This month marks the 56th anniversary of the Greensboro Sit-Ins, which began on February 1, 1960 when four African-American students from North Carolina A&T walked from the campus library to the local Woolworth store, sat down at the “whites only” lunch counter, were denied service but refused to leave until closing. Over the next week, several hundred protesters took part in the sit-ins at the Woolworth and later Kress department store in Greensboro. The sit-ins grabbed national headlines and similar protests followed in towns across the South.
With the city in turmoil, Greensboro Mayor George Roach appointed an Advisory Committee on Community Relations to help coordinate a response to the sit-ins. He appointed Burlington Industries executive and city councilman Edward R. Zane to chair the newly formed committee. In his first act as chair, Zane issued a call to Greensboro citizens asking them to share their opinions on the “race issue.” Specifically, Zane encouraged citizens to send letters to the committee “expressing their views on recent racial problems,” and he laid out five possible solutions to the lunch counter integration question at Woolworth and Kress:
The situation to remain as it is;
The two establishments to remove seats and serve everyone standing;
The two establishments to serve everyone seated;
The two establishments to reserve separate areas for seated white people and seated Negroes;
The two establishments to discontinue serving food.
The Rubenstein’s Edward Raymond Zane collection contains several hundred of these letters from Greensboro citizens from late February to early March 1960. The letters, written by both white and African-American citizens, express support for or opposition to integrated seating at the Woolworth and Kress lunch counters. In aggregate, they provide a window into race relations in the community and help document the prevailing arguments on both sides of the integration issue.
More than a half century later, we remember the Greensboro Sit-ins as one of the seminal events of the civil rights movement. To commemorate the sit-ins, a portion of the Woolworth lunch counter now resides in the Smithsonian and four stools from the counter are on display in the International Civil Rights Center & Museum in Greensboro. The letters in the Zane collection are less tangible than these powerful artifacts, but they provide more direct evidence of one community’s response to direct action protests and serve as testimony to the bravery and courage of the Greensboro Four and other civil rights pioneers who ignited a movement to challenge segregation in public accommodations throughout the South.
Post contributed by Noah Huffman, Archivist for Metadata and Encoding.
I can claim without controversy that the web is among the more popular avenues for communicating, publishing, and otherwise interacting with information. Although professionals involved in the creation of websites often have titles (engineer, web designer, information architect) that borrow the language of corollaries in the physical world, information on the web and how one experiences it is inherently ephemeral. Relics of the early web still extant online often owe their continued life to chance, such as the website for the 1996 film Space Jam or the long-thought-lost-until-a-copy-was-discovered-on-a-floppy-disk first website.
In order to preserve Duke’s web presence, in 2010 the University Archives partnered with Archive-It, a service of the Internet Archive, to take snapshots of various websites. In the five years since we have captured close to 500 Duke-related websites. Comparing a site’s evolution over time can be striking. This portal allows one to compare Duke homepages at different times. For example:
The following screencaps are for the Duke Chapel’s website.
While the above examples are changes that are, at least in part, cosmetic changes to information, capturing web content allows us to preserve and provide access to the social and intellectual conversations on campus. We have had success capturing Develle Dish in both DukeGroups and their more recent Sites.Duke iteration.
Because the Duke Fact Checker was not officially associated with the university, his blog went down after his passing in early 2014. Though its no longer available at its original URL, we were able to get annual captures of his commentary between 2012 and 2014.
All of this is great but was previously difficult to access without knowing how to use the system. As of February 2015, there are two easy ways to browse and search through the Duke Web Archives. First, the University Archives created a collection guide to the Duke-related websites. The 500 or so URLs are arranged loosely by organizational type and can be browsed here.
Because of the way the web is crawled, some sites may have been crawled that don’t appear in the collection guide. To help address this problem as well as provide another avenue into the collection, there is a search function provided by Archive-It and their Wayback Machine here. Using the Wayback search, one can search for any URL. If the site appears in our collection, even if only partially, the search will return it.
We are currently at work to address Social Media, so look for future posts around that subject.
Post contributed by Matthew Farrell, Digital Records Archivist.
Tomorrow night, the famed basketball rivals meet again. Fans in North Carolina and across the country will don their Duke or Carolina blue and gather to watch the game. And Duke’s Cameron Crazies will go crazy, carrying on the tradition of post-game celebrations and bonfires.
According to the records, Duke’s bonfire and bench-burning tradition began in 1986, when there was a large screen set up on the quad for students to watch the NCAA final game between Duke and Louisville. Duke lost, and a few angry spectators reacted with assaults and vandalism. The Police Department was unprepared for such a result, but learned from the experience. During the 1990 tournament, the Police Department opted for a more controlled option of a large screen in Cameron for the Duke vs. UNLV game, with a Duke ID card required to enter. They also sponsored a bonfire in the Card Gym parking lot—with no idea this would set the precedent for a beloved tradition—but few students braved the bad weather.
1991 was an explosive and fiery year: after the watching the game between Duke vs. UNC on screen in Cameron Stadium, students spontaneously set up a mudslide and multiple bonfires. Planned fires for subsequent games burned too big and were too crowded. Duke Police had prepared with stadium evacuation plans and ambulances on standby, but were unprepared for the intensity of student energy—often directed harmlessly, but occasionally leading to violence.
Following the Duke-UNC game and some student injuries, Director of Public Safety Paul Dumas worried for students’ safety during the post-game celebrations. The Police Department organized a special committee to establish policies regulating the bonfires, but as many a Chronicle editorial pointed out, these well-intentioned regulations were difficult or impossible to enforce. For example, a March 25, 1991 editorial noted, “Parts of the policy are ridiculous. Why would a living group ever ‘contribute its bench willingly’ to the fire, as the policy suggests? In reality, the first partiers who get to the quad determine which bench gets sacrificed.”
1992 was even more out of control: many games were followed by unauthorized fires on various quads around campus, as well as some break-ins and emergency room visits. In 1994, the Police Department decided not to support any bonfires despite numerous student petitions, and began citing students for starting unpermitted fires. Yet the momentum was building; Duke was now expected to make it to the national championships each year, and, with memories of bonfires and bench-burnings from previous years, students wanted to celebrate in their own way.
Over the next few years, students insisted on commemorating games with bench burnings, and student-administration tensions increased. During the 1998 season, twenty-five students were arrested for disorderly conduct and starting unauthorized fires, while student editorials accused police of excessive force when responding to unauthorized fires. That year, the administration refused to allow the traditional bonfires and planned giant foam parties instead to celebrate major victories–unsurprisingly, most students were not enthused. In a February 5, 1998 Chronicle article titled “Students reject foam, beg for fire,” freshmen expressed disappointment about missing out on an established tradition and upperclassmen also rejected the plan: “the administration’s heart is in the right place, but foam is kind of a moronic idea.”
Three days after the Duke-UNC game, on March 3, 1998 students burned many benches despite regulations, strategically organizing a decoy to draw police attention away from the real fire. A quote from a Chronicle article following the incident states eloquently: “They took away our alcohol, and we stood by and watched. Then they took away our housing, and we stood by and watched. Then they tried to take away our bonfires, and we went to war.” It was a clever display of student unity to fight back against the administration’s perceived encroachment on their rights, and it worked: the administration sanctioned bonfires and bench burning as long as it adhered to city fire codes.
Duke Police adapted from year to year and recognized a trend of increasingly intense—and, for a few people, dangerous—parties. They tried to engage in public awareness campaigns by requesting support from the University President, Vice Presidents, student government, and Coach K, to encourage safe behavior. The department also began partnering with the Durham Police Department and the highway patrol to enlist enough officers. Yet there was only so much they could do to prevent injury or crime. And, while the police records focus on the number of incidents of injuries or assaults, most students had a good time celebrating their basketball team. It’s an interesting lesson on perspective: depending on your vantage point, you might see the bonfires of the 1990s as riots or as celebrations. Either way, the seeds of a tradition were planted. So whether or not you gather around a bonfire on February 18, enjoy a safe and exciting game!
A body of color photography by Kristin Bedford recently acquired as part of the Rubenstein Library Archive of Documentary Arts offers striking images of religious practices in two very different communities of faith, and at the same time challenges cultural stereotypes of African-American worship. The two projects that came out of her experience are titled “Be Still: A Storefront Church in Durham,” and “The Perfect Picture.”
While an MFA student at Duke University, Bedford visited and photographed adults and children in the urban congregation of the Apostolic Deliverance Rebirth Outreach Ministries in Durham, North Carolina for a period of ten months. During worship, she sat in the pews among the congregants, capturing in these rich color portraits what she calls “stillness, contemplation, and the moments between the moments.”
Credit: Kristin Bedford photographs, David M. Rubenstein Rare Book & Manuscript Library, Duke University
Bedford’s approach to joining these worshippers while photographing them also informed her stay with a utopian community founded by Father Divine in the 1930’s, whose members call themselves the “International Peace Mission Movement.” Bedford lived and worked with the community for five weeks in the summer of 2013 at their estate near Philadelphia, Pennsylvania. She documented their faith as it is lived out in everyday acts of racial harmony and guided by the divine nature of work: a form of the medieval commandment of “ora et labora.” Bedford came away with extraordinary views of a community that remains devout and committed to the movement despite a declining membership. She titled this project “The Perfect Picture,” an acknowledgment of Father Divine’s credo that the act of taking a photograph is akin to the faith-driven act of striving for unity and perfection in life.
Credit: Kristin Bedford photographs, David M. Rubenstein Rare Book & Manuscript Library, Duke University
The photographs and supporting materials in “Be Still: A Storefront Church in Durham,” and “The Perfect Picture,” are available for research use in the David M. Rubenstein Rare Book & Manuscript Library. An online guide has been prepared for the collection. Please contact a reference archivist before coming to use this collection.
Post contributed by Lisa McCarty, Curator of the Archive of Documentary Arts, and Paula Jeannet Mangiafico, Visual Materials Processing Archivist.
It is a rare treat for me to have a chance to process some 19th century family letters. The family papers of Col. David S. Wilson, from Dubuque, Iowa, arrived in March 2014, thanks to a generous donation from the Kirby, Pfohl, and Quigley Family. The collection was discovered in an attic. It reached the Rubenstein Library as it was discovered, with rusty pins and covered in black dust. Considering its age and environment, the letters themselves were in terrific condition — just filthy. A lot of my time was spent cleaning the paper with special sponges that attract grime.
I was pleasantly surprised by the contents of the letters. Col. David S. Wilson is moderately famous in Iowa history for his service in the state legislature in the 1850s and early 1860s, and for raising the 6th Iowa Cavalry in 1862. His regiment fought the Sioux in the Dakota Territory. Wilson later worked as a lawyer in both San Francisco and Washington, D.C., and eventually was appointed district judge back in Dubuque.
The collection does not focus on Wilson’s military career, but instead consists largely of letters between David and his family, particularly his wife, Henrietta, and their four children. The letters cover personal topics such as in-laws, health, and finances, and reveal the hardships the family faced as David was frequently separated from his loved ones. They seemed to genuinely miss each other, and it was nice to see such warmth conveyed in their letters.
Also notable in the collection were the courtship letters received by the couple’s daughter Gertrude (also known as “Gertie”) in the mid-1870s. Gertie had at least six different suitors in 1872 and 1873, and their letters to her dominate the correspondence from that period. Emotions turned raw as she rejected a few declarations of love. Gertie finally married George Brock, from Chicago, in March 1874.
The collection includes more than just correspondence; there are also some legal documents, land grants, and a diary from David S. Wilson’s 1860 term in the General Assembly. One of the land grants includes a signature from President Franklin Pierce. The children’s activities, particularly their schooling, are documented through report cards and flyers. I also came across this handmade score book, which was largely empty, but I was excited to see what sport it was for: baseball. Along with all his other activities, it turns out that David Wilson was also a pitcher.
The Col. David S. Wilson Family Papers are now fully processed and available for researchers. You can explore it for yourself using the collection guide.
Post contributed by Meghan Lyon, Technical Services Archivist.
“Alas! My teacher Rabbi Professor Abraham Joshua Heschel is no more…He left this troubled world immensely enriched by his brief presence and sojourn thereon. Demanding of none but himself, Rabbi Heschel’s life was a model for others to follow.”
The Abraham Joshua Heschel papers abound with examples of Heschel’s commitment to interfaith work as well as commemorations written after Heschel’s death, and the commemoration quoted above highlights both of these aspects. Jacob Teshima, the author of the commemoration above, was a student of Heschel’s at the Jewish Theological Seminary (JTS). He was also the son of Ikuro Teshima, founder of the Japanese Makuya (tabernacle) movement, or the Original Gospel Movement. The Makuya movement is made up of Japanese Christians who are dedicated to a return to the faith of Hebraic Christianity. This commemoration appeared in a publication of the movement, The Weekly Original Gospel. As part of his commitment to Israel and its people, Ikuro Teshima encouraged Makuya members to learn Hebrew and visit Israel. Ikuro Teshima met with many Jewish leaders in his lifetime including Martin Buber and Zvi Yehuda Kook and spread their teachings to Makuya members.
After helping his father lead the Makuya movement for a few years, Jacob Teshima traveled to New York to work towards his Doctorate of Hebrew Letters (DHL) at JTS. He studied Hasidism under Heschel at JTS and his thesis was entitled “Zen Buddhism and Hasidism: A Comparative Study.” Jacob Teshima’s commemoration reveals his deep respect for Heschel as a teacher and as a religious leader: “Ah, my Rabbi, my dear friend, Abraham Heschel, God’s spokesman in the 20th century of this Earth.”
When Jacob Teshima was learning from Heschel at JTS, Ikuro Teshima and Heschel began corresponding. According to the letters we have in the Abraham Joshua Heschel papers, Ikuro Teshima hoped to bring Heschel to Japan. On April 23, 1971, Teshima wrote that his son Jacob was “thoroughly enjoying” Heschel’s class and invited Heschel to give lectures in Tokyo and Osaka. He offered to book the round trip air-ticket and was eagerly awaiting his arrival. “Shalom from Japan!” another letter from July 22, 1971 began excitedly. The letter continued, “Our prayer is that, after your visit to Japan, you will remember Japan as your third home, perhaps dearer than America.” Besides extending these invitations to Heschel, Ikuro Teshima also translated God in Search of Man into Japanese and published his translation.
In his commemoration, Jacob Teshima included a vignette about a meeting with Heschel on December 22, 1972. Jacob quoted Heschel’s words that afternoon: “Jacob, when I regain my strength, but who knows when that will be; maybe February if I’m lucky; anyhow in May, I hope to visit Japan. I hope you’ll accompany me, Jacob. I’d like to meet your father and see the Makuya people who are so aflame with God’s love.” Unfortunately, Heschel passed away the next day and never fulfilled his wish to visit Japan. But thanks to the Makuya movement’s translation of his books and their dedication to his teachings, Heschel’s presence is alive and well in Japan.
Post contributed by Adrienne Krone, Heschel Processing Assistant
Bruno Foa (1905-1999) was an Italian-born, Jewish economist, lawyer, consultant, and professor. Educated in Italy as an economist and lawyer, Foa became Italy’s youngest full professor of economics at age 28. In 1937, he married Lisa Haimann, a refugee from Munich, and they moved to London in 1938. While in London, Foa worked for the British Broadcasting Company, the National Institute of Economic and Social Research, and guest lectured at the London School of Economics. In 1940, Foa moved his family to the United States. He began work at Princeton University on a Rockefeller Foundation Grant and later moved to Washington D.C., where he worked for the Rockefeller Foundation, the Office of Inter-American Affairs, the Bureau of Latin American Affairs and the Federal Reserve Board.
We have recently re-processed the Bruno Foa Papers in order to enhance their description and access for researchers as part of the Economists Papers Project here at the Rubenstein Library. The papers include interesting details about his many trips abroad to Italy, Somalia, Spain, and the newly-established country of Israel. It is an added bonus when a collection we acquired for its relevance to the history of economics ends up including materials on other topics too–like mid-twentieth-century travel writings.
During his life, Foa was invited several times to guest lecture at the Hebrew University in Jerusalem. His first trip was in 1946, just two years before Israel was declared a state. From his writings, Jerusalem seemed to be a city split between the struggles of the time and the echoes of the past. Foa writes, “Jerusalem is indeed an armed camp, and looks like a besieged place. Barbed wire–miles of it– is spread around all public buildings and throughout the city. Tanks and armored cars scout the streets day and night: one of them its Bren guns ready to fire, is permanently stationed at the center of Jaffa Road.” His letter then describes the resiliency of a people who have come to accept as normal daily bomb and landmine explosions, and the strain and tension developing between the Jewish and Arab populations.
But Foa also talks about the natural beauty of the city. From atop Mount Scopus, the view of the city seems to transcend the struggles going on below. “It is a stern view, since Jerusalem is built on stones (beautiful yellow stones) and is surrounded by rocky hills–yet it is a glorious view, when bathed by the warm Palestinian sunshine or the glory of the moon. There, on Mount Scopus, Titus and his legions stood, and from there laid siege to the city. There is the Valley of Final Judgement–as stern as death itself. On the other side, one can see the Jordan, the Dead Sea, the desert of Judaea and the mountains of Noab. Beauty, history and tragedy fill the air. It is a most unforgettable sight.” Bruno Foa’s writings allow us to take a step into the past and see Jerusalem as it stood nearly 70 years ago.
Post contributed by Vicki Eastman, a graduate student at Duke’s Center for the History of Political Economy.
Welcome to the fifth post in a series documenting the processing of the Abraham Joshua Heschel Papers.
It’s no secret I have an affinity for oversize materials (see here). And while the Abraham Joshua Heschel Collection only contains a modest number of oversize materials, those that are in the collection are proving to be quite extraordinary. Here are just a few of my favorites:
Dust jacket from first edition of Maimonides eine Biographie, 1935.
Completed in only 7 months, the book was Heschel’s first major work. He was 28 years old.
Poster, Opening of the Term at the Institute for Jewish Learning, London, 1940.
In 1939 Heschel received official confirmation from Julian Morgenstern, president of Hebrew Union College in Cincinnati, OH, of a position of a research fellow in Bible and Jewish Philosophy. Heschel left Warsaw for London, England to obtain an American visa for emigration to the United States. While in London, he founded the Institute for Jewish Learning to “introduce all ages and classes of Jew to the history and tradition of their forbears.”
“Antwort an Einstein” in Aufbau, 1940
Heschel’s article “Answer to Einstein” in the newspaper Aufbau (Reconstruction) which was a rebuttal to Albert Einstein’s paper “Science and Religion.” As a recent immigrant, this was an audacious and surprising move for Heschel.
Post contributed by Mary Samouelian, Heschel Processing Archivist in Rubenstein Technical Services.
In the mid 1980s, Duke history student Joseph Sinsheimer interviewed veterans of the fight for voting rights in early-1960s Mississippi. The generational distance between the interviews and the subject worked in Sinsheimer’s favor: his narrators had gained the perspective of years but many still had their youth, with memory intact, and were ready to talk at length of their experiences. The collection guide to these remarkable interviews is a roll call of Civil Rights Movement leadership in the deep South: C.C. Bryant, Robert Moses, Lawrence Guyot, Willie Peacock, Hollis Watkins and others detail Mississippi’s struggle through stories of their involvement.
As we digitize the audiocassettes that Sinsheimer used to record the interviews, one story immediately stands out. Activist Sam Block’s retelling of how he came to be involved in the movement is a coming-of-age story informed by the death of Emmett Till and galvanized by a confrontation with a white customer at his uncle’s service station. His subsequent recruitment into the Movement via the Student Nonviolent Coordinating Committee, and his training at Highlander Folk School, were prologue to the courage Block demonstrated when he asked Robert Moses to drop him in Greenwood, Mississippi, with “no car, no money, no food…just me.”
We just wrapped up processing an exciting new addition to the McGee Family Papers. John S. and Doris McGee were Baptist missionaries to Nigeria in 1945, where they served until their retirement in 1977. Their two sons, John David and Sidney, joined them in Africa for their formative years before finishing their education in America. During the McGee family’s time in Nigeria, they served at the Baptist College of Iwo and the Baptist Mission in Igede-Ekiti and Ikogosi, and they helped found the sixth Baptist high school in Nigeria–the Ekiti Baptist High School in Igede. They were made “Chief Gbaiyegun of Igede” by the Onigede and Chiefs of Igede-Ekiti, the paramount chief by the Ewi of Ado, and “Chief Akorewolu of Ikogosi” by Loja and Chiefs of Ikogosi-Ekiti.
Some of the items in the new accession include correspondence (as well as reel-to-reel “audio letters”) between the family members while they were separated during their various Nigerian tours; Doris’ many prayer diaries; and seven beautiful 16×20 color prints documenting life in various Nigerian missionary camps.
The collection offers fascinating insight into the lives and histories of a family on a Baptist Mission to Nigeria in the mid-twentieth century.
Dispatches from the David M. Rubenstein Rare Book and Manuscript Library at Duke University