You searched for: "Social Change" (page 2 of 19)

Over the years, SCUA has become home to both two-dimensional and three-dimensional works of art pertaining to three of its key thematic collecting areas: the University of Massachusetts Amherst, New England, and social change.

The Artwork Collection is comprised of miscellaneous works visual art, realia, and decorative arts, relating primarily to figures in UMass or to leftist or proletarian artists. Among the artists represented are Michael Russo, Cook Glassgold, Lydia Gibson Minor, Laura Wheeler Waring, Daniel Chester French, and Laurence Bradshaw. For reference purposes, we have cross-listed paintings belonging to other SCUA collections.

Mark Sommer, with Zetta, the first newborn goat at the Sommer homestead in northern CA, May 1985

Mark Sommer is an explorer, storyteller, and award-winning public radio and print journalist focused on advocacy and narratives of social, political, and environmental change and positive action. In Washington, D.C., Sommer found himself on hand for some of the 1960s pivotal moments, where he was involved with the Liberation News Service and the New Left think tank, the Institute for Policy Studies. Sommer moved to California in 1969 to explore the counterculture, spending several years journeying – spiritually, psychedelically, and physically between communes, farms, and wilderness homesteads along the western coast – before he and his wife built a self-reliant organic homestead in the deep woods of northern CA, where they lived from the 1970s to the 1990s. The resilience of nature deeply impacted Sommer’s outlook and work as a writer and journalist, driving his interest in the human capacity for overcoming adversity. Sommer founded and directed the Mainstream Media Project, a nonprofit media placement service scheduling leading edge thinkers and social innovators for extensive radio interviews, and Sommer served as host and executive producer of the internationally syndicated and award winning, one-hour weekly radio program, A World of Possibilities. Sommer is the author of three books (Beyond the Bomb, The Conquest of War, and Living in Freedom), and hundreds of op-eds in major newspapers worldwide. Current projects include short and movie length videos crafted from his photographs, films, interviews, and experiences.

Chronicling over five decades of creative and journalistic output of a life-long explorer and progressive advocate, the Mark Sommer Papers are an extensive collection, covering Sommer’s entire career and personal life from the late 1960s to the present. Writings include personal and multiple travel journals (including a unique trip to North Vietnam in 1968), correspondence, student essays, op-eds, articles, project and grant plans, memoirs, and book manuscripts. Additional journals exist in audio format, along with radio interviews where Sommer served as a guest. Slides, photographs, and movies cover Sommer’s family and home life to his wide-ranging travels and interests. Some main topics of coverage include foreign policy and international politics, progressivism, peace and conflict studies, the anti-nuclear and disarmament movements, wilderness and back-to-the-land experiences, and later in life fatherhood. Materials from Mainstream Media Project have been separated into the Mainstream Media Project Records.

From a childhood spent in a tenement in Norfolk, Va., Carolyn Martin Shaw went on to enjoy a distinguished career as a pioneer in Black Feminist anthropology. Educated in segregated schools, she was an outstanding student, winning scholarship funding to Michigan State University, where she received both her BS (1966) and PhD (1975). Shaw’s dissertation on Kikuyu kinship morality marked several themes that she developed through subsequent research projects in Kenya and Zimbabwe. Based in the Department of Anthropology at UC Santa Cruz throughout her career, she was a productive scholar, publishing dozens of articles and chapters, and two important monographs, Colonial Inscriptions: Race, Class and Sex in Kenya (1995) and Women and Power in Zimbabwe: Promises of Feminism (2015), and she filled a variety of administrative posts, including department chair, Provost of the Kresge residential college, and Chair of the UC system-wide Committee on Privilege and Tenure. She has received numerous awards in her career, including a Fulbright Fellowship to the University of Zimbabwe in 1983-1984, a Danforth Award for Excellence in Undergraduate Teaching, and a McHenry Award for Service to the Academic Senate at UCSC. Shaw retired from UCSC in 2010.

Documenting her work in Black feminist anthropology, the Carolyn Martin Shaw collection includes published and unpublished writing, correspondence, and a wealth of information on her research in Kenya and Zimbabwe. Along with her fieldnotes, research data, and photographs, the collection also includes records of her faculty service at USCS, and awards received for teaching and university service.

War on Poverty cartoon from New Haven ERAP Newsletter, July 23, 1965

The Economic Research and Action Project (ERAP) was a community organizing project sponsored by the Students for a Democratic Society (SDS). It began in 1963, with SDS activists working in low-income urban neighborhoods to help residents come together to identify and agitate for shared needs. While practical goals included education and advocacy for welfare rights, youth programing such as free school lunches, and increasing minority participation in local politics, the program as a whole had grand aspirations of abolishing poverty and ending racial inequality through an interracial and community organized movement of the poor in America. The largest and longest lasting projects were located in Boston, Chicago, Cleveland, and Newark, but multiple cities had ERAP groups. While none achieved an ongoing interracial movement of the poor, all had lasting effects in bringing minority and urban resident voices to the SDS platform, in teaching the skills, obstacles, and possibilities of community organizing, and in encouraging individuals, both from SDS and local neighborhoods, to participate and engage with diverse people in seeking social change.

New Haven ERAP Records are a small but rich collection, mainly consisting of three summer of 1965 issues of the ERAP Newsletter from the New Haven Project. Additional materials include a clipping from the April 30, 1965, Life issue featuring photographs of New Haven ERAP members working in a “slum called The Hill”; two printed photographs from Life not used in the article; and a written report and supporting research interview on the failure of the New Haven corporation Community Progress, Inc., to provide good services and comply with the requirements of the Economic Opportunity Act and the Community Action Program Guide.

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.

Amherst Study Circles: Dialogues on Race and Class flier

The Amherst Study Circles: Dialogues on Race and Class were a series of dialogue and project action groups begun in 2002 to discuss and enact social change in the school districts and communities around Amherst, MA. They arose as a response by the Amherst Regional High School (ARHS) Parent Center to a question to their group: What were they going to do about racism in the Amherst Schools? The ARHS Parent Center Board suggested the study circle model, and a round of facilitated pilot groups were run in February 2003. The successful pilots stirred the organizers to seek additional support, and with funding from the Amherst Education Foundation and the Amherst Drugs Free Partnership, additional groups were organized each year, building awareness, trust, and power amongst those striving to improve the community’s schools for all students. Almost 200 people, including school administrators, teachers, staff, students, parents, and community members participated over the course of several years, and each group culminated in an action forum and set up action groups to propose and enact tangible steps towards specific goals. Action groups affected change in school climate, policies, and course offerings, and organized a standing committee of the ARHS Parent Center called RaDAR: Race and Discipline, Action, Rights.

The Amherst Study Circles: Dialogues on Race and Class Records consist of descriptive materials from the ARHS Parent Center; an organizer’s binder with sections on the origin in 2002, participants, action groups, finances, curriculum, and evaluations; and additional materials such as evaluations for study circle sessions and facilitators, newspaper clippings of articles about the group and their work, and documents for student study circles, such as advertisements, curriculum, and certificates.

Brother David Steindl-Rast was born Franz Kuno in Vienna, Austria, in 1926. He discovered The Rule of St. Benedict as a young man, which sent him on a search for an authentic version of Benedictine practice. This search brought him through the Second World War in Vienna, where he earned a Ph.D from the University of Vienna in 1952 and to the Mount Savior Monastery in Elmira, New York, where he became a monk in 1953. Along with his friend Thomas Merton, Brother David is one of the most important figures in the modern interfaith dialogue movement, leaving Mount Savior in the mid-1960s to study Zen Buddhism with Hakuun Yajutami, Shunayu Suzuki, and Soen Nakagawa. He was the first Benedictine to learn directly from Buddhist teachers and received Vatican support for his bridge-building work in 1967. Through Merton, Brother David met Thich Nhat Hanh, who introduced him to the peace movement and grounded Brother David’s spirituality in a tradition of activism. When not in seclusion, Brother David has served as a teacher of contemplative prayer, the intersection of Zen and Catholicism, and gratefulness as a spiritual practice. Through many books and articles, lectures, and residencies in spiritual centers like Tassajara and the Esalen Institute, Brother David has developed an influential philosophy and much of the current popularity of mindfulness and Zen-influenced living and activism owes a debt to his teachings.

The Brother David Steindl-Rast Papers include Brother David’s extensive published and unpublished writings, sermons, memoirs, personal journals, correspondence, photographs, recordings, and videos of his teachings. His papers extend back to his youth in Vienna, documenting his childhood and experience during the war, including a complete run of Die Goldene Wagen, the children’s magazine published by Brother David’s mother Elisabeth Rast.

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.

A scholar of labor studies and activist, José Soler was born in New York City to a Dominican mother and Puerto Rican father and has been an activist in the cause of Puerto Rican independence and human rights since the 1970s. While a student at the University of New Mexico (BA 1972), Soler emerged as a leader in the Chicano rights organization, the Brown Berets, and while living in Puerto Rico in the late 1970s, he joined the Puerto Rican Socialist Party. Soler has subsequently worked in the labor movement as a shop steward, union organizer with UAW District 65, and labor journalist. As a committed Marxist and prolific writer and editor, he has taken part in causes ranging from anti-imperialist work in the Caribbean and Central America to the anti-apartheid struggle, and he has served on the Executive Board of the US Peace Council. From 1993 until his retirement in 2015, Soler worked as Director of the Arnold M. Dubin Labor Education Center at UMass Dartmouth where he has continued to work on behalf of public education and human rights and national self-determination.
The Soler Papers chronicle over forty years of a life-long activist’s interests and participation in left-wing political, labor, and social justice movements. There is a particular focus on topics relating to socialism and the pro-independence movement in Puerto Rico, anti-imperialist movements in South and Central America and Africa, and issues affecting Puerto Rican and Hispanic workers in the United States, New England, and the New York City area. Published and promotional materials such as periodicals, magazines, newsletters, and pamphlets make up the bulk of the collection, with extensive coverage of the concerns of the Puerto Rican Socialist Party (Partido Socialista Puertorriqueño, PSP), the Communist Party of the United States of America (CPUSA), as well as New Jersey chapters of the unions Communications Workers of America (CWA) and District 65, which eventually joined the International Union, United Automobile, Aerospace, and Agricultural Implement Workers of America (UAW). An additional seven boxes were added to the collection in June 2016, which remain unprocessed. The new materials offer additional documentation from the Dubin Labor Education Center and Soler’s work and interests in education (testing, privatization, and unions), labor, Marxist-Leninism, and various events in the United States and Latin America.

I was born in Washington, D.C., in an unwed mother’s home. I spent my earliest months living with my maternal grandmother and two teenage aunts–one of whom was abusive. My mother married my step-father in 1960; I was eleven years old when I discovered he was not my biological father. My mother suffered from psychotic schizophrenia; my step-father was frequently violent in our home; my younger, half-brother struggled with a severe learning disability, early drug addiction, and later untreated paranoid schizophrenia. After years of physical and sexual abuse, I escaped my destructive, troubled family when I was fourteen–having previously run away twice. I became a ward of the state of Maryland (my family had moved into Prince George’s County when I was much younger). I lived with three foster families until I was nineteen. I was determined to use education as a way out of poverty and violence. I attended Prince George’s Community College, then the University of Maryland in College Park where I earned a BA in Hearing and Speech Sciences in 1982. I worked at the radical Maryland Food Collective from 1981 to 1984 which profoundly impacted my life: politically, socially, and sexually. In 1985, I moved to Plainfield, Vermont, where I attended graduate school at Goddard College, receiving an MFA in Writing and Women’s Literature in 1987. After teaching for five years in Boston, at Fayerweather Street School and at the Jamaica Plain Community Centers–Adult Learning Program, I went to Massachusetts College of Art, earning a BFA in Three Dimensional Fibers in 1997. I lived for a year in Germany, 1980-1981, and in Honduras, 1997-1998, where I taught cognitively disabled adults and 8th graders, respectively. In 2002, after living in Boston for four more years, I moved to Twin Oaks Community in Louisa, Virginia. During my long membership, I left twice for extended periods. In 2006-2007, I traveled for eight months in the U.S. and in New Zealand. In 2014, I spent seven months in Amherst and in Boston working on my papers, followed by four months of travel across country and back visiting loved ones as I wrote my autobiography. In the beginning of 2015, I again made Twin Oaks my home.

My collection consists of nearly 300 journals (which include copies of my letters sent), all correspondence received since 1972, many of my artist books, as well as some of my other art work. My bequest is also comprised of my educational documents, my personal health records, my photographs, some family papers, Twin Oaks ephemera, a family tree, a friendship web, a few favorite books, two interviews, etc. What I have written and saved since I was twelve years old fills 84 linear feet: it is my life’s work. I have given, and will continue to give, my papers to UMass Amherst for safekeeping and so that my life–as an incest and battering survivor, as someone raised working class, as a daughter of a mentally-ill mother, as a radical feminist, as a diarist, as an avid letter writer, as an artist, as a bisexual, as a woman who chose neither to be a wife nor a mother, as an attentive niece, as a communitarian, as a traveler, and as a devoted friend–will not be erased.