Category Archives: RL Scholars

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Photographic Research on Obstetric and Gynecological Instruments

Auvard Weighted Speculum from the L. M. Draper Collection..
Auvard Weighted Speculum from the L. M. Draper Collection.

With generous assistance from the History of Medicine travel grant, I traveled to Duke University to view and photograph historical obstetric and gynecological tools housed in Duke’s History of Medicine Collections at the Rubenstein Rare Book & Manuscript Library.  There I viewed various artifact collections donated by practicing regional doctors, including the L. M. Draper Collection, the George D. & Evelyn Wilbanks Collection, and several anonymous collections.  I also viewed anatomical lift-the-flap guide books, lift-the-flap anatomical fugitive sheets and the Trent Collection of Ivory Anatomical Manikins, all of which were used to teach medical procedures, including delivery.

Having access to Duke’s collection was an incredible experience.  I treated it like a short artist residency.  I set up my lights, a pop-up tent, my camera and a tripod in a study room within the library.  Every morning, a cart was wheeled in with OB/GYN tools, anatomy text books and glass slides.  It was exciting (and a little nerve-wracking), opening up boxes and not knowing their contents.  For some items, I felt I was discovering the files for the first time.  In a way I was: besides the archivists who received and catalogued them, some of the items had never been requested.  I often felt as though I were in the medical field—donning nitrile gloves, carefully removing the items from their boxes, gently lying them down on the fabric of my pop-up lighting tent, careful not to harm them in any way.  I found myself photographing them as abstractions or as jewelry, a style of cataloguing unlike other projects I have photographed.

Smellie-Style Obstetrical Forceps from the George & Evelyn Wilbanks Collection.
Smellie-Style Obstetrical Forceps from the George & Evelyn Wilbanks Collection.

My work focuses on historical and contemporary women’s lives and I am particularly interested in the past’s technology and how it relates to today.  I have previously done photographic projects on antique vibrators, social media and the practice of keeping a commonplace book and with this project, the history of labor and delivery technology.  While the process of getting pregnant has changed with IVF and the location of delivery may have changed, the actual process of delivery has not changed.  Although American society emphasizes new products & experiences, and the medical world uses recent technology & procedures, women continue to deliver only one of two ways—vaginally or via Cesarean section.  Prior to my arrival at Duke, I assumed the tools used in labor and delivery were harmful to the infants and delivering women.  I also wondered how deadly labor actually was—in fictionalized accounts in both books and screen, no female who delivered a newborn ever lived, and seldom the child.  I expected antique tools to be brutal and different in appearance than today.  It surprised me that many of the tools I photographed resembled contemporary tools, only with time’s effect through rust or evident aging.

My research at Duke is the beginning of both my project and into further research on the history of the OB/GYN tools and their uses.  Although in its early stages, I plan to study these tools’ history, as well as their use & influence today.  The final images may be printed as slides, emulating turn of the twentieth century magic-lantern plates or late-twentieth century educational slide shows.  Whatever form these images take, I was particularly inspired by the anatomical lift-the flap books & broad sides and will create an artist book influenced by these interactive educational guides.  I look forward to sharing future developments of this project. Thank you to everyone at Duke University’s Rubenstein Library for their assistance during my stay.

Post contributed by History of Medicine Travel Grant recipient Lindsey Beal. Beal is a photo-based artist and professor in Providence, Rhode Island.  Her work and further information can be found at lindseybeal.com.

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Marshall Meyer and Argentina’s Jewish Movement for Human Rights

Today, March 24, 2016, marks the fortieth anniversary of the Argentine military coup that ushered in one of the Western Hemisphere’s most repressive regimes. Seeking to quash “subversion” and liberalize the economy, the coalition of military and civilian leaders who seized power in March 1976 instituted a vicious, secretive system of kidnapping, torture, and killing that claimed tens of thousands of lives and damaged countless more.

Each March 24, now deemed the Day of Remembrance for Truth and Justice, Argentina honors these victims and energizes the ongoing struggle for accountability. Yet this year’s commemoration has assumed an unusual character, as President Barack Obama’s ill-timed visit to Argentina has focused the lion’s share of attention on the U.S.’ own role in first encouraging and later opposing the dictatorship. The involvement of the U.S., however, is far from the whole story. Indeed, focusing on this topic alone obscures the pioneering work of the coalition of Argentine human rights groups that fought, at great personal risk, to denounce the dictatorship, demanding justice for its victims and punishment of its crimes.

In this post I turn away from the presidential-visit frenzy to focus instead on one of the less-heralded members of the anti-regime coalition, the Movimiento Judío por los Derechos Humanos (MJDH, or Jewish Movement for Human Rights). Founded in August 1983 by Argentine journalist Herman Schiller and U.S.-born Rabbi Marshall T. Meyer, the MJDH served as a pole of Jewish anti-regime activism. Yet despite its significance, the MJDH has received little attention in Spanish and virtually none in English. Fortunately, though, the Rubenstein Library’s Marshall T. Meyer Papers contain a wealth of documents that shed light on Meyer’s role in the organization and on its broader efforts on behalf of truth and justice in Argentina, enabling this brief and timely overview of its work.

The dictatorship that seized power on March 24, 1976 was a product not only of Cold War anti-communism, but also of Argentina’s long-standing nationalist ideology, an anti-modern vision of the world that combined ultramontane Catholicism and anti-Semitism with a violent desire to quash all opposition. Many within this movement saw Jews a key root of subversion in Argentina and the world at large (powerfully illustrated in the “tree of subversion” illustration below), so it is unsurprising that the country’s large Jewish minority found itself a disproportionate target of state violence. Yet the major institutions of the country’s Jewish establishment—including its umbrella organization, the Delegación de Asociaciones Israelitas Argentinas (DAIA, or Delegation of Argentine Jewish Associations) took a cautious and even cooperative approach to the dictatorship, leaving regime victims and their relatives with few places to turn for support. At the same time, international Jewish organizations like the Anti-Defamation League and the American Jewish Committee fought valiantly to denounce the dictatorship, yet in centering their activism exclusively on the Jewish community, these groups at times divorced the Jewish-Argentine experience of repression from those of other regime victims.

Roots of Subversion

Building on Schiller’s ongoing anti-regime advocacy and Meyer’s longstanding work to support both Jews and non-Jews subject to the dictatorship’s terror, the MJDH came together in mid-1983 in order to advance a holistic vision of social justice that tied the defeat of anti-Semitism to the protection of human rights across all sectors of Argentine society. By this point, the country’s dictatorship was fast approaching the brink of collapse, having been fatally weakened by its humiliating defeat in the 1982 Malvinas/Falklands War with the United Kingdom. It was a moment, Schiller and Meyer understood, when a united opposition reaching across Argentine society could both extract real concessions from the regime and help to shape a most just democratic future.

The MJDH’s first public activity, as described in a November 1984 summary of its first year of organizing, was to convene a Jewish continent to participate in an August 1983 march against the military’s attempt to bestow amnesty upon itself for its many crimes. The success of this act emboldened Meyer and Schiller, encouraging them to plan their first independent rally for October of that year. Amid the political and economic tumult of late 1983, a new wave of anti-Semitism was washing over the country. While DAIA and other community leaders quietly lobbied the dictatorship to combat rising anti-Jewish sentiments, the MJDH took to the streets of downtown Buenos Aires. Despite DAIA’s attempts to derail the event, thousands of supporters gathered at the city’s iconic Obelisk to hear Nobel laureate Adolfo Pérez Esquivel and Hebe de Bonafini, leader of the Mothers of Plaza de Mayo, denounce anti-Semitism and state terror as interlinked assaults on Argentines’ basic human dignity.

The MJDH’s work continued past the free election of civilian President Raúl Alfonsín on October 30, 1983. Throughout the transitional period, Schiller and Meyer organized rallies, speeches, conferences, and teach-ins, working with the Mothers and other human rights advocates to denounce ongoing threats to democracy and to demand the judicial punishment of regime crimes. Together with the efforts of other Argentine human rights groups, these efforts culminated in the precedent-setting 1985 Trial of the Juntas, which sent the dictatorship’s generals and torturers to jail and helped consolidate a new norm of criminal accountability in Argentina and in post-dictatorial societies far beyond. While the MJDH’s activities have diminished in subsequent decades, even today the MJDH continues to push for a full accounting of dictatorship-era abuses and for open discussion of the Jewish community’s complicated role in these difficult years. Spanning these decades of activism is a commitment to the plural vision of Jewish well-being, tied inseparably to universal rights, to which Meyer dedicated his life.

By examining the work of civil society groups like the MJDH, we can help to move beyond decontextualized visions of the dictatorship that present it as a narrow conspiracy, imposed on the country with aid from abroad. The experiences of leaders like Herman Schiller and Marshall Meyer, together with those of the MJDH’s supporters and opponents alike, help us to recover from Argentina’s recent history a measure of the nuance and complexity with which it was lived.

Post contributed by Paul Katz, PhD Candidate in History, Columbia University. 

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A Bitter Look at the Sweet History of Brown Sugar

Amari Victoria Stokes was a student in Kelly Alexander’s Our Culinary Cultures course offered in the Fall 2015 semester in the Center for Documentary Studies. Utilizing Rubenstein Library resources, students in the class were asked to explore the history of a culinary ingredient of their choice, find a recipe that exemplified their chosen ingredient, and prepare it for the class. The following is Amari’s research paper submitted for the class.

Ginger DropsTwo eggs well beaten, one-cup brown sugar, two teaspoons ginger, one-cup N.O. molasses (boiled), one-teaspoon baking soda, flour to roll out. Mix in the order given. I poured the molasses into a pot and watched small bubbles form and subsequently burst as the dark liquid began to heat. As the molasses boiled on the stove, I started mixing the ingredients in the order specified in the recipe. After the eggs had been beaten furiously with my new silver whisk, I began to measure the brown sugar for what I hoped would be a delicious dessert.

Sticky and compact, I remember struggling to handle this strange sugar during family barbeques as we seasoned our meat. As I thought about it, I realized besides an occasional pineapple upside down cake, outside of barbeque, I couldn’t recall ever having used brown sugar. Why was that, I asked?

The story of brown sugar begins, unsurprisingly, with the story of sugar. Sugars are natural ingredients found in most plants but what we have come to known as sugar is often extracted from sugarcane and sugar beets. Sugar cane, from the genus Saccharum, was originally cultivated in tropical climates in South and Southeast Asia.1 Neither should it be a surprise that the road from brown sugar to white sugar looks very much like the roads taken to get to white bread, white flour, and white cotton. All have similar histories where the unnatural but white version is preferred or is seen as a higher quality than the browner, natural varieties.2

Three hundred years after being introduced to Europeans by Christopher Columbus in 1492,3 by the 19th Century, sugar was considered a necessity.4 This evolution of taste and demand for sugar had major economic and social implications for the entire world. As a result of this demand, tropical islands were colonized and sugarcane plantations began ‘cropping up’ in record numbers. Consequently, the demand for cheap labor to assist in the labor-intensive cultivation and processing of sugarcane contributed greatly to the transatlantic slave trade, which displaced many African peoples.5

As I turned down the heat on the molasses to allow it simmer, I carefully added ground ginger. Watching the ginger disappear into the creamy brown concoction, I thought back to my ancestors. It wouldn’t surprise me if at some point in history one of them had made the same treat for her master’s children while her own children toiled in the hot sun picking cotton or harvesting sugarcane.

Continue reading A Bitter Look at the Sweet History of Brown Sugar →

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Profiles in Research: Dr. Jaime Cantrell on Southern Lesbian Literature

My current book project, Southern Sapphisms: Sexuality and Sociality in Literary Productions 1969-1997, considers how queer and feminist theories illuminate and complicate the intersections between canonical and obscure, queer and normative, and regional and national narratives in southern literary representations produced during a crucial but understudied period in the historical politicization of sexuality. The advent of New Southern Studies has focused almost exclusively on midcentury texts from the Southern Renascence, largely neglecting post-1970 queer literatures. At the same time, most scholarship in women’s and feminist studies continue to ignore the South, or worse, demonize the South as backward, parochial, and deeply homophobic. Southern Sapphisms argues that we cannot understand expressions of lesbianism and feminism in post-Stonewall era American literature without also understanding the explicitly southern dynamics of those writings—foregrounding the centrality of sexuality to the study of southern literature as well as the region’s defining role in the historiography of lesbian literature in the United States.

Vital archival work completed at the Sallie Bingham Center this past May strengthened my arguments about the formations of lesbian identity and community in the North Carolina lesbian-feminist journal Feminary (1969-1982). Feminary has been lauded by one scholar as “the source and backbone of contemporary Southern lesbian feminist theory,” due in part to the forum it provided for southern lesbians to voice their inimitable outlooks on race, regionality, and social justice[i]. At a local level, Feminary forged and grounded a community of Durham/Triangle feminists, lesbians, and women writing and printing as a collective. At a national level, I show how the women of this journal were actually inspired by the increasingly turbulent battles over civil rights in the South. This revelation upends prevailing notions that the Stonewall riots in New York were the watershed that changed lesbian and gay politics and culture in the nation. My work on Feminary recasts dominant national narratives about queer lives, histories, and activism in the region by illustrating how lesbian feminist politics gained their inspiration and momentum not only from Stonewall, but also from the assassination of Martin Luther King, Jr., and massive resistance against civil rights and gay and lesbian rights in the South. Access to rare archival documents—only available at Duke University’s Rubenstein Rare Book & Manuscript Library—prove that Second Wave feminism and modern lesbian politics have extensive southern roots. To ignore the distinctly regional dynamics of those roots is to misunderstand the complexity of those movements across the nation and beyond.

eminary collective (left to right, top to bottom row): Helen Langa, Minnie Bruce Pratt, Eleanor Holland, Cris South, and Mab Segrest. Photo by Elena Freedom, 1982. From the Minnie Bruce Pratt Papers.
Feminary collective (left to right, top to bottom row): Helen Langa, Minnie Bruce Pratt, Eleanor Holland, Cris South, and Mab Segrest. Photo by Elena Freedom, 1982. From the Minnie Bruce Pratt Papers.

I am grateful for the support of the Mary Lily Research Grant, which enabled my research at the Sallie Bingham Center for Women’s History and Culture. I was able to consult materials from the Minnie Bruce Pratt Papers and the Dorothy Allison Papers, and was honored and humbled to use the Mab Segrest Papers.

Continue reading Profiles in Research: Dr. Jaime Cantrell on Southern Lesbian Literature →

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Profiles in Research: Georgina Colby and the Kathy Acker Papers

I was awarded a Mary Lily Research Grant in 2014 to travel to the Sallie Bingham Center for Women’s History and Culture to consult The Kathy Acker Papers. In April 2014 I carried out research in the archive for my book manuscript, Kathy Acker: Writing the Impossible, which is under contract with Edinburgh University Press.

Critics and scholars in the field of contemporary literature have largely understood Kathy Acker as a postmodern writer. My monograph challenges such readings of the writer and her works, paying close attention to the form of Acker’s experimental writings, as a means to position Acker and her work within a lineage of radical modernisms.

Consulting The Kathy Acker Papers, the extensive archive of Acker’s works housed at the Sallie Bingham Center, shaped my research in a number of ways. Most striking, and perhaps the aspect of the archive that has been most formative to my work, is what the archive revealed in terms of the materiality of Acker’s various manuscripts. The original manuscript of Acker’s early and most renowned work, Blood and Guts in High School (1978), is a lined notepad with text and image pasted onto the pages. It is a collage, an art object. The dream maps, which punctuate Blood and Guts in High School, are archived as separate framed objects. Dream Map Two is an artwork measuring 56 inches by 22 inches. Such archival discoveries enabled the development of my book. The monograph takes a specific work of Acker’s for each chapter as a means to explore six key experimental strategies in Acker’s oeuvre. A substantial knowledge of Acker’s avant-garde practices would not have been possible without the research carried out in the archive.

Image from manuscript for Blood and Guts in High School by Kathy Acker
Image from manuscript for Blood and Guts in High School by Kathy Acker

The Kathy Acker Papers also illuminated a related line of enquiry taken in my monograph: the importance of Acker’s early poetic practices to an understanding of her later prose experiments, which often dislimn the distinction between poetry and prose. The repository of unpublished poetic works provided rich material for the first chapter of my book, which explores Acker’s engagement with the L=A=N=G=U=A=G=E poets in the 1970s. Acker’s unpublished poetry can be understood as both a significant autonomous body of work, and as juvenilia that was a catalyst for her later writing experiments. The box that houses these early works also contains typed conversations between Acker and her early mentor, the poet David Antin. Written under Acker’s early pseudonym, The Black Tarantula, these conversations point to the discourses that emerged between Acker and various writers and poets concerning the uses of language. In this 1974 text, ‘Interview With David Antin’, which reads in part, and perhaps intentionally, like a Socratic dialogue, Acker and Antin interrogate issues of language and certainty. Acker and Antin draw on their writing experiments, alongside a discussion of Wittgenstein’s On Certainty, as means to interrogate language and perception. Such materials are rich when read in conjunction with Acker’s poetry.

Reading the materials in the archive, letters, early drafts of published works, speeches, Acker’s teaching notes and notebooks on philosophy, as well as Acker’s handwritten annotations on various texts, and her invaluable collection of small press pamphlets, was illuminating. Numerous texts disclosed the self-conscious nature of Acker’s experiments. A number of early poetic experiments are entitled ‘Writing Asymmetrically’, and several notebooks gesture specifically to the influence of William Burroughs and Acker’s experiments with the cut-up technique. Other notebooks are streams of consciousness, and are evidently comprised of material that Acker then cut up for use in her experimental works. Most of Acker’s novels originated this way, as a set of handwritten notebooks.

KIC Image 0002
Image from manuscript for Blood and Guts in High School by Kathy Acker

Archival research at the Sallie Bingham Center cultivated a rich understanding of the diversity of Acker’s experimental work and the writer’s remarkable lifetime achievements, many of which remain unpublished. The extent of the material and its uniqueness brought home the importance and centrality of the archive in the formation of knowledge regarding an experimental writer’s oeuvre. In the context of the female avant-garde writer, Acker stated that Gertrude Stein, as the progenitor of experimental women’s writing, is ‘the mother of us all.’ The remarkable experimentalism and the linguistic innovation of a great number of the texts that comprise The Kathy Acker Papers reveal Acker to succeed Stein as one of the most important experimental writers of the twentieth century.

Post contributed by Georgina Colby, Lecturer in Contemporary Literature, University of Westminster, UK.

 

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Human Rights Archive Collection Sheds Light on 1983 Assassination of Peruvian Journalists

I am Carmen Valdivieso Hulbert, a New York-based journalist-filmmaker born in Peru. I am currently co-directing and producing Uchuraccay, an investigative, human rights documentary for my company, Quinoa Films Inc.

The documentary attempts to find answers related to the assassinations of eight journalists and their guide in 1983 in Uchuraccay, a hamlet in the Andes of Peru. The murders occurred amidst warfare between the Maoist group, Shining Path, and Peruvian military forces. As part of my investigation of the case, I found valuable material among the Coletta Youngers Papers at the Human Rights Archive in the David M. Rubenstein Rare Book & Manuscript Library.

Map of Peru showing location of Uchuraccay.
Map of Peru showing location of Uchuraccay.

In the process of this ten-year investigation, I have found a large amount of information which at first did not stand out due to the complexity of the case. In February 2015, I found a copy of the original report on the assassinations filed by the government-appointed investigative commission in March of 1983. The group was led by Peruvian writer Mario Vargas Llosa. According to the commission’s findings, the villagers of Uchuraccay were the sole culprits of the murders. Furthermore, the report fails to cite any military presence in the area when the murders took place.

This report was based on testimony given to the commission by the military chief of Ayacucho, the capital city of Huamanga Province, where Uchuraccay is located. He stated that the last military flight to the area took place on Sunday, January 23, 1983. His testimony conflicts with information I found in an article published on January 27th of the same year in the leading newspaper, El Comercio. The article, based on information received from the same military headquarters, indicates that a group of military and police officials arrived in the area from Lima on January 26th. Around noon, the group visited Uchuraccay, among other areas. This was the very day that the journalists arrived in Uchuraccay and were allegedly murdered around 4 p.m.

The discrepancy only hit me after I found and read the investigative report this past February. Had I not found this particular document in the Coletta Youngers Papers, it would have taken me longer to connect the dots.

A friend I met on my last trip to Lima in January of 2014 had mentioned that Javier Azcue, the journalist who wrote the story in El Comercio, had told him about the importance of that visit, and that no journalist had taken note of it. I was not sure what he was referring to until I re-read the official report at the Rubenstein.

On January 30, 1983, the date of the exhumation of the eight journalists’ bodies, villagers in Uchuraccay told a journalist who spoke Quechua, one of the main Peruvian indigenous languages, that the soldiers had told them to kill any stranger who arrived in the community on foot, and that they should remove their eyes and cut out their tongues while they were still alive. Apparently that did not happen, as indicated by the newspapers clippings I found among the Coletta Youngers Papers. While at the Rubenstein, I found some enlarged newspapers clippings of La Republica that showed close-up photos taken the day the bodies were exhumed. The photographs show the faces of five of the eight murdered journalists. As gruesome as these images are, they show two of the journalists with eyes half-closed and intact, and three with their eyes closed but without signs of having been removed, as some of the villagers had previously stated.

Photocopy of article from La Republica. From the Coletta Youngers Papers.
Photocopy of article from La Republica. From the Coletta Youngers Papers.

Previously I had only heard the recordings of the villagers’ testimonies in their native Quechua, along with a transcript translated into Spanish. I was therefore able to recognize one of the villager’s photo and name in the newspaper clipping.

Post contributed by Carmen Valdivieso Hulbert, Rubenstein Library researcher, journalist, and filmmaker.

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A Vernacular Science of Crime

Phrenological bust from the commonplace book of E. Bradford Todd.
Phrenological bust from the commonplace book of E. Bradford Todd.

 

The image above, taken from the commonplace book of E. Bradford Todd (found in the Rubenstein Rare Book & Manuscript Library), is representative of a popular view of the science of phrenology. Seen today on ironic posters and T-shirts, as well as modern ceramic reproductions, the phrenological bust has come to serve as metonym for the entire science of phrenology. The image persists, but so too do misconceptions about the nature of this peculiar nineteenth-century science, which proposed to articulate and even predict the character of an individual based on the shape of the skull.

Phrenology was attractive to the masses and inspired writing of all kinds, from diary entries to letters, as well as published texts and broadsides. E. Bradford Todd, as shown above, recorded the phrenological doctrine – complete with his own sketches – into his commonplace book in mid-nineteenth-century America. Eugene Marshall, a schoolteacher in 1851 in Rhode Island, went to see a phrenological lecture and resolved to study the science, a project he took on with such zeal that he eventually attempted to phrenologize himself. Writing in 1823 when the science was still young, another individual gossiped to a friend via letter that a mutual acquaintance was looking for a wife “with all the proper bumps on her head for he is a great believer [of phrenology]” (Eliza K. Nelson papers).   As seen in these letters and diaries from Duke University’s Rubenstein Rare Book & Manuscript Library, from its earliest introduction, phrenology captured the mind of the public and promised solutions to life’s problems, both great and small, not least of which was the problem of crime.

With generous assistance from the History of Medicine travel grant, I recently visited the Rubenstein Rare Book & Manuscript Library to conduct research in support of my dissertation, “Criminal Minds: Law, Medicine, and the Phrenological Impulse in America, 1830-1890.” My research takes a serious look at the “pseudoscience” of phrenology and considers the ways in which it was viewed as truthful, scientific, and useful to nineteenth-century individuals. In particular, I examine how phrenology, at the beginning of the century, came to be viewed as a valuable possibility for crafting a criminal science avant la letter, more than half a century before the introduction of Cesare Lombroso’s positivist criminology that would later be considered the birth of modern criminology.

Phrenologists wrote early and often about the problem of crime, which was drawing attention from all corners in the nineteenth century. The growth of cities and urbanization, the increasing rapidity and ease of movement of peoples within and between countries, and the rise of mass media that made sensational stories about murder and theft national (and international) news – all of these nineteenth-century trends combined to render crime a particularly fraught problem. Yet well before “criminology” had been introduced, phrenologists and other enthusiasts were considering the ways in which this new science could be used to help solve crime.

While it was primarily intellectuals and professional phrenologists operating within a narrow orbit who ruminated on the potential of phrenology with regard to the criminal problem, we can also find glimpses of the reception of these ideas in the records of non-phrenologists who encountered the science. For example, in the diary of Jane Roberts, a British author, she records a trip on January 6, 1837, to visit a phrenologist in London, Dr. DeVille, with her friend Mrs. Phillips, Lord Byron’s daughter. During this visit, both received phrenological readings by DeVille, but they also heard a long discourse from him about the truth of the science. Interestingly, the examples DeVille chooses to illustrate and prove the science are linked directly to bad behavior and crime, explaining that attention to the developments of the mind (as read in the skull) can serve to prevent or cure evil propensities. He illustrates this claim with two examples: one story in which he identified two robbers before the fact, and a second where a father brings his son in to see DeVille, before he eventually is sent to prison for his crimes. Miss Roberts was impressed by these stories, and resolved to visit him again.

Whether or not Miss Roberts repeated her pilgrimage to the phrenologist’s office, this interaction is representative of the ways in which phrenological ideas about crime entered into vernacular culture. Phrenologists framed their enterprise as a solution to one of the era’s most pressing problems, in part to sell their services to individuals like Miss Roberts. Yet, as I argue, phrenology also made a clear claim attempted to predict and explain the behavior of criminals, and in so doing signaled the development of a new science of crime.

Courtney Thompson is a PhD candidate in the History of Science and Medicine Program, History, at Yale University

 

 

 

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Researching Black Health in the South

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It was a great pleasure to conduct research at the Rubenstein Rare Book & Manuscript Library at Duke. As a recipient of the John Hope Franklin Research Center for African and African American History and Culture travel grant, I looked forward to exploring the Library’s holdings that would advance my understanding of black women’s history.

National Negro Health News. From the Alliance for Guidance of Rural Youth Records.
National Negro Health News, Vol. 6, no. 3. From the Alliance for Guidance of Rural Youth Records.

My dissertation project, “Mind, Soul, Body, and Race: Black Women’s Physical Culture, 1900-1939,” investigates the structural barriers to health and fitness for black women and the ways in which they circumvented those barriers and engaged in the physical culture movement. I examine how black women used purposeful exercise to create a new, fit vision of black womanhood that had implications for public health, recreation, and ideas of beauty, citizenship, and racial uplift. As a national project, I want to capture how Southern women, who had even less resources and access to physical culture, participated in the movement.

A significant portion of my dissertation discusses the state of black health and the Library proved to be a valuable repository for exploring the public health aspects of black southern history. The archivists were informed and genuinely interested in assisting researchers and with their help; I consulted about a half a dozen collections in all including the African American Photo Collection, the Alliance for Guidance of Rural Youth records, and the North Carolina Mutual Life Insurance Company archives.

One of the most useful collections was the Alliance for Guidance of Rural Youth. Although the Alliance was primarily a vocational guidance service organization, it sought to address several issues affecting poor, rural young people in the first half of the twentieth century including health issues. I found several documents from the collection related to health campaigns and the barriers to health for black people in the South. For example, a note in the 1934 National Conference on Negro Education proceedings indicated that “environmental rather than racial factors” compromised black health including low income, insufficient housing, and limited access to hospitals, preventive care, and recreational facilities. As it relates to black women’s health, the collection describes some of the difficulties black women had in accessing health information and clinics for their obstetric needs. The collection also contains sources on black unemployment, the black nursing profession, diet and malnutrition, and leisure during the New Deal era.

Additional records at the Library on black health in the twentieth century include William J. Covington’s physician account books and the thesis, Black Health in Segregated Durham.

Post contributed by Ava Purkiss, PhD candidate, University of Texas at Austin and 2012-2013 Franklin Travel Grant recipient.

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The Martin Shubik Papers: From Early Game Theory to the Strategic Analysis of War

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Martin Shubik, from the Yale Dept. of Economics webpage.

As research fellows at Duke’s Center for the History of Political Economy, this summer we processed the papers of Martin Shubik, emeritus professor of mathematical institutional economics at Yale University. By arranging and describing Shubik’s life-long correspondence, his class notes from the time of his graduate training at Princeton in the late 1940s, files of professional engagements, as well as materials related to nearly all of his published works, we had the chance to get an overview of Shubik’s distinguished career as an academic and a practicing economist during an important historical period encompassing the Cold War years in the United States.

While Shubik was born in New York City in 1926, he received his early education in England. After moving to Canada, he graduated with a B.A. in mathematics and subsequently with an M.A. in political economy from the University of Toronto in 1947. Equipped with this background, Shubik arrived at Princeton University in 1949, where the archival record begins. He received a Ph.D. in economics in 1953 under the supervision of Oskar Morgenstern, one of the founding fathers of game theory. The influence of his supervisor becomes apparent in Shubik’s collection, not only through the class notes Shubik took of Morgenstern’s lectures and in the correspondence with him throughout the years, but also indirectly through Shubik’s life-long contributions to game theory and its application to economic problems. And, like Morgenstern, Shubik frequently voiced a critical attitude towards purely theoretical work.

Shubik’s collection is a treasure-house of primary resources on economics, especially for researchers interested in the early years of game theory. Shubik was part of an inspiring group of students during his stay at Princeton, including Harold Kuhn, John McCarthy, John Milnor, John Nash (Nobel Prize, 1994), Norman Shapiro, and Lloyd Shapley (Nobel Prize, 2012), who were pioneers in the field of game theory and would continue to shape the history of American mathematical economics during the second half of the 20th century. Innumerable drafts of Shubik’s collaborative works, often accompanied by correspondence and research notes by his co-authors, afford an inspiring set of resources evoking that historical period. The collection contains Shubik’s and Shapley’s drafts and notes on their joint works on game theory, from their early papers in the 1950s to their collaboration during the 1970s at the RAND corporation. The collection also allows for personal glimpses into Shubik’s life. For example, Shubik’s life-long friendship and professional collaboration with Shapley is reflected in the extensive correspondence throughout their academic careers. Similarly, Shubik’s exchanges with Nash (sometimes through humorous cards and joke letters) offer a unique source for historians interested in the early years of game theory and the history of modern economics.

While Shubik made fundamental contributions to mathematical economics, the collection shows that his interests were not confined to academia. Very early in his career, he took on consultancy positions for companies including General Electric and the Watson Research Lab of IBM. He also took on research and teaching responsibilities outside of the U.S., participating in projects such as the Cowles Commission’s research on simulation modeling in Latin America. The collection also contains a large amount of correspondence, trip reports, memoranda, and conference invitations that reflect Shubik’s professional development as an expert in the strategic analysis of warfare. More generally, the material reflects not only the increasing use of mathematical methods in American economics during the Postwar period, but also affords insights into the actual application of those new theoretical tools to specific problems that economists were concerned with during that time, and the institutional context within which those undertakings were embedded.

The papers of Martin Shubik reveal the mosaic of the career of an exceptional and multi-faceted economist during a highly charged professional and political climate, and the degree to which the field of economics is built on collaborative research. In short, it is a must for any historian interested in the origins of modern economics.

Post contributed by Catherine Herfeld and Danilo Silva, research fellows at Duke’s Center for the History of Political Economy.

 

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The Spiritual is Political

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With generous assistance from a 2012 Mary Lily Research Grant, I visited the Sallie Bingham Center for Women’s History and Culture this past summer to conduct research for my dissertation, “The Spiritual is Political: How the Southern Baptist Convention Debated Feminism and Found the New Right.”

I focused primarily on records in the Resource Center for Women in Ministry in the South collection.  The Resource Center was founded by Jeanette Stokes in 1977 to provide support for women who were in ministerial leadership roles.  Its extensive archival records at Duke University include back issues of its publication, “South of the Garden,” materials from its annual “Women in Ministry in North Carolina” conferences, and the newsletters and paraphernalia of affiliated religious organizations.

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Illustration from the “Southern Baptists for Family and Equal Rights” newsletter. From the Resource Center for Women and Ministry in the South records.

In my examination of the Resource Center files, I came across an interesting collection of newsletters for Southern Baptists in North Carolina who supported feminism in the 1970s and 1980s.  These newsletters were produced by “Southern Baptists for the Family and Equal Rights,” or SBFER, an organization formed in 1981 to create support for the Equal Rights Amendment and issues related to women’s health and welfare in the North Carolina Baptist Convention and in state politics.SBFER was short-lived, lasting less than five years. Though it failed to attract considerable support in the national denomination, it enjoyed limited success as a local organization.  After its efforts to promote the ERA in the state were unsuccessful and the deadline for ERA ratification came and went, the organization turned its focus to women’s ordination and other expressions of feminism in the Southern Baptist Convention.  After 1985, however, the organization began to decline as it became clear that the denomination was not returning to a moderate course.The SBFER’s newsletters are crucial for my dissertation as they provide evidence of grassroots feminism within the Southern Baptist Convention at a time when the denomination was reversing course on many issues regarding gender equality, in full retreat from moderate positions it had taken in the 1970s.  These materials from the early 1980s reveal strong dissenting views, which complicate the narrative of the Southern Baptist Convention’s right turn on social issues.  SBFER aimed to throw a wrench in the plans of the denomination’s new conservative leaders. And while they were unable to stop the Southern Baptist Convention from aligning itself with the Religious Right, they did succeed in keeping women’s issues part of denominational dialogue in the 1980s.

Post contributed by Laura J. Foxworth, Ph.D. candidate,  University of South Carolina, Department of History.