Changes

The forces of individual privatization and the drive to increased comfort were at work in the colony of South Australia as elsewhere in the Western world. The spread in mass consumption of goods engendered major value shifts, with new and distinct differentations being made among "luxuries," "decencies," and "necessities." Luxury may have been beyond the reach of most Adelaide families, but decency - represented by such items as dining-room tables and adequate laundering equipment - was not.<ref>Linda Young, "Material Life in South Australia". ''Journal of Interdisciplinary History'' 1994 25(1): 65-84.</ref>  

The forces of individual privatization and the drive to increased comfort were at work in the colony of South Australia as elsewhere in the Western world. The spread in mass consumption of goods engendered major value shifts, with new and distinct differentations being made among "luxuries," "decencies," and "necessities." Luxury may have been beyond the reach of most Adelaide families, but decency - represented by such items as dining-room tables and adequate laundering equipment - was not.<ref>Linda Young, "Material Life in South Australia". ''Journal of Interdisciplinary History'' 1994 25(1): 65-84.</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>  

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>