560:, enjoyed an influence out of proportion to its circulation. In the second half of the 1920s, Hargrave became progressively more preoccupied with social credit, seeing the Kindred as the megaphone, through which these esoteric ideas could reach the general public. By 1931, the Kibbo Kift was well on the way towards becoming a political movement with a single-minded mission: focussing on the state of the British nation and spreading social credit ideas among the unemployed ('surplus labour' in Hargrave's terms) in Britain's industrial cities. Again, the movement was split from top to bottom, but by 1932, the transformation was complete, and Kibbo Kift was no more. The Anglo-Saxon costume, camping, hiking and woodcraft were replaced by military uniform, marching and propagandising. The name was changed to the
421:, and C.W. Paul Jones ('Old Mole'). Consequently, the robes, regalia, tents, totems and artefacts can display an extremely high standard of craftsmanship. Hargrave designed most of the movement's official visual symbols, including the striking banners and the 'sigils' (symbols) which were made into embroidered badges by Ruth Clark for the coloured surcoats of mandated officials. His designs for Kibbo Kift banners from the late 1920s are stronger and more graphic, probably a consequence of his work as a freelance advertising artist and copywriter, principally for Lever Brothers and Carlton Studios. The direct influence of commercial designers such as Edward McKnight Kauffer and Ashley Havinden is evident in Hargrave's style.
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263:, but the faith in ritual and ceremony remained strong. According to Hargrave in 1924: 'The Ceremonial System of the Kibbo Kift with all its Colour and Symbolism, has been, is, and must always remain vital to the expression of our ideals and to our method of propaganda. Other movements can go on with their everlasting, excessively dull and too often fruitless meetings, manifestos, reports and resolutions. They are not for us.' Inspiration for the more concealed of Kibbo Kift rituals came from a range of hermetic sources including the writings of
405:, weekend camps, weekly meetings and excursions to museums. All groups came together for the annual Althings (assemblies), Spring hikes and Autumn Gleemotes (festivals). The Kibbo Kift's central activities, hiking and camping, were elevated to the level of a spiritual exercise: all marked by colourful and impressive ritual, couched in language reminiscent of Norse Sagas and rich in Saxon archaisms. Hikes could be turned into 'pilgrimages', as for example in 1924 when the Kibbo Kift made a pilgrimage to Piltdown in Sussex, in homage to '
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642:, London from October 2015 to March 2016, co-curated by Annebella Pollen and Nayia Yiakoumaki. The exhibition showcased original garments, sculptures, furniture, paintings, photographs and ephemera from public and private collections, and was accompanied by a series of public events. The exhibition coincided with the first full-length book to examine the organisation's visual style and occult beliefs. Featuring over a hundred images,
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deviated from the covenant and risked ridicule. in June 1924, a group of 32 signatories produced a circular leaflet stating 'That the administration of Kibbo Kift during recent months has been profoundly unsatisfactory'. At the 1924 Althing, Dr. Cullen, Gordon Ellis, and Joseph Reeves from the Royal
Arsenal Cooperative Society, which had supported the Kindred financially, led the formal walk out. One of the departing members,
477:– a folk-dance revivalist. Many teachers and art teachers were attracted by the movement's educational aspirations. Kibbo-Kift friendly schools included Matlock Modern School in Derbyshire and the King Alfred School in North London. A major Kibbo Kift Educational Exhibition was held at Whitechapel Gallery in 1929.
135:-inclined pacifist; and Dr C. K. Cullen, socialist-inclined medical officer in East London and a youth leader at the Camelot Youth Club in Poplar. All three shared a broad vision of creating a new model for character–building youth groups, a progressive, co-educational and non-militaristic alternative to
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Emmeline
Pethick-Lawrence and Rolf Gardiner tried to link the Kindred with European youth groups (arranging for Hargrave's woodcraft books to be translated and published in Germany in the early 1920s). Although international Kibbo Kift groups appeared sporadically (the White Fang Tribe in Russia, for
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hood, jerkin, shorts and long cloak must have seemed outlandish in the
English countryside of the early 1920s. The popular press also drew attention to the group's skimpy exercise costumes; these included brassiere-type tops for women and gee-strings or breech-clouts for men. By the late 1920s the
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but this has no basis in fact (and
Hargrave took great pains to correct this misapprehension in the popular press during the group's lifetime). Kibbo Kift had interests in regional geography and world culture that coexisted with passionate ideas about national identity. The group has been claimed to
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The mission was the belief that Kibbo Kift training would produce a core of healthy and creative individuals through whom the human race would evolve into a society without war, poverty and wasted lives. The Kibbo Kift held that individual character strengthened by mental discipline was the key to
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Those who joined the Kibbo Kift had to sign up to a lengthy covenant, which set out some great
Utopian ideals. In many aspects it resembled American President Woodrow Wilson's fourteen-point blueprint for world peace at the close of the Great War. The establishment of a League of Nations Union as
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The growth of the Kibbo Kift had setbacks. In 1924, the South London co-operative lodges seceded from the movement. This was the culmination of a growing dissatisfaction with
Hargrave's top-down decision-making structure and his tendency to make outlandish public claims for the organisation that
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Kinsmen were not only required to make their own lightweight, one-man hiking tents (the first seen in
England) but to decorate them with vivid, symbolic designs of their own devising. The movement included several talented art and craft teachers, including Kathleen Milnes ('Blue Falcon'),
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Hargrave claimed all three organisations to be part of one mission, telling his followers after the last title-change: 'We are the Green Shirts – indeed we are the
Kindred – calling ourselves the Social Credit Party of Great Britain officially, but knowing full well who and what we are.
619:, it played to great acclaim. This flurry of interest led to the formation of the Kibbo Kift Foundation, dedicated to preserving the documentary and material archive of the movement. The surviving artefacts, costume and regalia were lent to the National Trust Museum of Childhood at
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Kinsmen and women were organised into 'Things' (districts), Clans (groups), Tribes (groups with children, such as scout patrols or classes from a school) and Lodges (groups of adults). There was also room for 'Lone
Kinsmen', who kept up with the movement through newsletters:
369:(1925–38). Each individual took a 'woodcraft name': thus Emmeline Pethick-Lawrence was 'Lotosa' (Look to the Stars'). The correct costume had to be hand-made by each individual or 'rooftree' (family group), according to designs laid down by Hargrave. The everyday 'habit' of
409:', a supposed early humanoid whose skull had recently been unearthed (later found to be a hoax). At the site the Kindred performed a ceremony, complete with fire rituals, psalm singing, ritual chanting and a plaster cast replica of the skull.
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movement's ceremonial occasions required brilliantly coloured surcoats or silk-embroidered robes, worn by the various office-holders such as the
Tallykeeper, Campswarden, Ritesmaster and Gleeman. Hargrave himself was 'Head Man'.
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well as H. G. Wells's more far-reaching call for a World State were key touchstones for Kibbo Kift policies. A shorter, more personal, 'Declaration' abbreviated the covenant and was used especially for younger members:
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term used to indicate 'proof of great strength', specifically lifting a heavy bag of grain (about 142 kg, or 325 lb) onto one's shoulders. The group's initials have led some to assume a relationship to the
139:. However, there were differences. In the early years of the Kibbo Kift, there were ideological and personal wranglings over the new organisation, from which Hargrave emerged in 1924 as the 'Head Man'.
162:. According to Hargrave, Baden-Powell acted with extreme reluctance and only after some wealthy backers had threatened to withdraw funding from The Boy Scouts Association unless he was expelled.
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As the Green Shirts, the Social Credit Party played a role in the political street culture of the 1930s: marching, meeting and often clashing with the Black Shirts and the Red Shirts. The
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103:(1894–1982). The Kindred was founded in 1920. Some members continued into Hargrave's Green Shirt Movement for Social Credit, which was established in 1931–32, and which became in 1935 the
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The Kibbo Kift were never more than a few hundred strong at any one time but over a thousand members signed a covenant in total. Kinsmen and Kinswomen included former suffragettes
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was a camping, hiking and handicraft group with ambitions to bring world peace. It was the first of three movements in England associated with the charismatic artist and writer
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then fashionable theory of 'recapitulation'. Kibbo Kift was also strongly influenced by ideas about myth and religion from James Frazer's popular anthropological study,
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Copies are in the British Library; the Museum of London (Kibbo Kift Collection); and the British Library of Political and Economic Science (Youth Movement Archive)
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780:"An attempt at a Glossary of some words used in Cheshire; in a Letter to S. Lysons. From the Archæologia. Vol. XIX. ... With considerable additions"
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The Kindred was formed at a meeting held on 18 August 1920 at the offices of the Charity Organisation Society. Besides Hargrave, the movers were
189:, who led a Camp Fire Girls group at the Garden School run by the Theosophical Educational Trust in St John's Wood. The school moved in 1920 to
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Kibbo Kift is an old English expression meaning literally proof of great strength – or The Strong. So today, in the woodcraft camp we speak of:
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written by Annebella Pollen, designed by Roland Brauchli, and published by Donlon Books, won a Most Beautiful Swiss Books award in 2015.
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The Mark of the Kindred of the Kibbo Kift is typical of the symbolism that can be seen in many of their designs. Its meaning is: Worship
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In the second half of the 1920s the Kindred's educational ideas tended to be swamped by Hargrave's enthusiasm for the economic theory of
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The 'Advisory Committee' named on the Kindred's stationery did little more than lend their names to the organisation: they included
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It makes a highly stimulating evening, and judging by the wild acclaim from last night's capacity audience, a much-appreciated one.
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The Kibbo Kift did indeed offer an alternative to The Boy Scouts Association: it was open to both sexes and all ages. The ideas of
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For the megaphone metaphor, see the Kibbo Kift cartoon, no.96, 6 November 1928, reproduced on p.108 of Ross and Bennett (2015)
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The weight is given as "14 score weight", a score weight being one-fifth of a hundredweight. 2.8 imperial cwt = 142.24 kg.
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Many artefacts from the Museum of London's Kibbo Kift collection are now viewable online through the museum's website:
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TO BE KIBBO KIFT – meaning to be a good camper and woodcrafter, to be a clean, strong, upright man (woman or child).
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A new generation of creative practitioners have found inspiration in Kibbo Kift. Artists and designers including
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followed the progress of the Kindred via the letters of Rolf Gardiner, and it has been suggested that Mellors in
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An exhibition, "Intellectual Barbarians: The Kibbo Kift Kindred", exploring the group's artistic output, ran at
30:'Kinsmen' in ceremonial robes at the opening ceremony of the 1927 Althing, the Kibbo Kift annual general meeting
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Boy Scouts Association. In its mixture of woodcraft, ritual and handicraft, it had much in common with the
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THE KIBBO KIFT – meaning the Woodcraft Kindred, or the people who follow the great Woodcraft Trail
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Pollen, Annebella, 'The Kindred of the Kibbo Kift: Intellectual Barbarians', Donlon Books, 2015.
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Covenant forms and recruitment leaflets held in the Kibbo Kift archive at the Museum of London
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The skull and its carved plinth can be seen in the 2015–2016 Whitechapel Gallery exhibition,
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example) the only lasting European group was in Belgium, the Lawerce Lodge in Antwerp.
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KIBBO KIFT – meaning the Idea and Ideal of the Great Outdoor Trail and Open Air Education
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the future, not mass movements based on groups defined by class, race or nation states.
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and the regeneration of urban man through the open-air life replaced the
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Wallace Martin, The 'New Age' under Orage, Manchester University, 1967.
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305: in this section. Unsourced material may be challenged and removed.
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Hargrave, in an interview with the historian James Webb. Webb, James
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that provided the deathblow. The organisation was wound up in 1951.
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in Buckinghamshire where it became something of a Kibbo Kift centre.
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Annebella Pollen (2016) "The Strange Tale of the Kibbo Kift Kindred"
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by Cathy Ross and Oliver Bennett, published by the museum in 2015.
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was the exception in taking a more active interest in the group.
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be 'the only genuine English national movement of modern times'.
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http://www.museumoflondon.org.uk/collections/collectionsonline
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In 1920 Hargrave explained what the distinctive words meant:
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Professor L.P. Elwell-Smith, Introduction to John Hargrave,
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is also said to have allowed Kinsmen to camp on his land.
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Social Credit Party of Great Britain and Northern Ireland
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Annebella Pollen (2016), "The Kindred of the Kibbo Kift"
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in Derbyshire, but in 1982 they were deposited with the
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The Kindred of the Kibbo Kift: Intellectual Barbarians,
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The movement drew heavily on the woodcraft ideas of
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728:Designing Utopia: John Hargrave and the Kibbo Kift
633:Designing Utopia: John Hargrave and the Kibbo Kift
546:In 1924, Hargrave was introduced to the theory of
397:. Or again, 'Worship Life Forever with Knowledge'.
1075:Catalogue of the papers of the Kibbo Kift Kindred
1016:"Intellectual Barbarians: The Kibbo Kift Kindred"
997:C.F (22 April 1977). "Rock Footnote to History".
629:British Library of Political and Economic Science
173:and militarism Hargrave had detested in the post-
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730:. London: Philip Wilson Publishers. p. 48.
556:magazine which, under the radical leadership of
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778:WILBRAHAM (F.R.S.), Roger (September 2, 1826).
794:Society, English Dialect (September 2, 1886).
115:– I give you that outcry of the Kin in 1927.'
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1065:The Kibbo Kift Foundation current website
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321:Learn how and when to remove this message
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603:. The musical, created by
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347:Learn how to make things
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515:Lady Chatterley's Lover
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768:, Richard Drew, 1981.
615:, where, produced by
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341:Camp out and keep fit
236:Ernest Thompson Seton
299:improve this article
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695:Forest kindergarten
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494:Rabindranath Tagore
486:Maurice Maeterlinck
244:Jane Ellen Harrison
160:Robert Baden-Powell
737:978-1-781-30-040-4
663:Matthew De Abaitua
609:Maxwell Hutchinson
601:Edinburgh Festival
541:The Woodcraft Folk
415:Winifred Tuckfield
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361:(1922–23),
344:Help others
175:World War I
171:nationalism
167:world peace
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395:(the Tree)
367:Broadsheet
311:March 2013
271:Activities
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539:, formed
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363:The Nomad
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591:In 1976
407:Dawn Man
385:Forever
359:The Mark
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530:Changes
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