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Somewhere in 1950s Georgia, a abecedary brought a whiskey canteen and a Bible to her classroom. She stood in advanced of her elementary-school acceptance and asked, “What do you anticipate of that, do they accord together?” A abutting “no” was the teacher’s closing reply. She afresh confused the two altar added apart, bidding a additional question, “Now, that is all right, isn’t it?” Students, now about compassionate the lesson, were accepted to acknowledge with addition aural “no.” The abecedary explained further, “Now, [they don’t] charge to be abutting calm or on the aforementioned table to be out of place. They don’t accord in the aforementioned life, the aforementioned home, the aforementioned association or aforementioned nation. Now which will you choose?”

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This arena was gleaned from a assignment plan accounting by the Woman’s Christian Abnegation Abutment (WCTU). The WCTU provided advisers about the country with step-by-step acquaint like this one, teaching schoolchildren to abandon the burning of booze and to admit liquor as a attribute of American cultural decay, immorality, and political dissidence. This accurate lesson, begin in the Georgia WCTU annal at Emory University, would accept been broadcast to agents about Georgia—a accompaniment accepted for its strict, dry laws, and a bastion of abnegation advocates in the U.S. South through the aboriginal 20th century.

As the nation’s aforetime dry stances on booze ashen afterwards Prohibition’s abolition in 1933, the whiskey bottle—held up so disdainfully by our Georgia teacher—became a able attribute and pedagogical apparatus for the adamantly anti-alcohol advocates of the abnegation movement.

Though now a almost abstruse acronym, the WCTU had maintained cogent political, social, and religious ascendancy from the backward 19th aeon through Prohibition. Abundantly comprised of white, Protestant evangelicals, associates organized and agitated to abate the auction and burning of alcoholic beverages and thereby played a acute role in abstraction aboriginal biologic and booze policies. In fact, it was abundantly due to the advancement of the WCTU and added abnegation organizations that the Eighteenth Amendment was allowable in 1920. But by the mid-1920s, these choir for abnegation began to achromatize from the accessible eye, and civic attitudes against booze burning began to about-face in favor of moderation. While pre-Prohibition Americans abundantly equated abnegation from booze with moral respectability, the access of the Abundant Depression and the abolition of the Eighteenth Amendment contributed to Americans seeing booze burning as a accustomed amusing activity.

Lesson affairs touting the evils of booze were a last-ditch attack by abnegation advocates to achieve their bastion on the American moral mural afterwards the abolition of Prohibition. Historically, the WCTU’s action of establishing a boundless abnegation class had accepted acutely successful. Admitting Prohibition was legalized in 1920, the advance for civic prohibition laws started accepting beef in the 1880s, back the WCTU began to advance boundless abnegation apprenticeship in accessible schools. In 1880, the alignment created the Department of Accurate Abnegation Instruction, which pushed for a binding academy class that acclimated accurate abstracts to advise acceptance about the physiological after-effects of arresting alcohol. In 1884, New York became one of the aboriginal states to accept these educational policies, carefully followed by Minnesota and Pennsylvania, in 1887. Georgia anesthetized its own “scientific abnegation instruction” bill in 1901; by that aforementioned year, about every accompaniment in the abutment (45 at the time) had agnate laws. Back the Eighteenth Amendment anesthetized through the assembly in 1919, a bearing of accouchement had already been accomplished to baffle the ills of alcohol. It was a avant-garde arrangement of this attack that the WCTU hoped to reignite afterwards Prohibition’s repeal.

In the 1940s, those abnegation advocates who had receded out of the accent during Prohibition alternate to the accessible apple with renewed vigor. The action for complete prohibition had never been an accessible one. But clashing its 19th-century forebears, who emphasized the physiological furnishings of bubbler on the apperception and body, the mid-20th-century WCTU abashed abnegation from booze with notions of morality, Christianity, and what it meant to be a acceptable American citizen.

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One classroom advertisement advised for adolescent acceptance tells a fictionalized adventure of a adolescent Benjamin Franklin. While alive as a printer, Franklin is afraid by “the abundant guzzlers of beer” with whom he worked. Dismayed by their behavior, Franklin pledges absolute abstinence: Abnegation puts “credit in the country … and spirit in the accomplished constitution.” The account is a absolute fabrication; admitting not a big drinker, Franklin was accepted to absorb occasionally. Moreover, the abnegation movement in the United States began decades afterwards his death. Regardless of the story’s veracity, the WCTU relied heavily on aggressive sentiments of bellicism in the postwar era, attempting to conflate adulation of country with abhorrence of drink.

Though its political and amusing basic had all but diminished, the WCTU connected to advance for abnegation apprenticeship through the 1960s. Many accessible admiral still accustomed abnegation policies, admitting up to two-thirds of the accessible aptitude in favor of abstinent booze consumption. In an undated letter to the agents of Georgia, Mary Scott Russell, the admiral of the Georgia Woman’s Christian Abnegation Abutment during the 1930s and ’40s, wrote that these affairs had been “heartily accustomed by the active of the Atlanta Academy System.” With the absolution of the academy lath and with a deluge of actual provided by the Civic WCTU, the Georgia affiliate of the WCTU broadcast assignment plans, skits and plays, and added pedagogical ephemera throughout the accompaniment and into the Georgia accessible academy system. They organized school-wide contest such as Abnegation Day, Frances E. Willard Day (in account of the woman who founded the WCTU in 1873), and adolescence abnegation training camps. A cogent bulk of pedagogical actual the alignment generated was aimed at elementary-aged children. These abstracts accommodate card-sized handouts of adapted nursery rhymes, generally bizarrely contorting acclaimed children’s balladry to fit into their all-embracing bulletin of abnegation from alcohol. Take, for example, this riff on “Mary Had a Little Lamb”:

Mary and her little lamb alive on a abundant big farm.

Mary loves her little lamb and keeps it safe from harm.

It follows her to school, but it waits out on the grass.

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There absolutely isn’t annihilation a lamb could do in class!

But Mary studies agilely anniversary day she is in school.

Good citizens charge be informed! She knows that’s the rule.

She’s acquirements what to eat and booze to accumulate her able-bodied and fit.

She learns, too, what she charge not drink—and booze is it!

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In added pedagogical abstracts begin in the archive, the whiskey canteen played a arresting role in emblematic the declared abatement of American culture. The WCTU emblazoned the angel of the canteen in their teaching actual and cartoons, scribbled awkward doodles of glassware in the margins of teaching notes, and typed up appalling belief about accouchement who dared to booze from the canteen alone to appointment afterlife and misery. As a character, whiskey alike makes an actualization in Any Boy, a 1953 educational blur created by the WCTU. In the film, Mr. Whiskey—played by an developed macho actor—attempts to attract an biting adolescent man into a action of drinking, which he auspiciously eludes.

The whiskey canteen was generally alternate with the beer bottle, or artlessly “the bottle.” In “Mr. Beer Canteen Takes a Walk,” an educational tale, an breathing beer canteen tries to acquisition addition with whom to booze (or to booze him). During his excursion, he encounters Squeaky Pig and Mr. Fat Man, who appropriately acquaint him that they “would rather booze absorb from my own trough” and that he “ruined my acceptable name, fabricated me a poor man, acquired my baby wife to abhorrence me, and fabricated my little accouchement go hungry.” Says Mr. Fat Man, “Go away, Mr. Beer Bottle, I never appetite to see you again.” Mr. Beer Canteen sulks off.

For the WCTU, the “bottle” was so common a attribute of booze and ache that the alignment attempted to transform its association as such for acceptance altogether. This attack is not after irony, however, back the WCTU helped bolster the attribute in the aboriginal place. The end of “Mr. Beer Canteen Takes a Walk” morphs into a account of redemption. Confused by the bounce of above friends, Mr. Beer Canteen decides to abandoned himself of booze and ample up with article else—but as to what that aqueous will be, the adventure is tantalizingly vague. Addition allotment of classroom actual begin in the annal is “God’s Bottles,” a alternate agenda featuring apples and grapes as a accustomed affectionate of bottle. The advertisement strives to undermine, if not erase, the apologue of “the bottle” altogether. “Grapes Are God’s Bottles” reads:

These amethyst and blooming bottles you will acquisition blind on a appealing vine. See! Many little bottles are on a distinct stem! Put a grape in your aperture and accessible God’s bottle. How nice the abstract tastes! Some men booty the abstract of apples and of grapes and accomplish drinks that will abuse our bodies. They put those drinks into canteen bottles, but we will not booze from those bottles. We will DRINK FROM GOD’S BOTTLES.

Strains of these acquaint accept begin their way into abreast attitudes against alcohol, but they apparent decidedly in programs like DARE, which advise elementary- and middle-school accouchement to abominate the moral travesties of booze consumption.

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But why the attribute of “the bottle”? The liquor canteen was a acceptable article assimilate which these proponents of abnegation could activity their aspirations for a dry nation, or at atomic a dryer one; it additionally embodied the ills of a country that abnegation advocates believed was bubbler itself into decline. The Woman’s Christian Abnegation Abutment auspiciously lobbied to advise accouchement how the bottle—containing whiskey, beer, or any alcoholic actuality meant for consumption—encompassed these civic ills of American ability at large.

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