you, too, are going to be educated. So, you will have the privileges which other women enjoy. But don't forget, after all, that a woman's place is in her home. I am glad to see in your curriculum that you have put handwork in an important place and you are dwelling on home economics."

### ALUMNAE CLUB.
Immediately after the close of this class we organized their graduates into a young women's club, and took for our motto the song we had just sung about how good sisters feel towards others. See page 25. This club called itself "The Sisters' Fellowship." With the idea that they would help the younger brothers and sisters and neighbours and everyone in the home, they chose projects on which they would work and report their progress. We have our meetings twice a week. Our topics are teaching others to read, teaching others the handwork learned in school, cleanliness in the home, sanitation, beauty, recreation and harmony. The older women who had dropped out were encouraged to come one day a week and formed a club called "The Women's Club." These women were very glad to continue their study and will graduate soon.

### DRAMATICS.
We are trying to work the problems of home into a play about how a girl, despising at first the drugery of the home and the coarse food, learned the dignity of the household tasks. This dramatization of problems in the home has been a great joy to the participants. Another drama about home problems will be given at the next New Year's season.

### COOPERATIVES.
During the farmers' institute in April we talked quite a little about the principles and methods involved in organizing a cooperative society. The leading men were anxious to organize at once, but we persuaded them that it would be better to wait until they had made a study of the kind of co-

— 9 —

— 10 —

operative they wanted and the right project around which cooperation should be organized.

Meantime, we thought it would be well to organize a miniature cooperative store in the village school, partly as a demonstration to the older men and partly to teach the students some of the principles and cooperation. This store handles the materials in demand in the average school, such as pens, pencils, paper, notebook, ink and pads. It is run by a committee of the older students. Account books were prepared for them and they were trained in the simplest principles of store keeping.

After several months' talk and study of the question of cooperatives, the older men finally organized in November a cotton marketing cooperative society. There are 22 members, all of them of the more reliable men of the village. A number of less trustworthy men were not admitted to membership.

The society decided that for the present they would not borrow money from any organization outside but would wait until they actually need money before borrowing. They themselves, however, through their membership fees and through shares purchased in the cooperative raised over $90.00 which funds are now being handled by this cooperative.

The principles of organization follow those recommended by the Mass Education Movement and the North China Agricultural Products Improvement Association. The society has been registered with the Hsien government and have applied to Provincial government also for registration.

### VILLAGE SOCIALS.
During the year there were held three social meetings in our yard, to which the students of the village schools were specially invited. Here follows, as a sample, the program of one of these meetings:

<table><tr><td>(1) Opening of the meeting</td><td>One of the village elders.</td></tr><tr><td>(2) Music</td><td>The village orchestra.</td></tr><tr><td>(3) A Story</td><td>One of the Christian workers.</td></tr><tr><td>(4) Shuang Huang</td><td>Two of the village teachers.</td></tr><tr><td>(5) Song</td><td>Students of the Primary School.</td></tr><tr><td>(6) A Funny Story</td><td>Visiting Christian agriculturalist.</td></tr><tr><td>(7) Song and Interpretative Dance</td><td>Girl students, Primary School.</td></tr><tr><td>(8) Story</td><td>Principal, Primary School.</td></tr><tr><td>(9) Music with Bicycle Pump</td><td>Christian worker.</td></tr><tr><td>(10) Vocal Solos</td><td>Two villagers.</td></tr><tr><td>(11) Ugly Men's Dance</td><td>Three students.</td></tr><tr><td>(12) Song</td><td>Primary School teacher.</td></tr><tr><td>(13) A Funny Story</td><td>One villager.</td></tr><tr><td>(14) Magic</td><td>Christian worker.</td></tr><tr><td>(15) Group games</td><td>Led by Christian worker.</td></tr><tr><td>(16) Music</td><td>Village band.</td></tr></table>

— 11 —

### GAME ROOM.
We fixed up a room on the north side of the yard so that children could come for recreation. The games obtained were Chinese chess, checkers, literary game, jigsaw-puzzles carroms and varieties of other games.

### A BLOW TO OUR WORK.
We had a great blow to our work in November when Mr. Sang died. He had given nearly all his time from the beginning to the reconstruction of his own village. He continued to learn more about the Christian religion and borrowed a New Testament. We suggested that he begin with the Sermon on the Mount. During the agricultural fair he worked hard, indeed, and the success was largely due to his efforts. He became overtime. Because of the long years he had fasted, living on one meal a day, his body had grown weak. A week after our Fair he died suddenly from heart trouble. It seemed to us that this was a blow that would almost stop our work. But when we called on Mrs. Sang a few days later, she had no word of blame for the way we had encouraged her husband to labor for the good of others. She had two requests to make; one to write up his life and death for the paper and give her a copy to keep for her children in memory of their father; and the other was that we teach her 15 year old adopted son and two young girls of the Christian religion. So we began to go every week to her home to teach them about the life and words of Jesus. For the little children we took Bible blocks which could be put together to make Bible pictures and stories. We cannot help but notice that Mrs. Sang's rooms now are clean and white, very different from the rooms in which we called nearly a year ago. On the table are school books and selections from the Bible with pictures and puzzles to occupy the children. She is very much interested in the chance to study Christianity and says that she, herself, will enter the women's class next New Year's time.

### VILLAGE RECONSTRUCTION STUDY GROUP.
For the direction of our reconstruction program we were led to organize in October a village reconstruction committee which meets once or twice a month and includes some twenty leading men of the village. In this committee we discuss the problems of village reconstruction and formulate plans to solve them. At our last meeting were eight leading men from nearby villages who came to get some ideas for their own use.

### SPIRIT OF SELF-HELP.
Whereas we have not had any spectacular results in this short period of work we think that the

— 12 —

most helpful sign is the spirit of selfhelp among the villagers. In many things they do not wait for us to take the initiative, but they, themselves, shoulder responsibility and get things done. For example, recently the Hsien Magistrate gave orders for the repairing of the motor road which runs through the villages. Our village was given its section to repair. The Hsien Magistrate told one of the village-elders that he had really given them an extra large section of the road, but the village elder, who is also one of our leaders in reconstruction work, replied,

“Never mind; we will do it.”

The limit of time for repair was four days, but our village finished their assignment in two days. Instead of hiring men to do the work, each family in the village sent out one representative who did the job quickly and efficiently. When the Hsien Magistrate went out to inspect the road he found our section was the best; and he presented the village with a large tablet or “plan”, saying that this is the most nearly model village in his hsien. Also in the summer during the absence of the group the local people carried on the women’s school. This school did not fall off in attendance and was flourishing on our return in September.

### SERMONS PREACHED.
Several sermons have been preached. When the head man of the village in a very angry mood stopped the village play at the New Year’s season, telling the troubles, one of our group took this occasion for talking about forgetfulness of self and working for the public good; and said that Christianity taught the spirit of self-sacrifice without self-seeking. The angry village-head at once became calm and went his way, continuing his service in the village. On the festival day he gave his time freely and helped to make the occasion a great success.

Another one of the elders of the village, perhaps the most influential citizen, lost his son who fell into a well and was drowned. At first the father was overcome and discouraged by this blow. But after two days spent with the group, he came to see how this accident could be made occasion of great good for the village. A short time later he appeared at school.

“I have four things to say,” he began; “If any child ever sees anyone fall into a well, you can do three things: call for help; get a rope; or at least throw some cornstalks down the well. And lastly, when you grow up, build the openings of

— 13 —

your own wells above the level of the ground, so that people will see them and not fall in. It is a good thing to build walls about your wells, too.” Since then, this leader has been advocating remodelled wells in and about the village. Just lately he has expressed the wish that his eldest son may become a Christian.

### FINANCES.
The following is the budget of expenditures in addition to the salaries of the group. The principal item is for the travelling expenses of one leader in visiting these reconstruction centers:

<table><thead><tr><th></th><th style="text-align: right;">Budget</th></tr></thead><tbody><tr><td>For travelling expenses, visiting reconstruction centers</td><td style="text-align: right;">$200</td></tr><tr><td>For rent</td><td style="text-align: right;">80</td></tr><tr><td>For bicycle</td><td style="text-align: right;">40</td></tr><tr><td>Miscellaneous</td><td style="text-align: right;">70</td></tr></tbody><tfoot><tr><td>Total</td><td style="text-align: right;">$390</td></tr></tfoot></table>

### EXTENSION TO NEIGHBORING VILLAGES.
The result of these few months’ work have evidently made an impression on neighbouring villages, as we are constantly receiving requests to organize cooperatives, train health workers, provide seed, or start schools in nearby centers. For the present, our staff is so small and finances are so limited that we have not been able to undertake seriously reconstruction work in other places. But we are trying to make friendly contacts wherever possible, and have done some extension work in five other communities.

### REQUEST FOR CLASS IN CHRISTIAN TEACHING.
In response to an urgent appeal from the village elders themselves, a class in Christian teaching has been planned for the month following the Chinese New Year. We hope that all our village friends may catch the vision of a life of service under the leadership of Him who come not to be ministered unto but to minister.

[From "Educational Review" Vol. XXVIII, No. 4, Oct., 1936]

RURAL RECONSTRUCTION IN ONE VILLAGE¹

In the May and September numbers, 1935, we published
reports of the first year's work of our rural recon-
struction center. We are now continuing that report.

I. PRINCIPLES

As you may remember, this reconstruction work is some-
thing of a new approach—an experiment along the line of the
pronouncements of the Jerusalem Conference, the Butterfield
Report and the Report of the Laymen's Inquiry in that it aims
to minister to the *whole man* and Christianize the *whole com-
munity* in all its aspects. A fundamental principle of this work
is *self-help*, definitely purposing to help the village people to
help themselves. The Christian friends gathered together a
local group who wished to cooperate in creating for the village
a better life and organized a "Village Reconstruction Study
Society". (For fuller statement of principles, see page 5,
Educational Review, May, 1935).

II. NEW YEAR'S PROGRAM

The New Year's season furnishes a good opportunity for
planning together for the public good. Our group planned the
first New Year's program, but this year the village reconstruc-
tion committee elected five sub-committees—Recreation, Re-
ligion, Education, Health and Livelihood—to plan these activi-
ties. Three religious education classes were held, one each for
men, women and children. Two specialists in agriculture came
to hold daily meetings for discussions of farm problems in this
district. A chicken specialist was here for three days hold-
ing discussion groups for men and women, examining their
chickens and giving them practical help. A specialist on
young people's work was with us organizing a young people's
fellowship.

1. Published anonymously by request.

— 2 —

On New Year's Day the village men gave a play. A group from our city middle school gave "The Prodigal Son." The day after New Year's the women, who a year before did not know a character, this year read a play, wrote out the various parts and gave it before hundreds of their admiring friends.

One evening we hung Chinese riddles around a hollow square. Only those who could read and write could understand them and it was quite a stimulus to our classes. Several of the prizes were won by girls who a year before never even dreamed of learning to read.

On the third day of the Chinese New Year we held a Home Exhibit. Fifty-four brought exhibits. Two hundred and fifteen articles were brought in from our village and from two of the villages nearby. One girl brought a scarf that she had made with her own hands. Last September, this was cotton in her fields. She gathered it in September, spun it into threads during the winter months and dyed it and knitted it into a lovely scarf. She had learned to knit in our first woman's class. The thread was from the long-fibered American cotton seed introduced last year to the people. It had proved better than the ordinary cotton.

### III. EDUCATION

*Women's Classes.* When our second group graduated from the women's literacy class we made a plan for an Alumnae Club. A survey had found that there were 776 women in the village. We thought that about 200 might be too old to learn and 200 small children too young to learn, leaving about 376 who ought to be taught to read. This number was divided by the 19 graduates making each one responsible for 19 others. They thought this was lots of fun and at once mapped out the village as to the streets on which each member lives. A week later we had a report from those who had been able to organize classes.

Mrs. Li Chen-lan had taken the doors from a room in her house that did not need to be closed during the summer months and had made mud brick supports for these doors, thus arranging two good tables. She asked the children of her neighbor-

— 3 —

hood to bring their own small benches and come to her home. Within a week twenty-three had responded. Two other graduates also reported equally successful groups and Mrs. Sang, who could not teach the children herself, hired an old Confucian scholar to teach the children in her neighborhood.

The village women's school continued for a year taught by volunteer teachers. Then the government village school was registered and the Board of Education sent new teachers who had not been there at the opening of the village work and saw no reason for their doing extra hours of teaching for just the women's school, (As I have lived in the village and saw the long hours they had on their regular job, they could not be blamed). But how should the women be taught? The young women who were teaching the others felt keenly the need of having the women's school. The daughter of the head man of the village reported to me that she said to her father, "Somehow or other I just must go to school." With such a spirit among the young women we were not surprised to find that after three weeks the head men of the village themselves managed to hire a woman teacher and whom did they choose? A graduate of our Bible school in the city.

2. *Free School.* Last fall the County Board of Education received orders from the National Ministry of Education to introduce *free schooling* in thirty villages of this country. This is a part of a national program of compulsory education for all children of school age not now in school. Our village was the first one selected in which to try this experiment and the village head entered into the plan with such energy and enthusiasm that in one day he had completed a house-to-house canvass and had enrolled 117 children for the free school. Of these over 70 were girls. On reporting to the County Board of Education the next day, he was met with a smile of incredulity but he had the names of pubils in his hand and investigation showed that he had made full preparations, including the school room and equipment. So our school won the first prize for the largest number of students and the best arrangements. We were especially pleased that the County Board sent them a

— 4 —

young Christian for a teacher, one of the graduates of our
mission school here, who has since been cooperating very well
in the village program. Of course, this success was largely pos-
sible because of the hunger for education aroused during the
last two years of our experiment. As a matter of fact, three
small classes for illiterates which were being taught by local
volunteers, were all amalgamated into the free school.

3. Home Group. One of these classes was Mrs. Li's group. When these 23 little girls entered the free school in the second class, she was a very proud teacher. Now her rooms were ready for something else and she herself felt the need of more study. She suggested that we hold a religious education class for women in her rooms and said that she would help teach the beginners. A former middle school girl of the Methodist Mission has recently moved into our village and was able to help in the more advanced class. This class continued until the busy season before the Chinese New Year and took much of the responsibility for the New Year's work. After the New Year it met twice a week, about 30 attending and discussing everything that deals with the home—babies, funerals, weddings, religion, cooking and other problems of livelihood. Several kinds of handwork have been developed and a few women are just now experimenting with a stocking-knitting machine, hoping in this way to produce cheaper stockings for village use and find a means of livelihood for some of their number.

4. Lectures. The Village Reconstruction Committee, con-
sisting of some twenty representative village leaders, (the chair-
man of which is the village head), has organized *public lectures*
twice a week which are held in the village school. These are
often addressed by members of the community and sometimes
by visitors.

5. Libraries. The Reconstruction Committee has also put
into circulation three small *traveling libraries*. Each of these
consists of nothing more than a small selection of useful liter-
ature in a box which is left at some central place like the village
restaurant and from which anyone may borrow books to read.

— 5 —

6. Wall Bulletins. Daily news bulletins, taken from the papers or from the activities of the Reconstruction Committee, are prepared by the village school and put up on the walls of the village where they can be seen by all. Those who can read pass on the word to those who cannot. *Movies* or *lantern slides* are usually shown once a week by members of our group.

IV. HEALTH

1. Health Workers. Two Health Workers among the young people of the village have been trained in the use of common home remedies and each has a medical kit for service in the village. The more serious cases of disease are sent to the attention of our city doctor. At least two lives have been saved in recent months. Both doctor and nurse make regular visits to the village once every two weeks. The general sanitary conditions of the village have somewhat improved.

2. Vaccination. This last spring the Health Workers have been very busy. Five dollars worth of vaccine was donated by a Chinese friend. We have enlisted the help of the Provincial Medical College and 32 of their students are going with our religious education worker into a group of villages to give free vaccination. Last year practically every child and grown up person who did not have a good scar from former vaccination was vaccinated. One day, as I was calling on a friend in the village, I saw that her nephew's face and body were broken out with smallpox. A week later I came to her again and asked, "Did none of the pupils take smallpox when your nephew was here?" "Oh, no", she said, "all the children have been vaccinated, you know. He did not have a chance because he lived in another village." Trachoma has had much attention in school but constant treatment is badly needed in all the homes.

3. Maternity Work. Our trained nurse held her second class of training of midwives of the village. Twenty-five came, but we asked only those who had actually received children to attend. Then there were eight. These had training in how to receive a baby in a practical sanitary method. The outfit which we gave them last year consisting of two clean basins, soap, brush for cleaning nails, towels, apron, bandages, string

— 6 —

for tying cord, scissors and a bottle of alcohol was brought to the class and their use explained again. They had been used several times and the midwives were interested in discussing problems. They voted as to who should have charge of the things this year. The wife of the head of the village was elected and two others were asked to serve on a committee for helping her—(1) the former midwife, who had charge of the things last year and (2) a graduate of our woman's class who can write the records.

The wife of the head man of the village is glad to have the maternity outfit at her home and has been very generous in helping her neighbors. At one of the classes for the midwives she told how she had been alone when her "little sixth" was born. "I had five girls," she said, "and decided if the little sixth was a girl, no one should know about her birth. I left the scissors on the window sill. No one knew of the new baby until the next morning when the good news of the birth of a boy rejoiced every one."

4. Food Demonstration. The Chinese baby is generally nursed until about one and a half or two years old, but feeding is often begun earlier and knowledge of some kind of dietary is much needed by the mothers. Our nurse selected, cooked, and worked out a balanced diet that the ordinary country child could use when weaned. We arranged the food in proper amounts on a long table, placing above each the hour of day in large characters so that the illiterate mother could understand the feeding of her baby.

6:00 For breakfast, porridge and bean curd milk with a bit of sugar.

9:00 Cabbage soup.

12:00 Millet and bean porridge, cabbage chopped fine with a bit of sesamen oil, an egg, a slice of dried bread.

3:00 Cabbage soup.

6:00 Thin porridge, part of a little baked sweet potato, and a little spinach.

9:00 Bean curd milk.

— 7 —

One of the girls helped the nurse at the exhibit, so all day long someone could stand by the table explaining the food which a baby needs and answering many questions about the common care of the children.

5. Well Baby Exhibit. Last spring we held a well baby exhibit. The mothers brought their children and the nurse weighed them and examined them, giving suggestions as to the treatment of minor diseases. "Six months later," she told them, "you may bring each child again and see how much he has gained. The doctor comes every two weeks to the village and you can ask him any questions you wish about diseases and care. Any serious cases can be brought to the hospital at the central station."

At the Fall Harvest Home Day, the nurse again weighed these babies and the parents were pleased to see how much each had gained. More suggestions were given as to food and care.

At the close of a class the women crowded around our nurse, thanking her for what she had done for them. When Mrs. Liu's baby was born, an inexperienced midwife was asked to serve. The child died and the mother had a narrow escape. Another woman who had been in bed for four months following the birth of her baby expressed equal gratitude to our nurse for bringing her back to health.

## V. AGRICULTURE

1. Improved Seeds and Trees. There has been a good deal of interest in improved varieties of seed and we have purchased for the farmers 600 pounds of American cotton seed from the Mass Education Movement and 260 pounds of an improved variety of millet seed. This spring we introduced to the village an agricultural specialist who persuaded them to purchase 100 peach, pear and apple trees as an experiment in the improving of productivity and adding to the limited diet of the village. This same Christian agriculturalist is working with them this spring in trying to rid the cotton of a serious pest which destroys a large proportion of the crop. Last month we had lectures and debates on tree planting and as a result more than 800 new

- 8 -

trees, for shade and for timber, have been planted around the
village.

2. *Well Digging.* Perhaps the most important undertaking in connection with farming has been a well digging campaign. The rainfall in North China is quite irregular and usually insufficient. However, water is available around our village about fifteen feet down and a thirty-foot well will not go dry. In times of drought one such well will insure a good harvest for an ara of seven acres. The farmers see this, but usually do not have the money to finance the digging of the well and purchasing of the Persian wheel which brings the water to the surface.

Last spring, stopping to rest at the edge of a beautiful
wheat field where a woman was watering the grain, I noticed
the opposite side was almost a desert waste.

"What a sultry day!" I began a coversation with the
woman who stopped her watering and was glad for a
chance to rest a minute.

"If only it would rain!" she remarked. "Do you go to the
city temple to pray for rain?"

"No, do you?" I answered.

"No," she said quite apologetically, "I have no time to go;
from morning to night, the two men and I are kept
working at irrigating the wheat so that my fields do not
suffer from the drought this dry weather."

"Your field is beautiful. It seems to me that probably God's idea is for us to use our own strength in digging wells. We know the North China rain often does not come until after wheat harvest. Then why do we keep asking God to send rain instead of digging wells?"

So many devout people went to the city temple to pray for
rains that the village elders thought it would be a simpler thing
to have a temple theatrical in their own village. They decided
to tax the villagers according to the number of mu of land
each owned. The head man of the village owned 20 mu and
paid $2.. They raised over $200, for a three days temple the-

- 9 -

atrical. Still the rains did not come. Later when all the wheat
fields that were not irrigated produced a half crop or less, one
village elder remarked, "What fools we were? Why did we not
dig wells?"

Last year in our village two new wells had been dug and in a nearby village seven new wells. In these fields the autumn crops were doubled and because of the drought, prices were much higher. At once they began to made plans for this spring. Early this year we organized a section of the village Cooperative Society for well digging purposes and they were able to borrow $1286.00 (about U.S.$400) for well digging. There were altogether about 50 farmers who wished to dig wells, but we could not borrow money sufficient for all. The more prosperous farmers said that they would dig their own wells and the loans went to 26 of the poorest ones. In addition to our central village, seven other villages in the neighborhood have undertaken well digging this spring from our group.

VI. ROADS

The spirit of cooperation and self-help has been shown in
many ways this year. One of the most outstanding results
being the new roads seen throughout the village and vicinity.
Nearly every family has given land for broader and better roads
and has repaired them themselves, in many places planting
trees along the roadside. The county magistrate divided the
country road repair work according to Chinese custom among
the villages along the big roads. Our village has already done
something along this line and was given an especially large
portion to repair. They accepted this assignment without a
protest. Every family sent a man to work on the roads and
in a few days it was carefully done, so well repaired, in fact,
that the county magistrate gave the village a banner as having
repaired the road the most successfully of any place in his
jurisdiction.

The only place suitable for hanging this gorgeous decora-
tion was in the village office. But the walls were dark and
smoky and the village elders decided they must whitewash the
walls to make them a fit background for their banner. But

— 10 —

even so, the large scroll would look crowded in the small room,
so they decided to enlarge the place. The village head man and
other elders took off their long garments and with their own
hands remodelled the place, enlarging it and re-plastering the
walls. There they hung their banner with great pride.

VII. IMPROVING CUSTOMS

1. **Wedding.** Our village reconstruction group was asked to help in a wedding ceremony for a military officer temporarily residing in the village. It is the Chinese custom to spend a great deal of money in connection with wedding feasts and preparations. Many young couples are thus burdened with a debt running into hundreds of dollars because custom demands it. The Government has recently been advocating a change in such customs and we saw an opportunity for a much needed reform. The groom was persuaded to set the example in this respect and planned a simple, inexpensive, yet very dignified and fitting wedding ceremony which altogether cost less than $10. Some 200 villagers attended the wedding and many expressed their approval and intention to follow suit in this form of economy.

2. **Funerals.** Early in the year the grandfather of the Sung family died and $400 were spent on the funeral. The children and grandchildren of this middle class farmer were plunged into poverty for a life time. Our group talked much of a better way for planning a burial ceremony. When the head man of a nearby village died this spring we sent to the family a very simple banner with the appropriate characters on a piece of common cloth that can be used later for a garment.

VIII. RELIGION

Last October the sub-committee on religious education asked us to start a class for the study of religion. The first day, the topic was "What have great religions in common?" At the close of this hour they asked us to continue to talk to them on Christianity. The class, beginning with an attendance of 16, has grown to over a hundred, including most of the village leaders, all the school teachers, quite a number of students and

— 11 —

as many women as men. This class has met twice a week and after two months the village head walked in one day with his daughter to our city church and of his own accord enrolled himself and his daughter as "inquirer," this being the first step toward church membership in China. Others have followed his example and one Sunday we had the great joy of holding in the village what might be called a registration meeting, when 49 persons registered their names as inquirers in the Christian religion. One unique feature of this service was that most of these inquirers came in family groups, father, mother and children all registering together. This is the result of a special effort on our part to reach the whole family with our Christian message. Thirteen such family groups took this step last Sunday. This marks a milestone in the development of our work. We have not used the usual approach of preaching Christianity publicly, but have tried to teach it as a way of life, both by personal example and in its application to village needs. The organization of this class and a desire to know more about Christ came as a spontaneous request from the village folk. We hope and pray that these people may become true followers of Jesus and that Christianity may become so rooted in the life and relationships of the community that it will never cease to grow.

IX. EXTENSION

We have had some contacts with some nearby villages but a month ago we formally extended our field of experiment into a second village, at its insistent demand, by organizing there another village reconstruction committee. They had secured a large room for a center, cleaned and papered it, and are eager to start the same program now that we carried on our first year in our first village.

X. SAMPLE MONTHLY PROGRAMS

January, 1935.

Jan. 2, Started Traveling Library work in the villages.

,, 12, Started Traveling Museum work in the villages.

,, 20, Rural Reconstruction Committee met with representatives from two nearby villages, and a representative of the Hsien government for cooperatives to help.

— 14 —

<table><tbody><tr><td rowspan="5">2nd week</td><td>Traveling newspapers and museum.</td><td></td></tr><tr><td>Medical work.</td><td></td></tr><tr><td>Men's Bible class on Tues. attendance</td><td>30</td></tr><tr><td>Man's Bible class on Fri.</td><td>20</td></tr><tr><td>Woman's Bible class on Tues.</td><td>15</td></tr><tr><td>3rd week</td><td>Traveling newspapers</td><td></td></tr><tr><td></td><td>" museum</td><td></td></tr><tr><td></td><td>" library</td><td></td></tr><tr><td></td><td>Organization of young people's fellowship.</td><td></td></tr><tr><td></td><td>Estimate of amount of cotton seed to be purchased</td><td></td></tr><tr><td></td><td>Movies</td><td></td></tr><tr><td></td><td>Rural Reconstruction meeting</td><td></td></tr><tr><td></td><td>Bible classes as usual</td><td></td></tr><tr><td>4th week</td><td>Traveling newspapers</td><td></td></tr><tr><td></td><td>" museum</td><td></td></tr><tr><td></td><td>" library</td><td></td></tr><tr><td></td><td>Meeting of young people's fellowship</td><td></td></tr><tr><td></td><td>Medical work.</td><td></td></tr><tr><td></td><td>Bible classes as usual.</td><td></td></tr></tbody></table>

1. Home Exhibit at Fan Chia Chuang

In September a home exhibit was held in the village. Each woman was asked to bring a sample of the kind of work that she most enjoyed doing—little caps, aprons, bibs, shoes in various patterns, fans, woven baskets and mats were brought and carefully arranged by the woman's class in the east room. The men brought their finest products from their fields and gardens, rejoicing in the perfect ears of corn, large squashes, well developed sweet potatoes and beautiful cotton plants with flowers, buds and full blown bolls on the same stalk. These they arranged in the open court yard and in front hung the scroll, "We depend upon Heaven for our Food." The children had been carefully watering and coaxing into bloom the late buds of their favorite flowers and saving the biggest eggs to bring to this Exhibit. Some brought playthings they had made to add to their collection.

The judges made a long list of the best samples of each product and enthusiastic clapping greeted each name as read, so the common tasks of life seemed to take on new dignity.

— 15 —

2. A Mass Education Class for Village Women.

At New Years we started this class for village women. The room they whitewashed with their own hands and made paper flowers and drew picturesque landscapes to decorate the walls. They bought their own books, paper and pencils. Their course of study includes reading, writing, arithmetic, sewing, knitting, cooking, hygiene, and singing.

The head man of the village, with a devoted Buddhist, a retired business man and a former pupil of our Woman's Bible School were among the teachers.

Ten pupils graduated from this class, formed an Alumnae Club and began at once to teach the other women and girls in the village.* Several taught their neighbors in their own homes. One woman took the doors of an inner room made mud supports and used them as tables, invited the girls of the neighborhood and had a class of twenty three that she taught until they knew almost as much as she did, then sent them off to the village school which had by this time had become co-educational. These graduates are the leaders in the village recreations for women, in the Home Exhibits, in the Maternity class and help in the library and health work.

3. New Year's Day Social.

4. Preparing for a play.

*One of the classes taught by an older student.