Collecting area: Social change

Ann Stokes with Nanette the dog, 1972

Ann Richardson Stokes (1931-2016) was an activist, artist, and community builder across such issues as progressive politics, women’s and lesbian/gay rights, and the environmental and antinuclear movements. Stokes was born and educated in New Jersey, the daughter of Dr. Emlen Stokes and Lydia Babbott Stokes, and the great grand-daughter of Charles Pratt. A lifelong Quaker and longtime member of Putney Friends Meeting, Ann moved to Welcome Hill in West Chesterfield, NH in 1959. She helped build and run the studio retreat for women artists, Welcome Hill Studios, which has been inspiring and nurturing artists since the 1970s, and in 1985 Stokes published an account of the all-woman-built first studio in “A Studio Of One’s Own.” Ann purchased a large parcel of land in West Chesterfield with stone ruins left by Madame Sherri, a vaudeville costume designer known for her entertaining, and carried on her party tradition by hosting Nina Simone, Odetta, the Arthur Hall African-American Dance Troupe and many others. Ann eventually donated the parcel now known as the Madame Sherri Forest with many sites and trails, including the Ann Stokes Loop named in her honor. A talented writer and painter, Ann penned numerous thoughtful letters to editors across the country, but was happy to engage personally in social action as well, such as when she was jailed for two weeks for protesting the Seabrook Station nuclear power plant in 1977 or when she ran, unsuccessfully, for Sheriff in West Chesterfield.

The Ann R. Stokes Papers document Ann’s varied and passionate life of art, community building, Quakerism, and activism. The building and story of Welcome Hill Studios, as well as Ann’s famous parties, are well documented with scrapbooks, photographs, and posters. Her engagement with the Putney Friends Meeting is evident through numerous records and correspondence. Family photo albums and scrapbooks document the Stokes extended family history, and Ann’s own writing, photographs, and art (mostly original paintings and prints) make up a bulk of the collection. Ann’s collection of women/lesbian organization’s newsletters, mostly from the 1980s-2000s, with titles such as Lezzie Fair, Open Closet, Lesbian Connection, the Revolutionary & Radical Feminist Newsletter, show her engagement with local and national women’s issues.

From 1987 through early 1988, Daniel and Joyce Stokes published Into the Night, “a newsletter for freedom for political prisoners held in the United States.” Based in Brooklyn, N.Y., this simply-produced publication offered updates and commentary on Americans imprisoned for politically-motivated acts. Reflecting both the legacy of 1960s radicalism and the resurgent activism associated with U.S. imperialism in Central America, Into the Night offered news on the Ohio 7 sedition trial, the MOVE organization, and the fate of Plowshares war resisters.

The Stokes collection contains correspondence from subscribers and supporters of Into the Night, fleshing out their political philosophy and the conditions of imprisonment. Drawn from groups including the MOVE organization, the United Freedom Front, Black Liberation Army, and Plowshares, the correspondents include Ramona Africa, Alberto Aranda, Philip Berrigan, Marilyn Buck, Carl Kabat, Ray Luc Levasseur, Ruchell Cinque Magee, and Carol Manning. The collection also includes copies of other radical publications and a complete run of Into the Night itself.

Following a series of homophobic incidents on the University of Massachusetts Amherst in 1985, the Program for Gay, Lesbian and Bisexual Concerns was established as an administrative center in the Office of Student Affairs. Later renamed after the notorious riots in New York, the Stonewall Center has provided the campus and surrounding community with cultural and educational programming through speakers, films, video and book library, Speakers Bureau on LGBTQ issues, referrals and support, advocacy and community outreach.

The records of the Stonewall Center include documentation of day to day operations, including phone logs, memos, and budget information, as well as posters and press releases for events, publications, campus and external reports, training manuals, surveys, newspaper clippings, and ephemera such as banners, tee-shirts, and buttons.

Club that met weekly or bi-weekly in Storrsville, Massachusetts, to debate questions of local, national, and international interest including religion, abolition and slavery, human nature, penal reform, the lure of the West, intemperance, and war and peace. Single minutebook includes two versions of the constitution, proposed and debated questions, the teams, the outcome, and notations of any additional activities that took place during the formal meetings.

Established by Laurie Block and John Crowley in 1989, Straight Ahead Pictures is a not-for-profit organization dedicated to developing innovative multimedia presentations about topics in American history and culture. Working in film, video, radio, and print, Straight Ahead Pictures has often focused on the cultural history of the body, and especially the meaning of fitness, disability, health, and related concepts. They are the sponsor of the Disability History Museum, a virtual resource containing primary documents, educational materials, and exhibits.

The film and video that comprises the bulk of the Straight Ahead Pictures collection was collected, used, and produced by the company in its productions. The collection also contains several linear feet of research materials, publications, and ephemera including newsletters and publications from disability rights organizations, historical ephemera, and magazines centered on the concepts of fitness and health.

Founded in 1975 by Pir Vilayat Inayat Khan, The Abode of the Message is the headquarters for members of the Sufi Order International. Sitting on 430 acres, formerly the site of a Shaker Village in New Lebanon, New York, the Abode was settled by 75 adults and 20 children coming from all over the United States. The Sufi Order initiates spent the first several months preparing for the arrival of winter, a task that required much effort since buildings were in need of repair, there was no central heating system or updated electrical wiring, and few bathrooms. Within a year, the community prospered with the establishment of woodworking, stained glass, and sewing shops, a bakery, and a small school. Today, the community is smaller in number, but their mission remains the same: to collectively embody spiritual awakening.
The collection consists chiefly of publications produced by the Abode, including two newsletters Connections and The Messenger dating from the 1970s to the present. Also represented are other Sufi Order publications, such as Heart & Wing and Mureed’s Newsletter.

The author and social critic Harvey Swados (1920-1972) was a graduate of the University of Michigan who embarked on a literary life after service in the Merchant Marine during the Second World War. His first novel, Out Went the Candle (1955), introduced the themes to which Swados would return throughout his career, the alienation of factory workers and the experience of the working class in industrial America. His other works include a widely read collection of stories set in an auto plant, On the Line, the novels False Coin (1959), Standing Fast (1970), and Celebration (1975), and a noted collection of essays A Radical’s America (1962). His essay for Esquire magazine, “Why Resign from the Human Race?,” is often cited as inspiring the formation of the Peace Corps.

The Swados collection includes journals, notes, typewritten drafts of novels and short stories, galley proofs, clippings, and correspondence concerning writings; letters from family, publishers, literary agents, colleagues, friends, and readers, including Richard Hofstadter, Saul Bellow, James Thomas Farrell, Herbert Gold, Irving Howe, Bernard Malamud, and Charles Wright Mills; letters from Swados, especially to family, friends, and editors; book reviews; notes, background material, and drafts of speeches and lectures; financial records; biographical and autobiographical sketches; bibliographies.

Eleanor “Nina” Hathaway Swaim (1938-2015) was a feminist, environmental and antinuclear activist, antiwar organizer, and proponent of women’s collective enterprises globally. She was arrested for the final time just a month before her death, chained to the gates of a pipe yard in Williston, VT, protesting a fracked gas pipeline. Born into a conservative family in Sharon, MA, Swaim was radicalized during the mid-sixties by courses at the Free University on the Lower East Side and during the 1968 occupations at Columbia University, where she was an administrator. She joined the It’s All Right to be a Woman Theater in 1970 and toured the country with them before leaving New York City to work in a GI bookstore near a military base in Massachusetts, helping soldiers protesting the Vietnam War. Learning the printing trade, she moved to Vermont and co-founded the women’s collective press, New Victoria Press, worked as a mediation coordinator for the Vermont Supreme Court, and became a strong force in the antinuclear movement, helping found the Upper Valley Energy Coalition (UVCE), and co-authoring a book with Susan Koen, “A Handbook for Women on the Nuclear Mentality.” She met her husband, Douglas Smith, through UVEC, and the pair worked on numerous antinuclear, environmental, and other grassroots campaigns and protests together, including a project in Mozambique on water access, where Swaim worked as a cooperator with the revolutionary Organization of Mozambican Women. Other international work included picking cotton in Nicaragua, visiting Cuba under siege, and touring Gandhian centers in India to learn practical nonviolence and social change techniques. A practicing Buddhist, Swaim was an avid writer, gardener, beekeeper, and hiker, and in addition to her other causes, spearheaded numerous events related to the natural world, food security, and honeybees.

The Nina Swaim Papers offer an intimate look into the life of an indomitable and inspiring grassroots activist focused on both local Vermont issues and global concerns. Unpublished writings, clippings, and correspondence, as well as photographs, tapes, and scrapbooks reflect her international travels and work, as well as her community and concerns in the antinuclear and environmental movements based out of Vermont. Detailed writings, reflections, short stories, travel notes, and a comprehensive set of journals dating from the late sixties make up a large part of the collection. They are full of the musings of an activist pondering the meaning of women’s consciousness raising and conflict settlement, of worker collectives and other community building, of struggles and misunderstandings between lesbian and straight women, of power in organizations like Clamshell Alliance and the Upper Valley Energy Coalition, of motherhood and aging, and of the relationship between action for social change and spiritual practice.

A Quaker and philanthropist from Worcester, Mass., Sarah J. Swift was a noted supporter of Friends’ missions in Palestine and Jamaica for over half a century. The wife of D. Wheeler Swift, an innovator in the manufacture of envelopes, Swift began to support the Friends’ foreign missions by the 1890s, becoming a major benefactor of the Eli and Sibyl Jones Mission and girls’ school in Ramallah and of the small Quaker mission at Buff Bay, Jamaica.

The Swift papers contain a thick series of letters from the Society of Friends’ Eli and Sybil Jones Mission in Ramallah, Palestine, documenting their activity between 1890 and 1942, with a much smaller series of letters relating to the mission at Buff Bay, Jamaica. The missionaries’ letters — including circular letters to supporters and others addressed to Swift personally — discuss school operations and local affairs in Palestine and Jamaica. Of particular note are letters discussing the work at Ramallah around the turn of the twentieth century and several letters discussing the hardships of wartime and recovery from war.

Sylvia Helen Forman (1944 or 1945-1992) was an anthropologist and educator at the University of California – Berkeley and at the University of Massachusetts – Amherst focusing primarily on the demography, genealogy, and health outcomes of Quechua and Spanish-speaking Indigenous and Mestizo peoples in the Andean regions of Ecuador. She received her Ph.D. from UC Berkeley in 1972 for her study of law and conflict in rural highland Ecuador and the following year she joined the faculty at UMass Amherst. Soon after, she began to teach at UMass Amherst until her death in 1992 at only 48 years old. Forman’s legacy at UMass exists today through her former students, her substantial research, and her contributions to the Department of Anthropology, namely its Junior Year Writing program and the Sylvia Forman Third World scholarship fund (which was initially funded by a $100,000 grant from her estate).

Throughout the entirety of her life and her career, Forman was passionately dedicated to feminist and other social justice causes in the United States, in Ecuador, and elsewhere. From early in her career, she stood out as an advocate for her students and was instrumental in building cross-connections among anthropologists in the Five Colleges Consortium to expand opportunities for study, and she also forged strong connections with academics in the developing programs in Women’s Studies. She would later be recognized posthumously as one the founders of the Association for Feminist Anthropology in 1998.

Sylvia Helen Forman’s work in Ecuador can generally be split into two periods, the first of which corresponds roughly to 1966-1975, and the second from around 1976-1981, but she continued to work with contacts in the region long after. The former period saw more direct involvement and travel in Andean Ecuador, while the latter saw fewer trips and less extensive fieldwork. Regardless, both periods focused on similar topics of demography, genealogy, and medical experiences. Forman also did continue to travel to the region after these main research periods, but fewer materials are available from after 1981. Each series in this collection contains different parts of Forman’s work in Ecuador, her professional life, her personal life, and an array of pamphlets, postcards, and other ephemera she collected along the way. The majority of the content available is research-related and typically consists of field notes, data, diaries, and journals.