Collecting area: Quakers

The present-day Friends Meeting at Cambridge began as an independent, informal, unprogrammed meeting for worship that met between 1899 and 1901, and then again beginning in 1911. After holding joint meetings with neighboring Boston Monthly Meeting starting in 1926, Cambridge became an official independent monthly meeting in 1937, and during the Quaker union of 1944, merged with Boston Monthly to create the new Friends Meeting at Cambridge.

Although records from Cambridge are beset with significant gaps, they nevertheless provide a rich opportunity for examining the growth of a monthly meeting in New England during the post-World War II era and the commitment shown by its members to creating social justice. The collection includes extensive records of the Peace and Social Concerns Committee (and related endeavors), documenting peace activism during the Cold War and Vietnam years, and initiatives to fight poverty and racial injustice.

A Cape Cod Quaker, and lifelong member of the West Falmouth Friends Meeting, Cecilia Bowerman Fuglister was born in West Falmouth, Mass., in 1906. After receiving a BA in mathematics and biology at Earlham College in 1928, she went on to earn an MA in Library Science from Columbia (1932), where she remained as a librarian. Two years after marrying the oceanographer Frederck C. Fuglister in 1939, however, she returned to Cape Cod when he took a position at Woods Hole Oceanographic Institute. She helped to establish the document library at Woods Hole and served as its librarian until her retirement in 1977. She died in Falmouth on Jan. 14, 2005, at the age of 98.

The Fuglister collection consists of a miscellaneous assemblage of records, mostly from Sandwich Monthly Meeting from 1797 through the 1840s, with a few later items. The collection also included fifteen memoirs and memorials for Friends, nearly all from the mid-nineteenth century.

Quaker worship in Rochester, New Hampshire, began in 1742 under the care of Dover Monthly Meeting, becoming the Pine Grove Worship Group by 1846. After the meetinghouse was moved to the Gonic neighborhood of Rochester in about 1862, the name of the meeting was changed to Gonic. Gonic became a preparative meeting in 1950 and was finally set off from Dover as a monthly meeting in 1981.

The scant records of Gonic Friends Meeting consist solely of newsletters: one run from Gonic in the late 1980s and another from the West Epping Preparative Meeting from 1982-1996.

Born in Middletown, R.I., on May 25, 1730, Thomas Gould was part of an extended Quaker family in Newport County and descendant of one of the first Quaker converts in Rhode Island. Enjoying success as a “mechanic” and farmer, according to Representative Men and Old Families of Rhode Island (1908), he married Alice Chase of Portsmouth in March 1757 and raised a large family of five boys and five girls. Gould died on May 3, 1795.

This slender volume includes a chronological record visits to New England by Public Friends: Quakers who were considered to have a special gift in prayer or public speaking and who often traveled widely to minister.

A small group from Greenwich Monthly Meeting in East Greenwich, R.I., separated from the larger body during the Friends’ doctrinal controversies of the 1840s to form the Greenwich Monthly Meeting (Wilburite). Established under the aegis of Rhode Island Quarterly Meeting (Wilburite) in 1844, they were laid down just one year later and its members transferred to Kingstown Monthly Meeting (Wilburite).

These three slender volumes document the short-lived Greenwich Monthly Meeting (Wilburite). A thin notebook contains the surviving minutes of the Men’s meeting, while the Women’s minutes (and partial copy) were continued after the members transferred to the care of South Kingston Monthly Meeting in 1845.

Friends began to meet informally for worship in Guilford, Connecticut, in September 1951, and gained approval from the Connecticut Valley Quarterly Meeting to form a preparative meeting a year and a half later under the care of New Haven Monthly. Although they were accorded status as a monthly meeting in 1957, Guilford never truly thrived, and by 1966, they were officially laid down with the remaining members transferred to New Haven.

The collection is a relatively complete record of Guilford Monthly Meeting from its establishment as a preparative meeting in 1953 through its elevation to a monthly and ultimate dissolution. In addition to well-kept minutes, the collection includes some financial records, information on membership, and a small quantity of correspondence.

After operating as an independent worship ground for five years under the care of Upper Connecticut Valley Monthly Meeting, a group of Friends, most associate with Dartmouth College, were set off in 1959 as a formal monthly meeting. Hanover Friends Meeting has been part of Northwest Corner since its inception.

Although lacking documentation for the early years, the records of Hanover Friends Meeting include a continuous run of meeting minutes beginning in the late 1980s and newsletters from 1974 on. Additional records have been retained at the meetinghouse.

Although a Friends Meeting under the care of New York Yearly Meeting gathered in West Hartford from 1805 to 1819, the recent history of Friends in the Connecticut capitol began in 1935, when meetings were held as part of the independent Connecticut Valley Association of Friends. During the general unification of Friends in New England in 1944, the Association formally joined New England Yearly Meeting and Hartford Friends Meeting was officially set off.

The records of Hartford Monthly Meeting are unusually complete and extensive for a meeting from western New England, including nearly unbroken runs of meeting minutes and newsletters from the start of the meeting to the present.

Between 1957 and 1968, the Southern Student Project of the American Friends Service Committee brought academically gifted African American high school students from the south to live and study in the north. Working initially through its New York office, the AFSC announced its desire to bring “to promising young people, thwarted by the doctrine of the separation of the races, the fullest development of their gifts” while providing northern whites with “an experience which will increase our understanding and deepen our involvement with the human community.”

A dense and nearly comprehensive record of participation in the Southern Student Project of the American Friends Service Committee, the Holmes collection documents a Quaker response to the civil rights crisis of the late 1950s and 1960s. Holmes carefully filed nearly every relevant piece of paper associated with his participation, from the fliers that introduced him to the project to listings of eligible students, his lengthy letter of inquiry and application, and his numerous exchanges with his support committee, the local high school, and the American Friends Service Committee. Perhaps more important, he kept both sides of an extensive and often lengthy correspondence with the Craig family, describing Deborah’s adjustment and progress in Amherst and the response of the local community. The collection also includes Holmes’ report of the Friends Conference on Race Relations and some correspondence between Holmes and Craig during her time in college, when Holmes attempted to provide counsel and financial support to help Craig continue her education.

The Howland family of East Greenwich, R.I., figured prominently in New England Quakerism during the late eighteenth and early nineteenth centuries and contributed to the state’s public affairs. Brothers Daniel (1754-1834), an approved minister, and Thomas Howland (1764-1845), an educator, were active members of the Society during the tumultuous years between the 1780s and 1840s, caught up in the moral demands for a response to slavery and other social issues and in the divisions wrought by evangelical influences.

Centered largely on the lives of Thomas Howland, his brother Daniel, and Daniel’s son Daniel, the Howland collection is an important record of Quaker life in Rhode Island during trying times. As meeting elders, the Howlands monitored and contributed to the era’s major controversies, and the collection is particularly rich in discussions of the impact of slavery and the passionate struggle between Friends influenced by the evangelically-inclined Joseph John Gurney and the orthodox John Wilbur. Thomas’ complex response to his commitment to the antislavery cause and his fear of disrupting meeting unity is particularly revealing. Also of note is a series of responses from monthly meetings to queries on compliance with Quaker doctrine, obtained during the decade after the American Revolution.