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At the time of the American Civil War, Charles Sisson attended the Friends Boarding School in Providence, R.I. An active member of the Society of Friends, Sisson was apparently a dedicated student and avid member of the literary society. After graduation, he pursued an enormously successful career in the textile industry, becoming a founder of the Hope Webbing Company in 1883, one of the nation’s largest narrow-fabric manufacturers.

Kept by teenaged Charles Sisson, this diary includes regular entries describing a student’s daily life at the Friends Boarding School in Providence R.I. In addition to occasional details on coursework, Sisson describes his social activities in some depth, and often with some humor. With rare exceptions, the larger currents of the Civil War served as little more than a backdrop, although the future of liberated slaves appeared as a topic for debate at the Lyceum, and marching was taken up as an activity by the students.

Labor educator Mark Starr first became interested in the potential of the constructed language, Esperanto, for promoting peace and international understanding while serving time in prison for conscientious objection during the First World War. A career in labor led him to immigrate to the United States in 1928, where he taught at a labor college in New York before becoming the educational director for the International Ladies Garment Workers Union. Long active in the Esperanto movement, he joined the Esperanto Information Center when it was founded by Bernard Stollman in 1962 and served as its chair from 1965 to 1972. As the New York Office of the Esperanto League of North America, the EIC played a key role in promoting the movement in the United States and sharing information among supporters and aspiring learners.

Meticulously maintained by Starr during his tenure as chair, the EIC records include a rich correspondence with local and regional Esperanto organizations and national and international affiliates, and particularly its parent body, the Esperanto League for North America. While much of the content consists of routine communications about membership, queries from learners, and organizational wrangling about meetings, conferences, and publications, the collection provides insight into the grassroots organizing and lobbying for the language and its roots in internationalism, peace, and social justice concerns. Written in both Esperanto and English, the collection includes letters (retained copies as well as received) and articles by Starr and other noted Esperantists, including Allan Boschen, Francis Hellmuth, and Humphrey Tonkin.

The Hampshire-Franklin Central Labor Council is a democratically-elected body drawn from among AFL-CIO-affiliated unions in Hampshire and Franklin Counties, Mass. The Labor Council advocates for workers’ interests at the state and local level and works with its members and communities on social and economic justice issues.

This slender collection consists of the minutes of monthly meetings of HFCLC for three decades beginning in 1977, with some brief gaps in the latter years.

Judy Norsigian is a prominent advocate for women’s reproductive health and was a co-founder of the Boston Women’s Health Book Collective, better known by its later and the title of its best-known book, Our Bodies, Ourselves. Editor of each of the nine editions of the book and executive director of the collective from 2001 to 2015, Norsigian is an important public intellectual on women’s health issues and has served on numerous boards and advisory groups relating to reproductive health, contraception, and medical research.

Consisting primarily of the sort of ephemeral political literature that abounded in the late 1960s and early 1970s, the Norsigian collection offers insight into the feminist movement and the early milieu of Our Bodies, Ourselves. Many of the publications are devoted to issues in contemporary feminism or pertain to women’s conferences, however several (especially those published by the New England Free Press) take on other political and social movements.

The farmer Nathaniel Maynard was born in Marlborough (Worcester County), Mass., on Feb. 27, 1780, the eldest of four children of Joseph Maynard and Lovina Barnes. By 1804, when he married Rachel (Hill) of North Brookfield, Nathaniel was already a resident of Leverett, where he had apparently moved with his brother William. Nathaniel and Rachel had four children: Ira B. Maynard (1810-1896), Alvin (1813-1818), Emeline Dudley (1815-1901), and Joseph Bartlett Maynard (1817-1881).

This small volume is a hybrid production. Roughly the first half of the volume consists of relatively standard exercises for learning arithmetic and business activities, including calculating weights, measures, currencies, finances, and interest rates. The remainder consists of accounts, recording a variety of work performed by Maynard, ranging from farm labor (sale of potatoes, plowing and planting, working with oxen, slaughtering, and chopping wood) to weaving (“sheeting”) and especially mending or making shoes.

An educator and scholar of educational assessment, Monty Neil is the Executive Director of the National Center for Fair and Open Testing (FairTest). For his doctorate at Harvard in the mid-1980s, Neill examined the impact of the 1974 desegregation order affecting Boston’s public schools and the ongoing search within the city’s African American community for quality and equity in education. He completed his dissertation, The Struggle of Boston’s Black Community for Quality and Equality in Education: 1960-1985, in 1987.

The 33 audiocassettes in this collection include interviews with 29 activists and educational and political leaders in Boston, predominantly from the city’s African American community, include in-depth discussions about the busing crisis in Boston during the late 1970s and early 1980s, its aftermath, and the ongoing search for educational equity and quality. The tapes were recorded between January and April 1986 as part of Neill’s dissertation research.

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.

Established in 1708, the Nantucket Monthly Meeting of the Society of Friends has had a distinctive history marked by the separations that troubled Quakerism in the nineteenth century. In 1830, Nantucket became one of the few monthly meetings in New England to divide along Hicksite and Orthodox lines, and as that separation was healing in 1845, the Wilburite and Gurneyite factions separated. Uniquely, the Wilburites split further in 1863, when the “Primitive” or “Otisite” Friends departed. Quaker worship was effectively absent on Nantucket from 1894 to about 1939.

This fraction of the records of the Nantucket Monthly Meeting of Friends documents the history of the meeting up to and through the Wilburite-Gurneyite schism. With the exception of some loose materials from the Women’s Meeting from 1776-1781, the collection contains little from the first several decades of the meeting (these are housed at the Nantucket Historical Association), but there is rich content on the state of the meeting and the conflict that followed the separation of 1845, along with minutes from the decade leading up the Wilburite-Gurneyite reunion in 1944.

In the complex history of Quakerism on Nantucket, the Wilburite Nantucket Monthly Meeting of Friends stands out. Separating from the numerically smaller Gurneyites in 1845, the “Otisite” monthly on Nantucket separated again in 1863, drawing away from the Wilburite Sandwich Quarterly Meeting, drawing with them a number of sympathetic Friends on the mainland, particularly in Warwick, R.I. Although worship on the island effectively ended in 1894, the mainland Otisites maintained their separation until 1911. Quaker worship on Nantucket was revived in 1939 and with the reunion of Wilburites and Gurneyites in 1944, the monthly meeting decided to remain independent, joining New England Yearly Meeting only in 1956.

This small, but important collection is centered on the latter years of the Wilburite meeting on Nantucket, during the period of reunification with Gurneyites. The bulk of records for the Nantucket Monthly Meeting (Wilburite) are housed at the Nantucket Historical Association.

Having already separated between Hicksite and Orthodox factions in 1830, Friends on Nantucket separated again in 1845 between Gurneyites and Wilburites. While Gurneyites were the “larger body” in nearly every other meeting in the region, on Nantucket they were the minority. Drawing some of their members from the Hicksites, who were disbanding at the time, the Gurneyite monthly was under the care of Sandwich Quarterly Meeting. Never great number, the meeting was laid down in 1867, although a worship group under care of New Bedford Monthly Meeting continued to 1897.

This relatively small collection offers relatively complete documentation for a short-lived Gurneyite Friends meeting, including nearly complete runs of minutes (including rough minutes) for both the men’s and women’s meetings and records of meeting finances.