Shakers and Signalling block system: Difference between pages

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{{Refimprove|date=July 2007}}
'''Safeworking''' is the application by [[railway]]s of sets of rules and physical equipment so as to avoid collisions between trains. It may or may not involve the use of [[Railway signal|signals]]. Safeworking is used to control trains between [[Railway station|stations]] and yards, and not normally within them. Different methods of safeworking are required for [[Single track (rail)|single track]], where a danger exists of both head-on and rear-end collision, and double track where the main danger is rear-end collision.


''Safeworking'' is an Australian term for what is known in the UK as ''method of working'' and in the U.S. as ''method of operation''.
The Shakers focus on two moments as being the most influential in the origin of their movement. The first is 1706 with the coming of five “French prophets” to [[London]], well recorded in historical sources as ''[[camisard]]s'' from the [[Cévennes]] Mountains in the south of [[France]]. The name “Camisards” was the term that French Protestant militants bestowed upon themselves when they waged a five-year insurrection against [[Louis XIV]], who was trying to stamp out Protestantism in favor of Catholicism. The Camisards were defeated and forced to join the thousands of [[Huguenot]] exiles living in Protestant territories in [[France]], [[England]], [[South Africa]], [[North America]], and elsewhere. The five French Prophets must have been amidst these exiles. The second date that Shakers focus on is 1747, when Mother [[Ann Lee]] first made contact with James Wardley, a preacher who maintained a small group with the “possession by the spirit” reminiscent of the French prophets.


The objective of this article is to describe the various methods of safeworking used around the world. For the purposes of this article a '''station''' is any place on a railway where the rules of the railway allow two trains to pass, while a '''dispatcher''' is an official whose role is to control the movement of trains across the railway. Dispatcher is a common term in the United States, the British equivalent is '''train controller'''.
The Shakers built 19 [[Commune (intentional community)|communal]] settlements that attracted some 200,000 converts over the next century. Strict believers in [[celibacy]], Shakers maintained their numbers through conversion and adoption of orphans. Turnover was very high; the group reached maximum size of about 6,000 full members in 1840,{{Fact|date=November 2007}} but [[2006|as of 2006]] had only four members left.<ref>{{cite news|title=The Last Ones Standing|author=Chase, Stacey|date=July 23, 2006|publisher=[[The Boston Globe]] |url=http://www.boston.com/news/globe/magazine/articles/2006/07/23/the_last_ones_standing/?page=full}}</ref> Only a few of the original Shaker buildings are still in use today.


== Safeworking and standard time ==
The Shakers of [[New England]] should not be confused with the religion of the [[Indian Shakers]] of the [[Pacific Northwest]] of North America.
Prior to the introduction of the railways, every town kept its own time, based on the observation of the noonday sun. Thus the time in two towns only a few miles apart would be slightly different. There was no need for standardised time, as there was no way for people to communicate instantly across any distance, and no need to synchronize their actions.


The railway changed that. Timetables could not be written allowing for changes in time between every town. Nor could train crews be expected to adjust their timepieces continuously as the journey progressed. Thus the arrival of the railway brought about the need for [[standard time]], and the concept of time zones. A standard time across a railway, or at least a division of a railway was essential for the safeworking of trains.
==Origin of the name==
fat kids taste good with soup.The name "Shakers," originally [[pejorative]], was derived from the term "Shaking Quakers" and was applied as a mocking description of their rituals of trembling, shouting, dancing, shaking, singing, and [[glossolalia]] (speaking in strange and unknown languages). In 1774 [[Ann Lee]] pulled together nine of her followers from an English sect known as the Wardleys, founded by Jane and James Wardley, which she joined in 1758. They arrived on [[August 6]], [[1774]] in [[New York City]], and in 1776 the Shakers settled in [[Niskayuna, New York]], where a unique [[Commune (intentional community)|communal]] life began to develop and thrive. Lee taught her followers that it is possible to attain perfect [[Sacred|holiness]]. Like her predecessors the Wardleys, she taught that the demonstrations of shaking and trembling were caused by sin being purged from the body by the power of the [[Holy Spirit]], purifying the worshipper. Distinctively the followers of Mother Ann came to believe that she embodied all the perfections of God in female form.


== Methods of safeworking ==
(Note: The Shaker community north of Albany was called by Shakers "the Niskayuna community." The township they were in was then officially called Watervliet, although they bordered Niskayuna, the adjacent township to the northwest in Schenectady County. The township of Watervliet is now the township of [[Colonie, New York|Colonie]] (since 1895), and the name Watervliet is now limited to only the incorporated [[Watervliet, New York|City of Watervliet]] (1896). This has led to some confusion, but the best method is to use the name the Shakers used for their community, Niskayuna. It is also fairly common to refer to the members there as Niskayuna Shakers.)
=== One Engine in Steam ===
The rules of the railway only allow one engine to operate at one time, making any collision a physical impossibility. This method is only feasible on short railways with minimal traffic.


=== Strict timetable operation ===
===First Shaker society===
Trains operate according to a strict timetable, that is cannot leave a station until an appointed time and until any other trains they were to meet at that station have arrived. Rarely used as a method of safeworking, as if one train is delayed, all trains it is scheduled to meet are delayed. This can quickly lead to all trains on the railway being affected.
The [[village]] was divided into groups or "families" that were named for points on the [[compass rose]]. Each house was divided so that men and women did everything separately. They used different staircases and doors, and sat on opposite sides of the room.


=== Timetable and Train Order ===
A [[spiritualism|spiritualistic]] revival in [[New Lebanon, New York|New Lebanon]], some forty miles away, sent many penitents to Niskayuna, who accepted Mother Ann's teachings and organized in 1787 (before any formal organization in Niskayuna) the [[Mount Lebanon Shaker Society|New Lebanon Society]], the first Shaker Society, at New Lebanon (since 1861 called Mt. Lebanon), Columbia County, New York. The Society at Niskayuna organized immediately afterwards, and the New Lebanon Society formed a bishopric. The Niskayuna Shakers, as [[pacifism|pacifists]] and non-jurors, had gotten into trouble during the [[American War of Independence]].
The most popular method of safeworking on single lines in the United States up until the 1950s. While trains operate by timetable, a dispatcher can amend the schedule of trains by train order. The dispatcher can also alter the stations at which trains are to meet, add extra trains and annul timetabled trains as required.


Train orders are communicated by the dispatcher to station staff by telegraph, or later telephone. They are then written out on a form, and passed to the appropriate train crews. Two types of train order are normally recognised. The first are minor orders that do not affect the safety of trains, and these may be passed to the train crew without the train having to stop to receive them. The second are regarded more seriously, and trains must stop so the appropriate crew members can read them and sign for them as read. A signal is usually provided at stations so as to communicate to passing trains that there is an order for them.
==Communalism under Joseph Meacham==
Between 1781 and 1783 the Mother, with chosen elders, visited her followers in New York, Massachusetts and Connecticut. She died in [[Niskayuna, New York]] on [[September 8]], [[1784]]. James Whittaker was head of the Believers for three years. On his death he was succeeded by Joseph Meacham (1742–1796), who had been a Baptist minister in [[Enfield, Connecticut]], and had, second only to Mother Ann, the spiritual gift of revelation. Under his rule and that of [[Lucy Wright]] (1760–1821), who shared the headship with him during his lifetime and then for twenty-five years ruled alone, the organization of the Shakers and, particularly, a rigid [[communalism]] ([[religious communism]]), began. By 1793 property had been made a "consecrated whole" in the different communities, but a "noncommunal order" also had been established, in which sympathizers with the principles of the Believers lived in families. The Shakers never forbade [[marriage]], but refused to recognize it as a Christian institution since the second coming in the person of Mother Ann, and considered it less perfect than the celibate state.


Complexity is often added with the concept of superior and inferior trains. Trains may be regarded as superior or inferior by way of class or direction. Thus a passenger train may be placed in a superior train class to a freight train, while eastbound trains may be regarded as superior to westbound trains of the same class, for instance. Considerable judgment is required of train crews to maintain a timetable, comply with train orders, and at the same time avoid delaying any superior train.
Shaker communities in this period were established in 1790 at Hancock, West [[Pittsfield, Massachusetts]]; in 1791 at [[Harvard, Massachusetts]]; in 1792 at East [[Canterbury, New Hampshire]] (or [[Canterbury Shaker Village|Shaker Village]]); and in 1793 at [[Shirley, Massachusetts]]; at [[Enfield, Connecticut]] (then also known as Shaker Station); at [[Enfield, New Hampshire]] (or "Chosen Vale"); at [[Tyringham, Massachusetts]], where the Society was afterwards abandoned, its members joining the communities in Hancock and Enfield; at [[New Gloucester, Maine]] (since 1890: "Sabbathday Lake"); and at [[Alfred, Maine]], where, more than anywhere else among the Shakers, spiritualistic healing of the sick was practiced. In Kentucky and Ohio, Shakerism entered after the [[Cane Ridge, Kentucky]] [[Revival (religious)|revival]] of 1800–1801, and in 1805–1807 Shaker societies were founded at South Union, Logan County, Kentucky, and [[Pleasant Hill, Kentucky]], [[Mercer County, Kentucky]].


=== Staff sections ===
===Expansion and contraction===
See [[Token (railway signalling)]].
A prominent part in this revival had been taken by [[Richard McNemar]], a [[Presbyterian]], who had broken with his church because of his [[Arminianism|Arminian]] tendencies and had established the quasi-independent Turtle Creek Church. McNemar was won by Shaker missionaries in 1805, and many of his parishioners joined him to form the Union Village community in [[Turtlecreek Township, Warren County, Ohio]], four miles (6 km) west of [[Lebanon, Ohio|Lebanon]]. McNemar was a favorite of Lucy Wright, who gave him the spiritual name Eleazer Riotht, which he changed to Eleazer Wright; he wrote The ''Kentucky Revival'' (Cincinnati, 1807), probably the earliest defense of Shakerism, and a poem, entitled ''A Concise Answer to the General Inquiry Who or What are the Shakers'' (1808).


=== Miniature Electric Staff ===
In 1811 a community settled at Busro on the Wabash in [[Indiana]]; but it was soon abandoned and its members went to Ohio and to Kentucky. In Ohio later communities were formed at Watervliet, Montgomery and Greene counties, and at [[White Water Shaker Village|White Water]], Butler and Hamilton counties. In New York, the communal property at Sodus Bay was sold in 1828 and the community removed to Groveland, or Sonyea; their land here was sold to the state and the few remaining members went to Niskayuna. A short-lived community at [[Canaan, New York|Canaan]], was merged into the communities in Mount Lebanon (in [[New Lebanon, New York|New Lebanon]]) and [[Enfield, Connecticut]].
See [[Token (railway signalling)]].


=== Staff and Ticket ===
The peak decreased rapidly, probably from 4,000 in 1887 to 1,000 in 1908, and there has been little effort made to plant new communities. The Mt. Lebanon Society in 1894 established a colony at [[Narcoossee, Florida]]; the attempt of the Union Village Society in 1898 to plant a settlement at [[White Oak, Georgia]], was unsuccessful. In 1910 the Union Village Society went into the hands of a receiver.
See [[Token (railway signalling)]].


=== Telegraph Block ===
At various times, the Shakers had eighteen major communities in eight states and six smaller communities in [[Florida]] and [[Indiana]]. The city of [[Shaker Heights, Ohio]], population 29,000, a suburb of [[Cleveland]], was originally a Shaker settlement.
Used on multiple track sections whereby the passage of trains from one point to the next was controlled by instruments connected by telegraph wires. Used extensively in Australia.<ref>[[Australian Railway History|Australian Railway Historical Society Bulletin]], March, 1961 pp43-51</ref>


== References ==
The lands of the Niskayuna settlement were sold off in parcels, the last {{convert|741|acre|km2|sing=on}} plot was purchased by Albany County in 1929 to establish a nursing home. A large portion of this property later became the site of the Albany International Airport. The Ann Lee Home museum now consists of the 1848 Shaker Meeting House, several Shaker buildings, a large 1916 barn with some animals, a heritage herb garden and the Shaker Cemetery where the society founder, Ann Lee, and other early Shakers are buried.
{{Refimprove|date=July 2006}}
<references />
Much of the Mt. Lebanon community is now a private boarding school, yet retains much of its original beauty. There is a small museum on the site. The Hancock Shaker Village just across the Massachusetts state line is extensive, focusing on lifeways of the Shakers and Shaker arts. The Enfield, New Hampshire site is now a Catholic convent.


[[Category:Railway signalling]]
Today there are but a handful of Shakers remaining, all living at [[Sabbathday Lake, Maine]] {{Fact|date=March 2008}}.

==Communal spiritual family==
The Shakers did not believe in [[procreation]] so therefore had to adopt a child if they wanted one. Another way they could expand their community's population was to allow converts into the Shaker society to live and function as one. When Shaker boys reached the age of twenty-one, they were given the choice to leave the Shaker [[religion]] and go their own separate way or to continue on as a Shaker. The Shakers lived in "families" sharing a large house with separate entrances for each [[family]] within the "family"; thus the families were exclusively male or female — the [[sex]]es were segregated into separate living areas.

The nature of the Shaker religion set men and women equal to one another in religious leadership, as celibacy left women free to participate fully in the religious system without having to be distracted by childbearing. All authority in the church was hierarchical, but at each level men and women shared equal responsibility in equal numbers. This is especially evident in the fact that women have served as supreme head of the Shaker society throughout its existence, and in the fact that God was perceived by the Shakers to express both male and female characteristics. However, outside of the church, Shakers strictly adhered to traditional gender roles. As their homes were segregated by sex, so were men and women’s work spheres. Women worked almost exclusively indoors cooking, sewing, cleaning and washing, whereas men worked in the fields or shops. <ref> Thurman, Suzanne R."O Sisters Ain't You Happy?": Gender, Family, and Community among the Harvard and Shirley Shakers, 1781–1918. Syracuse, NY: Syracuse University Press, 2002. P. 262. </ref> Shakers thus simultaneously elevated women’s status in society and reinforced the stereotypical vision of the weaker sex whose job lay in the home. Some have also argued that the very roots of celibacy are themselves misogynistic, in that men were abstaining from sex in order to dissociate themselves from woman’s original sin. <ref> Foster, Lawrence. Women, Family, and Utopia: Communal Experiments of the Shakers, the Oneida Community, and the Mormons. Syracuse, NY: Syracuse University Press 1991. </ref>

===Revelations and visions===
A peculiar, intense kind of spirituality began to develop under this unique arrangement. A period of spiritual manifestations among the Believers began in 1837 and lasted through 1847. Children told of visits to cities in the spirit realm and brought messages to the community which they received from Mother Ann. In 1838 the gift of tongues was manifested and sacred places were set aside in each community, with names like Holy Mount; but in 1847 the spirits, after warning, left the Believers. The theology of the denomination is based on the idea of the dualism of God: the creation of man as male and female "in our image" showing the dual sexuality of the Creator; in Jesus, born of a woman, the son of a Jewish <!-- tectov{{Fact|date=February 2007}}, or handworker—PLEASE DO NOT reinstate this edit unless you are prepared to cite a reliable primary source! --> carpenter, were the [[male]] manifestation of Christ and the first Christian Church; and in Mother Ann, daughter of an English blacksmith, were the female manifestation of Christ and the second Christian Church — she was the Bride ready for the Bridegroom, and in her the promises of the [[Second Coming]] were fulfilled. Adam's sin was in sexual impurity; marriage is done away with in the body of the Believers in the Second Appearance, who must pattern after the Kingdom in which there is no marriage or giving in marriage. The four virtues are [[virgin]] purity; [[Christian communism]]; [[confession]] of sin, without which none can become Believers; and separation from the world. Their insistence on the dual sexuality of [[God]] and their reverence for Mother Ann have made them advocates of sex equality. Their spiritual directors are elders and "eldresses", and their temporal guides are [[deacon]]s and deaconesses in equal numbers.

===Culture of work and further extremities===
The prescribed uniform costume with woman's neckerchief and cap, and the custom of men wearing their hair long on the neck and cut in a straight bang on the forehead, still persist; but the women wear different colors. The communism of the Believers was an economic success, and their cleanliness, honesty and frugality received the highest praise. They made leather in New York for several years, but in selling herbs and garden seeds, in making apple-sauce (at Shirley), in weaving linen (at Alfred), and in knitting underwear they did better work.

:"Do your work as though you had a thousand years to live and as if you were to die tomorrow."
:"Put your hands to work, and your heart to God."

Shakers were known for a style of furniture, known as [[Shaker furniture]]. It was plain in style, durable, and functional. Shaker [[chair]]s were usually mass-produced since a great number of them were needed to seat all the Shakers in a community. Around the time of the [[American Civil War]], the Shakers at Mount Lebanon, NY, greatly increased their production and marketing of Shaker chairs. They were so successful that several furniture companies produced their own versions of "Shaker" chairs. Because of the quality of their craftsmanship, original Shaker [[furniture]] is costly. One Shaker chair, actually a tall stool, sold recently for just under [[US dollar|US$]]100,000.

[[Image:Shaker box maker.jpg|thumb|A Shaker box-maker (Pittsfield, Massachusetts, 1935)]]

Shakers worshipped in plain meetinghouses where they marched, sang songs, danced, twitched and shouted. Many outsiders who witnessed Shaker worship services considered them [[heresy|heretics]] and protested in front of their places of worship. Mother Ann was arrested several times for disturbing the peace. Early Shaker worship services were unstructured, loud, chaotic and emotional. However, later on, Shakers developed precision dances and orderly rituals. The Shakers have also written thousands of religious songs.

The meeting-houses were painted white and unadorned, with shutters and carvings eschewed as worldly things. The Shakers believed in the value of hard work and kept comfortably busy. Each member learned a craft and did chores. Mother Ann said, "Labor to make the way of God your own; let it be your [[inheritance]], your [[treasure]], your occupation, your daily calling."

==Culture and artifacts==
Shaker beliefs have generated a unique culture and ways of life that have enriched the cultural history of the [[United States]] as well as subsequently inspired many modern fields.

[[Image:IM002412.JPG|thumb|300px|left|Shaker barn, Hancock, Massachusetts, 2004]]
[[Image:Shakertown Bedroom 2005-05-27.jpeg|thumb|275px|right|Shakertown bedroom, Pleasant Hill, Kentucky]]One of the major attributes of the Shakers was to build. This combined with their dedication to hard work and perfection has resulted in a unique range of architecture, furniture and handicraft styles. They relied on their own skills and natural resources for all these as well as for providing for their family. Shakers designed their furniture with care, believing that making something well was in itself, "an act of prayer." They never fashioned items with elaborate details or extra decorations, but only made things for their intended uses. The [[ladder-back chair]] was a popular piece of furniture. Shaker craftsmen made most things out of [[pine]] or other inexpensive [[wood]]s and hence their furniture was light in color and weight. Shaker interior spaces are characterized by an austerity and simplicity. For example, they had a continuous wooden device like a [[pelmet]] with hooks running all along the [[lintel]] level from which they hung the very light furniture pieces such as chairs when not in use. The simple [[architecture]] of their homes, meeting houses, and barns have had a lasting influence on American architecture and design. There is a collection of furniture and utensils at [[Hancock Shaker Village]] (outside [[Pittsfield, Massachusetts]]) that is famous for its elegance and practicality.

Shakers won respect and admiration for their productive [[farm]]s and orderly communities. Their industry brought about many [[invention]]s like the [[screw propeller]], [[Babbitt metal]], the [[rotary harrow]], the [[circular saw]], the [[clothespin]], the [[broom|flat broom]] and the wheel-driven [[washing machine]]. They were once the largest producers of medicinal herbs in the United States, and pioneers in the sale of seeds in paper packets. Shaker [[dance]]s and [[song]]s are a main, but largely unrecognized, aspect of [[folk art]].
Shaker ways influenced many people to write [[book]]s and adopt ways of life from Shakers. By the middle of the twentieth century, as the Shaker communities themselves were disappearing, some American collectors whose visual tastes were formed by the stark aspects of the [[modernist]] movement found themselves drawn to the spare artifacts of Shaker culture, in which "form follows function" was also clearly expressed. [[Kaare Klint]], an [[architect]] and famous furniture designer, used styles from Shaker furniture in his work. Another example is [[Doris Humphrey]], an innovator in technique, [[choreography]], and theory of dance movement. She made a full theatrical art with her dance entitled Dance of The Chosen Ones in which the nature of the Shakers' religious fervor was depicted.

==Shaker music==
The Shakers considered music to be an essential component of the religious experience. The Shakers composed thousands of songs, and also created many dances; both were an important part of the Shaker worship services. In Shaker society, a spiritual "gift" could also be a musical revelation, and they considered it to be important to record musical inspirations as they occurred. Scribes, many of whom had no formal musical training, used a form of music notation for this purpose: it used letters of the alphabet, often not positioned on a staff, along with a simple notation of conventional rhythmic values. This method has a curious, and coincidental, similarity to some ancient Greek music notation.

Many of the lyrics to Shaker tunes consist of syllables and words from unknown tongues, the musical equivalent of [[glossolalia]]. It has been surmised that many of them were imitated from the sounds of Native American languages, as well as from the songs of African slaves, especially in the southernmost of the Shaker communities, but in fact the melodic material is derived from European scales and modes.

Most early Shaker music is monodic, that is to say, composed of a single melodic line with no harmonization. The tunes and scales recall the folksongs of the British Isles, but since the music was written down and carefully preserved, it is "art" music of a special kind rather than folklore. Many melodies are of extraordinary grace and beauty, and the Shaker song repertoire, though still relatively little known, is an important part of the American cultural heritage and of world religious music in general.

Several hymnbooks with more conventional four-part harmonization were published by the Shakers in the late nineteenth century. These works are less strikingly original than the earlier, monodic repertoire.

The surviving Shakers sing songs drawn from both the earlier repertoire and the four part songbooks. They perform all of these unaccompanied, in single-line unison singing. The many recent, harmonized arrangements of older Shaker songs for choirs and instrumental groups mark a departure from traditional Shaker practice.

The most famous Shaker song is "[[Simple Gifts]]", which [[Aaron Copland]] used as a theme for variations in ''[[Appalachian Spring]].'' The tune was composed by Elder Joseph Brackett and originated in the Shaker community at [[Alfred, Maine]] in 1848. Many contemporary Christian denominations incorporate this tune into [[hymnal]]s, under various names, including "[[Lord of the Dance (hymn)|Lord of the Dance]]," adapted in 1963 by English poet and songwriter [[Sydney Carter]].

Some scholars, such as [[Daniel W. Patterson]] and [[Roger L. Hall]], have compiled books of these songs, and groups have been formed to sing the songs and perform the dances. There are recordings available of Shaker songs, both documentation of singing by the Shakers themselves, as well as songs recorded by other groups (see external links). Two widely distributed commercial recordings by [[The Boston Camerata]], "Simple Gifts" (1995) and "The Golden Harvest" (2000), were recorded at the Shaker community of Sabbathday Lake, Maine, with active cooperation from the surviving Shakers, whose singing can be heard at several points on both recordings.

==Modern-day Shakers==
[[Image:Shakertown Trustees House 2005-05-27.jpeg|thumb|Trustees Office at Pleasant Hill, Kentucky]]

Membership in the Shakers dwindled in the late 1800s for several reasons. People were attracted to cities and away from the farms. Shaker products could not compete with mass-produced products that became available at a much lower cost. Shakers could not have children, and although they did adopt up until the states gained control of adoption homes, this was not a major source of new members. Some Shaker settlements, such as [[Pleasant Hill, Kentucky|Pleasant Hill]] community in Kentucky, and [[Canterbury, New Hampshire]], the latter of which died with its last member, Ethel Hudson, in September 1992,<ref>[http://query.nytimes.com/gst/fullpage.html?res=9E0CE7D81F3CF931A2575AC0A964958260 Ethel Hudson, 96, Dies; One of the Last Shakers], ''[[New York Times]], [[September 12]], 1992</ref> have become [[museum]]s.

Believers have continually looked at the story of Ann Lee as a cornerstone of the theological architecture that has distinguished their church from other American religious groups. Shaker theology, its manifestation in material artifacts such as furniture and oval boxes, and the Ann Lee story have continually drawn the attention of outsiders either fascinated or repulsed by them.

Although there were six thousand believers at the peak of the Shaker movement, there were only twelve Shakers left by 1920. In the United States there is one remaining active Shaker community, at [[Sabbathday Lake, Maine]], which as of 2008 has four members. The Sabbathday Lake community still accepts new recruits, as it has since its founding. Shakers are no longer allowed to adopt orphan children after new laws were passed in 1960 denying control of adoption to religious groups, but adults who wish to embrace Shaker life are welcome. This community, founded in 1783, was one of the smaller and more isolated Shaker communities during the sect's heyday. They farm and practice a variety of handicrafts; a Shaker Museum, and Sunday services<ref>[http://www.shaker.lib.me.us/ Sabbathday Lake Shaker Village], ''shaker.lib.me.us''. Retrieved on 12 December 2006.</ref> are open to visitors. Now Mother Ann Day is celebrated on the first Sunday of August. The people sing and dance and a Mother Ann cake is presented. There is a legend that one of Mother Ann's predictions states that there will be a revival when there are only five Shakers left. However, there is no evidence to suggest Mother Ann stated this.

The daily schedule of a Shaker in Sabbathday Lake Village is as follows:

*The day begins for many at 7:30 a.m.; the Great Bell on Dwelling House rings, calling every one to breakfast.
*At 8:00 a.m. Morning Prayers start. They may read two Psalms and then read from the Bible. Following this is Prayer and silent prayer, concluded with the singing of a Shaker hymn.
*[[Manual labour|Work]] for the Shakers begins at 8:30.
*Work stops at 11:30 for Mid-day prayers.
*Dinner begins at 12:00. This is the main meal for the Shakers.
*Work continues at 1:00 p.m.
*At 6:00 it is supper time, the last meal of the day.
*On Wednesdays at 5:00 p.m. they hold a prayer meeting which is followed by a Shakers Studies class.

==Shaker Trust==
To preserve their legacy as well as their idyllic, lakeside property at [[Sabbathday Lake, Maine]], the Shakers announced in October 2005 that they had entered into a trust with the state of [[Maine]] and several conservation groups. Under the agreement, the Shakers will sell conservation easements to the trust, allowing the village to ward off development and continue operating as long as there are Shakers to live there.

The agreement does not specify whether the property will become a park, museum or other public space should the Shakers die out. That decision would be made by a nonprofit corporation—the United Society of Shakers, Sabbathday Lake Inc.—whose board members are largely non-Shakers. The $3.7 million conservation plan relies on grants, donations and public funds.

==Works of art derived from the Shaker experience==
A number of contemporary and modern artists have drawn inspiration from the Shakers' history and practice.

Shaker lifestyle and tradition is celebrated in Arlene Hutton's play "As It Is in Heaven," which is a re-creation of a decisive time in the history of the Shakers. The play is written by Arlene Hutton, the pen name of actor/director Beth Lincks. Born in Louisiana and raised in Florida, Lincks was inspired to write the play after visiting the Pleasant Hills Shaker village in Harrodsburg, Kentucky, a restored community that the Shakers occupied for more than a century, before abandoning it in 1927 because of the inability of the sect to attract new converts.

In 2004 the Finnish choreographer Tero Saarinen and Boston Camerata music director [[Joel Cohen]] created a live performance work with dance and music entitled "Borrowed Light." While all the music is Shaker song performed in a largely tradition manner, the dance intermingles only certain elements of Shaker practice and belief with Saarinen's original choreographic ideas, and with distinctive costumes and lighting. "Borrowed Light" has been given almost forty performances since 2004 in seven countries, most recently (early 2008) in Australia and New Zealand.

==See also==
*[[Anti-Shaker]]
*[[Asceticism]]
*[[Christian perfection]]
*[[Dervish]]
*[[Heart in Hand]]
*[[Pietism]]
*[[Quaker]]
*[[Shaker furniture]]
*[[The Shakertown Pledge|Shakertown Pledge]]
*[[Simple living]]
*[[Theosis]]
*[[Walworth Jumpers]]

==Notes==
<references/>

==References==
*Lawrence Foster. "Shakers." ''Encyclopedia of Religion'' 1987. Volume 13, pages 200–201.
*[[Rob Portman]] and Cheryl Bauer. ''Wisdom's Paradise: The Forgotten Shakers of Union Village''. [[Wilmington, Ohio]]: Orange Frazer Press, 2004. ISBN 1–882203–40–2. (About the [[Warren County, Ohio]] settlement.)

==Further reading==
* Andrews, Edward D. and Andrews, ''Faith. Work & Worship Among the Shakers.'' Dover Publications, NY. 1982
* Andrews, Edward D. ''The People Called Shakers.'' Dover Publications, NY. 1963.
* Andrews, Edward D. ''The Gift to Be Simple: Songs, Dances & Rituals of the American Shakers. '' Dover Publications, NY. 1940.
* Andrews, Edward Deming and Faith Andrews. ''Shaker Furniture: The Craftsmanship of an American Communal Sect'' Dover Publications. 1964. [http://www.questia.com/PM.qst?a=o&d=93811776 online version]
* Brewer, Priscilla. "The Shakers of Mother Ann Lee," in ''America's Communal Utopias'' ed by Donald E. Pitzer. (1997) pp 37–56.
* Burns, Deborah E. ''Shaker Cities of Peace, Love, and Union: A History of the Hancock Bishopric.'' U. Press of New England, 1993. 246 pp.
* Campbell, D'Ann. "men's Life in Utopia: The Shaker Experiment in Sexual Equality Reappraised, 1810–1860." ''New England Quarterly'' 51 (March, 1978): pp. 23–38. in JSTOR
* Elizabeth De Wolfe. ''Shaking the Faith: Women, Family, and Mary Marshall Dyer's Anti-Shaker Campaign, 1815–1867'' (Palgrave 2002),
* Duffield, Holley Gene. ''Historical Dictionary of the Shakers.'' Scarecrow Press, 2000
*Lawrence Foster. ''Women, Family, and Utopia: Communal Experiments of the Shakers, the Oneida Community, and the Mormons'' (1991). [http://www.questia.com/PM.qst?a=o&d=65396307 online version]
* Francis, Richard. ''Ann the Word'': The Story of Ann Lee Female Messiah Mother of the Shakers The Woman Clothed with the Sun." The Fourth Estate, London 2000. Where Stein provides the standard scholarly work on the Shakers in general and Rieman provides well researched work on Shaker craftsmanship, Francis provides the most comprehensive study on Mother Ann's life and work.
* Gopnik, Adam. "Shining Tree of Life: What the Shakers did." New Yorker, Feb. 13 & 20, 2006. pp 162-168.
* Gutek, Gerald and Gutek, Patricia. ''Visiting Utopian Communities: A Guide to the Shakers, Moravians, and Others.'' U. of South Carolina Press, 1998. 230 pp.
* Hall, Roger L. ''A Guide to Shaker Music—With Music Supplement'' 2006.
* Hall, Roger L. ''The Story of Simple Gifts: Joseph Brackett's Shaker Dance Song'' 2006.
* McKinstry, E. Richard. ''The Edward Deming Andrews Memorial Shaker Collection''. New York & London: Garland Publishing, 1987.
* Rebecca Jackson. ''Gifts of Power: The Writings of Rebecca Jackson, Black Visionary, Shaker Eldress.'' ed by Jean McMahon Humez; (1981) [http://www.questia.com/PM.qst?a=o&d=59241305 online version]
*Rieman, Timothy D & Muller, Charles R. ''The Shaker Chair"; Line Drawings by Stephen Metzger,1984, The Canal Press. First paperback edition, 1992, The University of Massachusetts Press, Amherst. This is the definitive work describing this important facet of Shaker history.
*Rieman, Timothy D & Buck, Susan L, ''The Art of Craftsmanship : The Mount Lebanon Collection,''Art Services International, and Chrysler Museum (Paperback—Feb 1995)
* Patterson, Daniel W. ''The Shaker Spiritual'' 2000.
* Promey, Sally M. ''Spiritual Spectacles'', Vision and Image in Mid-Nineteenth-Century Shakerism, 1993, Indiana University Press.
* Sprigg, June and Larkin, David. ''Shaker: Life, Work, & Art.'' 1987.
* Stein, Stephen. ''The Shaker Experience in America.'' Yale University, Press 1992, the standard scholarly study
* Thurman, Suzanne R. ''"O Sisters Ain't You Happy?": Gender, Family, and Community among the Harvard and Shirley Shakers, 1781–1918.'' 2002. 262 pp.
* ''The Four Seasons of Shaker Life'': An Intimate Portrait of the Community at Sabbathday Lake. Photographs by Ann Chwasky. Simon & Schuster, 1986. 189 pp.

==External links==
{{commonscat|Shakers}}
* [http://hometown.aol.com/musbuff/page4.htm American Shaker Music]
* [http://www.shakermuseum.org/ Enfield Shaker Museum]
* [http://www.crookedlakereview.com/books/saints_sinners/martin6.html Sodus Bay and Groveland: Shaker Life In Western New York]
* [http://www.shakerheritage.org Shaker Heritage Society, Albany, NY]
* [http://www.ubu.com/ethno/visuals/shaker.html Gift Drawings & Gift Songs]
* [http://www.americanmusicpreservation.com/shakermusic.htm Music of the Shakers]
* [http://www.shakermuseumandlibrary.org Shaker Museum and Library]
* [http://www.maineshakers.com/ Sabbathday Lake ME Shaker Village]
* [http://www.nps.gov/history/nr/travel/shaker/ Shaker Historic Trail, a National Park Service ''Discover Our Shared Heritage'' Travel Itinerary]
* [http://www.shakers.org/ Canterbury Village],
* [http://www.hancockshakervillage.org Hancock Village]
* [http://www.shakervillageky.org/ Shaker Village of Pleasant Hill]
* [http://www.shakermuseum.com/ Shaker Museum at South Union, KY]
* [http://elib.hamilton.edu/hc/hcbrowse.php?id=col_spe-sha Digital Shaker Collection (Hamilton College Library)]

[[Category:Shakers| ]]
[[Category:Religious organizations established in 1747]]
[[Category:Christian communities]]

[[Category:Utopian communities]]
[[Category:Communalism]]
[[Category:Christian pacifism]]


[[Category:Simple living]]
[[Category:Social philosophy]]

[[cs:Shakeři]]
[[de:Shaker (Religion)]]
[[fr:Shakers]]
[[he:שייקריזם]]
[[pl:Szejkersi]]
[[sv:Shakers]]
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[[zh:震教徒]]

The Shakers also come from Africa and is made out of wood. It also is decorated by different designs which are carved into the wood as a 'Special Feature'

Revision as of 18:29, 10 October 2008

Safeworking is the application by railways of sets of rules and physical equipment so as to avoid collisions between trains. It may or may not involve the use of signals. Safeworking is used to control trains between stations and yards, and not normally within them. Different methods of safeworking are required for single track, where a danger exists of both head-on and rear-end collision, and double track where the main danger is rear-end collision.

Safeworking is an Australian term for what is known in the UK as method of working and in the U.S. as method of operation.

The objective of this article is to describe the various methods of safeworking used around the world. For the purposes of this article a station is any place on a railway where the rules of the railway allow two trains to pass, while a dispatcher is an official whose role is to control the movement of trains across the railway. Dispatcher is a common term in the United States, the British equivalent is train controller.

Safeworking and standard time

Prior to the introduction of the railways, every town kept its own time, based on the observation of the noonday sun. Thus the time in two towns only a few miles apart would be slightly different. There was no need for standardised time, as there was no way for people to communicate instantly across any distance, and no need to synchronize their actions.

The railway changed that. Timetables could not be written allowing for changes in time between every town. Nor could train crews be expected to adjust their timepieces continuously as the journey progressed. Thus the arrival of the railway brought about the need for standard time, and the concept of time zones. A standard time across a railway, or at least a division of a railway was essential for the safeworking of trains.

Methods of safeworking

One Engine in Steam

The rules of the railway only allow one engine to operate at one time, making any collision a physical impossibility. This method is only feasible on short railways with minimal traffic.

Strict timetable operation

Trains operate according to a strict timetable, that is cannot leave a station until an appointed time and until any other trains they were to meet at that station have arrived. Rarely used as a method of safeworking, as if one train is delayed, all trains it is scheduled to meet are delayed. This can quickly lead to all trains on the railway being affected.

Timetable and Train Order

The most popular method of safeworking on single lines in the United States up until the 1950s. While trains operate by timetable, a dispatcher can amend the schedule of trains by train order. The dispatcher can also alter the stations at which trains are to meet, add extra trains and annul timetabled trains as required.

Train orders are communicated by the dispatcher to station staff by telegraph, or later telephone. They are then written out on a form, and passed to the appropriate train crews. Two types of train order are normally recognised. The first are minor orders that do not affect the safety of trains, and these may be passed to the train crew without the train having to stop to receive them. The second are regarded more seriously, and trains must stop so the appropriate crew members can read them and sign for them as read. A signal is usually provided at stations so as to communicate to passing trains that there is an order for them.

Complexity is often added with the concept of superior and inferior trains. Trains may be regarded as superior or inferior by way of class or direction. Thus a passenger train may be placed in a superior train class to a freight train, while eastbound trains may be regarded as superior to westbound trains of the same class, for instance. Considerable judgment is required of train crews to maintain a timetable, comply with train orders, and at the same time avoid delaying any superior train.

Staff sections

See Token (railway signalling).

Miniature Electric Staff

See Token (railway signalling).

Staff and Ticket

See Token (railway signalling).

Telegraph Block

Used on multiple track sections whereby the passage of trains from one point to the next was controlled by instruments connected by telegraph wires. Used extensively in Australia.[1]

References

  1. ^ Australian Railway Historical Society Bulletin, March, 1961 pp43-51
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