A wealthy merchant from Portsmouth, New Hampshire. Includes details of his ventures in ship owning and his investments in manufacturing companies and real estate. Also contains total assets of his “property in possession” as of January 1845, and lists of debtors, including men, women, businesses, religious groups, and political groups.
A scholar of the history and culture of early modern Japan, Conrad Totman began his career as a student of ornamental horticulture at the University of Massachusetts. After graduation in 1953, Totman served in the army for three years in South Korea where got his first taste of Japanese culture during leave. His experiences in Japan piqued his scholarly interest, and upon his return to the states with his new wife Michiko, he finished college at UMass and did his graduate work at Harvard where he received a doctorate in 1964 for a study of politics during the Tokugawa period. Totman held academic positions at UC Santa Barbara, Northwestern, and Yale before retiring in 1997.
The bulk of the collection documents Professor Totman’s education and professional work as a scholar and teacher of Japanese history. Dispersed throughout is a treasure trove of information on Japan in general, and particularly on his specialties: early modern Japan and forestry and environmental management. An enormous, highly influential, and cherished part of Totman’s life is his family, and the Totman clan is well represented in this collection. Reams of genealogical material document the rich heritage of the Totman family, including the transcribed love letters and diaries of his paternal grandmother and biographies of Totman ancestors, as well as hundreds of letters written between Michiko and her family in Japan.
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.
Temporarily stored offsite; contact SCUA to request materials from this collection.
The Traprock Peace Center is a grassroots organization based in Deerfield, Massachusetts, that trains and educates people locally and globally in matters relating to disarmament and nonviolence. In 1980, the Center organized the first successful attempt in the United States to get a nuclear weapons moratorium referendum on the ballot, and the Center has served as a focal point for organizing on a wide array of issues in peace and social and environmental justice.
The records of Traprock Peace Center include correspondence, campaign materials (resolutions, organizing committee records, legislative packets), program reports, newsletters, newsclippings, and posters relating to the nuclear freeze campaign and many subsequent initiatives. Recent additions to the collection document the group’s work to end the wars in Afghanistan and Iraq; these later additions are open for research, but are not processed.
Long a favored destination for travelers due to its scenic coastline and rural landscapes, New England’s tourist industry evolved in parallel with transportation technologies. Rail lines opened summering opportunities in the interior of the region in the nineteenth century, and the expansion of roadways and the automobile after the First World War drove the industry further, leading to a proliferation of summer camps, inns, and tourist sites, even in remote locales, serving shorter-term vacationers from the working class through the moneyed elite.
This small collection of travel brochures gathered by Faith Brainard and her husband Homer W. Brainard in the 1920s and 1930s, documents camps, inns, hotels, and touristic sites throughout New England. Most of the brochures advertise accommodations or attractions in a natural setting, including room rentals at farms, hiking in the White Mountains, and the rivers and mountains of Vermont. The target audience for many of the brochures was women traveling alone, featuring the promise of clean accommodations and wholesome activities.
Five generations of an African-American family that achieved commercial success and wealth through the restaurant and catering business as well as extensive real estate investments at the turn of the 20th century in New York City, Brooklyn, and Sea Cliff, Long Island, New York. Includes letters, public and church records, news clippings, ephemera, a videotape, and 87 photographs.
Over five generations, the African-American Trent worked toward commercial success and wealth through the restaurant and catering business as well as extensive real estate investments at the turn of the 20th century in New York City, Brooklyn, and Sea Cliff, Long Island, New York.
Focused primarily on family and genealogy, the Trent family collection contains letters, public and church records, news clippings, ephemera, a videotape, and 87 photographs
The second child of attorney George J. Tucker and his first wife, Eunice, Mary E. Tucker was born in Lenox, Mass., ca.1835, and raised there with her elder brother Joseph and sisters Maria, Harriett, and Sarah. Mary died at a tragically young age on August 20, 1855. She is buried with her father and sister Maria in the town’s Church on the Hill Cemetery.
As small as the volume is, it is a complex book, consisting of two main parts, neither with certain authorship. Approximately the first third of the volume is comprised of brief notes on sermons delivered by Congregational minister Edmund K. Alden and other, 1854-1862, while the rest is a well-organized receipt book kept in a different hand. The receipts are arranged in sections devoted to bread and cake, soups, fish, meats, vegetables, pastry, puddings, other desserts, cake, preserves and jellies, miscellaneous, and pickles and sauces. Several recipes are attributed to other writers, including the well-known cookbook author Juliet Corson.
Tom Turk played a significant role in the growth of state and community arts agencies across five decades. Beginning his career as an organizer of community arts agencies in Michigan in the mid-1960s, Turk went on to hold leadership positions with community arts agencies in Texas and Tennessee. Active on the national level, he served as a founding member of the Executive Board of the National Assembly of Community Arts Agencies, later the National Assembly of Local Arts Agencies (1977-1985), and as president of the United States Urban Arts Federation (1999-2000), the association of local arts council and commission directors in the nation’s fifty largest cities.
Reflecting a long career in community arts, the Turk collection includes rich documentation of three important organizations involved in the development of the field during the late-1970s and early 2000s: the National Assembly of Community Arts Agencies, the National Assembly of Local Arts Agencies, and the U.S. Urban Arts Federation. The records include a nearly complete run of minutes of the Board and Executive Committee for NACAA and NALAA, along with newsletters and some financial reports, as well as materials relating to the organization and name change.
As a young man in Foxcroft, Maine, Abel Turner was caught up in the evangelical revivals and converted to Free Will Baptism, becoming a minister by the age of 21. Beginning in the backwoods settlements, Turner spent the better part of a decade attempting to “convert sinners” in Piscataquis and Penobscot Counties and the in the Burned-Over District of New York state, from Utica to Penn Yan and Cattaraugus County.
Written for his wife, Abel Turner’s long and detailed autobiography is a remarkable record of a young Free Will Baptist minister’s labors during the Second Great Awakening. Beginning with his childhood in Maine and his conversion experience, the manuscript provides insight into Turner’s experiences preaching in the rough-hewn interior settlements of Maine and the Burned-Over District of New York from roughly 1821 through 1839. In addition to some wonderful commentary on evangelical religion in the heart of the Awakening and on Turner’s own spiritual development, the memoir includes fascinating descriptions of the towns and people he met along the way.
