Collecting area: Massachusetts (West)

In 1960, William K. Hefner (1915-1993) became one of the first of new breed of radical pacifists to run for elective office, when he ran as a peace candidate for Congress in the 1st district of Massachusetts. An accountant from Greenfield, Hefner was involved at a national level with movements for peace and civil rights. An early member of SANE, a founder of Political Action for Peace in 1959 (now CPPAX) and the Greenfield Peace Center (1963), and an active member of the American Friends Service Committee, War Resisters League, Turn Toward Peace, and the World Without War Conference, Hefner was an energetic force in the movements for peace and disarmament, civil rights, and a more just economic system. He ran unsuccessfully for office in three elections between 1960 and 1964, and supported peace candidate H. Stuart Hughes in his bid for election to the U.S. Senate in 1962.

The Hefner papers offer a remarkable record of politically-engaged activism for peace and social justice in the early 1960s. With an intensely local focus, Hefner was tied in to the larger movements at the state and national level, corresponding with major figures such as A.J. Muste, Bayard Rustin, Benjamin Spock, and Arthur Springer. The collection includes particularly rich documentation of the early years of Political Action for Peace, which Hefner helped found, with correspondence, minutes of meetings, and publications, as well as equally rich materials on Hefner’s bids for congress in 1960 and 1962.

Since his youth in Mexico City, Carlos Heiligmann has traveled with a camera in hand. An industrial engineer by training and documentary photographer by nature, he has captured images throughout his world travels, and recently has concentrated on recording libraries in the small towns of western Massachusetts.

The digital photographs that comprise this collection document nearly four dozen public libraries in Berkshire, Franklin, and Hampshire counties in western Massachusetts.

Sign from the Helping Hand House, out of which the Helping Hand Society operated.

Formed in 1887, the Helping Hand Society began as a missionary society for young girls who learned about the world (foreign missions) while also learning how to sew, developed by Emily Graves Williston. Within that same year, the Emily Mission Circle transformed into The Young Ladies’ Missionary Society, a society which became devoted to charitable work in Easthampton. The Society’s name was changed to the Helping Hand Society in 1894, and the group was incorporated in 1913. In 1919, the Society started operating out of a house purchased and endowed by Franklin W. Pitcher. The Society went on to establish a Visiting Nurse program, providing room for the nurse in the house, as well as an apartment rented out to caretakers, and at one time the Society operated a Benefit Shop. Membership in the Society has fluctuated over the years, and while specific projects may have been discontinued over time, the Society continues forward with its mission to provide help to those in need by donating time and resources to Easthampton and the surrounding communities that serve Easthampton residents.

The collection documents the history of the Helping Hand Society from its inception to around 2017. This includes minutes and annual reports, by-laws, and ledger books. There are also scrapbooks and photo albums, the framed incorporation document, and the original sign that adorned the Helping Hand House.

The tanner Phinehas Hemenway was born in Bolton, Worcester County, Mass., in September 1794, the fourth of six children born to Simeon and Mary (Goss) Hemenway, but he resided nearly his entire adult life in the Franklin County hill town of Shutesbury. Although little is known about his life, Hemenway appears to have married twice, to a Polly or Mary Gray in about 1816, and to the widow Mary Sears of Prescott in Aril 1838. Hemenway died in Shutesbury on December 21, 1850.

With approximately 150 pages of brief, but closely written records of daily transactions, the Hemenway daybook documents the range of activities of rural tannery in antebellum Massachusetts. Along with the names of clients, the date and amount, and a brief notation on whether the work was for dressing, tanning, currying, or (apparently) the sale of finished product, Hemenway records work in a variety of leathers, from calf to sheep, hog, and horse and from sole leather to upper leather, sometimes specified as for shoes. The daybook also includes credit entries for labor performed, the purchase of hemlock bark or hides, or more rarely for cash to settle accounts.

A farmer, activist, and writer, Elizabeth Henderson has exerted an enormous influence on the movement for organic and sustainable agriculture since the 1970s. Although Henderson embarked on an academic career after completing a doctorate at Yale on the Russian poet Vladimir Mayakovsky in 1974, by 1980, she abandoned academia for Unadilla Farm in Gill, Mass., where she learned organic techniques for raising vegetables. Relocating to Rose Valley Farm in Wayne County, NY, in 1989, she helped establish Genesee Valley Organic CSA (GVOCSA), one of the first in the country, and she continued the relationship with the CSA after founding Peacework Organic Farm in Newark, NY, in 1998. Deeply involved in the organic movement at all levels, Henderson was a founding member of the Northeast Organic Farming Association (NOFA) in Massachusetts, has served on the Board of Directors for NOFA NY, the NOFA Interstate Council, SARE (Sustainable Agriculture Research and Education) Northeast, and many other farming organizations at the state, regional, and national level, and she has been an important voice in national discussions on organic standards, fair trade, and agricultural justice. Among other publications, Henderson contributed to and edited The Real Dirt: Farmers Tell about Organic and Low-Input Practices in the Northeast and co-wrote Sharing the Harvest: A Citizen’s Guide to Community Supported Agriculture (1999, with Robyn Van En) and A Manual of Whole Farm Planning (2003, with Karl North).

Offering insight into the growth of the organic agriculture movement and the organizations that have sustained it, the Henderson Papers document Henderson’s involvement with NOFA, SARE, and the GVOCSA, along with her work to establish organic standards and promote organic practices. Henderson’s broad social and political commitments are represented by a rich set of letters from her work educating prisoners in the late 1970s, including correspondence with Tiyo Attallah Salah-El and John Clinkscales, and with the American Independent Movement in New Haven during the early 1970s, including a nearly complete run of the AIM Bulletin and its successor Modern Times.

Born in Amherst, Mass., in 1788, Samuel Henry became a relatively well to do justice of the peace, merchant, landowner, and entrepreneur from the Quabbin towns of Prescott and Shutesbury, Massachusetts. Predeceased by his wife Cynthia, and three daughters, he died on April 24, 1862 and is buried in Shutesbury.

The nine surviving volumes of Henry’s contain descriptions of his duties as justice of the peace, a book of deeds and mortgages from local real estate transactions, account books of sales in his general store and from his palm leaf hat business, and notes of accounts with individuals.

A resident of South Worthington, Massachusetts, Lyman Higgins appears in the Federal Census and in town histories as also pursuing a variety of other callings: mechanic, farmer, blacksmith, sawmill proprietor, and manufacturer. Higgins eventually devoted his work life to basket making, supplying textile mills and paper companies as far away as New York City with large batches of assorted baskets tailored to their needs.

Higgins’ account book includes records of jobs performed, payment (in goods and services as well as in cash), employees and their wages, and the local companies to which he sold his custom-made basket products.

The self-styled “insane architect” Aurin F. Hill (b. 1853) was a free thinking carpenter and architect in Boston who waged a concerted campaign for his vision of social reform at the turn of the twentieth century. A Spiritualist, social radical, and union man, Hill carried the torch for issues ranging from the nationalization of railroads and corporations to civil rights and women’s rights, and joined in opposition to vaccination, Comstockery and censorship, capital punishment, and lynching. A writing medium, married to the Spiritual evangelist Izetta Sears-Hill, he became President of the National Spiritual Alliance in 1915, a Spiritualist organization based in Lake Pleasant, Mass.
Esoteric, rambling, and often difficult to follow, the Hill papers provide profound insight into the eclectic mind of an important Boston Spiritualist and labor activist at the turn of the twentieth century. Whether written as a diary or scattered notes, a scrapbook, essays, or letters to the editor, Hill’s writings cover a wide range of topics, from spirit influence to labor law, from his confinements for insanity to police strikes, hypnotism, reincarnation, and housing. More than just a reflection of one man’s psychology, the collection reveals much about broader social attitudes toward gender and race, sexuality, urban life, politics, and religion, and the collection is a particularly important resource for the history of the American Spiritualist movement between 1890 and 1920.

A native of Swanzey, N.H., David W. Hill became a brass finisher in the years following his military service during the Civil War, working as a machinist for several concerns in Cambridgeport, Mass., New York City, NY, Newport, R.I., and Haydenville, Mass., through the mid-1880s.

The 13 pocket diaries in the Hill collection contain regular entries describing the weather, Hill’s work as a brass finisher, his travels, the state of his health, and miscellaneous mundane observations on his daily life.

Farmer from New Salem, Massachusetts, whose secondary occupation was that of a shoe repairman. Daybook documents a component of small-scale, handwork shoe production in a local economy prior to the arrival of centralized, mechanized manufacturing; lists Holden’s shoemending skills and the method and form in which he was paid by customers, including cash, customers’ labor, and services or wares such as butchering pigs or cows, chopping or gathering wood, traveling by buggy to a different town, using a neighbor’s oxen, and a variety of food and tools.