Collecting area: New England

A traveling minister for the Society of Friends, Job Scott was born in Providence, R.I., in October 1751. After a spiritual experience at the age of 19, Scott became deeply religious, joining Smithfield Monthly Meeting, and at the age of 22, he took a position teaching the children of Moses Brown, helping to convince Brown to join the Society in 1774. Removing to Springfield, Mass., at the time of the American Revolution, Scott was authorized as a traveling minister, eventually visiting communities from New England to Georgia and England. A quietist in principle, he preached and wrote about both the importance of the Inward Light and the importance of scripture, insisting on the dependence on the immediate movings of the spirit that in some ways prefigures the debate at the center of the Hicksite separation of 1827. He died of smallpox while traveling in Ireland in 1793. His posthumously published journal was highly influential throughout American Quakerism.

The Scott collection is a slender compilation of works by and about the Quaker minister Job Scott. In addition to a thin folder of family materials, the collection includes several unpublished essays by Scott (Brief remarks upon the knowledge of the one Lord; Salvation by Jesus Christ the most important of all subjects; Remarks on the nature of salvation; and On perseverance), several of his published works, and research notes and a biographical essay about him compiled by Jessie G. Carter (1940-1946).

In October 1978 a group of clerical workers at Tufts united in an effort to organize their coworkers with Local 925, S.E.I.U. Isolated and scattered across campus, the clerical employees at the university greeted this call to unionize with support, hoping it would mean an improvement in salaries and in grievance procedures. By the summer of the following year, 60% of eligible employees signed authorization cards, more than required to vote on the issue, and an election early that fall was expected. Tufts administration, however, delayed the election by disputing the composition of the bargaining unit. Formal hearings took place from September through the end of the year, but instead of resolving the case, the Boston Labor Board referred it to Washington on January 25, 1980. Nine months later the election was finally held, but the results were not what were anticipated more than a year earlier. Rather than an easy victory to unionize, the majority of clerical staff at Tufts voted not to make Local 925 their exclusive bargaining representative. The administration’s anti-union campaign waged throughout 1979 and 1980 had a tremendous impact on the employees at the university, and a number of concessions made on wages, health insurance, and vacations further eroded support for organizing with Local 925.

The collection documents the efforts of Tufts clerical workers to unionize during 1978-1980. The group’s biweekly newsletter, Inside Tufts, written by the university’s employees and published by Local 925, offers an important behind-the-scenes look on two fronts: the issues and grievances of the clerical staff at Tufts and the reasons behind their decision to unionize. Materials relating to the efforts of other Boston-area institutions, in particular colleges and universities, are also included.

A life-long resident of Lake Pleasant, Massachusetts, and a third-generation Spiritualist, Louise Shattuck was an artist, teacher, and noted breeder of English cocker spaniels.

Shattuck’s work as a teacher, writer, artist, and dog breeder are documented in this collection through decades of correspondence and diaries, artwork, publications, and newspaper clippings. Of particular note are the materials associated with the Spiritualist history of Lake Pleasant, including three turn of the century spirit slates, samples of Louise’s automatic writing, a ouija board and dowsing rods, and an excellent photograph album with associated realia for the Independent Order of Scalpers, a Lake Pleasant.

Ron and Rick Shaw performing on stage, ca. 1970.

Folk singer-songwriter twins Rick and Ron Shaw were born on February 1, 1941 in West Stewartstown, New Hampshire. Both learned to sing and play music from a young age, and many of the songs that they learned became hits with the folk revival of the 1960s. While undergraduates at the University of New Hampshire Rick and Ron, along with friends, put together a group called the Windjammers, then the Tradewinds, before finally becoming The Brandywine Singers. As The Brandywine Singers, they signed with the William Morris Agency and recorded and released two albums. At the height of their popularity in 1966, The Brandywine Singers were forced to disband when Rick was drafted to serve in Vietnam. While Rick was in Vietnam, Ron continued to perform as part of the Pozo Seco Singers with Don Williams and Susan “Pie” Taylor. When Rick returned from service in 1968, both brothers were working as teachers before coming together again to perform as The Shaw Brothers. In 1972, Rick and Ron became members of The Hillside Singers, who recorded and performed the hit song “I’d Like to Teach the World to Sing.” The Shaw Brothers signed to RCA Records and released several albums and performed with the likes of Bob Hope, John Denver, and others. The Shaw Brothers retained a strong connection to their home state of New Hampshire and their annual summer concert series at Prescott Park in Portsmouth, New Hampshire drew large crowds. Ron passed away in 2018, and Rick in 2021.

Spanning fifty years of recording and performing, The Shaw Brothers Collection documents the bulk of Rick and Ron’s musical career as well as the greater New England folk music scene through promotional material such as posters and contracts, clippings, recordings and sheet music. There is also artwork by Rick created for a children’s book as well as personal journals.

During the late 1830s, James Shearer operated a general store near Palmer, Massachusetts, trading in the gamut of dry goods and commodities that made up the country trade in Massachusetts, from dried fish, butter, rum, and brandy, to soap, nails, chalk, cloth, sugar, molasses, spices, coffee, and tea. Although some customers paid their accounts in cash, most appear bartered goods (e.g, with butter) or services (carting).

The Shearer daybook contains detailed records the transactions of a general store located in or near Palmer, Mass., during the years surrounding the financial panic of 1837. The volume is attributed to Shearer based on a single signature on the last page of the volume, closing out a lengthy account with J. Sedgwick. Although Shearer cannot be identified with certainty, it appears likely that he was a member of the prolific Shearer family of Palmer in Hampden County.

The town of Shutesbury was founded as “Roadtown” in 1735 and was incorporated as a town in the Massachusetts Bay Colony in 1761. The town celebrated its 250th Anniversary in 2011 and planned a year’s worth of events, lectures, and celebrations.

This collection comprises the flyers and notes for several of these events and includes commemorative albums and town histories. A perfect example of a small New England town, these materials are a snapshot of the history of Shutesbury and a celebration of the town’s legacy.

Quaker meeting for worship began in Sidney, Maine, in 1795, under the care of Vassalboro Monthly Meeting and advanced to preparative meeting status in 1800, before finally being set off as a monthly meeting in 1802. One of a number of meetings established in the Kennebec River Valley in the decades after the American Revolution, Sidney became the parent of worship groups in several nearby towns at the turn of the nineteenth century, the most successful of which was the one in Fairfield, which was set off from Sidney as a monthly meeting in 1911. Sidney was laid down to Winthrop Monthly Meeting in 1932.

The records for Sidney Monthly Meeting held in SCUA consist of a single volume each of minutes from the Women’s meeting (1791-1809) and from Ministry and Counsel (1907-1915). The bulk of the records for the meeting are held in the collections of the Maine Historical Society.

A key figure in the New England folk revival of the 1960s, Betsy Siggins (nee Minot) entered Boston University in the fall 1958 just at the music was taking off. Along with her college friend Joan Baez, she soon left school for the lure of the bohemian musical scene in Cambridge. At the age of 20, Betsy married the banjo player for the Charles River Valley Boys, Bob Siggins, who was also a founding member of Club 47, the most important venue for folk music in the region. For musicians from Baez and Bob Dylan to Jim Kweskin, Eric Von Schmidt, and Jim Rooney Club 47 was a career launching pad and despite the segregation of the era, it was a place where white northern audiences first encountered African American and blues musicians. Siggins worked full time at Club 47, filling a variety of jobs from office work to waitress to art gallery manager, eventually becoming program officer, arranging the schedules for musicians booked by Rooney or Byron Linardos. After Club 47 closed in 1968, Siggins went on to work for a succession of not for profit organizations, including the Smithsonian Festival of American Folklife and for programs for the homeless and poor.
The Siggins Collection contains important materials on Club 47 and its successor, Club Passim, including business records, ephemera, clippings, and some remarkable scrapbooks featuring performers such Joan Baez, Bob Dylan, and Richard Farina. The collection contains dozens of photographs (many taken by Charlie Frizzell), showing Siggins, her friends, and musicians at home, at Club 47, and at folk festivals in Newport, Brandeis, and Monterey. Of particular note in the collection is a remarkable series of 27 reel to reel tapes of performances at Club 47 featuring John Hammond, Doc Watson, Bill Monroe, Eric Von Schmidt, Jim Rooney, Jeff and Maria Muldaur, Jackie Washington, the Charles River Valley Boys, Joan Baez, and others. Additional material on Siggins and the Minot family was retained by the Cambridge Historical Society.

Peter Simon’s life and work as a photojournalist follows the quintessential arc of the counterculture, baby boom generation. The son of Richard Simon, founder of Simon and Schuster, Peter grew up in the New York City suburb of Riverdale and attended Boston University, graduating in 1969. While a student at BU, he began documenting the political turmoil in the US when he became photo editor for the radical student newspaper, the BU News, and later as a press photographer for the Cambridge Phoenix. In 1970, Simon left Boston to form Tree Frog Farm, a back-to-the-land commune in Guilford, Vermont, and after leaving there in 1972, he immersed himself in the New Age, forming a close relationship with spiritual leader Ram Dass. Among the most constant threads connecting his work throughout these changes was music. Simon’s sisters, Carly, Lucy, and Joanna have all been involved in music, and through a partnership with longtime friend Stephen Davis and his association with Rolling Stone magazine, Simon enjoyed unique access to many of the most important musicians of his generation. He spent time on the road with the Grateful Dead; went backstage and at home with Led Zeppelin, Bob Dylan, Paul Simon, and many others. His early forays into the world of reggae with Bob Marley and other Jamaican recording artists resulted in one of his nine books, Reggae Bloodlines. Simon’s other photographic interests are as wide-ranging as his background. A visitor to Martha’s Vineyard since the 1950s and a resident since 1974, his work reflects the changes and cultural richness of that island; his family’s friendship with Jackie Robinson has driven his lifelong documentation of baseball, and he is in high demand for portraits, weddings, and other work for hire.

The Peter Simon Collection houses the original negatives for Simon’s complete body of work as a photo journalist and also includes many photographs taken by his father Richard, an avid amateur photographer, which documents the Simon family and life in Riverdale and Stamford, Connecticut, where the family had a summer home.

Founded in September 1978, Sirius is an intentional community in Shutesbury, Mass., built on four foundational pillars: spiritual, ecological, communitarian, and educational. Established by former members of the Scottish Findhorn Community, Sirius is rooted in a non-sectarian spirituality and practices consensus in the community governance process and in their shared vision of an ecologically sustainable future.

The Sirius collection contains a nearly complete run of the commune newsletter along with a selection of fliers and brochures about the community, and a small number of newsclippings and photographs.