Business and religion

Vikki Laidlaw

(First published in Dunaskin News, November 2003)

Introduction

As this month’s Dunaskin News is aimed at assisting the study of Theology and Religion through historical sources, here we have selected archival items that show how all strands of society including business have been affected by religion and religious practices. We intentionally raise more questions than we answer to inspire students of Theology & Religious Studies to think laterally about the sources we hold.

The effect of religious festivals on sales

John Lean & Sons (GUAS Ref: UGD 2) were muslin manufacturers whose main base was in Glasgow, but who also had agents worldwide. Their Bombay agents, Bell, Russ & Co Ltd sent letters to head office at the turn of the century telling of what happened to business during Dewali, the Hindu Festival of Light.

In one of these very detailed weekly market reports sent on 27th October 1900, William Bell says: “A good business was generally expected at Dewali but the result all round was disappointing as the decline in cotton has led dealers and their customers alike to look for lower prices while crop prospects are not so universally favourable as they appeared a few weeks ago.”

In another report sent on 2nd November the following year Bell says: “Local dealers are busy with the old year’s accounts and little new business can be looked for until after Dewali. There is no change in crop prospects, the week having been a rainless one in the Bombay Presidency.”

(Source: GUAS Ref: UGD 2/11/2 - From a series of Agents Letterbooks, 1899-1950)

Direct business investments in churches

The community of New Lanark is an obvious example of the relationship between business and church investment. During the years of David Dale and Robert Owen the Mission Church was financially supported by the mill owners. Henry Birkmyre and his family took over in 1881 and things began to change. By 1914 with the Mills now under the ownership of The Gourock Ropeworks Co Ltd (GUAS Ref: UGD 42), the Mission Church was in need of financial support to pay the minister’s salary.

On 25th July 1914 Thomas Reid, Session Clerk at New Lanark Mission Church writes to John Nicol recalling the former relationship between the mill owners and the village church. “Prior to 1884 the company were accustomed to give the New Lanark Mission a meeting hall, a dwelling house and GBP 50 of annual grant. All these benefits were discontinued in the abovementioned year.

Upon an appeal the missionary obtained use of the Gaelic Chapel at the top of a lofty tenement; he was permitted to retain his dwelling house; but no salary from the proprietors was henceforth available. Since then the Mission has materially strengthened its hol d upon the religious community in the village. In 1898 a church was built and opened free of debt at a cost of GBP 1,100. The proprietors kindly granted a site and supplied the new church with electric light.”

(Source: GUAS Ref: UGD 42/7/28 - Letters between the villagers and owners of New Lanark Mills (GUAS Ref: UGD 42/7) regarding church affairs 1876-1914)

Marketing directly targeted at religious communities

The Trustees Savings Bank collection shows the Savings Bank movement pointedly used religious messages as a marketing tool in the early 20th century. Included in the collection is a scrapbook which contains advertisements extolling the advantages of a savings account to members of the working-classes. Adverts directly used language associated with the Christian traditions, for example “Prudence is a Christian as well as a moral virtue.” Stories written by ministers of religion were another common Savings Bank marketing ploy. Church halls were used as new account recruiting venues as illustrated by the image below.

 

 

 

 

 

 

 

 

Religious artworks and brand image

United Turkey Red Co Ltd (GUAS Ref: UGD 13), Scotland’s largest early 20th century firm of dyers and finishers, used labels with Hindu gods that they attached to the bales of cloth they supplied around the world. Did they hope that these colourful and by early 20th century Scottish standards, exotic, images would convey a quality brand image or were they just beautiful images? Is there any evidence that the designers knew that they were using Hindu Gods as marketing tools? Was this cloth destined for a market in India?

The above questions may or may not be answered in the business collections held at the University of Glasgow but it would be interesting to find out.