Collections: mss

Founded by Betsy Siggins in 2009, Folk New England is an organization dedicated to documenting, preserving, and interpreting the cultural legacy of folk music in all its forms, with an emphasis on New England’s contribution.

The Ephemera Collection consists of dozens of posters, fliers, calendars, and other promotional materials for musical acts collected by Folk New England. Concentrated in the years of the folk revival in the late 1950s to late 1960s, many of the posters were sent to Club 47 in Cambridge, Mass.

Founded by Betsy Siggins in 2009, Folk New England’s mission is to document, preserve, interpret and present the ongoing cultural legacy of folk music in all its forms, with emphasis on New England’s contribution to the enrichment of North American life. The organization continues a dialogue between New England’s distinct folk music heritage and its future, through the establishment of a regional folk music archive, robust collections development and access, multi-disciplinary outreach and education, and engaging entertainment programs for the public.

The Folk New England collections document the folk music scene, broadly construed, with an emphasis on the folk revival of the late 1950s and 1960s to the present. Although the performers and music are central, the growing array of collections also documents producers, venues, photographers, and others involved in the scene.

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A legal scholar and pacifist, Caleb Foote was born in Cambridge, Mass., on March 26, 1917, the son of a Unitarian minister and Quaker mother. Earning degrees in history from Harvard (AB 1939) and economics from Columbia (MA 1941), Foote was hired by the Fellowship of Reconciliation to organize their northern California office as the U.S. entered the Second World War. A committed conscientious objector, he refused assignment to a Civilian Public Service camp, arguing that the draft was undemocratic and “an integral part of the war effort,” thus earning a sentence of six months in prison. When released, Foote resumed his work with the Fellowship, opposing the internment of Japanese Americans, but ran afoul of the Selective Service a second time in 1945, earning an additional eighteen months. After a presidential pardon in 1948, Foote became Executive Director of the Central Committee for Conscientious Objection, but left after two years to return to school, hoping a law degree might aid him in the cause of addressing racial and economic injustice. He held academic positions in law schools at the University of Nebraska (1954-1956), Penn (1956-1965), and Berkeley (1965-1987), becoming well known for his opposition to a bail system that unfairly burdened the poor and falsely accused, among other causes. Foote died in Santa Rosa, Calif., in 2006, shortly before his 89th birthday.

An extraordinary archive of principled resistance to war, the Foote collection contains a thorough record of one man’s experience as a conscientious objector during the Second World War. Accompanying some of the legal proceedings associated with Foote’s refusal of assignment to Civilian Public Service is an extensive correspondence with family while imprisoned and other associated content. Foote also retained important material from his wartime work with the Fellowship of Reconciliation and later work with the CCCO. His later correspondence provides an important perspective on his developing legal career, particularly the earlier years, and an extensive series of essays and autobiographical writings provides critical personal and intellectual context for Foote’s pacifism and legal practice. The collection also includes some correspondence and writings by and about Foote’s education, his father, Henry Wilder Foote, and mother.

Shortly after receiving her doctorate from the University of California Berkeley in 1972, the anthropologist Sylvia Helen Forman joined the faculty at UMass Amherst. A staunch feminist and activist, Forman was known for her commitment to her students and to the political life at the university, and for her engagement in the community. She died of cancer in 1992, just 48 years old.

The nine papers in this collection were the products of studies by students enrolled in Forman’s Anthropology 497 class at UMass Amherst. All are intensive analyses of issues of race, gender, and social justice in local communities, including disability, teenage pregnancy, child care, Cambodian refugees, and attitudes toward community living and community change.

Collection of chiefly newspaper clippings compiled by Georgana Foster documenting the response of the western Massachusetts community to a variety of local and national topics such as the Vietnam War, communes, the re-elections of Congressmen Silvio Conte and John Olver, the Amherst Peace Vigil, the Peace Pagoda in Leverett, and the Iraq War.

For the better part of four decades, Nancy E. Foster was active in the struggle for social justice, peace, and political reform. From early work in civil rights through her engagement in political reform in Amherst, Mass., Foster was recognized for her work in the movements opposing war, nuclear power, and the assault on civil liberties after the September 11 terrorist attacks. Locally, she worked with her fellow members of the Unitarian Universalist Society of Amherst and with interfaith coalitions to address problems of hunger and homelessness.

Centered in western Massachusetts and concentrated in the last decade of her life (2000-2010), the Nancy Foster Papers includes a record of one woman’s grassroots activism for peace, civil liberties, and social justice. The issues reflected in the collection range from the assault on civil liberties after the 9/11 terrorist attacks to immigration, hunger and poverty, the Iraq Wars, and the conflict in Central America during the 1980s, and much of the material documents Nancy’s involvement with local organizations such as the Social Justice Committee of the Unitarian Universalist Society of Amherst. The collection also contains a valuable record of Nancy’s participation in local politics in Amherst, beginning with the records of the 1972 committee which was charged with reviewing the Town Meeting.

An East German Prosecutor General, Carlos Foth was a key player in the legal effort to investigate and punish Nazi war criminals. For two decades beginning as a law student in Berlin in 1947, Foth was part of a team dedicated to the prosecution of former Nazis, and he contributed to the creation of an antifascist internationalist system quite distinct from the weaker efforts in West Germany. Having assisted in high profile cases such as those stemming from the Koepenicker Blutwoche (the SA-led pogrom in Berlin in June 1933), Foth found himself at the center of investigations that highlighted the tensions between the East and West German systems. In a series of cases in the early 1960s, East German prosecutors uncovered former Nazis working in the West German judiciary, culminating in the 1963 “show trial” conviction in absentia of Hans Globke, National Security Advisor to West German Chancellor Konrad Adenauer, who had been the author of Nazi racial purity laws. As department head for international relations beginning in 1972, Foth was engaged in negotiations between the German legal systems and in 1979 he was invited to assist in the investigative phase of war crimes trials against the Khmer Rouge. He left office after reaching retirement age in 1988.

The Carlos Foth Papers offer important documentation of East German attempts to hold former Nazis accountable for war crimes and crimes against humanity and they provide insight into the operation of the East German legal system and its relations with the west. In addition to materials on prosecutions of SA Brownshirts involved in political violence during the Köpenicker Blutwoche, the collection includes files relating to prosecutions of West German officials accused of Nazi-era crimes and materials relating to Foth’s role as a consultant to the 1979 war crimes trials against the Khmer Rouge.

An East German actor, writer, and film director, and an insightful analyst of German culture and film history, Jörg Foth was born in Berlin on Oct. 31, 1949. After completing military service and working briefly in television, Foth entered the Hochschule für Film und Fernsehen „Konrad Wolf“ in Postdam, graduating in 1977. During his long ascent through the East German film system, he worked as an assistant director at the DEFA Studio and in GDR television and collaborated with Ulrich Weiss and others. His directorial debut came in 1984 with the children’s film Das Eismeer Ruft, however it was another six years before he was permitted to direct his second film, Biologie!, the only DEFA feature ever to deal with environmental issues. A few months after he was promoted to Director, the East German political system collapsed and the DEFA studios were closed. Foth has since worked as a freelance director and writer for both film and television.

The Foth collection provides unique insight into East German cinema; the diverse career of a noted writer, director, and actor; and more generally, the shifting artistic environment during the last years of the DDR. Along with writing and research materials from many of Foth’s films, the collection includes a range of writing, ephemera, and on topics ranging from film theory, the theater, and literature to Marx, Stalin, and Lenin.

Assembled by Lynnette E. Foucher, this collection consists chiefly of cookbooks produced by food companies between the 1920s-1970s. These cookbooks reflect the changing role of women in the home as well as new food trends and innovative technology. Taken together, the collection offers a glimpse into the way meal preparation changed in the U.S. during the second half of the twentieth century and how this change transformed the way we eat today.

A native of Salisbury, Massachusetts, Robert Fowler (b.1805) was a prosperous shipbuilder and merchant with a trade extending from Nova Scotia to the Gulf South. He and his wife Susan Edwards, whom he married in 1830, had at least four children.

Kept by Robert Fowler between 1831 and 1854, the volume includes both diary entries (primarily 1841-1846) and accounts. With occasional commentary on local political matters, commerce, weather, and family matters, the diary is largely a record of Fowler’s spiritual concerns and his wrestling with doctrinal matters and the relationship of religion and daily life. An ardent temperance man, he commented on religious topics ranging from the Millerite movement to the resurrection, salvation, and the duty of prayer.