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Vietnamese children

A worker in the struggle against poverty and racism for five decades, David Entin was raised in New York City environs until his family moved to Jacksonville, Florida in 1953 when he was twelve years old. He began his anti-poverty work with the North Carolina volunteers, a pioneering early effort where he worked with low-come families in Durham, NC. David then joined the North Carolina Fund, a statewide Ford Foundation project where he helped develop and wrote the first rural anti-poverty program under the new Economic Opportunity Act for Craven County (New Bern), NC. From there he helped start the initial anti-poverty program in Jacksonville. His new career was interrupted by Vietnam War service with the United States Agency for International Development (USAID). Stationed in Quang Ngai Province, a Vietcong stronghold, and Da Nang between 1966 and 1968, Entin oversaw redevelopment projects and while not caught up in the fight itself, he was charged with assessing damage in Region One following the Tet Offensive. After returning home to Florida, Entin resumed his antipoverty work.

The collection centers around 51 detailed letters describing the two years that David Entin spent in Vietnam working with USAID; these letters serve as a diary recording Entin’s daily activities and observations and accompany several hundred slides and photographs. Also included in the collection are a series of short autobiographical essays that detail his childhood, early career, and service in Vietnam.

Everett Hoagland at the PAWA World Poetry Conference in Accra, Ghana, 1999.

Poet Everett Hoagland was born and raised in Philadelphia and attended and graduated from Lincoln University, and later Brown University on a full fellowship for pursuing his Masters of Arts. Hoagland’s poetry came of age during the civil rights struggles of the 1960s and the Black Arts Movement, and is often powerfully political. Driven by the history, music, rhythms, and both collective and individual stories from African and African American culture and experiences, Hoagland is one of the most significant African American poets of the late twentieth century. His second chapbook, Black Velvet, was published by the pioneering Broadside Press in 1970, and he has remained widely published and anthologized through to the present day, including his most recent anthology addition, a poem about the Black Lives Matter movement. In addition to his writing, Hoagland has given readings across the nation and globe, and also served as a teacher and mentor to many, primarily in his position as a Professor of English at the University of Massachusetts Dartmouth for over thirty years. He has won numerous awards and honors, including a 2023 American Book Award, the Award for Outstanding Achievement in Poetry from the American Literature Association’s Society for African American Literature and Culture, the Gwendolyn Brooks Award for Fiction, two state-wide poetry competitions for Massachusetts Artists Foundation fellowships, the Distinguished Service to University award from UMass Dartmouth, two MA Local Cultural Council grants for book publications, ForeWord Magazine’s Best Poetry Book award, and the 2015 Langston Hughes Society Award. Hoagland also served, from 1994 to 1998, as the inaugural poet laureate of his adopted hometown of New Bedford, MA.

The Everett Hoagland Papers include manuscript materials and over twenty books documenting Hoagland’s decades-long career as a poet and writer on racial politics and African American experiences. They consist of photographs; performance and presentation programs, reviews, and recordings; interviews and articles; and unpublished and published writings including copies of Hoagland’s column in the New Bedford The Standard Times, a draft of his Master’s thesis, short fiction stories, a scrapbook of unpublished poetry, and poetry in magazines, periodicals, Hoagland’s authored poetry books, and numerous anthologies.

In 1944, eighteen-year old Herman B. “Keek” Nash enlisted in the Army, and after intensive Japanese language training, was assigned for duty as an intelligence officer in American-occupied Osaka, Japan. Settling in northern New Jersey after his discharge from the service in 1947, Nash held a succession of jobs, including brakeman on the Pennsylvania Railroad, before deciding to try his hand at teaching, earning a master’s degree in education at Columbia Teachers College. A solid leftist politically and a strong supporter of social justice causes and civil rights, he marched with Martin Luther King at Selma and Washington, though his ardor and political convictions came at a cost. Investigated by the FBI for alleged Communist sympathies in the late 1950s, Nash was fired from his position teaching high school science in Teaneck, N.J., in 1969, after leading a sit-in protest against school tracking. He subsequently returned to work on the railroad, where he was active with the union and took part in efforts to increase participation by African Americans and women. Yoneko Nash, Nash’s wife of 43 years, died in 2004, with Keek following in 2010.

A rich assemblage, the papers of Herman Nash offer a glimpse into the life experiences of a socially conscious veteran of the Second World War. Nearly a quarter of the collection stems from Nash’s time in the military service, including while he was learning Japanese at the University of Chicago (1944-1945) and while he was stationed in occupied Japan from spring 1946 through the following winter. Among other noteworthy items are a thick series of intelligence reports on the reaction of the local population to the occupation, noting episodes of civil unrest, crime, and other forms of social instability. The collection also contains a significant body of correspondence with family and friends, including serval whom he met in Japan. The balance of the collection relates to Nash’s interests in social justice causes, highlighted by a significant series of photographs taken during a massive civil rights demonstration in Montgomery, Ala.

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.

The historian David Levering Lewis is the author of eight remarkably diverse monographs. Raised in an academic family, his father was president of Morris Brown College, Lewis enrolled at Fisk University at the age of 15 and was only 26 when he was awarded a doctorate in modern European history from the London School of Economics (1962). Through an academic career that has included numerous stops, including Morgan State, Notre Dame, Howard, the University of the District of Columbia (1970-1980), and Rutgers (1985-2003), Lewis remained consistently productive. Author of the first academic biography of Martin Luther King (1970) and a history of the Dreyfus Affair (1974), he wrote an influential study of the Harlem renaissance (1981) and important works on colonialism in Africa (1987) and Islamic Spain (2008), but he is best known for his two monumental biographies of W.E.B. Du Bois (1993, 2000), each of which was awarded a Pulitzer Prize. One of the most lauded African American historians of his generation, Lewis was recipient of the Bancroft Prize, the Francis Parkman Prizes, the 2009 National Humanities Medal, and a MacArthur Foundation Fellowship, and he was elected as a Fellow of both the American Academy of Arts and Sciences and the American Philosophical Society. Lewis was Julius Silver University Professor in History at New York University from 2003 until his retirement.

The papers of David Levering Lewis document a long and productive career as an academic historian and scholar of African American history and culture. Beginning with his years in college and graduate school, the collection offers a rich perspective on the evolution of his career. Lewis’s essential biographies of W.E.B. Du Bois are particularly well documented, however the collection includes abundant materials for each of his earlier projects, including correspondence, research notes, and drafts.

Miscellaneous Manuscripts is an artificial collection that brings together single items and small groups of related materials. Although the collection reflects the general collecting emphases in SCUA, particularly the history of New England, the content ranges widely in theme and format.

An Ecuadorian-born community activist, Carlos Vega moved to Holyoke, Massachusetts, with his family in 1955. Settling in the working-class “Flats” neighborhood at a time when many of Holyoke’s factories were relocating to the southern United States or Asia, the Vegas were one of the few Spanish-speaking families in the city, but when Carlos began to work on a local tobacco farm at the age of 14, he encountered the new influx of migrants from Puerto Rico who had been lured to the Connecticut Valley as agricultural laborers by the Department of Labor. With the Puerto Rican economy declining in the 1960s, many of these farm workers settled permanently in Springfield and Holyoke, but they soon discovered that the declining economy there combined with racism and urban decay blocked their hopes for upward mobility. Radicalized by the anti-colonial, anti-war, and Civil Rights movements of the late 1960s, Vega emerged as an important community organizer in the 1970s, working with Fair Share, New Unity, Urban Ministry, and other progressive organizations. With a backdrop of riots, arson, and racial tension, these organizations focused on issues relevant to the Puerto Rican community, particularly voter education and registration, fair housing, and education. In 1982, Vega helped found Nueva Esperanza, a non-profit community development organization whose mission was to restore and maintain blighted buildings in South Holyoke. He worked with Nueva Esperanza for over 30 years, continuing until 2010 after a brain cancer diagnosis in 1995.  He survived until April 2012.

The materials in this collection reflect Vega’s interests in left wing movements in Central America, the Caribbean, Asia, South America and Africa from the 1960s through 1980s and include leaflets, pamphlets, books, and newsletters. The approximately 300 items offer sometimes scarce documentation of internationalist liberation movements such as the PAIGC in Guinea Bissau and Cape Verde, the Tupamaros in Uruguay, and the EFLNA in Eritrea. Of particular note is a small collection documenting Vega’s participation in the 1974 Venceremos Brigade and a collection of clippings, newsletters, notes, fliers, conference material, and newspapers from various groups such as New England Action Research, Friends of the Filipino People, The Latin American Student Association, and the Ethiopian Students Union of North America. Some printed materials are cataloged and housed with the rare books collection.

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During the latter months of the Second World War, Edmund F. Franz served with the U.S. Army’s War Crimes Branch in Wiesbaden, Germany. Part of the team involved in war crimes investigation, Franz processed hundreds of pages of first-hand accounts by perpetrators, eye witnesses, concentration camp survivors, political prisoners, and prisoners of war that ultimately served the prosecution during the Nuremberg trials. At the war’s end, he returned home to Aurora, Ohio, eventually bequeathing a collection of depositions from his wartime work to a friend, David M. Berke.

The Berke Collection contains copies of approximately 300 pages of material gathered by U.S. Army investigators in preparation for the Nuremberg trials. The depositions, affidavits, and reports that comprise the collection are varied in scope, but most center on German maltreatment of prisoners — both political prisoners and prisoners of war — with a handful of items relating to larger issues in intelligence and counter intelligence. Gathered originally by the Office of Strategic Services, the Counter Intelligence Corps, and other Army units, the materials offer chilling insight into the brutality of the concentration camp system, “labor reform” prisons, and police prisons, and the sheer scale of wartime inhumanity.

Aldin Grout was among the first American missionaries to the Zulus. Experiencing a religious conversion in his early twenties, Grout dedicated his life to the ministry, studying at Amherst College (1831) and Andover Theological Seminary (1834) before accepting an overseas appointment through the American Board of Christian and Foreign Missions. In Nov. 1835, Grout and his new wife Hannah (Davis) sailed for South Africa, destined with two other missionary couples for the Natal Province. Even after Hannah died of a lingering illness following the birth of a daughter in December 1835, Grout pressed onward in the cause, not returning home until the end of 1837. Placing his daughter under the care of family, and remarrying to Charlotte (Bailey), he wasted little time in returning to South Africa, remaining there from June 1840 until retiring in 1870, primarily at Umvoti station. In his latter years in Springfield, Grout was active in ABCFM efforts to translate the Bible into Zulu (1883) and he wrote occasionally about his missionary experiences. Aldin Grout died in Springfield on 1894, followed by Charlotte in 1896.

The roughly 195 letters in the Grout collection provided a remarkable commentary on American missionary activities in colonial South Africa, Grout’s personal religious convictions, and the lives of the Zulus to whom he ministered. The collection also includes a handful of fragmentary autobiographical and historical sketches written after Grout’s retirement, a wealth of letters from Grout’s wives and fellow missionary workers, Hannah and Charlotte.

A pioneer in African American history, August Meier was a model of an engaged academic, a prolific writer, active participant in the civil rights struggle, and staunch member of the NAACP, SNCC, and CORE. While pursuing graduate work at Columbia under Henry Steele Commager, Meier taught at a succession of Historical Black Colleges, including Tougaloo (1945-1949), Fisk (1953-1956), and Morgan State (1957-1964). His dissertation, completed in 1957, became the first of eleven books he wrote or edited, Negro Thought in America, 1880-1915 (1963), with much of later work conducted in collaboration with Elliott Rudwick and John Bracey. Meier joined the faculty at Kent State University in 1967 and remained there until his retirement in 1993. His much-anticipated monograph on the history of the NAACP had not been completed at the time of death in 2003.

Organized in two discrete parts, the Meier collection bookends a long career in the study of African American history. The first part of the collection is centered on Meier’s association with the Pioneer Youth summer camp in Rifton, N.Y., and his growing consciousness of the fundamental problems of race and class in American society, with some materials from his wartime years as an undergraduate at Oberlin College. The second part of the collection includes books collected by Meier during his academic career, mostly on African American history and culture. Titles range from works on the Civil Rights movement to literature and poetry of the late nineteenth century and Harlem Renaissance, works on slavery and antislavery, race theory, the South, and African American education and religion.

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