Collecting area: Massachusetts

Access restrictions: Temporarily stored offsite; contact SCUA in advance to request materials from this collection.

In the early 1970s, the documentary filmmaker Bruce Geisler dropped out of Pomona College one semester short of graduation, drove across country, and joined the Brotherhood of the Spirit commune, then the largest commune in the eastern United States. During his four years living with the Brotherhood, later renamed the Renaissance Community, Geisler learned the craft of filmmaking, before returning west to earn an MFA at the film school of the University of Southern California. Geisler has received a number of awards as a screenwriter and filmmaker including the Grand Prize for Best Screenplay from Worldfest Houston and the Dominique Dunne Memorial Prize for Filmmaking, and, in 2007, he released his feature-length documentary, Free Spirits, about the Brotherhood of the Spirit/Renaissance Community and its ill-fated founder, Michael Metelica Rapunzel. Geisler is currently a Senior Lecturer in the UMass Amherst Department of Communication.

Documenting everyday life in a Massachusetts commune and performances by the commune bands (Spirit in Flesh and Rapunzel), the Geisler collection was assembled in conjunction with the making of the film Free Spirits. In addition to many hours of both raw and edited film footage taken by members of the Brotherhood of the Brotherhood of the Spirit and Renaissance Community, the collection includes a rich assemblage of still photographs, ephemera, and newspaper clippings relating to the commune.

Ledger, begun by George Cooley in 1843 to record the accounts of his soapmaking business in the Cabotville section of Chicopee, continued by Titus Chapin, an ardent abolitionist, and Mordecai Cough who managed the business following Cooley’s death (or departure) in 1848. The 1843 date coincides with the coming of many small businesses to Cabotville in connection with the growth of industries there at the time.

Cooley accepted goods, services and cash as payment. The most frequently accepted goods had relatively obvious value to a soap maker: grease and ashes, tallow, pork, scraps and skins, and candles. Some of the services bartered were repairing wagon, shoeing horse, fixing wippletree, making 30 boxes, and covering umbrella. The business sold gallons, bars, and cakes of soap. Mount Holyoke Seminary bought 28 “fancy soaps”. Also listed were shaving soap and hard or hand soap. In addition, sales sometimes included candles, butter, mop handles, molasses, apples and potatoes, squashes, satinet, cheese, cord wood, paint, and rosin. Some of the listings were annotated with regard to the customer’s character: Ashad Bartlett was seen as “bad and poor and fights with his wife”‘ Norris Starkwether was “an honest man”; and Miss L.B. Hunt “eloped with a man”.

In 1841, George H. Gilbert and Charles A. Stevens formed a partnership to manufacture broadcloth and cloaking in Ware, Massachusetts. Ten years later, the partnership dissolved and each partner carried a part of the business into separate establishments. The newly formed George H. Gilbert Company continued making high-grade woolen flannels, for which it developed a national reputation, until 1930.

Records, consisting of correspondence, financial records and cash books, construction contracts, sales lists, production records, and sample books, document the operation of Gilbert and Stevens and later the Gilbert Company for almost a century. The labor accounts (1851-1930), document the phases of the varying ethnic composition of the workforce — Irish, French-Canadian, and eventually Polish — well as the family orientation of the mills.

Although poorly known, Chauncey S. Gillett (1815-1846) appears to have carried on a relatively small custom at a general store in Southwick, Massachusetts, during the early 1840s. The son of Almon and Cinthia Gillett, Gillett traded in the typical range of groceries, dry goods, and other commodities, including buttons, cloth, paper, tobacco and tea, molasses, and candles, but also in liquors of various sorts (rum, gin, and brandy cider). Gillett died at the age of 30 on January 4, 1846, and is buried in Southwick.

Kept by the young Chauncey Gillett, this daybook records a chronological series of transactions at a general stores in Southwick, Mass., between 1841 and 1845. Among Gillett’s customers were several relatives, including Almon, Rhodolphus, and Levi Gillett, all of whom are also buried in the Southwick cemetery.

A native New Yorker born in 1959, Al Giordano was drawn into the antinuclear movement as a teenager, becoming an important organizer for the antinuclear and environmental movements. Giordano sharpened his organizing skills through a close association with Abbie Hoffman, with whom he often collaborated throughout the 1980s. Giordano has worked as a journalist for several decades, primarily with the alternative press, founding his own periodical Narco News in 2000 and the School of Authentic Journalism in 2002. He currently resides in Mexico City.

The Giordano collection contains a miscellaneous assemblage of ephemera, publications and newspapers, reports, and a small quantity of correspondence, relating to antinuclear activism.

Founded in 1895, the Girls Club of Greenfield provides high quality early care and educational services to the girls of Franklin County, Massachusetts, and advocates for the rights of children and their families. During the school year, the Club offers diverse programming, ranging from an infant room and preschool to after school activities that promote teamwork, community spirit, social skills, and confidence. Since 1958, they have also operated a summer camp, Lion Knoll, in Leyden.

The records of the Girls Club of Greenfield include by-laws, annual reports, reports and meeting minutes of the Board of Directors, correspondence, and ledgers and account books. Also contains program files for daycare, summer camp, education worker programs, and others, personnel records, membership and committee lists, newsletters, press releases, ledgers, account books, scrapbooks, news clippings, photographs, slides, and artifacts.

Born in East Pepperell, Mass., on May 1, 1916, the son of Edward and Angela Glow, Lewis Lyman Glow studied chemistry at Massachusetts State College during the latter years of the Great Depression. Graduating with the class of 1939, Glow continued his studies at Norwich University before serving aboard the USS New Jersey during the Second World War and Korean conflict. Glow died in East Pepperell on Sept. 23, 1986.

A well-labeled, thorough, and thoroughly personal photograph album, this documents the four years spent at Mass. State College. In addition to numerous images of Glow’s classmates and friends, his rooms at the Colonial Inn, beer parties and student highjinks such as the annual rope pull and horticultural show, the album includes numerous images of the cattle barn fire of September 1937 and the extensive damage to the MSC campus and surrounding town from the Hurricane of 1938.

1977 Spring Equinox cover of WomenSpirit

All social change and cultural movements have their associated resources for the exchange of information, ideas, stories, and art. Particularly in the women’s movement, the effort to create newsletters, journals, and other forms of information dissemination was a proactive step taken to assert women’s stories and to locate the power of the press within women-run communities. These periodicals, both large and small in scale, reveal the ways women connected to each other and to larger spiritual and cultural concepts. Local artist, activist, and feminist Jay Goldspinner was engaged with many of these communities, particularly those characterizing the spiritual elements of the women’s liberation and feminist movements, and collected and saved their periodicals. Her collection includes journals focusing on feminist linguistics, goddess myths and spirituality, Wiccan and witch traditions, progressive politics, and women’s spirituality and community in local and international settings. Each is a unique window into discourses of women’s history, feminist movements, and social change work.

The Jay Goldspinner Collection consists of issues of feminist and progressive periodicals, journals, and newsletters from over five decades, along with correspondence, ephemera, and scrapbooks from Goldspinner’s life, especially her work as a storyteller. Published titles represented include Always in Season, Goddessing, The Lonesome Node, The People’s Voice of Franklin County, Themis/Thesmophoria, Wicked Word, and an almost complete run, including the two indexes, of the seminal magazine of feminist spirituality, WomenSpirit.

In the early 1870s, twenty year-old Marcellus H. Goodwin was listed as a music teacher in city directories for Newburyport, Mass., residing at 32 Federal Street in the home of his father, Abel L. Goodwin. In later years, Marcellus worked as an upholsterer, but died died prematurely in 1883.

The Goodwin scrapbook is a typical production of the period in which the pages in a bound volume (in this case containing work records from 1841) are pasted over with newsclippings, mostly from the early 1870s. Goodwin favored poetry, aphorisms, and brief tales — sometimes humorous, but other times including curious facts — which, as far as can be discerned, were clipped from the Boston Courier and Newburyport Herald. Goodwin also pasted in three colorful fashion plates, a small series of illustrations of buildings at the Philadelphia Centennial Exposition, and an original poem, “A short sermon.”

A radical political organizer, Frank “Parky” Grace was a founding member of the New Bedford chapter of the Black Panther Party. Radicalized during his tour of duty in Vietnam in 1967, Grace became involved in the antiwar movement upon his return and organized the local branch of the Black Panthers shortly before the New Bedford Rebellion of 1970. In 1972, he and his brother Ross were charged with the murder, receiving life sentences. Parky Grace contended all along that he had been framed by the police for his political activity and in 1982, Ross admitted that he had been responsible for the murder, backing up his brother’s contention that he was not present at the time. Parky Grace was released from prison in 1984 and lived subsequently in New Bedford and Boston. He died in Boston in October 2001.

The Grace Papers consist of a powerful series of letters written to Gloria Xifaras Clark while Grace was confined in Walpole State Penitentiary. Informed by his revolutionary politics, the letters offer insight into the conditions of imprisonment, his treatment by guards, and his relationships with fellow prisoners.