Collecting area: Social change

Before joining the faculty of the microbial genetics department at UMass Amherst in 1966, Curtis B. Thorne worked as the branch chief at the biolabs in Fort Detrick from 1948-1961 and 1963-1966 where his research focused on Bacillus anthracis, the microbe that causes anthrax. During his tenure at UMass, Curtis applied for and received numerous grants for his continued research on the bacterium, including funding from the U.S. Department of Defense. While his research was centered on the genetics and physiology of the anthrax bacillus, with an emphasis on developing a vaccine, it garnered the unwanted attention of local peace activists in 1989. Protestors, who feared Thorne’s research was linked to germ warfare, picketed outside of his laboratory and demanded that the university reject Pentagon funding. Even though the university and the town of Amherst refused to limit Thorne’s research, he decided not to seek an extension of his contract with the Army in 1990, a decision he regretted having to make. Four years later, Thorne retired from UMass and was honored by his former students with a symposium and dinner. Thorne died in 2008 at the age of 86.

Thorne’s papers consist of lab notebooks and materials relating to the classes he taught at UMass Amherst. Many of the notebooks are related to his research on Bacillus anthracis as well as other microbes including Bacills thuringiensis. His papers do not contain any information related to the funding of his research or the controversy that later surrounded it.

The activist, writer, and educator, Sue Thrasher became involved in the civil rights movement while a student at Scarritt College in 1961. A native of rural West Tennessee, Thrasher was drawn to the local chapter of the Student Non-Violent Coordinating Committee shortly after arriving on campus, and in 1964, she helped found the Southern Students Organizing Committee, serving as its first executive director and taking part in the “white folks project” during Mississippi Summer. As a stalwart of the freedom movement and its historian, she joined the staff at the Highlander Center in 1978, helping to organize their archives and conducting oral histories. After more than twenty years of social activism in the South, Thrasher came to UMass Amherst to earn a doctorate in Educational Policy and Research, and from 1997 until her retirement in 2013, she worked as Partnership Coordinator at Five Colleges Incorporated, linking faculty with public school districts in western Massachusetts. Among her several works on the civil rights movement is the collaborative volume Deep in Our Hearts: Nine White Women in the Freedom Movement (2000).

A visual record of Sue Thrasher’s involvement in movements for social justice, the collection includes dozens of posters reflecting international liberation movements (Mozambique, Palestine, Central America), Cuba, the antiwar movement, campaigns for literacy in Nicaragua, the International Council on Adult Education (Chile and Bangladesh), and activities at the Highlander Center (benefit concerts by Pete Seeger, Arlo Guthrie, and Sweet Honey in the Rock). The collection also includes two Nicaraguan masks collected by Thrasher.

Thresholds to Life is a program developed by psychiatrist Milton Burglass for training prison inmates and offenders on probation about decision making, problem solving, and life planning. It is operated by volunteers in 30 locations in the United States.

The Thresholds to Life collection includes records of the program in Greenfield, Mass., and contains newsletters, minutes, by-laws, treasurer’s reports, correspondence, news clippings, brochures, and lists of volunteers, board members, and staff.

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.

Temporarily stored offsite; contact SCUA to request materials from this collection.

The Traprock Peace Center is a grassroots organization based in Deerfield, Massachusetts, that trains and educates people locally and globally in matters relating to disarmament and nonviolence. In 1980, the Center organized the first successful attempt in the United States to get a nuclear weapons moratorium referendum on the ballot, and the Center has served as a focal point for organizing on a wide array of issues in peace and social and environmental justice.

The records of Traprock Peace Center include correspondence, campaign materials (resolutions, organizing committee records, legislative packets), program reports, newsletters, newsclippings, and posters relating to the nuclear freeze campaign and many subsequent initiatives. Recent additions to the collection document the group’s work to end the wars in Afghanistan and Iraq; these later additions are open for research, but are not processed.

As a young man in Foxcroft, Maine, Abel Turner was caught up in the evangelical revivals and converted to Free Will Baptism, becoming a minister by the age of 21. Beginning in the backwoods settlements, Turner spent the better part of a decade attempting to “convert sinners” in Piscataquis and Penobscot Counties and the in the Burned-Over District of New York state, from Utica to Penn Yan and Cattaraugus County.

Written for his wife, Abel Turner’s long and detailed autobiography is a remarkable record of a young Free Will Baptist minister’s labors during the Second Great Awakening. Beginning with his childhood in Maine and his conversion experience, the manuscript provides insight into Turner’s experiences preaching in the rough-hewn interior settlements of Maine and the Burned-Over District of New York from roughly 1821 through 1839. In addition to some wonderful commentary on evangelical religion in the heart of the Awakening and on Turner’s own spiritual development, the memoir includes fascinating descriptions of the towns and people he met along the way.

The shoemaker, Philemon L. Tyler, was born in Massachusetts in 1812. He and his wife Tersilla, also a native of Massachusetts, settled in New York some time before the birth of their first child in 1838. By 1850, after at least a decade in the village of Springville in the agricultural town of Concord, New York, Tyler had three children, and real estate valued at $4,400.

Daybooks include a record of the prices of boots and shoes, and the method and form of payment (rarely cash, sometimes labor, but often apples, potatoes, chicken, wheat, mutton, pork, beef, hay, and other farm products such as cow hides and calf skins).

Although the precise origins of UMass Peacemakers are murky, by 1982, the group was an active presence on the UMass Amherst campus organizing opposition to militarism and the nuclear arms race and providing support for the nuclear freeze movement. Organizing vigils, demonstrations, informational workshops, and providing civil disobedience training, the Peacemakers were the most visible pacifist group on the UMass Amherst campus in the 1980s.

The UMass Peacemakers Records focus on the activities of the student group between 1983 and 1990, documenting their role in confronting the aggressive international expansionism of the Reagan administration and its “Star Wars” program, while also engaging at the local and national level by organizing rallies, lectures, poetry readings, and film screenings. At UMass, Peacemakers was part of the larger Progressive Student Network, and worked alongside other student organizations including the Radical Student Union.

The decision of clerical and technical workers at Boston University to organize with District 65 of the UAW was as rooted in the labor movement as it was in the womens movement. By the early 1970s, office workers at B.U. were dissatsified with working conditions that included — among other grievances — sexual harassment and a classification system that did not value “women’s work.” In 1979 after an intense struggle with the administration, B.U. finally recognized the union and signed their first contract.

The collection includes a printed history and videotape documenting unionization activities at Boston University’s Medical Campus.

The first local of the United Brotherhood of Carpenters and Joiners to be founded in western Massachusetts was chartered in 1885 as Springfield Local 96, followed in quick order by locals in Holyoke (390) and Chicopee (685). With the pace of unionization picking up at the turn of the century, the Springfield District Council was established in 1906 to coordinate collective bargaining efforts and apprenticeships, and to enforce work rules in the local construction industry. Holyoke carpenters formed their own District Council soon thereafter. Tthe logic of consolidation and a unified voice eventually led the Springfield locals to consolidate as Local 32 in 1968, which in turn merged with the Holyoke District Council in 1973 to form Local 108.

The records of the Western Massachusetts locals and district councils of the UBCJA documents the rise of unionization among carpenters in the Connecticut River Valley since the 1880s. This collection represents a merger of separate accessions for the District Councils in Springfield (MS 110), the Pioneer Valley (MS 231), and Holyoke (MS 108), along with post-merger records for Local 108. In general, each has been maintained as a distinct series