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Line 37: − ===20th century=== − The city of Monarto, proposed as a satellite for Adelaide, South Australia, was a classical case of unrealistic, visionary social planning, abandoned before construction began. However, the town of Elizabeth, was founded in 1956 as a planned outer suburb of Adelaide. It was one supposed to be one of a series of neighborhood communities, each with its own infrastructure of shops, schools, churches, and recreational facilities. Residents, however, preferred to shop in the town center, demanding local bus services and a movie theater. Moreover, the residents were not as "socially balanced" as planners envisaged - an economic and social cross section of Australians with middle-class residents providing leadership and cultural standards. Instead, Elizabeth was overwhelmingly working-class and immigrant (primarily from Britain). In a variety of ways it was women, not men, who shaped family and neighborhood life and who gave Elizabeth its distinctive qualities. Simply stated: males worked and women managed. Elizabeth worked reasonably well during the long postwar boom until hard times (beginning in the 1970s) heightened tensions and social problems.<ref>Mark Peel, "Making a Place: Women in the 'Workers' City'." ''Australian Historical Studies'' 1994 26 (102): 19-38. </ref> − ===Religion and morality===
→History: Combined sections
From the time of South Australia's settlement in late 1836 seamen started to desert in an effort to better their conditions. Despite frequent representations from masters, colonial administrators were reluctant to act, despite the fact that the colony's council had passed an act in 1838 to regulate seamen in Port Adelaide that was more stringent than 1835 imperial legislation. Instead, the colony's administrators maintained that the only way to prevent desertion was for captains to show more concern for the needs and comfort of their crews. The administration was therefore unwilling to expend police and court time in apprehending and prosecuting deserters. They were not, however, adverse to hiring their police services to private shipping interests. After 1852 policemen, paid by the captains, were sent on board to prevent desertion.<ref> David Mackay, "Desertion of Merchant Seamen in South Australia, 1836-1852: A Case Study," ''International Journal of Maritime History'' [Canada] 1995 7(2): 53-73. </ref>
From the time of South Australia's settlement in late 1836 seamen started to desert in an effort to better their conditions. Despite frequent representations from masters, colonial administrators were reluctant to act, despite the fact that the colony's council had passed an act in 1838 to regulate seamen in Port Adelaide that was more stringent than 1835 imperial legislation. Instead, the colony's administrators maintained that the only way to prevent desertion was for captains to show more concern for the needs and comfort of their crews. The administration was therefore unwilling to expend police and court time in apprehending and prosecuting deserters. They were not, however, adverse to hiring their police services to private shipping interests. After 1852 policemen, paid by the captains, were sent on board to prevent desertion.<ref> David Mackay, "Desertion of Merchant Seamen in South Australia, 1836-1852: A Case Study," ''International Journal of Maritime History'' [Canada] 1995 7(2): 53-73. </ref>
===20th century===
The city of Monarto, proposed as a satellite for Adelaide, South Australia, was a classical case of unrealistic, visionary social planning, abandoned before construction began. However, the town of Elizabeth, was founded in 1956 as a planned outer suburb of Adelaide. It was one supposed to be one of a series of neighborhood communities, each with its own infrastructure of shops, schools, churches, and recreational facilities. Residents, however, preferred to shop in the town center, demanding local bus services and a movie theater. Moreover, the residents were not as "socially balanced" as planners envisaged - an economic and social cross section of Australians with middle-class residents providing leadership and cultural standards. Instead, Elizabeth was overwhelmingly working-class and immigrant (primarily from Britain). In a variety of ways it was women, not men, who shaped family and neighborhood life and who gave Elizabeth its distinctive qualities. Simply stated: males worked and women managed. Elizabeth worked reasonably well during the long postwar boom until hard times (beginning in the 1970s) heightened tensions and social problems.<ref>Mark Peel, "Making a Place: Women in the 'Workers' City'." ''Australian Historical Studies'' 1994 26 (102): 19-38. </ref>
===Religion and morality===
===Religion and morality===
Adelaide was able to avoid the deterioration of the physical fabric with the spread of slums and the overstraining of the sanitary infrastructure that often characterized 19th-century cities. Adelaide managed to avoid these ills because of the ability and willingness of the bulk of the population to pursue an expensive form of city-building. Moreover, high incomes, an unusual absence of urban poverty, and a functional public transportation system account for Adelaide's success.<ref> Lionel Frost, "Nineteenth-Century Adelaide an a Global Context," ''Australian Economic History Review'' 1991 31(2): 28-44. </ref>
Adelaide was able to avoid the deterioration of the physical fabric with the spread of slums and the overstraining of the sanitary infrastructure that often characterized 19th-century cities. Adelaide managed to avoid these ills because of the ability and willingness of the bulk of the population to pursue an expensive form of city-building. Moreover, high incomes, an unusual absence of urban poverty, and a functional public transportation system account for Adelaide's success.<ref> Lionel Frost, "Nineteenth-Century Adelaide an a Global Context," ''Australian Economic History Review'' 1991 31(2): 28-44. </ref>
Even though church attendance remained low in post-World War II Australia, the majority of non-churchgoers nevertheless identified with a particular denomination and strongly supported Christianity as a bulwark of public morality. Adelaide--like other Australian cities in the 1950s--witnessed intensive, largely successful campaigns by the Catholic and various Protestant churches. The campaigns, culminating with that of the American evangelist [[Billy Graham]] in 1959, served to bolster religious observance and also to emphasize the role of Christianity as a moral force and the basis of a secure social order. As a result, church attendance and other indices of formal religious practice were on the increase by the later 1950s.<ref> David Hilliard, "Popular Religion in Australia in the 1950s: A Study of Adelaide and Brisbane." ''Journal of Religious History'' [Australia] 1988 15 (2): 219-235. </ref> Adelaide, the capital city of South Australia, is known as the City of Churches, due to the large number of churches that were built there because of the state's religious freedom.<ref>http://mytravelinaustralia.com/2010/10/19/travelling-to-the-city-of-churches/</ref>
Even though church attendance remained low in post-World War II Australia, the majority of non-churchgoers nevertheless identified with a particular denomination and strongly supported Christianity as a bulwark of public morality. Adelaide--like other Australian cities in the 1950s--witnessed intensive, largely successful campaigns by the Catholic and various Protestant churches. The campaigns, culminating with that of the American evangelist [[Billy Graham]] in 1959, served to bolster religious observance and also to emphasize the role of Christianity as a moral force and the basis of a secure social order. As a result, church attendance and other indices of formal religious practice were on the increase by the later 1950s.<ref> David Hilliard, "Popular Religion in Australia in the 1950s: A Study of Adelaide and Brisbane." ''Journal of Religious History'' [Australia] 1988 15 (2): 219-235. </ref> Adelaide, the capital city of South Australia, is known as the City of Churches, due to the large number of churches that were built there because of the state's religious freedom.<ref>http://mytravelinaustralia.com/2010/10/19/travelling-to-the-city-of-churches/</ref>
====Historiography====
====Historiography====