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Brother David Steindl-Rast was born Franz Kuno in Vienna, Austria, in 1926. He discovered The Rule of St. Benedict as a young man, which sent him on a search for an authentic version of Benedictine practice. This search brought him through the Second World War in Vienna, where he earned a Ph.D from the University of Vienna in 1952 and to the Mount Savior Monastery in Elmira, New York, where he became a monk in 1953. Along with his friend Thomas Merton, Brother David is one of the most important figures in the modern interfaith dialogue movement, leaving Mount Savior in the mid-1960s to study Zen Buddhism with Hakuun Yajutami, Shunayu Suzuki, and Soen Nakagawa. He was the first Benedictine to learn directly from Buddhist teachers and received Vatican support for his bridge-building work in 1967. Through Merton, Brother David met Thich Nhat Hanh, who introduced him to the peace movement and grounded Brother David’s spirituality in a tradition of activism. When not in seclusion, Brother David has served as a teacher of contemplative prayer, the intersection of Zen and Catholicism, and gratefulness as a spiritual practice. Through many books and articles, lectures, and residencies in spiritual centers like Tassajara and the Esalen Institute, Brother David has developed an influential philosophy and much of the current popularity of mindfulness and Zen-influenced living and activism owes a debt to his teachings.

The Brother David Steindl-Rast Papers include Brother David’s extensive published and unpublished writings, sermons, memoirs, personal journals, correspondence, photographs, recordings, and videos of his teachings. His papers extend back to his youth in Vienna, documenting his childhood and experience during the war, including a complete run of Die Goldene Wagen, the children’s magazine published by Brother David’s mother Elisabeth Rast.

While in college, Tommy Hadges expected to become a dentist. After graduating with a Biology degree from Tufts University, he attended Harvard Dental School for 18 months, but discovered that his calling wasn’t in dentistry, it was in radio. While at Tufts, Hadges was involved in resurrecting Tufts’ campus station WTUR, & also worked at the MIT student-run broadcast radio station WTBS. Still an undergraduate, Hadges was recruited by Ray Riepen in 1968 to be among the first DJs (along with along with fellow WTUR announcers Joe Rogers & J.J. Jackson) at WBCN, Riepen’s experiment to bring freeform, rock radio to Boston. WBCN was a massive and groundbreaking success, and after 2 years splitting school with part-time announcing at WBCN, Hadges returned to the station in 1970 to be a full time announcer. Hadges was promoted to Program Director at WBCN in 1977 and then left to become Program Director for neighboring WCOZ in 1978. Hadges gathered significant experience in commercial radio at WCOZ and later at Los Angeles’ KLOS, where he doubled the station’s ratings. This experience positioned him to become a consultant with Pollack Media Group, eventually becoming President & spending several decades helping grow the consultancy into a major international business, serving as a radio producer for international broadcasts (including the Live Aid, Live 8 and Live Earth concerts) and helping new stations build technical infrastructure. Hadges retired from Pollack Media Group in 2018.

The Tommy Hadges Papers document his years at WBCN in Boston, and includes photographs — some of the only depicting WBCN’s Stuart Street location, ephemera, and promotional materials.

Maurice Elmer Cook: studio portrait, Massachusetts Agricultural College, 1895

Born in Marlborough in 1876, Maurice Elmer Cook moved to Shrewsbury at the age of two, when his father, Herbert, purchased property on Floral Street for his market gardening and greenhouse flower and vegetable business. Maurice Cook stayed in the family business, and joined the Massachusetts Agricultural College class of 1897 to further his education in agriculture and market gardening. He worked at the plant house while attending MAC, and often took trips with classmates to hike local fields and ranges in the Pioneer Valley area to collect specimens. Cook was a member of the College Shakespeare Club, the YMCA, the Natural History Society, the Washington Irving Literary Society, and Sergeant in Battalion Org, Company A on campus. He roomed with Harry T. Edwards, of Chesterfield, in South College his first year, and in North College with Charles Adams Peters, from Greendale, for his second and third years. Cook left college early, in November 1895, on account of rheumatism, and did not return. After a trip to Pasadena, CA for his health, Cook returned to Shrewsbury, where he would live and work for the rest of his life. He built a new property and greenhouses there after his 1906 marriage to Carrie Harrington. Both died in Shrewsbury in 1931, leaving behind their three daughters, Gertrude, Elizabeth (class of 1934), and Florence.

The Cook Papers present a detailed view into the daily life and activities of an early MAC student, as well as a look into the infrastructure and organization of the MAC campus. Cook wrote home regularly, and the over 80 letters from his two and half years at the college offer significant coverage of his classes and studies, his living arrangements and financial needs, activities on campus and in Amherst, natural and agricultural locales, travel logistics for students, and updates on MAC buildings. In addition to the rich set of correspondence, the collection includes a small but unique set of photographs of MAC grounds and students, additional photographs taken by Cook, several MAC produced postcards, and Cook’s 1894 College Shakespearean Club certificate.

Founded in 1067, the Benedictine convent of San Pier Maggiore was an ecclesiastical center of medieval Florence, and socially one the city’s most prestigious religious houses for women. A Gothic church was completed at the convent in 1352, featuring an elaborate multi-paneled altarpiece by Jacopo di Cione. The convent remained active until its razing in 1784.

A utilitarian, but ritually significant work, this manuscript contains the text and music used in celebrating the consecration of nuns at the Benedictine convent of San Pier Maggiore. The acanthus border on the first folio suggests a mid-fourteenth century date of origin, though likely prior to the commissioning of Cione’s Coronation of the Virgin altarpiece.

In May 2017, a group of archivists and librarians convened at the Moving Image Archiving and Preservation Program at NYU’s Tisch School of the Arts for a two-day colloquium on the impact of environmental change on historical memory institutions. The speakers in the Libraries and Archives in the Anthropocene colloquium explored the profound implications of cataclysmic climate change on the missions and practices of cultural heritage institutions, the challenges confronting them, and the opportunities for future efforts and investigations.

This digital collection consists of video recordings of each of the sessions held at the Libraries and Archives in the Anthropocene colloquium. Following the keynote address by Roy Scranton, each day of the colloquium consisted of two or three panels of twenty-minute talks, a round of five-minute lightning talks, and a concluding plenary and discussion.

Printers and bibliographers use a bevy of terms to refer to works printed on one side (or sometimes both sides) of a single sheet, classified primarily by size. From large to small, posters, broadsides, and fliers refer to works used to convey a more or less focused message to an audience, often using illustrations or inventive typography to grab the attention.

Posters from Communist world, with an emphasis on the political and cultural transformations of the late 1980s through mid-1990s. The majority of posters originated in the Soviet Union, although there are examples from East Germany, China, and elsewhere.

In October 2003, a group of residents from the North Quabbin region in Massachusetts came together to oppose plans to develop a large tract overlooking the southeast shore of Tully Lake. Concerned about the environmental and social impact of the proposed development and asserting the rights of the towns and residents affected to have a say, the Friends of Tully Lake waged a five-year campaign that ultimately succeeded in convincing the Board of Planning in the town of Athol to reject the proposal.

The records of the Friends of Tully Lake document a successful grassroots initiative to prevent private development on a lake in the North Quabbin region. Maintained by Aaron Ellison and Elizabeth Farnsworth, leaders in the Friends, the collection includes notes and minutes of Friends’ meetings, communication with environmental consultants, exchanges with the Athol Planning Board, and some background information environmental regulations in Massachusetts.

From a childhood spent in a tenement in Norfolk, Va., Carolyn Martin Shaw went on to enjoy a distinguished career as a pioneer in Black Feminist anthropology. Educated in segregated schools, she was an outstanding student, winning scholarship funding to Michigan State University, where she received both her BS (1966) and PhD (1975). Shaw’s dissertation on Kikuyu kinship morality marked several themes that she developed through subsequent research projects in Kenya and Zimbabwe. Based in the Department of Anthropology at UC Santa Cruz throughout her career, she was a productive scholar, publishing dozens of articles and chapters, and two important monographs, Colonial Inscriptions: Race, Class and Sex in Kenya (1995) and Women and Power in Zimbabwe: Promises of Feminism (2015), and she filled a variety of administrative posts, including department chair, Provost of the Kresge residential college, and Chair of the UC system-wide Committee on Privilege and Tenure. She has received numerous awards in her career, including a Fulbright Fellowship to the University of Zimbabwe in 1983-1984, a Danforth Award for Excellence in Undergraduate Teaching, and a McHenry Award for Service to the Academic Senate at UCSC. Shaw retired from UCSC in 2010.

Documenting her work in Black feminist anthropology, the Carolyn Martin Shaw collection includes published and unpublished writing, correspondence, and a wealth of information on her research in Kenya and Zimbabwe. Along with her fieldnotes, research data, and photographs, the collection also includes records of her faculty service at USCS, and awards received for teaching and university service.

Joseph Langland with his wife, Judith

The poet Joseph Langland was raised on the family farm in northeastern Iowa, and earned both a BA (1940) and MA (1941) from the famed writing program at the University of Iowa, before being inducted into the military service during the Second World War. While still in Germany serving with the Allied military government, Langland had printed for his family his first book of poetry, a chapbook titled For Harold (1945), for his younger brother who had been killed in action in the Philippines. Returning home, he taught part-time at Iowa, then joined the faculty at the University of Wyoming (1948-1959), and finally UMass Amherst. Part of a wave of energetic young writers and scholars to arrive on campus, Langland became active in the early years of the Massachusetts Review and became founder the university’s MFA Program for Poets and Writers. A prolific writer, he contributed regularly to literary magazines and was author of The Green Town (1956), The Wheel of Summer (1963), The Sacrifice Poems (1975), Any Body’s Song (1980), and Selected Poems (1991). Langland was recipient of the National Council of the Arts Award, the Melville Cane Award, the Amy Lowell Traveling Poetry Fellowship, and a Ford Faculty Fellowship, among other honors. After his retirement from UMass in 1979, he served as emeritus until his death in 2007.

The Langland Papers include a substantial number of original manuscripts of poetry, many unpublished, correspondence with major poets, and an extensive run of Langland’s letters written home to his wife and family during the war. Other Langland Papers are housed at Luther College in Iowa.

As a student at Mount Hermon School in the late 1920s, Gifford Hoag Towle met Marjorie Ripley Blossom, a young woman at the Northfield School for Girls. When Giff went on to the Massachusetts Agricultural College (BS 1932) and Marjorie to a midwestern Bible College for a year (before being called home due to a family crisis), they remained connected and after Giff’s graduation in 1932, they married. By the time that Giff graduated from Hartford Seminary, he had left his Quaker upbringing to enter the Congregationalist ministry, and he and Marjorie filled three pulpits near Pelham, Mass. In 1939, however, they were called by the American Board of Commissioners for Foreign Missions to serve as missionaries in the American Marathi Mission in Maharashtra State, central India. Following two years of intensive study of the Marathi language in Ahmednagar, they settled in Vadala, a rural village on the semi-arid plains, where they worked for thirty-four years, counting furloughs. In 1946 on furlough in the U.S., Giff earned a master’s degree in agricultural engineering from Cornell while pastoring a small church in the suburbs of Ithaca. In his agricultural work in India, Giff used the mission farm to demonstrate crop diversity and farm animal improvement; created co-operatives to enable poor farmers to use appropriate modern tools and machinery for pennies; taught good irrigation and soil conservation; and later built a Mechanical Unit and trained local Indians as mechanics to repair machinery and drill wells. Giff also invented a pump for which he never filed a patent, wanting instead to make it as widely available as possible. He built networks with relatives, churches, and non-profits to fund these efforts and get supplies.

The Towle Collection contains a wealth of information for research in three distinct areas: missions and religious matters; agriculture in “developing” countries; and the cultural and socio-economic context of social change in rural India. The Towles’ voluminous correspondence and reports offer a particularly rich view into mission life in India, including American participation through churches, relations between Hindus and Christians or between Christians, and the viability of these efforts. Marjorie’s letters are particularly vivid, adding significantly to our understanding of mission lives and experiences. The collection is equally rich in revealing the impact of the Towles’ agricultural work and for study of the efficacy of government agencies and non-profits seeking to understand cross-cultural issues.