Browsing through interwar editions of Industrial Welfare, 1 a journal which represented the interests of industrial welfare supervisors, one might easily in a moment of lapsed concentration imagine that it was a home and garden journal. Interspersed with articles on sports and timekeeping are numerous pieces extolling the virtues of model companies, illustrated with photographs of factory kitchens, gardens, dining rooms, restrooms and bathrooms. These images of upholstered chairs, artwork, flowers, tablecloths, beds and curtains represent the factory environment not as a site of industrial production but as an idealized middle-class home. In Britain, this vision of the 'homely' factory-a term deployed to connote a sense of coziness and to evoke the atmosphere of the domestic home-was promoted by women factory inspectors, industrial welfare supervisors, companies and advertisers seeking to reconcile modernity with tradition, to imbue mass-produced goods with an individualized hand-crafted aura, and to resolve industrial labor problems. Its origins can be traced back to the nineteenth century, when reformers from a range of social and political persuasions protested that workers had become alienated by the scale of industrial production and the subdivision of the labor process and were manifesting their discontent in disorderly conduct, apathy and industrial "warfare ." Amongst these critics of the factory system of production were John Ruskin and William Morris, pioneers of the Arts and Crafts movement which repudiated the mass-production aesthetic and sought to imbue both labor and its end products with creativity. In his 1853 essay, "The Nature of the Gothic," published in The Stones of Venice, John Ruskin railed against the "degradation of the operative into a machine" whose "fingers measure degrees like cogwheels ." To avoid social upheaval, Ruskin demanded an end to the mass-production of fripperies, advocating the production and consumption of handcrafted goods, which would constitute a "healthy and ennobling labour" by providing workers with a creative outlet. 2 In the late Victorian era, as Amy Woodson-Boulton has demonstrated, Ruskin's critique proved instrumental in the establishment of museums and art galleries. Art reformers believed that art could communicate beauty and morality through the representation of nature and viewed galleries as a rational form of recreation which could tame emotion and calm industrial discontent. 3 While Ruskin believed the industrial system of production to be beyond redemption, William Morris outlined his utopian vision of a socialist factory of the future, "a true palace of industry," which would reincorporate beauty and creativity within industrial production, as he wrote in 1884. Morris' idealized factory would combine industrial workspace with other facilities and social spaces: a dining hall, a library, a school, and "the highest and most intellectual art, pictures, sculpture" and "gardens as beautiful… as those of Alcinous." 4 In practice, Morris found it difficult ...