foundation of the Kindred of the Kibbo Kift in August 1920. Intended as a movement for all ages and genders, the Kibbo Kift provided a co-educational, and therefore progressive, alternative to the Boy Scouts. Hargrave was initially appointed 'Head Man' as a temporary measure, but by 1924 had succeeded in becoming the undisputed leader. As Head Man, he imported into the Kindred his interest in ritual and art, along with his own views about self-education, science, magic, and healthy behaviour. He was a strong believer in Darwinian evolution, holding that Kibbo Kift training would produce morally upright and healthy individuals, through whom the human species as a whole would evolve into a better state. He believed that building better individuals was the way of building a better society, thus standing apart from those on the left and right who believed in the State as the main vehicle for social change. Hargrave's vision of the better society to come owed much to his Quaker roots: he saw a future society without war, poverty or wasted lives, all kept together by the self-discipline of enlightened individuals. The Kindred of the Kibbo Kift took its name from an old Kentish term for a feat of strength and it attracted support from a number of progressive thinkers, including: Patrick Geddes, Evelyn Sharp, H. G. Wells, and Emmeline Pethick-Lawrence. Membership remained fairly small (600–800) in the 1920s and included many teachers, art teachers and youth workers. Many developed an intense personal loyalty to Hargrave, remaining with him throughout the Kindred's transformation into the Green Shirts, and the Social Credit Party. Artist and writer In the 1920s Hargrave's work as an artist was dominated by the designs, drawings and diagrams he produced for the Kibbo Kift. All express his fascination with 'symbology', the use of symbols or stylised representations to convey meaning. He controlled the visual style of the movement, designing the 'official' robes, badges, symbols, theatre sets and regalia himself: although individual members were encouraged to design and make their own personal totems. He had less success as an artist outside the movement, despite trying to establish himself as a portrait or landscape painter. In 1924 he exhibited a selection of his 'symbolic paintings' 'an attempt to express through the medium of paint Ideas rather than Objects in themselves'. During the late 1920s and 1930s, he worked as a freelance commercial artist in the advertising