Beacon Street Diary
Archives: August 2020
by William McCarthy, Processing and Reference Archivist
Today’s highlight will be MS0914, the Loy and Edna Long missionary papers, 1929-1968. In 2010, staff members working on an inventory project came across this unprocessed, previously unknown collection. It was immediately accessioned and processed into the collection we have today.
The focus of the collection is on the Long’s three separate trips to India which took place between 1931-1946 and 1949-1956. Much of their time in India was spent working in Ahmednagar. Loy was a social and industrial welfare worker and organized the Probation and After-Care Association. (1) Scattered through the collection are news bulletins called “The Long’s Broadcast” which goes into detail about the work they were doing and events they saw in Ahmednagar. As an example, the January 1938 edition discusses the work of Mahatma Gandhi, Loy’s work starting the City Games Association, his work with their charity organization, and the local neighborhood house they manage.
The legacy finding aid for this collection can be found HERE. If you have any interest in viewing this collection once the library reopens, or you have any other CLA related questions, do not hesitate to reach out to us at firstname.lastname@example.org. Stay safe and have a great day!
1. United Church of Christ's Whole Earth Newsletter, Spring 1979, p 14-15
by Zachary Bodnar, Archivist
Exhibits, and the display of the CLA’s physical materials, were so valuable and central to the mission of the CLA that, during renovation, the old Pratt Room was converted into a new exhibit space. Unfortunately, right as renovations completed on the new exhibit space, the CLA necessarily closed its doors to the public due to the ongoing global pandemic. We were not alone, most galleries, libraries, archives, and museums (GLAMs) remain closed or partially closed months after the pandemic’s onset. However, the closure of physical space does not mean that GLAM institutions cannot continue making their materials available through exhibits.
While physical exhibitions are nearly impossible right now, digital exhibitions are currently having a renaissance. Online exhibits have always offered unique opportunities to bring users, unable to visit physical locations, into the exhibit space and make available an institution’s unique materials to a wider audience. Now, more than ever, online exhibits offer opportunities to document current affairs, celebrate important milestones, and connect people to physical materials through a digital interface.
The CLA, too, will soon be more capable than ever to present our materials to our users through online exhibitions. The adoption of a DAMS at the CLA will not only provide us new opportunities to create and share our digital materials but will also allow the CLA to create online exhibit spaces and showcase our digital projects more easily. While it may be a while away, it is safe to say the staff has already been brainstorming ideas for digital exhibits we can create once the DAMS is up and running.
Before I leave this entry in the Beacon Street Diary, the staff wanted to share some of our favorite current and past online exhibits from other institutions. Please give these exhibits a look! And let us know of your own favorite digital exhibits!
A brand-new exhibit from the Radcliff Institute that celebrates the ratification of the 19th amendment, this exhibit offers an amazing look at the cause of women’s suffrage through photography.
This amazing exhibit from the Duke University Libraries showcases the true breadth of what defines “women’s work” and show that long held assumptions about the historical work of women is more myth than fact.
This exhibit from the Library of Congress uses photographic and manuscript materials to track the life of Rosa Park through her own words. This collection is especially important because it takes a holistic look at her life beyond just her role in the Montgomery bus boycott.
While not a traditional exhibit, the Civil Rights and Restorative Justice Project out of the Northeastern University School of Law showcases the power, importance, and flexibility of digital exhibit spaces. This incredible project documents anti-civil rights violence in the US to seek justice for past crimes.
I would be hard pressed to think of a more comprehensive Hidden Histories collection than that relating to Congregational and Separatist minister John Cleaveland (1722-1799). The digitized versions of his papers and sermons are provided in partnership with the Philips Library at the Peabody Essex Museum, who hold the orginal documents.
Rev. Cleaveland's biography is fascinating in its own right. He chafed against religious orthodoxy and typified the revivalist spirit of the Great Awakening, earning him an expulsion from Yale and ultimately a successful career in the Chebacco parish of Ipswich (now Essex, Mass.), serving as pastor to both Separatist and orthodox congregations there. In addition to his regular ministerial career, Rev. Cleaveland lived through both the French and Indian War and the American Revolution. He served as an army chaplain during both conflicts, first with British colonial forces, and later as an American revolutionary; Cleaveland was a notable patriot and exhorter of revolution from the pulpit, and father to four sons who served against the British. His story is both an intimate and universal example of shifting loyalties and identities during the formation of the United States.
In addition to these broad strokes, Rev. Cleaveland's papers reveal diverse aspects of 18th-century life in thrilling detail. These include an extensive array of correspondence, religious papers, biographical material, church administration, handwritten sermons, and relations of faith from local parishioners. Also included is a short diary by Rev. Cleaveland's first wife, Mary Cleaveland, in which she details the births of her children. Among the most notable historical records are documents related to Rev. Cleaveland's expulsion from Yale, a letter in which he urges the conversion of Native American peoples, and a sermon against British tyranny. Additionally there are a large number of financial and administrative records, offering glimpses into agricultural life and everyday provisions and payments in the 1700s. There are more personal, idiosyncratic records too; the most amusing to me personally is a loose collection of notes which include the "weight of the family of Rev. Cleaveland".
A substantial amount of records consist of correspondence between Rev. Cleaveland and his first wife, Mary (nee Dodge). A number of the letters between them predate the marriage, and comprise a somewhat fraught series of attempts by Rev. Cleaveland to convince Miss Dodge to marry him. Later, he wrote to her regularly while stationed with regiments at Lake George and Louisburg, Cape Breton during the French and Indian War.
Other records in the collection offer insights into local tensions in Cleaveland's eventual home parish of Chebacco (Essex). After the midcentury revivals of the Great Awakening, the Second Parish Church of Ipswich, under the pastorate of orthodox Congregationalist Rev. Theophilus Pickering, began losing members at an alarming rate. Rev. Cleaveland arrived in Chebacco in 1747 to minister to these evangelical defectors. Tensions between Rev. Pickering and Rev. Cleaveland escalated quickly. The resident minister wrote a scolding letter to "the gentleman stranger that is a minster at the house of Mr. James Eveleth". After this, the two became engaged in the 18th-century equivalent of a Twitter war, each writing letters of complaint and publishing pamphlets against the other. Rev. Cleaveland had the last laugh, as he went on to become minister of the Second Church in Ipswich in 1774, thus reuniting the two congregations.
Jedrey, Christopher M. The World of John Cleaveland: Family and Community in Eighteenth-Century New England. Norton, 1979.
by Sara Trotta, Librarian
I could go by actual age, in which case there are the cuneiform tablets from the Pratt collection, allegedly several millennia old. When someone asks “what’s the oldest thing here?” they are in part making an appeal to authority. They’re asking “what’s the most important thing in your collection?”. This conflation of age and authority is nothing new. I’m reminded of the staff bookclub’s recent reading about the history of the Bible which describes Jerome’s trouble having his new translations accepted as canon for the first few hundred years of their existence, until they’d gained a fine patina of old age. Certainly, when Pratt acquired the tablets, being able to boast something so old lent a certain weight to his collection and his prowess as a collector, but unless you can read them, these tablets can’t be much more than a curiosity.
Sometimes this question is shorthand for “what’s the most valuable thing in your collection?”. This also has no easy answer. First, you have to ask “most valuable to whom?” And “valuable in what sense?” Age is only a small part of the equation. What one researcher considers an unparalleled find may be completely useless to another. Age may generally correlate with monetary value in the sense that the older a book is, the fewer there are likely to be in the world. But if no one is interested in buying a book, it doesn’t matter how old or how scarce it might be.
As someone who has several 300 year old items sitting on my desk at this very moment, I often have to remind myself that old is relative and my perception is quite skewed. Several years ago, a couple came into the library hoping to find the Museum of African American history which used to have its offices in our building. We got to talking about the Granary Burial Ground located right outside our reading room windows and the Boston Massacre and they asked if we had anything in the collection about it that they could see. I brought out The Trial of the British Soldiers, of the 29th Regiment of Foot, for the murder of Crispus Attucks, Samuel Gray, Samuel Maverick, James Caldwell, and Patrick Carr, on Monday Evening March 5, 1770, originally published in 1807. I sheepishly apologized that I didn’t have something more contemporary on hand to show them, but I don’t think my apology had even registered. They were thrilled with the pamphlet, thrilled that they were able to hold it and read it for themselves, thrilled that they were allowed to handle something so ‘old’. It was a good reminder for me and my lack of enthusiasm for anything printed after 1800 about the capacity the material in our collection has to evoke wonder and how easy it is to invite someone in and make them feel part of the story. It’s good to be reminded that age is just a number, and selfishly, this is just the sort of thing I’m missing most while we wait for things to return to something resembling ‘normal’.
*Note: staff are very careful not to roll bookcarts into anything.
by Tom Clark, Library Directorcannonball.
But this blog is about Gloucester’s Second Parish, formed when members of the First Parish petitioned in 1712 to form their own parish due to geographical constrains of traveling from West Gloucester (the Annisquam River and many adjacent tidal salt marshes made travel difficult to West Gloucester). The Meeting House was built in 1713 and was located near what is today the intersection of Concord Street and Bray Street in West Gloucester. Though it was torn down in 1842, it still lives on for those willing to explore the beautiful woods of the Tompson Street Reservation (named after Rev. Samuel Tompson, the first Pastor of the Second Parish) with a Meeting House clearing and an overgrown, forested burial ground.
Besides the scenic coast of which Cape Ann is most known for, the interiors are full of beautiful, hilly, rocky forests. Shared between Rockport and Gloucester is an area known as Dogtown, an early settlement with a storied past which I will write about in a future blog. In West Gloucester, is the Tompson Street Reservation, with many hiking paths ranging from easy to challenging.
On the northern end of the Concord Street loop is an overgrown entrance with another sign for the “Old Thompson Street Second Parish.” There are stone walls along the old cart path that show territorial usage from years ago. The woods are quite dense, so it would be easy to miss the burial ground unless you keep an eye out for a new formation in the stone walls. When you see the stone walls forming an enclosure, careful inspection reveals slate slabs that turn out to be grave markers (remember…Cape Ann is strewn with rocks everywhere, so it’s not unusual to see rock croppings in the woods).
Entering the burial ground yields several scattered headstones in various states of disrepair, but some are still legible, honoring the departed. Findagrave lists all the stones that have been identified (including several which were removed). The most interesting of these is that of Deacon William Haskell which has survived a tree trunk growing around the headstone.
Information for this blog was gathered from the following material in the Congregational Library Collection:
The Church in the Wilderness 1713 – 1988 by Carl F. Viator, in our West Gloucester Trinitarian Congregational Church collection
Special thanks to Lise Breen, a Researcher, Writer and Gloucester Historian, and Jeff Cooper, New England Hidden Histories Program Director for sharing their historical knowledge of Second Parish.
by William McCarthy, Processing and Reference Archivist
Today’s highlight will be MS4981, the Edward Franklin Williams papers, 1859-1918. The Williams papers were given to us from the Chicago Theological Seminary in 2011 and 2015. The Amistad Research Center in Tulane also has a collection on Williams which you can view by going HERE.
Edward Franklin Williams was born in Uxbridge, Massachusetts on July 22, 1832. He graduated from Yale in 1856 after which he spent three years teaching in Connecticut and Massachusetts. When the Civil War broke out, Williams joined the Christian Commission where he distributed religious literature, medical aid, and various supplies to Union troops. After the war, the Congregational church at Whitinsville, Massachusetts ordained him on October 17, 1866. After Whitinsville, Williams moved to Illinois and served the Tabernacle Congregational Church from 1869-1873. In 1873, he moved on to a pastorate at the South Congregational Church in Chicago, Illinois from until 1891. Afterwards, Williams was a delegate to the International Congregational Council in London, England. He spent several years abroad and studied at the University of Berlin after which he published “Christian Life in Germany” in 1896. Williams served as the Editor of the Congregationalist, Director of the Chicago Missionary Society, and president of the Chicago Tract Society which published and distributed Christian literature. Williams died in Evanston, Illinois on May 26, 1919.
The finding aid for this collection can be found HERE. If you have any interest in viewing this collection once the library reopens, or you have any other CLA related questions, do not hesitate to reach out to us at email@example.com. Stay safe and have a great day!