AJSAHistory Vol 7 Iss 1

MEMOIR OF A SOLDIER
SOUP BONE HOLLER

“A story of survival,
faith and hope”

A new memoir by
Violet Jean Anderson Gerber

With Lisa Danka

30% of proceeds donated to The Salvation Army

Soup Bone Holler, Indiana

From Hunger to a Future and a Hope

Features connections with the infamous murders Sante & Kenny Kimes

Available as Paperback & Kindle

The first question the NYPD detective asked me was, "Why are YOU still alive?"
Soup Bone Holler, Indiana is the true story of Jean Gerber and her
experiences serving those in need as a social worker, Salvation Army
missionary, and teacher in a homeless shelter. The book also includes Jean's
relationship with mother-and-son serial killers, Sante and Kenny Kimes, whom
she met on her mission in the Bahamas. The Kimes attempted to use Jean as
a pawn in what was called “the crime of the decade” in the 1990s; the
disappearance and murder of New York socialite Irene Silverman.

Online review – A charming, delightful memoire. This is a very charming memoire… the author
pulled herself out of the poverty and travelled widely as a lay missionary for the Salvation Army. … a
story many women share - divorced, raising children alone, trying to stay focused on getting an
education. … She shows us what true girt really is. I thoroughly enjoyed this book. It's uplifting,
positive and heart-warming. The author’s tenacity and zest for life and for God are inspiring.
Online review - A story of survival, faith and hope. …it was such a pleasure to read. … truly a
survivor from her childhood poverty to the missions she served in some of the most brutal conditions,
is really amazing. ... This book will be read by many, and the memories will be preserved. …. Thank
you for sharing the story.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 51

A MISSIONARY MEMOIR

A new book by

Lt.-Col. Joan Williams

internationally known for
her missionary work and

Salvation Army
bookselling platform

‘Bookworm Alley’

JUMP NOW,
MRS WILLIAMS
ON SALE NOW

“I was born in January 1936, and I learned to count by the bombs
dropping on Liverpool. My parents were godly people and I was
early taught my duty to God and those around me. Very early in
my life I felt that God's hand was on me, and I married a man
whose sense of commitment and honour to God was likewise
pre-eminent in his life. During our years on the mission field the
whole spectrum of service changed…. I wrote much of this book
in the beautiful tranquillity of Devon, in the West of England; I
completed it in the noise, the hustle, and the bustle of Kolkata,
a City that I have grown to love above all others.”

A gripping, richly illustrated account of dedication, hardship,
challenge, and reward, told with energy, wit, honesty, and love.

Formats available
Kindle, Hardcover & Paperback

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 52

A BIBLIOGRAPHY OF SALVATION ARMY LITERATURE IN ENGLISH
1988 – PRESENT

BOOKS DISCOVERED OR PUBLISHED SINCE
THE PREVIOUS ISSUE OF AJSAHISTORY

Garth R. Hentzschel

Following on from R.G. Moyles, A Bibliography of Salvation Army literature in English 1865-1987,1
each edition of the Australasian Journal of Salvation Army History will have information of literature
by Salvationists or containing information on The Salvation Army to assist researchers and those
interested in information on The Salvation Army. Both bibliographical information and a brief outline
of the work will be included. Please note that categories and referencing style will be that used by
Moyles to continue the style of his work.

Darbyshire, Bramwell. THE NEW WOODLAND CITADEL. Peterborough, UK: Cambridge
Devotional Directives, 1999, 155 pp.

The book was a collection of fictional stories from a Salvation Army corps made up of
woodland creatures. The drawings were created by James Moss.

Clarke, Jill. LIBERATED LIFE SENTENCE: MEMOIR OF A DIABETIC. Wanganui, New
Zealand: Jill Clarke, 2021, 88 pp.

The autobiography told the story of a New Zealand Salvationist, Jill Clarke and her experience
living with diabetes. Profits of the sales of the book went to fund research on the illness.

Cooke, Peter M (Compiled). ERIC BALL: HIS WORDS AND HIS WISDOM. Herts, UK: EGON
Publishers, 1992, 143 pp.

The collection of articles by Eric Ball originally appeared in The British bandsman, The
bandsman & songster, and The musician. Each focused on elements of music making, or
leadership of a brass band.

Flemming, Allan, and Flemming, Francina. THOUGHTS ON THE JOURNEY: DEVOTIONAL
READINGS. Australia: Allan and Francina Flemming, 2005, 80 pp.

The devotions were drawn from experiences of Salvation Army ministry in Japan from 2001 –
2004 and published for supporters of the Flemming’s ministry. The book contained 35
devotions and many coloured images of Salvation Army ministry in Japan.

Reference citation of this paper; Garth R. Hentzschel, “A bibliography of Salvation Army literature in English
1988 – present: Books discovered or published since the previous issue of AJSAHistory”, The Australasian journal
of Salvation Army history, 7, 1, 2022, 53 – 56.
1 R.G. Moyles, A Bibliography of Salvation Army literature in English (1865-1987), (Lewiston, USA: The Edwin
Mellen Press, 1988).

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 53

Cover of The new woodland citadel2

2 Bramwell Darbyshire, The new woodland citadel, (Peterborough, UK: Cambridge Devotional Directives, 1999).

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 54

Flemming, Francina. A P.O.W.’S LETTERS: LIFE, LOVE AND RESILIENCE. Australia: Francina
Flemming, 2019, 160 pp.
The book told the story of Salvationist Arthur Copp’s time as a Prisoner of War during the
Second World War. Copp’s letters, the author’s visits to the locations, and additional research
were used to outline the events Copp experienced at the hands of Nazi Germany’s POW prison
system.

Cover of A P.O.W.’s letters
Kearns, R. H. B. SILVERTON: A BRIEF HISTORY. Broken Hill, Australia: The Broken Hill

Historical Society, 1972, 1973, 1974, 1976, 1977, 1980, 1983, 1987, 1992, 65 pp.
The booklet included a map which showed the original location of The Salvation Army Hall,
information on the commencement of The Army, and on Salvationist Envoy James Stewart
Crocker.
Laeger, Phil & Court, Stephen. STAYED: THE SIMPLE SECRET TO DISCOVERING AND
ENJOYING ANIMATING SPIRITUAL CONTENTMENT AND PROFOUNDLY DIVINE
FULFILLMENT THROUGHOUT ALL YOUR YEARS AND INTO ETERNITY. Canada:
Boundless Books, 2020, 113 pp.
The book outlines reasons why Christians need to have a stayed mind and included some
methods of achieving this state of being.
Street, Robert. DAY BY DAY. CALL TO MISSION: PRACTICAL APPLICATION AND INNER
STRENGTH FOR YOUR DISCIPLESHIP. London, UK: Salvation Books, 2020, 72 pp.
Short devotional studies were given under five sections. Each devotion was focused on a theme
and included three or four reflections on which to direct thought.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 55

Swanson, B[ob, Robert E.]. PLEASE DON’T PRAY WITH YOUR MOUTH FULL… USA:
Mustard Seeds Comics, 2020, 68 pp.
The collection of comics, focused on The Salvation Army, were previously printed in Salvation
Army publications such as The officer magazine.

Cover of Please don’t pray with your mouth full
Taylor, Mark. AUSTRALIA’S FUNDRAISING BUTTONS, BADGES AND PINS: SALVATION

ARMY (AUSTRALIA). Australia: Australian Badge Guides, 2014, 2015, 2017, 2018, 61 pp.
The list of Salvation Army fundraising buttons, badges and pins included images, information
on the items, approximate value, and the badge makers.
Vandebeulque, David, Translated from French by Bramwell Williams. TWELVE ORDINARY
MEN. TRAINED AND TRANSFORMED BY JESUS. London, UK: Salvation Books, The
Salvation Army International Headquarters, 2019, 194 pp.
The study investigated each of the 12 disciples of Jesus Christ and unpacked their characteristics
from Scripture. Each disciple was given their own chapter which concluded with a series of
questions.
Williams, Joan. JUMP NOW, MRS WILLIAMS. A MISSIONARY MEMOIR. UK: Penhaligon
Press and Joan Williams, 2021, 195 pp.
The memoir told of the author’s early life in the UK and her Salvation Army officer service
throughout the UK, Burma, India, Pakistan and Sri Lanka.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 56

MEET THE AUTHOR

Publications about The Salvation Army or by Salvationists are often referenced, cited, critiqued, and
evaluated without the reviewer knowing anything about the author, motivation, or publication
process. In an attempt to introduce the publications of Salvation Army works to their readership, The
Australasian journal of Salvation Army history will, from time to time, investigate the author, or
outline the process of and motivation for writing a book under this section of the journal, “Meet the
author”.

In the following paper, Dean Simpson, Sub Editor of the Internal Communications, The
Salvation Army Australia Territory, and editor of The master’s plan,1 uses the words of the key
players who produced the book to explore the formation of this publication. Due to his personal
involvement, Simpson is able to verify the author’s, Lieutenant-Colonel Graham Durston, processes
of and motivation for writing the book. The paper uses Durston’s own phrases to paint a word picture
of his thought development, the methodology used to collect information for the writing of the book,
while describing the underlying motivation. The master’s plan is a biographical portrait on the lives
of internationally recognised Salvation Army leaders, Commissioner Earle Maxwell and
Commissioner Wilma Maxwell. Earle Maxwell was one time the Army’s Chief of Staff and acted for
a short time in the role of a General of the Army upon the resignation of General Bramwell Tillsley.
The project allowed Simpson to meet and learn of the characteristics of the Maxwells and therefore
included Earle Maxwell’s words to outline the hope he had for the publication.

AN INTRODUCTION TO
THE MASTER’S PLAN

Dean Simpson

Writing a biography is no easy task. It often involves years of painstaking research, hours of
interviews and, in Lieutenant-Colonel Graham Durston’s case for The master’s plan, travel to the
other side of the world to gather information.

Durston admitted he didn’t really know what he was getting into when he took on the task of
compiling the life and legacy of Commissioners Earle and Wilma Maxwell, two of Australia’s
prominent Salvation Army officers of the late 20th century. He knew they had a story to tell. Durston
stated,

They’ve had an immense experience of Salvation Army life. I said to my wife, Rhondda,
“Somebody should write an account of their ministry because they have touched so many.” She
said: “Why don’t you take that as a leading from the spirit?” So, I did, and took the next step. I

Reference citation of this review: Dean Simpson, “Book review: The master’s plan”, The Australasian journal of
Salvation Army history, 7, 1, 2022, 57 – 60.
1 Graham Durston, The master’s plan – The life and legacy of Commissioners Earle and Wilma Maxwell, (Australia:
Salvo Publishing, The Salvation Army Australia Territory, 2021), 141 pp., ISBN 978 0 6484078 9 8. At the time of the
journal’s publication, the book is available from: Salvationist Supplies/Trade Melbourne and Sydney through the online
shop @ AU$18.50 plus postage. Link to Trade:
http://commerce.salvationarmy.org.au/product.asp?pID=4336&cID=122 also [email protected] or 02
9466 3255, website: http://thetrade.salvos.org.au/contact-us/ Bulk orders of 10 or more are available for AU$10.00 plus
postage from Salvo Publishing, email [email protected] An eBook will be available on
Amazon.com.au or the Amazon website for where you live.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 57

Cover of The master’s plan
The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 58

made an appointment with Earle, telling him that it would be great for The Salvation Army, and
his family particularly, to have an account of their ministry. That’s how it started.2

It was in early 2014 when Durston contacted Earle Maxwell and suggested an account of his
and Wilma’s life, focusing mainly on the six years they were at International Headquarters in London,
Earle serving as the Chief of the Staff and Wilma as the World Secretary for Women’s Ministries. In
recalling this meeting, Durston later said,

Earle was very humble and said, “Oh, I don’t think too many of you would be interested in that”,
and I said, “You’d be very surprised. But even if it didn’t become a book, it would be great as an
account for the family”. Earle had already started an account himself of his reminiscences of his
early years, and he said, “I’ll give you those as well”, and that’s how he agreed to move forward
on the project.3

Thus began a labour of love as Graham, ably supported by Rhondda, embarked on a journey
that would find him immersed in the lives of the Maxwells, including interactions with the four
Maxwell children – Wayne, Colin, Philip, and Judith.

“There were a lot of interviews with Earle,” said Durston, then continued,

They were always pleasant. We wanted to focus on those six years when he was Chief of the
Staff. So, Rhondda and I went to London, and while there, went to the Editorial Department at
THQ and pored through the Salvationist magazine for those six years – 1993 to 1999. We went
through every page of every edition of those six years and made a note of when the Maxwells
were mentioned. There was also a trip to the international archives at the training college in
London, and that was fabulous ... they had a lot of information about the Maxwells’ overseas trips
to conduct meetings.

Then, when we came back to Sydney, Earle showed me lots of circulars and many letters
that he had written to friends, and that was like a goldmine, with all the dates of all his trips. I had
his personal eyewitness accounts, little asides that were very helpful indeed, which brought the
whole thing to life.

The early years were mainly from Earle’s memories, but the Army’s Heritage Centre at
Bexley North (Sydney) were helpful, and they gave me old War cry editions, and I was able to
find little snippets here and there.4

Book in God’s hands

The theme of the book could be summed in one sentence: “Those who see God’s hand in everything
can best leave everything in God’s hand.” The Maxwells lived by this saying during an active ministry
that spanned four decades. The master’s plan traced that journey taken by two of Australia’s most
beloved officers.

The opening chapter acknowledged the Maxwells’ four children who were significantly
impacted by their parents’ commitment to serving wherever and whenever God called, and their
insights are interspersed throughout the book.

Chapters two to six then delved into the Maxwells’ vibrant time at International Headquarters
in the 1990s. The book’s second half, which included more than 30 photos, was devoted to the
Maxwells’ early life, it focused on their upbringing and courtship and their foundational years as
young Salvation Army officers.

2 Online book launch, (August 2021).
3 Online book launch, (August 2021).
4 Online book launch, (August 2021).

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 59

From the outset, the reader was taken on an adventure akin to a Jules Verne novel as the
Maxwells set a frenetic pace of speaking engagements and visits to ministry expressions all over The
Salvation Army world. There were 15 overseas visits for the Maxwells in 1994 alone. The Maxwells
appeared tireless amid a steady procession of marches and meetings, rallies, and revivals, but they
never strayed from their golden rule: God first, the family second and The Salvation Army third.

Durston reported,

Earle has a wonderful sense of humour, and that comes through with little asides from time to
time. There’s lots of little anecdotes in the book that will raise a laugh, like the time they were
presented with a bottle of champagne as a gift and were forced to travel internationally with it
until Wilma came to the rescue. There’s lots of amazing stories, like the time in Zimbabwe where
they conducted meetings in front of 25,000 people at Lion Rock Mountain. Also, memories of his
[Earle’s] early days, including when he went Self Denial collecting on a motorbike, riding from
Broken Hill to Tibooburra [333km north], calling into sheep and cattle stations along the way.5

Durston stated he hoped God would use the book to encourage and energise readers to pursue
the same spiritual mindset as the Maxwells.

My prayer is that people may be able to read it and be inspired by the life of Earle and Wilma and
will want to perhaps emulate some of the characteristics to come out in the book. Making prayer
the priority of the day comes through so often and trusting God no matter what happens. The
single-mindedness and desire to do God’s will.

A feature of the book is that every chapter heading is what Earle calls a ‘sermon in a
sentence’, and one of those is, ‘The will of God, nothing more, nothing less, nothing else’ – and
that summed up their attitude of obedience to God. There are 10 chapters, and each chapter is
headed with one of these mini-sermons. My prayer is that people will read these headings and put
them into practice themselves.”6

Glory to God

Now entering his late 80s, Earle Maxwell said he wanted to give all the glory to God through this
book.

All I can say is that it’s been a wonderful privilege to be a servant of God and find the path that
he had for my life, which included choosing my life partner, and how blessed I was that the four
children who have stood by us in a way that you can never cease to be thankful to God.

Graham has delightfully woven all the details of my life into the book, which I have read
several times now, and I got a call from someone who’s got the book, and they’ve read it twice
already from cover to cover!

May God be pleased to accept the offering of this book in his name, and I pray that it be
marked to the spiritual encouragement and blessing of all who read it, and I want to thank every
person who has contributed richly to the awareness of God’s presence. 7

5 Online book launch, (August 2021).
6 Online book launch, (August 2021).
7 Online book launch, (August 2021).

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 60

BOOK REVIEW
JUMP NOW, MRS WILLIAMS

Reviewed by
Garth R. Hentzschel

Joan Williams, Jump now, Mrs Williams: A missionary memoir, (United Kingdom: Penhaligon
Press and Joan Williams, 2021), 195 pp., Paperback ISBN 978 1 914076 13 8, Hardback ISBN
978 1 914076 14 5, Ebook ISBN 978 1 914076 15 2.1

Cover of Jump now, Mrs Williams
I need to state my conflict of interest to commence the review on Jump now, Mrs Williams. I have
been blessed to meet the author, Lieutenant-Colonel Joan Williams on at least three occasions. I was
introduced to her through her work with Bookworm Alley. When she became aware my sister and I
were to travel to the United Kingdom and Ireland, Williams offered us accommodation in her lovely
home at Tavistock, West Devon. We again met her at Heathrow Airport in London when my sister
and I were also in that city. Years later, my wife and I visited Williams again in Tavistock. Each time
I became acutely aware of Williams’ generosity and wisdom. We enjoyed fellowship, talking of
Salvation Army history and present situations. I heard about her work and hopes for the future. These
aspects were revealed in Williams’ memoirs, making the book for me extremely authentic. To remove
my own desire to praise the life and work of Williams, I have used Nicole Smith’s analysis of four
autobiographies to more analytically evaluate Williams’ book.

Jump now is among the growing collection of self-published and semi-self-published memoirs.
Smith clearly showed that with the development of self-publications, eBooks, and social media, it is
easier for people to write and publish their memories. Smith wrote,

One of the fundamental assumptions about the autobiography and memoir genre is that anyone
can write his or her story. Gone are the days when only an illustrious political or social figure was
the authoritative autobiographical voice. The assumption about the democracy of this genre has
become more widespread and held with greater conviction in recent years, both by writers and by

Reference citation of this review: Garth R. Hentzschel, “Book review: Jump now, Mrs Williams”, The
Australasian journal of Salvation Army history, 7, 1, 2022, 61 – 64.
1 See advertisement in this issue for purchasing information.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 61

readers, as the popularity of the autobiography has surged and books have been written by people
whose lives are not particularly extraordinary, but are, in many cases, painfully quotidian.2

Although Williams was not an “illustrious political or social figure”, her memoirs could not be
described as “quotidian,” that is commonplace or ordinary. The writing style was fast paced with
quick successions of anecdotes. These anecdotes were far from ordinary. The stories commence with
growing up in bomb ravaged Liverpool, to living in Burma, India, Pakistan, and Sri Lanka. The
memoir was set across six chapters, some of which were long, although broken up by subheadings in
some places. The longer chapters were also enhanced with descriptive accounts of people who
entwined their lives with that of the author’s.3

The book’s content indeed showed the democratisation within this genre. Not only was the book
self-published, but it also set a liberated tone, free to describe and discuss weaknesses of The
Salvation Army, its officers and its missionising processes. While the democratisation of this genre
could lead to biases towards the author, Jump now, Mrs Williams does not show such narcissism.
That is, as new technologies gave Willliams the ability to self-publish, this book was not self-centred,
it was inclusive of the ‘other’.

Memoirs, as a genre, are difficult to analyse as by their very nature they are biased towards the
author. For this reason, memoirs are rarely challenged.4 After all, they are the author’s own memories
and feelings that flow from perceived personal experiences. This can sometimes lead the author to
set themselves up as ‘saviour’ within their own narrative. In Jump now, however Williams did not
fall into this trap, she identified her own strengths and weaknesses across several situations. Williams
also set up symbiotic relationships as she discussed how people impacted her life rather than just
focusing on her impact upon the ‘other’. In addition to this, Williams demonstrated how people in
her care developed after she moved away, it showed a clear understanding of complex influences
upon the ‘other’.

Memoirs place the author in the context of the community they represent, sometimes to
establish themselves within this community and sometimes to seek an important part within it. Smith
outlined that “[o]ftentimes, the act of writing the autobiography or memoir is a very literal process of
naming oneself, as well as placing oneself within the context of a larger community.”5 Cosslett, Lury,
and Summerfield wrote that memoirs offer a “legitimation…[and] a source of authority” for the
author, who seek to establish their place in the literary canon of their community.6 In this memoir,
Williams situated herself within each context, though seldom in a leading role. The first context was
with her parents in England, here she took a subordinate role. Williams quickly moved her narrative
into the community of The Salvation Army. Here again she set herself within the community, not as
a leading figure within its structure, but as a co-worker. The final sections saw Williams portray
herself as a leader, within the larger structure of The Salvation Army; not an isolated leader, and
therefore never in a position of the overlord.

2 Nicole Smith, “An analysis of the memoir/autobiography genre through four autobiographies”, ArticleMyriad, (6
December 2011), ¶ 3, https://www.articlemyriad.com/analysis-memoir-autobiography-genre/ accessed 16 August 2021,
¶ 2.
3 Joan Williams, Jump now, Mrs Williams: A missionary memoir, (United Kingdom: Penhaligon Press and Joan
Williams, 2021), 67 – 73; 109 – 116; 118 – 120; 156 – 167; 172 – 173.
4 Tess Cosslett, Celia Lury, and Penny Summerfield, Feminism and Autobiography: Texts, Theories, Methods, (London,
UK: Routledge, 2000).; Thomas Couser, Altered Egos: Authority in American Autobiography, (New York, USA: Oxford
University Press, 1989).
5 Smith, “An analysis of the memoir”, ¶ 6.
6 Cosslett, Lury, and Summerfield, Feminism and Autobiography, 1.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 62

The mid to later part of the memoir was clearly framed through the context of the Army. From
this point Williams looks out into family life, the mission field, and the local communities in which
she served. At times she showed conflict between her context as a married woman officer and the
wider community of The Salvation Army. The latter part of the memoir placed Williams into a
different frame of reference, as a widowed or single female officer, and leader, but still within the
wider Salvation Army and missionary context.

Williams’ focus was clearly Salvation Army centred. Several more recent autobiographies have
been family or even self-centred, which at best can only contribute to the understanding of family
history. This fact is important for Williams’ book as the narrative can contribute to the collection of
Army missionary officership, establishing it as a future canon of missionary officer history. It builds
upon older biographical and autobiographical texts to help create an understanding of the community
of people like Williams who have served as a Salvation Army missionary officer. Where it differs
from many other memoirs is that Williams’ book was not published by the Army. Therefore, she was
at liberty to discuss more critically the organisational elements and indiscretions of fellow officers.
She did so with a clear form that her writing was from her own point of view, and this was never done
in an insolent manner.

One of the strategies Williams used in Jump now that linked her with the wider community was
by providing names and details about other people. As she recalled memories from the past, she
named the people who inhabited each space and country. The names and some photographs gave the
individuals discussed a character and a relationship to the author. Smith stated that “by knowing and
acknowledging others [and] by using their names … [the author] comes to understand just how
important naming is, and it is through this knowledge that she can claim a name for herself.”7 This
was clearly seen throughout this memoir.

Smith continued and wrote that memoirs can assist the reader to identify themselves,

While the autobiography is a work that is by its very nature deeply personal, it is possible that the
autobiographical text can create a larger category or archetype within which others can
understand, define, and describe themselves.8

Williams did this in a clear manner. The archetype of the self-denying Salvationist was clearly
created, characteristics that can be identified in founding members of The Salvation Army as well as
in current heroes of the faith. Salvationists with similar traits will understand the actions described
by Williams. Therefore, this narrative can become for them an avenue to define their actions as a
Salvationists and define elements of sacrificial Salvationism.

Smith also wrote about the use of autobiography as a tool to create a literary path through
internal and external conflict. Smith stated,

Another way in which autobiography is used to create a larger self, inviting the reader to enter
into a clearly defined community that the writer has established or named, is to use the self-text
to confront traumatic experiences.9

Here too Williams sat within the outline given by Smith. Williams led the reader through several
traumatic experiences, childhood injuries, the separation from her children, attacks from insects, the

7 Smith, “An analysis of the memoir”, ¶ 7.
8 Nicole Smith, “An analysis of the memoir/autobiography genre through four autobiographies”, ArticleMyriad, (6
December 2011), ¶ 3, https://www.articlemyriad.com/analysis-memoir-autobiography-genre/ accessed 16 August 2021,
¶ 2.
9 Smith, “An analysis of the memoir”, ¶ 9.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 63

loss of a child, the loss of professional identity, the death of her husband, and re-entry into the mission
field. Such elements, as Smith showed brings the reader into a sense of connecting with the narrative
and belonging to the grand narrative of Salvationism and humanity. Smith continued,

While these experiences may be highly personal and intense… the sharing of such intimate
experiences can serve as a means for people who believed themselves to be isolated to identify
with someone in a similar situation and through that identification, to achieve a sense of relief and
belonging.10

White claimed that the sense of belonging and the knowledge of overcoming trauma can bring healing
to both the author and the reader. This is a reason why the autobiographical genre has become so
popular in recent years. White went on to write, that through the memoir, “others recognize the
powerful healing effect that such works can have on an author as well as the reader”.11 Such healing
can come about through Williams work for people in any of the categories of married or single female
officers, self-sacrificing Salvationists, missionaries, or Christian mothers. Her role in each of these
contexts were defined and show how the individual can work through adversity and trauma.

Due to the alignment with many individuals, Williams’ memoir, as with many in this genre,
welcomed people into the community she described through her contexts. As Smith wrote about the
genre,

The reader who is engaged by these texts is invited into a community, either one of
identification or one of resistance. In this way, the autobiography has the transformative
power of creating and redefining not just the self, but also the community.12

Williams was clear with the identification of her community, but also outlined areas of resistance,
making for a balanced memoir which could possibly redefine a married woman officer’s place within
The Salvation Army community. Her book, as she did in person, invited the reader into her personal
context and allowed them to join in the communities she named.

A lovely photograph of Williams with children from her missionary service adorned the front
cover of the printed volumes. There were also images of Williams, people, and artifacts throughout
the book. These images brought to life some of the narrative and in a way acted as sources of evidence.
These images, with the associated text, invited the reader into the author’s life through the lives of
others.

The book was available as hardcover, paperback, and Kindle editions, which could be
purchased through Amazon. Sadly, like other new books by Salvationists, this memoir was not
available for sale or promoted through Salvation Army bookstores. I feel it ought to be. I believe
Jump now, Mrs Williams will become canon for any study into missionary experiences or Salvation
Army internationalism in the latter part of the 20th Century.

10 Smith, “An analysis of the memoir”, ¶ 9.
11 Leah White, “Autobiography, Visual representations, and the preservation of self”, Mosaic, 37, 2 (2004), 107, cited in
Smith, “An analysis of the memoir”, ¶ 9.
12 Smith, “An analysis of the memoir”, ¶ 11.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 64

BOOK REVIEW
THE TWO SISTERS

Reviewed by
Glenda Hentzschel

Rob May, The two sisters: The story of Ettie Wood and Annie McKenzie, Wife of
“Fighting Mac” (Australia: Smashwords and Rob May, 2021), 70 pp. eBook, PDF,
no ISBN listed.1

Cover of The two sisters

The two sisters, by Rob May, used the family history genre to compare and contrast the lives of two
sisters whose parents migrated from Prussia (Germany), to Queensland, Australia.

This book told of the hardship and persecution the Prussian people endured, and the experiences
the Hoepper family faced before migrating to Australia in 1865. Hardships included military conflicts
in their country of origin as well as loss on the ship, “La Rochelle” that bought the ten intrepid family
members to their new life in the colonies.

The early life of the family and their immigration was well researched. The book explored the
family’s transfer from their landing at Brisbane to the regional city of Toowoomba. Here the family
took up a farming property at Middle Ridge.

The two sisters, the namesakes of the book were Friedricka Johanna Henrietta Hoepper (known
as Ettie), and Anna Dorothea Hoepper (known as Annie Dorothy). Their early life and school
experiences were outlined, it showed how the sisters’ DNA and upbringings were similar. The book
noted that during this time The Salvation Army had a significant impact on the family, as did the
Lutheran and the Independent churches.

While the two sisters were raised in a similar fashion, when they entered their teenage years,
they were given choices as to how best to express their faith. Through this choice, the author,
explained how the two sisters’ lives went in different directions. Ettie married Joseph (Joe) Emanuel
Wood and chose church denominations, while Annie chose not to marry at that time and expressed
her faith through The Salvation Army. Annie left home for Salvation Army officer training and
worked in Western Australia. Annie married Salvation Army officer, William McKenzie who she

Reference citation of this review: Glenda Hentzschel, “Book review: The two sisters”, The Australasian journal of
Salvation Army history, 7, 1, 2022, 65 – 66.
1 See advertisement in this issue for purchasing information.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 65

had earlier met in Toowoomba. McKenzie later became a famous First World War chaplain known
as ‘Fighting Mac’.

The book identified aspects of marriage and its historical impact on the individual sisters. One
sister had a modest life, and the other a life in the limelight. While the two sisters were on different
pathways, there were still some similarities. Rob May showed both sisters worked for the war effort
during World War One, although in different ways. Ettie worked with the Red Cross, and Annie in
The Salvation Army, while her husband William was overseas as a military chaplain.

May also showed that post war there were significant changes and world events, such as the
Great Depression and the 1919 pandemic that impacted the two women and their families. The book
gave a wide report of William McKenzie after the war, including his leadership of The Salvation
Army in Australia and China. Ettie and her husband Joe experienced these events in different ways
than Annie and William. May demonstrated that the path of both sisters was dominated by the men
they married. Although Annie held successful leadership positions and became known for her public
speaking ability, she seemed to sink into the background of William’s fame. Ettie’s pathway,
influenced by Joe, also saw relocation, but Ettie had early onset of ill-health due to some of Joe’s
decisions.

The final chapters diverted from the two sisters and told the history of their two families, and
the direction each family member took. There was also a summary of the Hoepper family history, a
family tree, and some maps that identified the early geographical locations of the family.

Through The two sisters, Rob May has researched the Hoepper family and some of the
descendants in a deep manner. To some level he argued that both sisters went in totally different
directions through practices of faith and choices in marriage. May also, to some extent, gave new
insight into a more ‘silent’ partner of a well-known and extensively researched Salvation Army
officer. As The Salvation Army historically saw marriage as a partnership of two people, more
research on the lesser-known partner should take place. Like May, historians should identify how
both people in the marriage gave meaning to the ministry and their talents to support the public work
of the one who was more widely known. The two sisters goes some way in closing this gap. May’s
book is beneficial reading, especially to an audience interested in family history, or an historical social
comparison of two people, one deeply connected with The Salvation Army.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 66

BOOK REVIEW
DAPPETO

Reviewed by
Robert (Bob) Broadbere

Leonie Bell, Dappeto (Australia: Leonie Bell & Ron Rathbone History Prize 2021,
March 2020), 97 pp. eBook, PDF, no ISBN listed.1

Cover of Dappeto
Sydney historian, Leonie Bell’s online book Dappeto focused on the historic home on Wollongong
Road, Arncliffe and its history as a Salvation Army centre. The book was well researched and
included images to enhance the social and architectural history of the publication. One third of its
ninety-seven pages included the glossary, appendix, acknowledgements, bibliography, index, and
notes, making the contents more suitable for historical research than a fireside read. The name of the
book Dappeto takes its name from the original name of the house. The book is a social history based
on the needs of children in the early 1900s. For Sydney based Salvationist historians, this book will
bring back many memories.

The author clearly examined the origins of the building, now listed on the New South Wales
Heritage Register. Bell’s research revealed that the house was built between 1885 and 1917 by
Frederick John Gibbins. Gibbins was born in 1841 at Dapto on the Illawarra coast of New South
Wales and thus the name of his birthplace was given to the house. Traditional residents referred to
the Dapto area as ‘Dappetos’ or ‘Dabpeto’ meaning ‘water plenty’ in the Dharawal Aboriginal
language.

Some areas of the book could have had more clarity. For example, references to The Salvation
Army’s Bexley Boys’ Home should not imply that Gibbins had any input in this activity; a point that
was not clearly identified in the book. In addition to this, it was stated that after The Salvation Army
had purchased Dappeto in 1917, establishing a childrens’ home, there were a number of dignitaries
at the opening, “Commissioner James Hay, Brigadier-General Arnott (Melbourne)”.2 Unfortunately

Reference citation of this review: Robert (Bob) Broadbere, “Book review: Dappeto”, The Australasian journal of
Salvation Army history, 7, 1, 2022, 67 – 70.
1 At the time of the publication of AJSAHistory, the book was available for free at
https://www.bayside.nsw.gov.au/sites/default/files/2021-12/Dappeto_Leonie_Bell.pdf.
2 Leonie Bell, Dappeto (Australia: Leonie Bell & Ron Rathbone History Prize 2021, March 2020), 22.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 67

Leonie Bell seems to have mis-read the information as The Army had no ‘Brigadier-General’ in its
formal rank structure.

Though the book is about Gibbins and The Salvation Army occupancy of the site, Bell included
a social history context of neglected children in the United Kingdom. This context had some link to
the property becoming a home for girls.

Bell explored how over the years the original site of 110 acres has been reduced and the building
altered to meet the needs of The Salvation Army. The subdivision of the property and the sale of these
helped to finance Army activities and develop the site to eventually become a Salvation Army aged
care facility. Unfortunately, this meant the expansive gardens surrounding the original building have
been replaced by the considerable needs of the retirement village. The original building too saw
changes and additions. Though The Salvation Army was sympathetic to the heritage value of
Dappeto, the demands of the Army’s social work were greater than the need for heritage preservation.
In addition to this, preservation practices of the time saw some unsightly alterations.

Bell lamented the actions of demolition and additions were akin to ‘heritage pinned to a modern
building.’ She wrote,

Architects Stephenson and Turner were anxious to harmonise the new buildings with the old
house, echoing Dappeto in colour, materials and the incorporation of bay windows. It is debatable
whether this harmony was effectively achieved. However, as part of this new development, it was
necessary to demolish the rear wing of the Dappeto building, in an act that today would be
considered unthinkable for a heritage listed structure.3

Image showing the intersection of the original property (left) and (right) the new build4
Bell did however explain that visitors can enjoy the entrance to Dappeto, showing the heritage
listed building at its finest, as The Salvation Army retained many of the original features. In the more
recent redevelopment areas of the main house were restored to its original form. Images of these
features were included in the book to make the explanation clear.

3 Bell, Dappeto, 61.
4 Bell, Dappeto, 64.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 68

Examples of images included in Dappeto to show original items retained in the heritage listed areas5

5 Bell, Dappeto, 69.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 69

Despite some concerns raised by the author, Bell gave a sympathetic review of the current
heritage preservation and use for the Dappeto house. Bell wrote favorably of the “Conservation” as
she stated, “Dappeto is in excellent state of conservation”.6 She concluded with the summation,

Dappeto house has immense heritage status, not only as a fine example of Victorian architecture,
but in all three stages it has functioned as a place of family life, that has continuously operated on
the site for over a century. Both the building and its functions are protected by Heritage
Conservation Orders and by the Salvation Army’s ongoing commitment to social welfare and
compassion for vulnerable and downtrodden members of the community.
The architectural and social history on the site are important, but I wonder if the aged care
residents in 2021 would see themselves as “vulnerable and downtrodden members of the
community”, indeed, they may object strongly to this observation. This is even more true knowing
that units in the complex are now selling for AU$550,000 – $990,000!7
Leonie Bell provided in many ways a sympathetic social history of both The Salvation Army
early children’s work as well as Dappeto’s current (2021) aged care facilities.8 She acknowledged
The Salvation Army Australia – Museum, Sydney, where she volunteers, for its research assistance.
Although there is little publishing information on the original book of March 2020, it has been made
available as a PDF free online book by the Ron Rathbone History Prize 2021, Bayside Council,
Sydney.

6 Bell, Dappeto, 68 – 70.
7 Realestate.com.au, “Macquarie Lodge”, realestate,com.au, https://www.realestate.com.au/project/macquarie-lodge-
retirement-village-arncliffe-600027242, accessed 27 December 2021.
8 See for example page 72 which provided photos of the additional buildings on the site.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 70

BOOK REVIEW
A P.O.W.’S LETTERS

Reviewed by
Garth R. Hentzschel

Francina Flemming, A P.O.W.’s letters: Life, love and resilience, (Australia: Francina
Flemming, 2019), 160 pp., Paperback, no ISBN.1

Cover of A P.O.W.’s letters

A P.O.W.’s letters was a deep and personal investigation into one man’s war time letters, and a
family’s experience of a soldier’s incarceration under the Nazi prison system for enemy military
personnel. The book was however more than merely a reproduction of the original communication.
It showed how personal faith assisted a Salvationist during the horrors of war and brutal confinement,
to actively engage in life, love and resilience.

The author, retired Australian Salvation Army officer Major Francina Flemming was no
stranger to self-publishing. She had previously published her own books in the genres of devotional
writings (Thoughts in the journey, 2005), poetry (Words, wit, wisdom; Simple poems and thoughts,
2013), and children’s literature (Jalu’s outback adventure, 2014). Flemming, with her husband Allen
served with The Salvation Army in Australia, Japan, and Papua New Guinea, before retiring to the
Gold Coast area, Queensland. Throughout the beginning of the COVID-19 pandemic, the author
wrote letters and poems to give to her neighbours as a way of support and encouragement. In
connection with her relative’s military service, Francina Flemming organised a display booth of
historical paraphernalia in conjunction with ‘Light up the dawn’ Anzac Day service in her
neighbourhood.2 Although this was the first book written and published by Flemming in the history
genre, there was evidence that she engaged in detailed research on the topic and had firsthand
knowledge of the subject; her father Arthur Copp, and the impact his Prisoner of War (POW)
experience had on family life, love, faith and individual resilience.

Reference citation of this review: Garth R. Hentzschel, “Book review: A P.O.W.’s letter”, The Australasian
journal of Salvation Army history, 7, 1, 2022, 71 – 73.
1 See advertisement in this issue for purchasing information.
2 Kelsie Lorio, “Here’s how to hold an Anzac Day ‘Light up the dawn; service in your driveway this year”, ABCNews,
(25 April 2020), https://www.abc.net.au/news/2020-04-24/how-to-commemorate-anzac-day-light-up-dawn-driveway-
services/12174808 accessed 5 January 2022.; Darryl Whitecross, Lauren Martin, Jessica Morris and Simone Worthing,
“Commemorating Anzac Day – from home,” Others online, (The Salvation Army Australia, 27 April 2020),
https://others.org.au/news/2020/04/27/commemorating-anzac-day-from-home/ accessed 5 January 2022.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 71

A P.O.W.’s letters covered the experience of Arthur Copp as an Australian military soldier
throughout World War Two, first as a combatant and then as a POW. While the book failed to include
an ISBN and is therefore not listed with the ‘catalogue in print’ (cip), in all other areas the book was
professionally written and presented.

The book was divided into sixteen chapters and included 12 pages of glossy images of
documents and photographs. The first two chapters investigated the prelude to war and Copp’s
journey to the war zone of the Middle East. Chapters three and four outlined the service of Copp
through North African campaigns and then his service in the Greek theatre of war. The next chapters,
chapters five, six, and seven included Copp’s missing in action, capture, time in transit camps,
followed by his transition to a German POW Camp, which included a short-term escape by Copp and
three other soldiers.3

The middle chapters of A P.O.W.’s letters covered the time and experiences of Copp in two
POW camps run by the German military. Chapters 8 to 10 located Copp in Stalag VIIA at Moosburg
(about 60km northeast of Munich, Germany). During this time Copp acted as the British Camp
Chaplain. Although seen as an ‘unofficial Chaplain’ by the allied military command, the German
leadership treated him with the full rights of that position. The final chapters included his time as a
POW, chapters 11 and 12, situated him in Stalag VIIIB (later renumbered Stalag 344) at Lamsdorf
(now Lambinowice, Poland). Chapter 13 covered Copp’s harrowing testament of the ‘Lamsdorf death
march’ and his escape. The final chapters, chapters 14 to 16 outlined Copp’s liberation, home coming
to Australia via England, and the war’s lasting impact on Copp and his family.

Flemming structured her book as a chronological narrative and entwined several sources with
her own reflections on the historic sites. The major primary source used by Flemming was Copp’s
letters. However her father also left memoirs, writings, and interviews that were used to inform the
narrative. The use of these sources created by Copp both triangulated the information, which helped
verify events, and gave additional information broadening the narrative. The author visited many of
the historic sites where her father had once trodden. This methodology fits with the current trend of
historical pilgrimage and as with other writers assisted the author’s attitude and imagination in
writing.4 Through the telling of her visits and observations of the journey, the reader was bought up
to date with the context as well as what remained of the historic locations. These reflections
introduced contemporary people and placed them within the alien setting of history and the scenes of
humanity’s inhumanity, which made the setting come alive and linked the past with the present. The
contemporary interludes shone a light on the historical places with current knowledge from sources
displayed in museums. The modern discussions also linked the sites to personal feelings, memories,
and reflections of the author. Flemming also researched the experiences of others and visited history
museums to collect information. This evidence was included in the narrative as a contextual frame,
to support sources of events, or aligned with the feelings written by Copp, these both verified and
intensified the emotive elements of the historical events. Reference to the sources were shown both
in the endnotes and listed in a section titled “further reading”.5

While each chapter held important historical content, both through the unique view of an
individual and wider historical understanding, chapter 13 was of great historical significance. This

3 Francina Flemming, A P.O.W.’s Letters: Life, love and resilience, (Australia: Francina Flemming, 2019), 47 – 49.
4 Dolors Vidal-Casellas, Silvia Aulet and Neus Crous-Costa (eds), Tourism, Pilgrimage and intercultural dialogue83.;
Interpreting sacred stories, CABI religious tourism and pilgrimage series, (Oxforshire, UK: CAB International, 2019),
83.; “Pilgrims and pilgrimage – Introduction”, The University of York,
https://www.york.ac.uk/projects/pilgrimage/intro.html accessed 8 January 2022.
5 Flemming, A P.O.W.’s Letters, 147 – 148, 158 – 159.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 72

chapter contained one of the few remaining chronicles that gave testimony to the nearly forgotten
event of the ‘Lamsdorf death march’.6 The death march has often been forgotten in the modern
mindset of historical understanding of POWs in Germany. Later in the book Flemming explained
how more recent entertainment influenced the minds of the public and decision makers. Incorrectly,
the popular narrative linked POWs held by the Japanese with brutality, starvation, forced marches,
and subhuman conditions, while POWs held by the Germans were incarcerated under somewhat
humane conditions with incompetent, fearful and weak leaders. Sadly, this was not the case for the
POWs under German rule. The book generally and this chapter specifically clearly identified the
horrors POWs of the German military faced.7 There has also been misunderstanding by some
historians, that they limited the prisoners who were forced to march to airmen alone. Chapter 13
however clearly showed that servicemen from other branches, including the army, were forced to
participate in the death march. A P.O.W.’s letters therefore gave a broader knowledge of the prisoners
who were involved.8

The subtitle of A P.O.W.’s letters was, life, love and resilience, which appeared as subtexts
throughout the book. These were subtle, but easy to identify. There was however another underlying
theme, that of the success of a Salvationist’s faith. The subtext appeared through the book from
references to fellow Salvationists, Salvation Army music, and Salvation Army books. Copp’s overt
Christian actions, displayed throughout the book, were clearly discussed during his time as Chaplain
in Stalag VIIA. The Christian characteristic of forgiveness was specifically shown through the long-
term relationship that developed between the prisoner (Copp) and a German prison guard and censor
(Hans Dietrich Losch). Chapter 10 unpacked this connection and followed this relationship through
to the post war years.9 This practical example of Christian forgiveness is a lesson that needs to be
learned in the current generation calling for reconciliation. To be reconciled with former enemies, the
book showed that forgiveness was needed. The Christian faith also played a major role in the
relationship of the former enemies.

Finally, Copp made an overt statement of faith which was picked up by Flemming. The author
of the book and the writer of the letters were clear about the grief, hunger, heartache, torture, suffering,
and horror experienced by Copp, but equally sure that his faith sustained him. Flemming concluded
her book by referencing Copp’s statement of faith,

I’ve learnt a lot, and perhaps I’ve unlearnt a lot more. I’ve learned how to sing the songs of Zion
in a strange land, and they’ve never been so sweet. I’ve been hungry and thirsty as I’ve never
been, but I’ve been satisfied and more than thankful, because I’ve had the Bread and Water of
life. I’ve found that this thing we believe in works. Yes it works all right! In spite of everything,
the Christian exults!10

A P.O.W.’s letters will add to the increasing self-published works on The Salvation Army and
individual Salvationists. This book, unlike others in this mode of publishing however is of high
quality. This book will contribute both to the historical information on Salvationists serving in the
military during World War Two, and the history of Australian servicemen as prisoners of war during
the same conflict. It will appeal to a wide variety of readers, from people interested in family history
and military conflict, to others interested in investigating historical pilgrimages.

6 A documentary claimed there is little information on the event of the Lamsdorf death march. Forced march to
freedom, Timeline – World History Documentaries, (7 October 2017),
https://www.youtube.com/watch?v=ojwK23XVjIM assessed 6 January 2022.
7 Flemming, A P.O.W.’s Letters, 149 – 151.
8 A documentary claimed that the prisoners who were forced to march were all airmen, this is clearly not the case.
Forced march to freedom.
9 Flemming, A P.O.W.’s Letters, 93 – 96.
10 Flemming, A P.O.W.’s Letters, 146.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 73

BOOK REVIEW
NOT ENOUGH PER ANNUM

Reviewed by
Glenn K. Horridge

Mariana M. Y., Not enough per annum, (Independently published via Amazon, 18
December 2020), 56 pp., ISBN 979-8575178637

Cover of Not enough per annum
Recent years have seen an increasing number of Salvation Army related biographical or
autobiographical books, not only telling a personal story but often highlighting the workings of the
Army at local, national, and international level. I had hoped that this book would fit into that genre.

Focussing on the period 13 July 2016 to 28 February 2019, Mariana is a Roman Catholic,
finding it difficult to gain employment. She eventually does, as an Accounts Payable Assistant with
The Salvation Army in New Zealand. This large typeface, 55-page book is essentially Mariana’s
ramblings and occasional drawing, written very simply but with a certain charm. Throughout it all
she is seeking spiritual solace whilst battling real problems, not least an underlying concern for her
mother's wellbeing. We see Mariana's faith grow as she struggles to clear an enormous credit card
debt, pay her way and work for a salary she feels is not enough – yet actually is! Little moments,
conversations and encouragements are recorded such as the value found in shop sales, the importance
of being a good friend, and her medical struggles. All the jottings and musings lead her towards seeing
God in all aspects of her life. Finally, as she hands in her notice and leaves for Malaysia to live with
her mother and work making handicrafts for sale, she comments on the developing Covid situation
hoping that “...things will get better soon”.1

Mariana clearly appreciated working for The Salvation Army. She looked into its history and
wrote that “Mr William Booth was such an inspiration”.2 She received a friendly welcome and
enjoyed the prayers, conversations and opportunities to grow. Unfortunately, although advertised as
chronicling the writer’s two plus years as part of the Finance Team of The Salvation Army in New

Reference citation of this review: Glenn K. Horridge, “Book review: Not enough per annum”, The Australasian
journal of Salvation Army history, 7, 1, 2022, 74 – 75.
1 Mariana M. Y., Not enough per annum, (Independently published via Amazon, 18 December 2020), 54.
2 M. Y., Not enough per annum, 50.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 74

Zealand,3 the book was far from a chronicle being rather devoid of facts or names. Only one colleague
was mentioned by her Christian name, no places are identified, and little was elucidated. The book
would certainly benefit from explanatory footnotes such as after this entry: 15 May 2017. After a
leave of absence Marianna wrote: “Today was my first day back at work. But something terrible
happened. My work building was on fire”. The fire was quickly extinguished, and she was given the
next day off. The staff were then moved to a temporary workspace for three weeks but no facts were
forthcoming. Similarly:

6 February 2018; Today is a public holiday, Waitangi Day. What is Waitangi Day? It is the day
to commemorate the signing of the Treaty of Waitangi. The treaty is named after a place for
Waitangi.4
Most readers would like more information although she did tell us that after living in New Zealand
for sixteen years, she finally googles the meaning of Anzac Day and quoted, for the reader, the
Wikipedia definition. The absence of knowledge about Waitangi Day and Anzac Day could point to
two deficits on the part of the author specifically and immigration into New Zealand generally. Living
and working in a culture for 16 years before understanding the meaning behind significant public
holidays could show that the author lived in a personal, cultural, and ethnic bubble; or that the country
has major difficulties in the process of integration, enculturation, and education about values. The
personal, cultural or community shortfalls were not elaborated upon in the book and therefore it was
difficult to define the reason(s) for a lack of knowledge.
In relation to The Salvation Army, this collection of journal extracts collectively demonstrated
that working for the finance department of The Salvation Army in New Zealand was encouraging
and friendly – and there the story ends.

3 “Not Enough Per Annum Paperback”, Amazon.co.uk, (18 December 2020), https://www.amazon.co.uk/Not-Enough-
Annum-Mariana-M/dp/B08QSX3TYF/ref=tmm_pap_swatch_0?_encoding=UTF8&qid=1641085250&sr=1-1 accessed
19 December 2021.
4 M. Y., Not enough per annum, 34.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 75

“Two small girls – Britannia and her attendant –
selling Empire Day badges at the Salvation Army stall in Flinders Street [Melbourne] today”1

1 “Red, White and blue was keynote of Empire Day stalls”, The herald, (23 May 1941), 7.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 76

A MEMENTO FOR GIVING
A HISTORY OF SALVATION ARMY FUNDRAISING

BUTTONS IN AUSTRALIA
PART ONE

THE BEGINNING IN A TIME OF CONFLICT

Glenda Hentzschel

Introduction

Many happenings in our lives will be forgotten; the stories and information lost forever. People spend
so much time immersed in little moments that will soon pass away, never to be seen or remembered
again, until something or someone prompts the memory. The prod causes the memory to be recovered
from our long-term memory and the incident becomes clear again. Although many Christians doubt
the value of the past, Sam Storms showed ten reasons to engage in the study of Christian history.2 In
addition to the points outlined by Storms, we know that scripture also encouraged memory; Isaiah
46:9 (KJV) “Remember the former things of old”, and Psalm 143:5 (KJV) “I remember the days of
old”.

One memory I have which was connected to The Salvation Army is Button Day. Events linked
with this day came to life again when a person recently handed me an ‘Army button’ and asked me
what it was, and from whence it came. I recalled, with other cadets of the ‘Servants of God’ session
1982 – 1984 in the Australia Eastern Territory, the long happy days selling buttons at Martin Place
in Sydney. Equally I was reminded that I had been astonished by the positive response and the full
acceptance from the general public to the financial appeal of The Salvation Army. I know of my
personal experiences, but there were few who could tell me more about these Button Days or buttons
made by The Salvation Army.

The stories and information connected to Salvation Army fund raising buttons, pins, and badges
(hereafter referred to as ‘button[s]’), and the collector is important to the history of The Salvation
Army. Buttons linked the Army to the wider community, were a snapshot of a period of time in
fundraising history, and told a story of Army artefacts that are now very collectable.3 In addition, the
research of buttons can outline the importance earlier Salvationists placed on Salvation Army buttons,
not only as a mode of fundraising, but also as a witness to the Lord. One newspaper, The advertiser
gave an account of the importance placed on an Army button during World War One,

We have the account of the dying Salvationist who spent the last five minutes of his life in
attempting the conversion of a comrade, and succeeded. It was another Salvationist soldier who
on his way back to the trenches, after being a participant in a charge on the bloody details of
which he does not like to dwell (What true soldier doesn’t?) saw a poor German soldier trying to
get to his water bottle:- “I knelt down by his side. Finding his bottle empty I gave him water from
mine. Somewhat revived, he opened his eyes and saw my Salvation Army button. His drawn face

Reference citation of this paper; Glenda Hentzschel, “A memento for giving: A history of Salvation Army
fundraising buttons in Australia. Part one: The beginning in a time of conflict”, The Australasian journal of
Salvation Army history, 7, 1, 2022, 76 – 101.
2 Sam Storms, “10 valuable reasons to know history of Christian theology”, Christianity.com, (26 October 2018),
https://www.christianity.com/theology/theological-faq/10-valuable-reasons-to-know-the-history-of-christian-
theology.html accessed 25 January 2022.
3 Mark Taylor, Australia’s fundraising buttons, badge and pins: Salvation Army (Australia), (Australia: Australia
Badge Guides, 2017).

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 77

lit up with a smile, and he whispered in broken English “Salvation Army?” I am also a Salvation
soldier. Then he felt for his Army button. It was still pinned to his coat, though bespattered with
blood. We both shed a few tears, and then I picked up his poor broken body, and with as much
tenderness as possible, for the terrible hail of death was beginning again. I carried him to the
ambulance. But he was beyond human aid. When I placed him on the wagon he gave a gentle tug
at my coat, and thinking he wanted to say something I bent low and he whispered – ‘Jesus, safe
with Jesus.”4

The purchase of a button also became a way for ex-service personnel to show their appreciation
to The Salvation Army for the work they had done in both comforts and spiritual support throughout
both world wars. Ex-service personnel assisted both with the sales of Salvation Army buttons and
purchasing these items. One story found in this research stated,

Once again the day brought forth a crop of stirring stories concerning the work of Salvation Army
Welfare Officers in forward areas. One man was so deeply stirred at sight of The Army collectors
that he gave £5 for a badge.5

Therefore, Salvation Army buttons were important to both Salvationists and elements of the wider
public.

Research on Army buttons is needed as the history could be lost, if much is not already, and
eventually disregarded.6 For these reasons, the information on this topic is shared across four papers
in an attempt to uncover long-forgotten stories and information.7 Of particular interest to the author
were items related to evangelism that took place during the process of a “Button Day”.

It is admitted, this research cannot study the entire Salvation Army button collection, including
all the buttons sold by Salvationists for other organisations; therefore a selective sample from the
button compendium have been observed and investigated with the focus on those produced or used
in Australia. Attempts have been made to locate good samples, covering many different designs in
an endeavour to create interest and preserve this area of Salvation Army history. This research will
be divided across a series of papers; the first two will appear in this issue of The Australasian journal
of Salvation Army history and will focus on fundraising buttons connected to the Australian context,
the remaining papers will cover buttons with a broader international focus.

It is acknowledged that The Salvation Army had many buttons, broaches, pins, or badges,
created for different areas of ministry, including junior soldiers, young peoples’ work, spiritual
campaigns, long service, individual corps, or home league. The Army also produced patriotic buttons,
souvenir buttons, and special celebration buttons which were particularly popular from around 1919
to the 1950s. While the stories of each of these buttons are important, for space the scope of this
research has focused on fundraising buttons.

The researcher found The Salvation Army fundraising buttons very interesting, with the variety
of designs, locations where buttons were sold, and the range of recipients who received finances from
the sales.8 This research has discovered that early Salvationists, especially in the era of the two world
wars, showed readiness to engage with other organisations and Christian denominations to raise

4 “Literature”, The advertiser, (Adelaide, 31 July 1915), 5.
5 “My, didn’t it rain!”, The war cry, (Melbourne, 30 December 1944), 5.
6 See “Information needed”, The war cry, (Melbourne, 22 October 1983), 4.
7 Two of the papers, including the current paper appear in this issue of the journal, while the following papers will
appear in future issues.
8 Thanks must go to Garth R. Hentzschel for his assistance with research in accessing some of the primary sources for
these papers.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 78

money for a common cause. For example, Salvationists collected for the Australian Comforts Fund
(ACF), Anzac Day, VDay (Victory Day), and Wattle Day.

In addition to Salvationists selling buttons for other organisations, it was found that Salvation
Army buttons were sold to fundraise for numerous reasons. At times the motive for sales of buttons
were printed on the button; there are also examples of dates used in the design. Such buttons assisted
greatly in this research. However, many buttons gave little evidence of why or when they were used,
and therefore may have been ‘reused’ across different appeals and consecutive years. The finances
from buttons were sold under a number of titles which included “The Salvation Army Appeal”, “The
Salvation Army Day”, “S.D. [Self-Denial] Badge Day”, “Appreciation Day”, “Appreciation Appeal”,
“The Salvation Annual Appeal”, “Self-Denial Appeal”, “Annual Appeal”, “S.A. [Salvation Army]
Day”, “Tag Day”, “Christmas Appeal”, “Red Shield Appeal”, “Red Shield Defence Service”,
“Salvation Army Hospitals”, “Fairs”, “Entrances to Congress”, “Harvest Festival”, “Band Instrument
Fund”, “Building Fund”, “Corps”, and “Y.P. [Young People’s] Work”.

It was also noted there was a discrepancy of reporting in the Australian War cry between the
two former Salvation Army Australian territories. There were a larger number of reports regarding
fund-raising days and activities from the former Australia Southern Territory (South Australia,
Tasmania, Victoria, and Western Australia), than what appeared for the former Australia Eastern
Territory (Queensland, New South Wales, ACT, and for a time PNG). This has skewed the results to
show more activities related to button selling in some parts of Australia. This is disconcerting as while
I was personally engaged in selling buttons in Sydney in the early 1980s, The war cry based in the
Australia Southern Territory ran a letter to the editor by Maxwell Hayes. Hayes requested information
about a Salvation Army fundraising sticker (the replacement of buttons); he had requested
information from the Red Shield Bookroom, headquarters, and southern corps, yet no one could assist
with information. Salvationists in Melbourne should have contacted their counterparts in Sydney!9

Finally, during this research, it was identified that between the 1930s – 1960s “badges” and
“Badge Days” were documented. Further research identified “badges” were the same as “buttons”.
This was another difference between the two Salvation Army Australian territories; the word
“badges” was recorded in the Southern Territory while the Eastern Territory continued to use the title
“Button Day.”

Definition, influence, and history of buttons

Buttons have had many different names but remain the simplest form of badge. Wikipedia simply
defined buttons by outlining several names and a description of the artefact,

A pin-back button or pinback button, pin button, button badge, or simply pin-back or badge, is a
button or badge that can be temporarily fastened to the surface of a garment using a safety pin.
Or a pin formed from wire, a clutch or other mechanism. This fastening mechanism is anchored
to the back side of a button-shaped metal disk, either flat or concave, which leaves an area of the
front of the button to carry an image or printed message.10

In her study on political memorabilia in Australia, Sally Young similarly defined the button through
its names and manner to which it connected to clothing. She defined a button as,

9 “Information needed”, The war cry, (Melbourne, 22 October 1983), 4.
10 “Pin-back button”, Wikipedia, (26 September 2021), ¶1, https://en.wikipedia.org/wiki/Pin-back_button accessed 17
January 2022.

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An item fastened to clothing – often round in shape. Originally these were pin-back buttons, so
called because the latch for fastening the item to clothing was derived from the ordinary clothes
button. Technically, the difference between a button, badge or pin relates to the catch that is used
to fasten it but the term ‘button’ is now frequently used as a ‘catch-all’ term (especially in the US)
to describe all of these types of items.11

Buttons have occupied a fascinating, wide-reaching, and largely undocumented place generally
in world history, specifically in Australian history and conjointly in the history of The Salvation
Army. The button has been used around the world to allow people or organisations to promote their
political, charity, community, or religious affiliations for over 150 years. The buttons displayed the
wearer’s patriotism, generosity or membership of an organisation and offered the wearer a sense of
connection, while acting as a visual symbol to the cause they supported or represented. Undoubtedly
it also served to prompt others to become similarly involved in the efforts. Buttons were a great
conversation starter, inexpensive, and often given in appreciation for a monetary gift, or voluntary
work completed. A button manufacturer and blogger wrote, “[a] button is a messaging tool, a person
to person communications device.”12

Buttons were produced to portray a message, statement, or punch line across to the public, thus
showing the wearer’s support as well as raising money for the organisation. These small artefacts
were equivalent to today’s social media as they acted as the popular platform for self-expression, but
the button preceded it as a way to tell others of a message that the wearer believed needed to be
shown. The button reached such a level in fashion and individual ideological announcement that
designers Christen Carter and Ted Hake believed,

No other form of wearable expression has yet to replace the humble button – and unlike social
media, a button is something that you literally stand behind.13

One of the earliest recorded buttons was produced to show support for George Washington in
the 1789 United States of America election. Supporters sewed the button onto the lapel of a coat or
wore it as a pendent on a chain or string.

George Washington’s supporters’ buttons from 178914

11 Sally Young, From banners to broadcasts: A collector’s book of political memorabilia, (Canberra, Australia:
National Library of Australia, 2005), 57.
12 “A short history of pin-back buttons – The button guy blog”, People Power Press for Custom Buttons, (1 July 2011),
¶2, https://peoplepowerpress.org/blogs/news/3506742-a-short-history-of-pin-back-buttons-the-button-guy-blog
accessed 16 January 2022.
13 Christen Carter and Ted Hake, “The pin=back button was a place for self expression before social media”, AOGA
Eye on Design, (23 November 2020), ¶1, https://eyeondesign.aiga.org/the-pin-back-button-was-a-place-for-self-
expression-before-social-media/ accessed 16 January 2022.
14 Note that none of the buttons in this paper are shown as their actual size, all have been enlarged to better show the
image. Most buttons in this study were from 2cm to 2 ½cm in diameter. These buttons are on display at the Museum of
the American Revolution, for more information visit https://www.amrevmuseum.org/.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 80

The design and materials of buttons developed overtime. Originally buttons were covered with
fabric. With the development of the metal disc, other coatings could be used such as leather, which
could be inscribed, or other materials that could hold print or paint which allowed for special colours,
designs, or words. Writing on the history of buttons, Dandy Designs wrote,

The first buttons with messages printed on them began to appear about the time of Queen Victoria
when it became a cheap alternative to cast metal, stamped or enamel badges. The printed buttons
were covered in the newly invented clear plastic-like material called celluloid.15

The year 1868 saw the first United States presidential campaign button with the celluloid prints
mounted on a metal disc. Similar to current loud and enthusiastic presidential rallies, people who
attended the earlier rallies wore such buttons to show their support for a specific candidate and/or
party. For the celebration of Queen Victoria’s diamond jubilee in 1897, a cheaply produced souvenir
button was created for the British population.

1868 Presidential Election campaign button16 Queen Victoria 1837 – 1897 Diamond Jubilee Button17

The earliest buttons were used in political campaigns, and this cemented the pinback button as
a staple of political symbolism. This tradition has continued into the 21st Century. At the end of the
19th Century, the cost of button production dropped dramatically and became an inexpensive and
novel form of advertising. When buttons became more affordable, organisations were able to
purchase these artefacts in larger quantities and then they began to be used for fund raising.

Charities found it became important to market their message and buttons became an excellent
item to not only raise funds, but to also promote the work for which the funds were collected. Buttons
broadcast the cause to people far and wide and became a talking point between the charity and the
community as well as between donors. Advertising for buttons and pins declared,

No matter what kind of charity event you are planning to do … pins are always a big hit. They
are an easy, affordable way for people to show that they care, and they can keep on bringing
attention to your cause long after the fundraising event.18

15 Dandy Designs, “The history of button badges”, Dandy Badges and Magnets, (2014), ¶4,
https://www.dandy.com.au/the-history-of-button-badges accessed 17 January 2022.
16 Image sourced from the Library of Congress, USA, https://www.loc.gov/resource/ppmsca.32108/ accessed 17
January 2022.
17 Image sources from Etsy, https://www.etsy.com/listing/923845459/queen-victoria-1837-1897-diamond-jubilee access
17 January 2022.
18 Custom Pins Now, “This is how you can use enamel pins for fundraising”, (5 October 2021), ¶3,
https://www.custompinsnow.com/post/this-is-how-you-can-use-enamel-pins-for-fundraising accessed 17 January 2022.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 81

History of fundraising buttons in Australia and the Salvation Army connection

The low costs of manufacturing buttons meant greater margins and more funds for the charitable
purpose. Dandy Designs noted that in Australia,

During the First World War, buttons were used to raise money for the war effort and were sold
from trays during meetings and at the local pubs and hotels.19

As with many new ventures, selling buttons on the streets was not always fully supported. A
group of clergymen of Ballarat, including a Salvation Army officer became concerned regarding
young female volunteers. The advertiser reported,

Several of the clergymen of Ballarat have objected to girls under the age of 17 engaging in
patriotic street collecting on “button days.” One clergyman has stated that no young lady under
25 should be allowed to sell buttons or collect in public thoroughfares. Ensign Harewood of
Ballarat East Salvation Army in referring publicly to the matter, stated that under the existing
system of making patriotic collections and button sales young girls were getting into the habit of
being “quite free and familiar” with strangers. This habit was more serious than would appear on
the surface, for in a few years these girls would perhaps smile at and speak to any unknown young
man who raised his hat to them. Most people knew how flirting and empty companionships were
thus formed. That fact he declared, was a positive evil.20

These concerns however did not stop the selling of buttons generally for the war effort, nor
specifically stop Salvationists from doing their ‘patriotic duty’. The Salvation Army sales of buttons
became an important part of fundraising during WWI; supporting the Commonwealth Button Fund,
Badge and Button Days, and selling buttons for fairs and in street stalls.

After WWI, selling buttons became a popular fundraising activity. Button Days became an easy
way of fundraising, and so The Salvation Army quickly became involved in the button, badge, pin,
and tag days. The Salvation Army already visited pubs to collect money and talk with the patrons, so
they could see the worth in selling buttons as a fund-raising endeavour, a way of securing cheap
advertising for their work, and an evangelising outreach with the simple question posed by
Salvationists, “Anyone like to buy a button?” The Army found that the collector could offer a button
to the people who appreciated and supported the ministry and were passionate to support this work.
Often the public did not have the money to donate large amounts but were happy to give a small
amount. The donors found the buttons fun and created an interest in the work of The Salvation Army.
The Army went on to use buttons to promote patriotism and loyalty of Salvationists in its ranks and
as a tool to promote spiritual campaigns.

The Army was not the only charity to hold a Button Day and engage in selling buttons to raise
funds; many charities and support services needed money to survive. Colourful buttons, used for
many events, were designed and produced to catch the eye, and give a visual message. Button Days
for many charities became an annual event in towns and cities throughout Australia. It came to a point
where button selling was so popular that a variety of charities were standing on street corners at the
same time. Both friendly, and not so friendly rivalry between Button Day collectors arose to compete
for the public’s money. This led to resentment between organisations and frustration from the public.
Local and state jurisdictions acted.

19 Dandy Designs, “The history of button badges”, ¶4.
20 “Button days and young girls”, The advertiser, (26 January 1916), 8.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 82

In Tasmania the government intervened and held an unofficial meeting in 1925; the Attorney-
General became involved, and along with other government ministers, made a decision on the running
of Button Days. They also decided on which organisations were allowed to engage in such fundraising
activities. The mercury reported,

An informal conference was held at the office of the Attorney-General … the Honorary Minister
… and … representatives of charitable institutions…

It was stated afterwards that the consensus of opinion was that there were too many button
days. The Minister informed the conference that the number would be reduced to about six, but,
in view of the recommendations and representation of the members of the conference, the six
days would be spread over the year at intervals of about two months…

The Minister announced further that it was the intention to restrict button days to
organisations of a strictly charitable nature

The meeting revealed that organisations such as the Returned Soldiers’ Association held five appeal
days in the year. It was decided that similar charities would hold Button Days on the same day while
organisations like The Salvation Army would hold its own Button Day,

…He [the Attorney-General] proposed that the fourth button day should be allotted to the
Salvation Army. 21

In Victoria, charities needed to seek permission from local councils to hold Button Days and
collect in the streets. For example, in 1927, The Salvation Army in Carnegie received such permission
and a newspaper announced,

Permission was granted by Caulfield Council to the Carnegie branch of The Salvation Army to
hold a button day on September 2.22

World War Two, as in the prior international conflict, saw national pressure to support the war
effort. A vast selection of benevolent societies and privately run patriotic funds and charities were
again developed in Australia. The funds and charities in turn released a multitude of buttons to assist
with their fundraising. The Salvation Army also produced buttons reflecting the traumatic times in
which the funds were needed, for example The Salvation Army Red Shield Huts. However, learning
from the experiences of donor fatigue in the 1920s, and lessons learnt from the duplicated work of
benevolent groups in the First World War, the government supported the idea of pooled fundraising
events. The Salvation Army therefore joined with other likeminded charities to work with the re-
established Australia Comforts Fund (ACF). One of the ways the ACF collected funds was through
Button Days and a large variety were made and sold.

After WWII, The Salvation Army produced buttons for a variety of organisational wide appeals
and for different amounts of donations. Every time funds were required a new badge was minted. All
sections of The Salvation Army did their duty with respect to selling fundraising buttons; many
ministries benefited from the finances raised. Although fundraising buttons contributed to Salvation
Army social work initially, it was later to spread to corps work.

It has already been stated that button fundraising commenced and became popular during WWI
and that this spread to the Army, both to assist others and for its own national appeals. While there
were some examples of buttons and tags earlier through fairs, Button Days for individual corps
fundraising did not really appear until the 1930s. This may be a reflection on the cost of mass

21 “Button days” The mercury, (19 December 1925), 13.
22 “In the suburbs”, The argus, (18 August 1927), 5.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 83

production compared to smaller quantities. As buttons became cheaper to make in smaller numbers,
corps were able to become involved.

In the 1950s, Sydney Salvation Army Trade Department sold buttons for 2/6 per dozen;23 which
gave the corps who sold them a greater profit margin. The Salvation Army’s use of buttons as a
fundraising tool in Australia declined in the early 1980s. While The Salvation Army no longer
coordinates the selling of buttons as a fundraising tool, other organisations in Australia, such as the
RSL and Legacy, still sell buttons/badges as a way of raising funds.24

Buttons are still sold by some organisations, yet the term ‘Button Day’ has disappeared from
the Australian fundraising scene. All states in Australia held Button/ Badge Days, often with no
identification of the charity to whom the money would be distributed. Using the newspapers as a
guide, the research tracked the commencement and concluding years of the terms Button or Badge
Day for each state. It was found that each state had different time periods for the term usage; Victoria
1917 – 1967, New South Wales 1918 – 1982, South Australia 1920 – 1968, Western Australia 1920
– 1964, Queensland 1921 – 1965 and Tasmania 1931 – 1961. It appears that the term used for
fundraising days in the current charity climate focuses more on the charity’s name or logo than on a
memento purchased. For example, The Salvation Army in Australia uses the terms, “The Red Shield
Appeal” and “The Salvation Army Christmas Appeal”, and Red Nose Australia uses the term, “Red
Nose Day”.

Button Days in which The Salvation Army participated – World War One

As Dandy Design noted, in Australia, World War One witnessed the use of buttons to raise funds for
charities and there were many from which to choose. The war also saw the formation of a huge
selection of benevolent societies and charities within Australia. These organisations were
predominantly designed to raise funds for the comforts of Australian troops, as well as to improve
morale and national pride. National Button Days became common. During this period The Salvation
Army pooled its efforts to assist other organisations to achieve a common goal for the Australian
community. The Army soon learnt the process of this new form of fundraising and used it to their
advantage. The organisations which The Salvation Army assisted during the First World War often
shared the money with The Army and some examples are discussed here.

Commonwealth Button Fund

The Commonwealth Button Fund was a charitable fundraising organisation established during WWI
and existed from 1915 to 1921. The Commonwealth Button Fund committee played an important role
as it produced buttons as well as organised and regulated the sale of these artefacts. In part, Nick
Pezikian and David Andersen wrote about this group,

It operated in Victoria by mostly women volunteers whose primary purpose was to organise
“Button Days” to sell fundraising badges on a monthly basis to raise and distribute funds to a
multitude of charities.25

23 “Special offer”, The war cry, (Melbourne, 17 February 1951), 4.
24 See for example “Merchandise”, Ipswich RSL Sub Branch, (2022), https://www.ipswichrslsb.com.au/product-
category/badges/ accessed 28 January 2022.; “Little badge, big impact”, Legacy, (2020),
https://www.legacy.com.au/legacy-week/, accessed 28 January 2022.
25 Nick Pezikian and David Andersen, Commonwealth button fund: WWI patriotic and fundraising badges,
(Willoughby, Australia: Victory Badges, 2017).

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 84

The buttons were produced to advertise the work of the Commonwealth Button Fund as well as to
raise funds. As the idea of stationary street selling had not yet eventuated, these buttons were sold in
trams, buses, at railways stations, and at rallies. The funds went to service personnel and charity
groups who supported the troops in WWI.

An example of a Commonwealth Button Fund button26

The Salvation Army joined with the YMCA, the Church of England, as well as the Presbyterian,
Roman Catholic, and Methodist churches to support the Commonwealth Button Fund committee to
sell the buttons. These churches and organisations also received finances from the fund for their work
in military camps.27 The Salvation Army’s support for the Commonwealth Button Fund Button Days
extended from selling buttons; Salvationists in Ballarat, Victoria also provided a luncheon.28 Before
its termination in 1921, and due to the cessation of hostilities, the Commonwealth Button Fund
morphed into helping charities not involved with military personnel. The Fund had held 32 Button
Days during the time it operated.29

Lord Mayor’s Central “Button” Committees

Lord Mayor’s Central “Button” Committees were established to organise special “Remembrance”
buttons to be sold throughout the Commonwealth at 1/-.30 For example, in Gippsland, Victoria, over
1000 buttons were sold. The day set aside for the button day was Friday 17 December 1915 and
entitled, “Anzac Day”. The proceeds were divided among the organisations who provided “tents” in
Australia, Egypt or Gallipoli and which gave “comforts and care of our soldiers”. The Salvation Army
was one of the groups that benefited from the selling of these buttons. The other groups were the
YMCA, Church of England, Presbyterian, Roman Catholic, and Methodist churches.31

26 Image from https://www.awm.gov.au/collection/REL 39111 accessed 18 January 2022.
27 “Commonwealth Button Fund”, The Portland guardian, (15 December 1915), 3.
28 “Button day collections”, The Argus, (25 October 1919), 20.
29 “Appeal for hospitals”, The Argus, (23 October 1920), 20.; Cate O’Neill, “Victoria – Event, Wattle Day Appeal (C.
1910 – c. 1975)”, Find & Connect, (28 October 2011), https://www.findandconnect.gov.au/ref/vic/biogs/E000376b.htm
accessed 25 January 2022.
30 See for example, “The Button Fund”, The age, (22 August 1915), 8.; “Belgian Relief Fund”, The mercury (10 June
1915), 3.
31 “Another ‘button day’”, The Gippsland times, (16 December 1915), 3.; “Another ‘button day’”, The Gippsland
mercury, (17 December 1915), 3.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 85

Other partnerships in fundraising buttons

The Salvation Army also received finances from Button Days organised by other groups. One such
group was the Citizens’ War Chest Fund, to some degree the precursor of the Australian Comforts
Fund.32 Another group was the “Alberton Cheer-up Society” which raised funds for the benefit of
troops. In 1919,

[a]s an appreciation of Adjutant Seaman’s efforts, coupled with those of his Corps Band, and the
active interest shown by The Army in Military and charitable work, this Society decided to present
a [Leonard] piano to the Port Adelaide Corps.33

The Repatriation Committee of Alberton, Port Adelaide gave permission for a Button Day to be
organised by Miss Stella Wood, secretary of the Alberton Cheer-up Society for money to be raised
for the Army’s piano. At least two designs of buttons were developed for sale, one with a striking
resemblance to The Salvation Army flag.34

Buttons from the Port Adelaide Piano Appeal35

Our own Salvation Army made buttons

Salvation Army button - William McKenzie

WWI saw a few dedicated military soldiers and chaplains become immortalised on fundraising
buttons.36 One such chaplain placed on buttons was Salvation Army officer William McKenzie.37
Already a Salvation Army officer, he enlisted as a military chaplain on 25 September 1914. His

32 “Citizens’ War Chest Fund”, The daily telegraph, (23 October 1915), 15.
33 “Presentation of a ‘Leonard’ piano to Port Adelaide corps”, The war cry, (Melbourne, 6 September 1919), 7.
34 “Presentation of a ‘Leonard’ piano to Port Adelaide corps”, The war cry, (Melbourne, 6 September 1919), 7.
35 Garth Hentzschel’s private collection.
36 For example, Sir John Jellicoe, General Sir W. Birdwood, and ‘Simpson and his donkey’ were all placed on
fundraising buttons. Sally Bosleys Badge Shop, (n.d.), https://www.sallybosleysbadgeshop.com/shop.php?c=208
accessed 28 January 2022.; “Simpson and his donkey Gallipoli 1938 badge”, ebay, (6 February 2022),
https://www.ebay.com.au/itm/383198796928?chn=ps&_ul=AU&norover=1&mkevt=1&mkrid=705-139619-5960-
0&mkcid=2&itemid=383198796928&targetid=1278935637969&device=c&mktype=pla&googleloc=9068963&poi=&
campaignid=10101784949&mkgroupid=124139260073&rlsatarget=pla-
1278935637969&abcId=9300367&merchantid=110499737&gclid=Cj0KCQiAxc6PBhCEARIsAH8Hff1fkio05gWMd
RF-PSPu_dErP-2DVhjDTw9gbm2FcZO0H9NQhn0ioa8aAnXdEALw_wcB; “Portrait Australian General Birdwood
WW1 Badge”, ebay (2022), Portrait Australian General Birdwood WW1 Badge | eBay.
37 For research into the life of ‘Fighting Mac” see Daniel Reynaud, The man the Anzacs revered: William ‘Fighting
Mac’ McKenzie, Anzac Chaplain, (Warburton, Australia: Signs Publishing, 2015).

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 86

reputation as a fearless and dedicated Salvation Army officer grew during his time at Gallipoli and
earned him the nickname ‘Fighting Mac’. ‘Mac’, unusual for a chaplain, was also awarded a Military
Cross. The citation of the medal stated that it was for

… continued courageous devotion to duty during the occupation of Anzac. Both in the trenches
and out, his behaviour has set a good example to the men in the fearless way in which he carried
out his duties under fire.38

McKenzie was pictured on at least three varieties of buttons made by The Salvation Army. The
Australian War Memorial listed a description of one of the buttons on which McKenzie appeared in
the following manner,

Thousands of patriotic button designs were issued during the war, usually for fundraising
purposes, with many featuring images of the local men whose exploits had been described in
letters home and in newspaper reports. McKenzie’s reputation and fame were such that souvenirs
featuring the image of ‘Fighting Mac’ were highly popular and sold in large numbers.39

To ‘cash in’ on the popularity of William McKenzie, The Salvation Army had made “Captain
Mac” buttons to sell. These buttons were for sale in The Salvation Army’s Trade Department in each
state of Australia. Of interest is that these finances contributed to the Self-Denial Appeal. This saw
the money directed to the everyday running of The Salvation Army and not specifically to the Army’s
war work. The popularity of the button saw The Army stress that it was under “copyright and couldn’t
be reproduced without permission.”40 War cry reports showed the popularity of the buttons. A report
from Sydney stated,

They tell me that those Captain Mac. buttons are going well. Everybody loves Mac., and everyone
ought to have a button if they can afford it without letting the grocer suffer.41

The designer of the button, Commandant Dickens, in addition to selling many in Melbourne,
received large orders for the button from other states in Australia. Another report in The war cry
stated,

The “Captain Mac” button, which is one of the S[elf].D[enial]. Appeal specialities of the
enterprising Commandant Dickens, of Melbourne City Corps, is taking on immensely. During the
week orders from neighbouring States, amounting to 7000, have reached the Commandant, quite
apart from heavy sales in and around Melbourne. The Phenomenal demand is undoubtedly a
glowing tribute to the work of Lieut.-Colonel McKenzie.42

It would appear that Dickens made two designs of the “Captain Mac” button. The first was used
for general distribution from at least September 1917. The second design was specifically for The
Salvation Army Melbourne City Temple’s Tartan Fair, held on Saturday 13 October 1917.43 It is
interesting that the 1917 buttons used the term “Captain Mac” not “Fighting Mac”. McKenzie held
the military rank of ‘Chaplain-Major’ and Salvation Army rank of ‘Lieut.-Colonel’, not ‘Captain’,

38 “Patriotic pin badge: Chaplain Major W McKenzie, Salvation Army”, Australian War Memorial, (2022), ¶2,
https://www.awm.gov.au/collection/REL34299?image=1 accessed 28 January 2022.
39 “Patriotic pin badge”, ¶2.
40 “‘Captain Mac’ Button”, The war cry, (Melbourne, 20 October 1917), 5.
41 “Self-Denial notes”, The war cry, (Melbourne, 6 October 1917), 2.
42 The war cry, (Melbourne, 22 September 1917), 4.; The war cry, (Melbourne, 29 September 1917), 6.
43 “Salvation Army”, The herald, (13 October 1917), 20.

The Australasian Journal of Salvation Army History, Volume 7, Issue 1, 2022. Page 87

however newspapers stated, he was “popularly known as Captain ‘Mac’”. This therefore must have
been the earlier ‘pet name’ for McKenzie.44

“Captain Mac” button Tartan Fair “Captain Mac” Souvenir button “Fighting Mac”
cSeptember 191745 October 191746 192547

In 1923, the Horsham and Bendigo Salvation Army corps organised a “McKenzie” button day,
to sell buttons in the community.48 What was meant by “McKenzie” button was not clear and no

button was found to meet this description. It may have been that these corps were attempting to sell

the older badges that were made in 1917.
On 15 May 1925, “Fighting Mac” arrived in Peterborough, South Australia. The local

newspaper wrote,

No doubt there has been many a returned soldier looking forward to seeing again this fighting
chaplain of the days of Gallipoli, and his arrival to-day will be welcomed not by a few. To-night,
commencing at 8 o’clock, the Chaplain-Major will conduct an open-air demonstration and later
in the Town Hall will deliver his famous recital, “With the Anzacs in Action,” admission to which
will be by souvenir button.49

Therefore, it appears that this “Fighting Mac” button was a one off for a specific event.

Salvation Army button - ‘SA Hut’ button

Near the conclusion of WWI, The Salvation Army had another button which became so popular that
it was difficult to obtain. It was designed and produced in Hobart, Tasmania. Seldom did newspapers
or The war cry describe the buttons, however one local paper did and also listed the name of the
designer. The information in May 1919 stated,

The buttons are unique in design:- Small bungalow hut with gable front; soldier in khaki standing
at the door; a flag flying on top of gable. Lettering on top “S.A. Hut,” and underneath “Welcome.”
Colouring – the Army’s official colours. The buttons were designed and ordered by Mrs. I. A.
Bailey (O.A.S).50

44 “‘Captain Mac’ honorary social”, The Inverell times, (20 November 1917), 4.
45 Garth Hentzschel’s private collection.
46 Taylor, Australia’s fundraising buttons.
47 Taylor, Australia’s fundraising buttons.
48 “Australian”, The war cry, (Melbourne 6 October 1923), 9.
49 “Fighting Mac”, The times and northern advertiser, Peterborough, South Australia, (15 May 1925), 3.
50 “Salvation Army”, The mercury, (10 May 1919), 12.

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The ‘SA Hut’ button 51

It should be noted that there were equivalent sales of buttons to raise funds for The Salvation
Army’s war service in the USA called, ‘Home Service Fund’, and in the UK titled, ‘Flag Day’. These
will be discussed in a later paper. After peace was declared, The Salvation Army, together with other
organisations continued to raise funds by selling buttons. The selling of buttons to raise funds for
services to troops would again appear during WWII.

A military link in the inter-war years

A V.C. Button Day in Perth, Western Australia raised funds for The Salvation Army to carry on the
welfare work that had been commenced or expanded due to the Great War. Two such Army social
institutions were the Rescue Home in Lincoln Street and Collie Boys and Girls home.52 Both buttons
and post-cards were made and sold but sadly none were identified in this study. The newspapers were
enthusiastic about the appeal, and they described the developments and design of the buttons. The
appeal ran from 23 – 30 October 1920.

The daily news gave an overview of the meeting to develop the artefacts and stated, “V.C.
Heroes; Button Day, when the portraits of the following on buttons and post-cards, will be sold in the
streets of Perth and elsewhere”. The names of each to appear on the buttons were then given. It also
let the public know about the agreements between the producers and the individual V.C. recipients.53
Another report in the same newspaper gave a cleared description on the design of the items for sale.
This report stated,

The buttons ordered were of the large size; they would be decorated with the individual V.C.
heroes’ battalion colors [sic], and the name would be imprinted beneath the photo. There would
be 3,500 of these, and also 3,000 postcards, with the whole of the V.C.’s together. The price would
be 1s in each case.54

A different newspaper, The West Australian commented on the commencement day. The paper made
it clear that the appeal was for The Salvation Army alone, and added to the information about the
buttons and postcards, “buttons bearing a representation of various Western Australian V.C. winners,
together with picture postcards with a group imprint of eight of the State’s V.C. winners”.55

51 Garth Hentzschel’s private collection.
52 “V.C. Button Day”, The Western mail, (21 October 1920), 30.
53 “V.C. Button Day”, The daily news, (30 September 1920), 5.
54 “V.C. Button Day”, The daily news, (14 October 1920), 6.
55 “News and notes”, The West Australian, (22 October 1920), 6.

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Button Days in which The Salvation Army participated – World War Two

Australian Comforts Fund (ACF) Buttons

The Australian Comforts Fund (ACF) was first established in August 1916, early in World War One.
The ACF raised money to provide and distribute free and low-cost comforts to Australian military
personnel, yet it acted more as an organisation than a fund as it operated centres in Australia and
overseas. Comforts distributed to troops included: paper for letter writing, Christmas hampers,
embarkation kits, and film screenings. With the end of WWI, the ACF ceased operation on 10 April
1920.56 Throughout WWI The Salvation Army did not receive assistance from the ACF; in many
ways it acted in competition for funds. However, in February 1920, as the ACF was closing down
their London office, reserves of comforts from ACF were sent to The Salvation Army and Church
Army as these organisations worked with the Director General of Graves Registration for English
Units. These units were engaged in graves identification and the construction of war cemeteries.57

Upon the outbreak of WWII, the ACF was re-established. Although the ACF officially
recommenced in June 1940,58 state groups commenced as early as March 1939.59 During WWII, the
ACF worked in conjunction with The Salvation Army, the YMCA, and the YWCA. The ACF quickly
grew and in addition to providing fundraising activities that supported the other agencies, as it had
done during WWI, it developed into an organisation and had its own personnel and centres at the
front and in military camps throughout Australia.

An extensive history of the ACF during WWII was written by C. O. Badham Jackson, Proud
story, which, among other elements included discussion on the relationship between The Salvation
Army and the ACF.60 While Jackson gave praise to the relationship, Melanie Oppenheimer, All work
no pay, gave a more sceptical view.61 It should be stated that The Salvation Army had different levels
of engagement with the ACF depending upon the state in the Commonwealth from which they
originated.

The ACF designed a six-pointed red star logo with white letters ‘ACF’ in the centre. This
symbol appeared on all materials linked with or financed by the ACF, even if the item, centre or
comforts were only financed in part by the ACF. Buttons were used by the ACF as a fundraising tool.
Jackson listed some of the different appeals run by the ACF; “War Comforts Day”, “Tin Hat Day”,
where buttons were sold, “Amusements Industries Drive”, “‘Queen’ competitions”, “rodeos”,
“bazaars”, and “Button Days”.62 Unfortunately, he also wrote,

No attempts will be made here to describe in detail the great variety of such appeals – “Button”
days..63

True to his word, Jackson gave no discussion on Button Days or the buttons that were sold.

56 “Australian Comforts Fund (1916 – 1920)”, The Australian Women’s Register, (Australian Women’s Archives
Project, 29 April 2009), https://www.womenaustralia.info/biogs/AWE0988b.htm accessed 29 January 2022.
57 “Australian Comforts Fund”, The daily herald, (19 March 1920), 8.
58 “Australian Comforts Fund (1916 – 1920)”.
59 See for example “Queensland Comforts Fund Formed”, The courier-mail, (24 March 1939), 1.; “Comforts Fund”,
The age, (21 September 1939), 14.; “Australian Comforts Fund”, The morning bulletin, (18 November 1939), 9.;
60 C. O. Badham Jackson, Proud story: the official history of the Australian Comforts Fund, (Sydney, Australia: F. H
Johnston Publishing Company, 1949).
61 Melanie Oppenheimer, All work no pay: Australian civilian volunteers in war, (Riverwood, Australia: Ohio
Productions, 2002), 161 – 165.
62 Jackson, Proud story, 51, 59, 158.
63 Jackson, Proud story, 51.

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It is interesting to note that there were only a few buttons that depicted The Salvation Army’s
Red Shield with the ACF red star; however, a plethora of buttons showed the red star of the ACF. It
is of interest because Salvationists and members of the other groups were among the many who
helped sell the buttons, and a portion of the sales went to the Army, the YMCA, and YWCA, yet only
the ACF’s logo was shown on most of the buttons. The ACF was an expert in promoting its own
work, and often promoted the work of other agencies as its own. Although the ACF only survived the
war years, Jackson argued that in the next war all charities should be forced to come under its direction
and control.

Examples of Salvation Army services to the troops in World War Two showing both The Salvation
Army’s Red Shield and the ACF Red Star; (L) A Red Shield Club64 and (R) A ‘Hop in’ Tent65.

The only three ACF buttons identified from the 1940s that included the red star of the ACF, The
Salvation Army’s Red Shield, and the logo of the YMCA and YWCA.

The images show the different selling cost of the buttons (L) 1/-,66 (Centre) 2/-,67 and (R) 5/-68

64 “Melbourne, Vic. 1943-05-26. Soldiers approach main entrance of the Red Shield Club”, Australian War Memorial,
(2022), https://www.awm.gov.au/collection/C16401?image=1, accessed 30 January 2022.
65 Jackson, Proud story.
66 Garth Hentzschel’s private collection.
67 Garth Hentzschel’s private collection.
68 Taylor, Australia’s fundraising buttons.

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Two examples of the plethora of buttons developed and sold by the ACF during World War Two, to
raise funds for groups such as The Salvation Army, but these, as many only showed the ACF logo69

A wide section of the community, including Salvationists, assisted with the sales of ACF
buttons. People representing the general public and organisations all volunteered to sell buttons.
Groups also organised their members or employees to assist with the sales. These groups included:
Rotary, the Police Women’s Association, the Country Women’s Association (CWA), the Communist
Party, returned services groups, civic council groups, the Council of Jewish Women, and grocery
stores.70

Major Sadie Trestrial selling buttons, tags, or cinderella labels for
the Australian Comfort Fund, 194071

The war cry carried a story of a Salvationists who sold buttons for the ACF appeal. In full, it
stated,

Having sold her supply of badges for Empire Day Comforts Fund Appeal, and being too far from
the centre to get a fresh stock, an Army lass, feeling rather tired- for she had made an early start
– set out for home and a cup of tea.

She had not gone far when she met two boys. They also had a supply of badges, but had
not done a very brisk trade; they looked rather depressed about it.

Forgetting her tiredness, the Salvationist said to the lads, “Supposing I help you,” Their
faces lit up, and one said, “Do you mean it? Dinkum?”

69 Garth Hentzschel’s private collection.
70 See for example “ACF Button Day on Friday”, The Newcastle sun, (31 August 1944), 5.; “Button Day for A.C.F.”
The sun, (14 May 1942), 8.
71 Photo courtesy of The Salvation Army Australian Museum, Melbourne.

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“Dinkum”, she answered, and, taking the box of badges, while one of the boys held the
money tin, she button-holed the passers-by, and in a space of time that amazed as well as delighted
the two boys, the badges were all sold.

Later in the day she was doing her domestic shopping, when a girl in the uniform of the
W.A.A.A.F approached and thrust a pound note into her hand, saying as she did so, “For your
own funds,”

She had seen The Army lass helping the lads and had felt that the aid given so cheerfully
called for a donation for the Organisation represented by the lassie who had so honoured The
Army of the Helping Hand by displaying its principles; going the second mile.72

The finances ‘for your own funds’ would have been well appreciated. Out of all the groups
funded by the ACF, The Salvation Army received the lowest percentage of reimbursement for their
total costs for war work. Jackson admitted,

… the [AC]Fund financed the Salvation Army, in respect of its services at home and abroad, to
the extent of 70½%, of its estimated total budget, the Y.M.C.A. to 94% and the Y.W.C.A. to
100%.73

In hard cash, this equated to the fact that the YMCA received £796,968/6/4, The Salvation Army was
reimbursed £497,508/7/7, the YWCA was given £209,206 which left £5,481,625/12/1 for the ACF.74
Some of this money came from the sales of buttons on Button Day; however The Salvation Army
only received about 7% of the total finances raised. The ACF ceased operations again on 27 June
1946.75

United War Funds Tag Day

A seller for the United War Funds pins a tag on a donor in Rockhampton, 194076

Another group that supported The Salvation Army financially through the sales of buttons during
WWII was the Rockhampton District “United War Funds”. The Fund commenced in August 1940
and its committee was made up of two representatives from patriotic funds, The Salvation Army Red
Shield War Services, the ACF, and two nominees approved by the Red Cross.77 In 1943. one of The
Salvation Army representatives to the committee, Brigadier Terracini was appointed the chair.78 The
Fund collected and distributed finances from 1940 to 1948. Sadly, the committee ended in a less than

72 “Going the second mile”, The war cry, (Melbourne, 12 June 1943), 1.
73 Jackson, Proud story, 169.
74 Jackson, Proud story, 332.
75 “Australian Comforts Fund (1916 – 1920)”.
76 “Tag Day and polling day”, The central Queensland herald, (3 October 1940), 20.
77 “United War Funds committee”, The evening news, (12 August 1940), 2.
78 “Patriotic Tag Day”, The morning bulletin, (5 June 1943), 3.

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satisfactory manner.79 The United War Funds assisted in financing ‘patriotic’ groups that included
the ACF, the Church of England, Catholic United Services Auxiliary (CUSA), Red Cross, The
Salvation Army Red Shield, Soldiers’ Welfare Club, and other charitable groups.80

To raise funds, the United War Funds held a number of “Tag Days” where buttons, often made
of card and fastened with a pin, were sold to the public. These were much cheaper to make than the
metal buttons. No tag from this group could be located; however advertisements showed information
about the Fund.

Advertising for the United War Funds’ Tag Day,
(L) Salvation Army officer Brigadier Terracini as Chair, 1943

(R) List of recipients of funds, 194581
Leading up to one of the Tag Day events, a half page of the local newspaper was donated by
James Stewart & Co. to advertise the “United War Fund’s Tag Day” in Rockhampton. Of interest
was that an extremely large section of the advertisement focused on the work of The Salvation Army
War Services.

An advertisement for the United War Fund’s Tag Day82

79 “Disputes committee rules adopted”, The morning bulletin, (24 January 1948), 4.
80 “United War Fund’s Tag Day”, The morning bulletin, (17 March 1945), 2.; “Annual report of United War Funds
committee”, The morning bulletin, (5 October 1945), 2.
81 “Advertising”, The morning bulletin, (3 December 1943), 1.; “Advertising”, The morning bulletin, (22 March 1945),
2.
82 “Advertising”, The Central Queensland herald, (27 April 1944), 2.

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Rockhampton was not the only location to hold a Tag Day in aid of The Salvation Army. In
December 1939, Brisbane and Ipswich held a “Red Shield Tag Day”; however this was arranged by
The Salvation Army.83

‘Our own’ button days

During the war years, it was evident that The Salvation Army continued to raise funds for its own
work, including its evangelical, social, and war work. A major area of funding was for the Red Shield
Huts, self-denial appeals, and appreciation Button Days.

An example of an ‘appreciation day’ button for 2/- from c1940s84

Red Shield War Services

The Red Shield War Services was a wartime addition to the work of the Salvation Army. Buttons
were created and sold bearing this logo. In Brisbane an appeal was made in “Red Shield” week.
Donations were accepted, and commodities were sold by the members of the Red Shield Club.85 The
war cry reported,

Red Shield workers assisted the Returned Soldiers in their recent Street Day appeal in Brisbane.
Red Shield Buttons still have their appeal, and are reminders that The Army is on the job in
looking after the welfare of the A.I.F.86
In Perth too, there were positive reports on the Red Shield Badges. It was stated, “[t]he small Red
Shield badges were attractive, and evoked favourable comment”.87 There were other Salvation Army
Red Shield War Services Button Days listed in newspapers throughout Australia. However, as the
buttons were not described, it was difficult to identify where and when the buttons displaying the
‘Red Shield’ were sold.88
The Salvation Army’s own Button Days continued throughout the war with some becoming an
annual event. For example, it was reported that the “Annual Red Shield Street Day Appeal” in
Brisbane experienced a “Red Shield blitz”. The war cry stated,

83 “Letters to the editor”, The Queensland times, (1 December 1939), 4.
84 “Australian Salvation Army Trio”, Campbells Store, (2022), https://www.campbellsonline.com.au/product/australian-
salvation-army-trio/, assessed 30 January 2022.
85 “Red Shield Week”, The courier-mail, (18 January 1941), 7.
86 “Red Shield advances”, The war cry, (Melbourne 23 August 1942), 3.
87 “War Work reviewed”, The war cry, (Melbourne, 23 March 1940), 5.
88 See for example “Red Shield Badge Day”, The Burra record, (11 January 1944), 2.

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Brisbane folk experienced a Red Shield blitz on a recent Friday, when hundreds of workers and
returned soldiers made an enthusiastic appeal for the Queensland Red Shield War Fund. …

Button badges were sold by the thousands, many firms ordering £20 worth. One
Government Department ordered 700 badges. …

… at the time of sending of the report, £3200 [had been raised], an increase of nearly £1900
on any previous Red Shield Street Day held in Brisbane.89

Red Shield Services button and Red Shield button90
The Army that serves on every front

Throughout the 1940s (c1940 – c1948), to link with the militarization of the Australian community,
and the favour of the public mindset of the work the Army did with the troops, The Salvation Army
used the wording, “The Army serves on every front” or similar for its fundraising buttons. Some of
these buttons were sold from 6d to 1/- each. The buttons were however not only sold for War Service
Work of The Salvation Army but also for the Army’s evangelical and social work through the Self-
Denial Appeal.91 Advertisements appeared to give indication on the fundraising day and also to where
the money would be distributed.

An advertisement for a Salvation Army Button Day linked to
“The Army that serves on every front” button, 194192

89 “Brisbane excels”, The war cry (Melbourne, 29 July 1944), 4.
90 Garth Hentzschel’s private collection.
91 See for example, “Salvation Army”, The Glen Innes examiner, (7 September 1940), 2.; “Salvation Army’s Red Shield
Appeal”, The border watch, (25 July 1942), 3.; “Salvation Army badge sale on Friday”, The advertiser, (9 September
1942), 6.; “Red Shield War Services”, The Kalgoorlie miner, (23 March 1944; 25 March 1944), 2.; “Today’s street
appeal”, The West Australian, (2 March 1945), 4.; “Salvation Army”, The Circular Head chronicle, (21 April 1948), 6.
92 “Advertising”, Bunyip, (14 November 1941), 3.

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An advertisement for a Salvation Army Button Day linked to
“The Army that serves on every front” button, and the Red Shield War Work, 194393

An advertisement for a Salvation Army Button Day linked to
“The Army that serves on every front” button, 194494

An advertisement donated by A.G. Healing for a Salvation Army Badge Day linked to
“The Army that serves on every front” button

and showing finances going to evangelical and social work, 194495

93 “Advertising”, The Townsville daily bulletin, (18 June 1943), 4.
94 “Advertising”, The Mount Barker and Denmark record, (17 February 1944), 8.
95 “Advertising”, The advertiser, (31 August 1944), 6.

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Examples of buttons with the wording ‘The Army that serves on every front’ or similar96

The advertisements showed that despite the connection with the ACF, throughout the war The
Salvation Army produced its own buttons and held its own Button Days. Other non-titled Button
Days solely run by The Salvation Army included a day in Sydney in 1940 when Salvationists sold
buttons to the value of £210, which help supply Brigadier McIlveen and Major Hosier (WWII Red
Shield representatives to the Australian overseas troops), with writing paper and envelopes.97 By
1944, The Army in Adelaide was holding what was known as “The Annual Salvation Army Red
Shield War Service Appeal”, which in that year raised £2000. A Button Day was allocated to the
appeal by the Adelaide City Council.98

Salvation Army Tag Day

At the commencement of WWII, The Salvation Army held Tag Days to establish ‘Red Shield Huts’
in each military camp. Large advertisements appeared in local newspapers that included, artwork,
letters from ex-soldiers, and a letter from a Salvation Army leader. Queensland held an appeal called
“The Red Shield Hut Queensland War Fund Appeal” and aimed to collect £5,000.99 Tag Day events
were held in places such as Bowen, Ipswich, and Anzac Square in Brisbane.100 A search of the
newspapers revealed that during and post-WWII, Tag Days, specifically related to The Salvation
Army, occurred mainly in Queensland.

Artwork for The Salvation Army’s Tag Day, 1939101

96 Garth Hentzschel’s private collection.
97 “Welfare War Work”, The war cry, (Melbourne, 20 April 1940), 6.
98 “Adelaide and the war services appeal”, The war cry, (Melbourne, 2 December 1944), 5.
99 “Advertisement”, The courier-mail, (8 December 1939), 6.
100 “Letters to the editor”, The Queensland times, (1 December 1939), 4.; “Advertising”, The Bowen independent, (20
December 1939), 3.; “Funds for Diggers”, The courier-mail, (9 December 1939), 4.
101 “Advertisement”, The courier-mail, (8 December 1939), 6.

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A Red Shield War Services tag102

Buttons for overseas funds

The Australian War Memorial stated, “[d]uring the Second World War Australians at home did not

suffer the miseries and privations that many civilian populations in other parts of the world had to
endure.”103 Australia’s population however were requested to make economic and social sacrifices

for the war effort. Therefore, The Salvation Army participated in as many fundraising efforts as

possible, even to support other charities.

Australian citizens helped refugees and people impacted by the war in other countries.
Countries where money was sent included: Belgium, Britain, China, France, Greece and Russia.
Salvationists participated in all these fundraisers. One example was where Salvationists in Broken
Hill held a Button Day to raise funds for the “Food for Britain” appeal. This appeal was in partnership
with the Country Women’s Association (CWA).104 Another example was that Salvationists sold
buttons in Melbourne to support the Russian Relief Appeal. This was in conjunction with the Red
Cross and organised by Hon. Secretary Miss Helen Bailee. Although Salvationists assisted, it was not
run by The Army and therefore like other buttons, this button did not bear a logo of The Salvation
Army.105

A button for the aid to Russia106 Example of button selling trays used by many organisations107

102 Garth Hentzschel’s private collection.
103 “Home front: Second World War”, Australian War Memorial, (2022), ¶1,
https://www.awm.gov.au/articles/encyclopedia/homefront, accessed 31 January 2022.
104 “Button Day for food for Britain”, Barrier miner, (11 July 1946), 7.
105 The war cry, (Melbourne, 13 December 1941), 7.
106 “#D62. Tin badge, WWII, Medical aid & comfort to Russia”, (2022), https://www.ebay.com.au/itm/331428427741,
accessed 31 January 2022.
107 Annie Stevens, “Patriotic fundraising”, WWI stories from our museums, (Sydney Living Museums),
https://sydneylivingmuseums.com.au/ww1/patriotic-fundraising, accessed 31 January 2022.

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Raising funds through victory

As soon as the news came through that the wars had ended, and Australia and her allies had won
victory, cities and towns throughout Australia erupted into celebrations. What is of interest is that
The Salvation Army both celebrated victory and anticipated victory throughout both wars.

It must be stated that WWI did not officially conclude until 11 November 1919. However, The
Salvation Army held Victory Fairs as early as July 1917 and these events continued through to
October 1919.108 One corps went a step further and called their fundraising activity, “Our Victorious
Allies’ Fair” and was held in October 1918.109

Of interest to this paper was The Salvation Army Hawthorn Corps’, Victoria, victory fair.110 A
button was sold as a souvenir pass to the fair, as well as being a fundraising button. The fair was held
in the Hawthorn Town Hall on 22 – 24 August 1917. The theme was “Australia will be there” and
showed hope for victory and patriotism to the nation of Australia.

Souvenir pass button to the victory fair, 1917111
The Salvation Army was involved in similar ‘victory’ activities during and after WWII.
Salvationists joined the “‘V’ for Victory Appeal” in 1941 and sold buttons from Union Street to
Parches Street, Newcastle, New South Wales.112 Renmark Corps, South Australia, held a Victory Fair
in their hall to celebrate the end of the war, although they did not appear to have sold a button.113
Buttons linked to ‘victory’ celebrations were however made to sell for fundraising in aid of Salvation
Army activities. The ACF developed a victory button with their red star logo and a large blue ‘V’. As
shown previously a portion of the money raised went to The Salvation Army’s War Work.

108 See for example, “Advertisements”, The record, (21 July 1917), 2.; “Salvation Army Peace and victory fair”,
Molong argus, (17 October 1919), 6.
109 “Advertising”, The Kalgoorlie miner, (19 October 1918), 7.
110 “Advertising”, The age, (11 August 1917), 12.
111 “Badge, fundraising”, Museum of Auckland, (18 December 2013), https://www.aucklandmuseum.com/collections-
research/collections/record/am_humanhistory-object-749530?plcm=Australia&dept=History&c=ecrm%3AE22_Man-
Made_Object&ordinal=9, accessed 1 February 2022.
112 “V for victory appeal”, The Newcastle morning herald, (3 September 1941), 6.
113 “Salvation Army Victory Fair”, Murray pioneer, (25 October 1945), 4.

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