Post contributed by Craig Breaden (Audiovisual Archivist for the Rubenstein Library) and Liz Adams (Rare Materials Cataloger for the Rubenstein Library)
Harold Becker’s film, Ivanhoe Donaldson (1964), which was filmed during August, September, and October 1963, follows the titular Ivanhoe Donaldson, a 21-year-old Student Nonviolent Coordinating Committee (SNCC) field secretary as he travels from his home in East Lansing (Michigan), to Danville (Virginia), Selma (Alabama), and Greenwood (Mississippi), organizing demonstrations and voter drives. This rare 16mm film was recently acquired by the Rubenstein Library and is one of the first films we have digitized using our newly-purchased motion picture film scanner (a Filmfabriek HDS+). The film scanner, beyond offering impressive technical capabilities (we can scan each image up to 4k!), allows us to further our commitment to the preservation and discoverability of our moving image resources in the interest of the histories they generate and illuminate. In this case, footage shows Donaldson and other SNCC staffers, including Cordell Reagon and Avon Rollins, running workshops to show civil rights activists how to protect their bodies from high pressure water hoses and riot sticks; it shows canvassers urging citizens to exercise their right to vote; and it shows SNCC staffers invoking the name of Medgar Evers and discussing the efficacies of indirect and direct action in the wake of the 16th Street Bombing in Selma, Alabama.
Ivanhoe Donaldson not only documents the work of Donaldson and SNCC, but it also captures the joy with which they work. Between footage of workshops and peaceful demonstrations, the camera follows staffers as they clap their hands and sing civil rights staples like “We shall overcome.” Donaldson is frequently shown singing boisterously, even if in the words of Dorothy Moore, “he can’t sing too well.” But more than anything else, it’s incredibly clear that Donaldson loves to sing, and when he does, there’s nowhere he’d rather be. And as audience members, we’re right there with him.
With the courage of his namesake, Ivanhoe Donaldson both shaped and survived a crucible moment in American history as a field secretary for the Student Non-violent Coordinating Committee, organizing and training young people to put themselves in harm’s way, challenging white supremacy and asserting the right to vote. Becker’s emotionally-charged cinema vérité, the product of following Donaldson and his foot soldiers through the South in the summer and fall of 1963, provides an immediacy that is unique to film and, as SNCC’s members age and pass, a meaningful perspective to supplement memory. Also, having a resource created with documentary and poetic intention at the time the events occurred — much like James Karales’ photographs from an earlier period of SNCC’s existence — enlivens the dialogue of past and present immeasurably.
The digitization and preservation of the Ivanhoe Donaldson film is part of a larger effort made by the Rubenstein Library over the last decade to ensure that SNCC’s legacy is captured in documents, photographs, oral histories, and conferences, and made available on websites such as the SNCC Digital Gateway (https://snccdigital.org/). To learn more about Ivanhoe Donaldson, you can view a biographical entry and listen to an interview at https://snccdigital.org/people/ivanhoe-donaldson/.
So, you might be wondering, when can I see the whole Ivanhoe Donaldson film? Since the film is still under copyright, we cannot post it to the web. But, you can view the newly digitized preservation copy by requesting the film in the online catalog and then visiting the reading room at the Rubenstein Library.
At Smith Warehouse, the Technical Services archival processing area of Bay 11 is quiet. But not because the librarians working there have shushed everyone. Rather, the archivists, catalogers, interns and student workers perform many tasks by themselves. And most of us are wearing headphones or earbuds. Undoubtedly we are listening to music, podcasts, sports events, and whatever else we can stream. As a self-proclaimed news junkie, I often listen to live broadcasts.
As an archivist of University Archives records, my worlds collided in a “deja vu all over again” manner. At the end of January and beginning of February I was listening to the impeachment hearings and trial of President Donald J. Trump as I was processing the John S. Bradway Correspondence with Richard M. Nixon records. The collection is comprised of letters written between the Duke law professor, and his former student from 1959-1978. Nixon graduated from Duke Law in 1937, and the two men stayed in touch. These letters were recently gifted to Duke from a historical society in New Jersey.
The correspondence covers the time periods that Nixon worked as an attorney at a law firm, a United States Vice President, a newly-elected United States President, an embattled impeachment defendant, and finally, a former President looking back at his legacy. But the bulk of the letters fall between 1973 and 1974, when President Nixon was first tied to, then accused of, and later resigned due to the Watergate break-in and scandal and subsequent White House cover-up.
Bradway and Nixon’s correspondence show the respect each had for the other. They often mention their spouses, Mary Bradway and Pat Nixon, offering their greetings to them in each letter. The men also write glowingly of each other, and Bradway offered his suggestions to “stay with it” and his view that neither the Republican party nor the country would have anything to gain by Nixon resigning. When Nixon finally did resign and leave Washington, the correspondence continued, and Bradway urged him to write “a book or a series of articles” giving his side of the Watergate story.
Processing this collection with impeachment trial streaming through my earbuds led to an unusual echo chamber. The same phrases that I saw in the documents were being repeated on the floors of the House and the Senate. For example, liberal media was mentioned in both the recent impeachment hearings and the correspondence. The phrase “Impeachment is a political process” and concerns about the health and future of the Republican party were discussed in the letters I read, and in the very recent commentaries I heard. For me it was a startling reminder of how primary source documents very clearly connect to our present-day lives and current affairs.
Post contributed by Laurin Penland, Library Assistant for Technical Services
Warning: Some of the language in this blog post is outdated and considered offensive today. There are also descriptions of violence against African Americans in the South during Reconstruction.
The way in which archivists think about Reconstruction (1865-1877) in the United States can sometimes determine how we describe and interpret materials produced during that period. For example, if you believe that Reconstruction was an ill-fated, corrupt takeover of the South by Northern Republicans—a brief episode doomed to fail—then it makes sense that you would describe a Republican politician in Georgia as self-interested. The particular politician that I have in mind is John Emory Bryant (1836-1900), who was born in Maine, fought for the Union, and pursued a Republican political career in Georgia after the Civil War. Bryant was also an abolitionist, teacher, agent of the Freedmen’s Bureau, newspaper editor and publisher, and lawyer. The Rubenstein Library holds his papers, the bulk of which were acquired in 1968 (a later addition arrived in 2002). His papers came up recently as a candidate for re-processing due to their popularity among researchers, the aging folders and worn-out boxes housing the collection, and the fact that there were many voices within the collection that could benefit from updated description in the online collection guide. Also, when we investigated further, it became clear that there was a large discrepancy between what was described in the old paper catalog and the online collection guide. The original card catalog entry included 50 cards of description! And the online collection guide included only two small paragraphs. Sometimes this discrepancy happens because of the way the library managed the mass migration of our collection guides online; description was simplified. And sometimes this happens when the description was viewed as problematic for some reason. For the JEB papers, the discrepancy in descriptions could have been for multiple reasons. My task was to assess the description that was available to me and to do my best to improve the collection guide, a process which inspired me to think about how archivists and researchers interpret and describe materials from the Reconstruction Era. This process ultimately led me to edit descriptions of JEB and to make sure that the voices of people of color where discoverable in the collection.
To get an idea of how JEB papers were originally described, here is an unflattering snippet about Bryant from the old card catalog:
On January 1, 1862, Bryant made a significant statement to Emma [his future wife]. He refers to his “enemies,” who are again conspiring against him. He has been under arrest for stealing from a Negro, a charge which was dismissed later. He says he will come out on top, as he always looks out for ‘no. 1.’ This glimpse of his personality is prophetic for the career he later entered.
The description portrays Bryant (JEB) as contentious, selfish, and possibly corrupt; the description also gives weighty significance to this episode in JEB’s life by suggesting that it illustrates an important aspect of his personality and the foundation for his political career. I think it’s also important to note that JEB was accused of stealing from a black person, which, if true, would do significant harm to any claims of integrity he might have had in fighting for the civil and political rights of African Americans.
Why did the previous cataloger of this collection choose to highlight this episode in Bryant’s life? One reason could be because of popular notions about Reconstruction during the 1960s—for example, the cataloger, expecting to find a corrupt carpetbagger, could have been drawn to troublesome moments in JEB’s life and career. After all, JEB was no stranger to conflict and controversy in both public and private affairs. In her book, Carpetbagger of Conscience: A Biography of John Emory Bryant, Ruth Currie-McDaniel probes JEB’s life and career, wading through many of his successes, failures, flaws, and contradictions in order to try to discern what kind of Republican he really was. Currie-McDaniel comes down on the side that JEB was a staunch supporter and fighter for civil rights for African Americans; he was also “a complicated mixture of idealistic reform zeal on the one hand and a certain selfish realism on the other,” as well as being a neglectful husband. To say the least, JEB was a complicated person, and the letters that he left behind tell of a controversial personality.
Eric Foner, who is one of the most well-known Reconstruction scholars and who is heavily inspired by W. E. B. Du Bois (Du Bois wrote “Black Reconstruction in America: An Essay Toward a History of the Part Which Black Folk Played in the Attempt to Reconstruct Democracy in America, 1860-1880,” published in 1935), lays out an understanding of Reconstruction in which
the [Republican] Radicals in Congress were acquitted of both vindictive motives and the charge of serving as the stalking-horses of Northern capitalism. They emerged instead as idealists in the best nineteenth-century reform tradition…. Their Reconstruction policies were based on principle, not petty political advantage, for the central issue dividing [President] Johnson and these Radical Republicans was the civil rights of freedmen.
Foner writes that a key element of this understanding of Reconstruction, which is very different than the one depicted by previous historians such as William Dunning and films like Birth of a Nation and Gone With the Wind, is the “testimony of the central participant in the drama of Reconstruction—the black freedman.” While John Emory Bryant was an important player in Republican politics during Reconstruction in the South, I took Foner’s depiction to heart and shifted my gaze beyond JEB’s voice and actions alone. Who were these black freedmen that Foner mentions, and what is their testimony from the Reconstruction Era? This blog post is an exploration of the African-American voices found within the JEB papers.
Daniel Broomfield: School Teacher in Warrenton, Georgia
Scattered throughout the JEB papers, there are myriad portrayals of black people fighting for a better life (and sometimes fighting just to live) by participating in civic, educational, religious, and political organizations. In 1866, one school teacher, who recently built a small schoolhouse, writes to report being shot at:
William John Spence came to the school house last Monday evening just after I had turned out and shot two balls through the house, he then shot three times at me as I run. I only built a small house, I was not able to build a very large one, I done the best I could. I had a good many scholars spelling and reading. I reported to the Bureau here but to very little effect did it take.
This kind of terroristic violence is documented throughout the John Emory Bryant collection, perhaps most strikingly in a deposition describing KKK activity in Alabama, Florida, and Georgia in the 1870s. The African-American victims listed in the document are: Edward Thompson and his wife in Florida; Boss Fullard, Gamble Wright, and John Askie in Dublin, Georgia; and George Daymond in Montgomery County, Georgia. The atrocities recounted in the deposition paint a picture of white-supremacist terror. We do not know the author of the deposition, but for those who are interested in this account and the efforts to hold the perpetrators of terror and violence responsible, we have another collection at the library that has more information. The Williams Woods Holden Papers, 1834-1929, document the life of a “journalist and Republican governor of North Carolina…. He was elected governor as a Republican in 1868, but was impeached by the Democratic state legislature in 1870 for his efforts to combat the Ku Klux Klan.”
Henry McNeal Turner: Republican Leader, Preacher, Post Master General, and Bishop
In the midst of violence, terror, and constant, ever-present racism (including both hate-filled and less incendiary paternalistic propaganda), black freedmen (formerly enslaved people) and black people who were born free pushed full-steam ahead. The same year that the school teacher, Broomfield, writes to report the assault against him, Henry McNeal Turner (1834-1915) writes a series of letters to JEB. Turner was a chaplain during the Civil War and went on to become a black Republican leader, legislator, preacher, Post Master of Georgia, and bishop in the African Methodist Church. He writes his letters to Bryant while enduring loss and illness in his family; one of Turner’s children had just died and his wife was gravely ill, yet Turner pushed on for Republican causes. He writes to JEB about political news, updates him on his efforts to get subscribers to their Republican newspaper, tells of his hopes for the Georgia legislature, and strategizes ways to inform black citizens about new laws: “Major General Howard at my suggestion is going to print copies of the Emancipation Proclamation, Civil Rights Bill etc. for general distribution through the South for the colored people. I told him there should be thousands of copies distributed like tracts.” When Turner tries to get Democrats to subscribe to his Republican newspaper, he says, “The few democrats that are here, with whom I have come in contact, treat me very scornfully. They say I aught not to speak of those outrages. But the Republicans have assured me, that Mr. Johnson shall execute that civil rights bill or leave his seat. They also say there is more on hand, when they get ready to enforce it, and they will do it.” The Civil Rights Act about which Turner is writing was passed on April 9, 1866 (three days before Turner’s letter). This act provided:
that all persons born in the United States and not subject to any foreign power, excluding Indians not taxed, are hereby declared to be citizens of the United States; and such citizens, of every race and color, without regard to any previous condition of slavery or involuntary servitude, except as a punishment for crime whereof the party shall have been duly convicted, shall have the same right, in every State and Territory in the United States, to make and enforce contracts, to sue, be parties, and give evidence, to inherit, purchase, lease, sell, hold, and convey real and personal property, and to full and equal benefit of all laws and proceedings for the security of person and property, as is enjoyed by white citizens, and shall be subject to like punishment, pains, and penalties, and to none other, any law, statute, ordinance, regulation, or custom, to the contrary notwithstanding.
The law was passed, vetoed by President Andrew Johnson, and then passed again with a two-thirds majority. In another letter, Turner offers aid to JEB, who, he has heard, has been arrested and whose paper was suppressed. He writes, “If you are in great need, write to Oliver Sanders of Columbus, Ga. I helped them to organize a society there, and they have some money, which they will send you as quick as lighting if you need it.” Turner’s letters show someone who was deeply engaged in the issues of the time, made personal sacrifices to fight for what he believed in, and cared for his friend and colleague, JEB.
Charles R. Edwardes: Preacher and Labor Organizer
One of the common threads that connects several of the people in the Bryant papers is the importance of newspapers. JEB, along with Turner and William Anderson Pledger (who I’ll mention later), published Republican newspapers, which allowed them to share their ideas more widely and broaden their connections throughout Georgia. One African-American minister, Charles R. Edwardes, writes to JEB in 1869 to tell him about his efforts to get more subscribers for Bryant’s newspaper, and to inform Bryant of a meeting—of the Colored Men of the Mechanics and Laboring Men Association—that he would like to be mentioned in the newspaper. Edwardes reports that there are 87 members of the Association and that he hopes they will have many more members soon. At the meeting, the men counted how much land they had purchased, how many crops they had produced, and how much money they had made as tradesmen. Edwardes explains, “We wants to buy land as soon as we can to give homes to our poor peoples for many don’t [have] homes and land to work and cheated out what money works for. I have some promise to take your paper. I will do all I can to have this paper among my people. Do what you can for us.” 
William Anderson Pledger: Teacher, Republican, Lawyer, Newspaper Publisher
My Dear Sir: The schools of this county being in the hands of the Democrats and they having such an avowed hatred to me till it has become impossible for me to obtain employment. Their hatred is because of my Republican principles, or because that I speak them freely—yet moderately. Consequently I must have recourse to my Republican friends to obtain a livelihood: to you I look as a very dear friend, because you know the privations an active Republican is subjected….
This letter is written by William Anderson Pledger, who was a prominent black Republican in Georgia. He was also an editor, teacher, and friend of JEB. Pledger’s letter press copybook (dated 1875-1879) includes faint copies of letters written to various Georgian politicians and Republicans, including John Emory Bryant, Henry McNeal Turner, E.R. Belcher, Benjamin Conly, Henry Farrow, M.T. Ackerman, and others. Many of the letters show his urgent attempts to attain employment and describe the discrimination that he faced due to his Republican political activities. In a different letter, he writes, “The Democrats have offered me if I would only leave off indoctrinating ‘radicalism’ into the negros’ [sic] heads that they would put at my disposal any position I wanted. You know I can not go back on Republicanism though I perish from this uncivilized conduct.”
Pledger’s letters and scrapbook also show his engagement with social and political organizations, such as the Grand Fountain of Georgia (also referred to as the “colored Good Templars”), a black temperance organization. Pledger was the Grand Worthy Master of the State in Georgia in 1876 and was credited with increasing the membership from 2000 to 8000. These types of fraternal organizations were often at the heart of segregation battles that would go on to define the Jim Crow South. In a newspaper clipping, Pledger writes to the editor about a dispute within the Grand Fountain between the white and “colored” lodges, and he explains how the matter has been settled in his favor by the organization’s supreme court in England. Another clipping from 1878 describes “Emancipation Day,” which “was held in the First Congregational Church on Collins Street on Tuesday night, January 1st to celebrate the anniversary of Emancipation.” There, the Emancipation Proclamation was read aloud and speeches were given, including one by Pledger. It is clear that Pledger was highly active in the public sphere. In The Way It Was in the South: The Black Experience in Georgia, author Donald Grant describes Pledger as being at the center of Republican politics: “he was a delegate to every Republican national convention from 1876 to 1900 and remained on the state Republican committee until his death in 1904.” In 1879, “smoldering black resentment against the white leadership of the Republican party resulted in a revolt by the blacks, who elected a new state committee of twenty-four blacks and eight whites. Black leader William A. Pledger led the revolt and replaced John E. Bryant as party chairman.” During this period of Reconstruction, there was an internal struggle in the Republican Party against the lily-whites (those who wanted all-white leadership) and the black-and-tans (a coalition of blacks and whites). Three years after Pledger was elected chairman, he was “ousted” and “replaced by a white, Alfred E. Buck.” Another important shift during this time was African-American disenfranchisement. During this moment in Reconstruction, black voting and participation were at their height: “In 1876, 53 percent of the eligible black males voted. The white vote was only slightly higher.” However, due to poll taxes, the Populist defeat, the lack of secrecy of ballots, the barring of black voters from primaries (called the “white primary”), intimidation and violence, and other disenfranchising efforts, black voting hit its nadir in Georgia in 1904 at 4 percent.
Pledger was also a journalist and newspaper publisher. He founded The Athens Blade in 1879 “with the credo: ‘The Arm of justice Cannot—Will not Sleep,’” and he was very engaged in the debates of the time, such as the plan for African Americans to emigrate to Liberia. Pledger also helped organize the Afro-American League (which later became the Afro-American Council) in 1890 in Chicago, and he was known for fighting against lynching. He “once led armed blacks to the Athens jail and successfully defied a mob bent on lynching two prisoners.”
Altogether, Pledger’s papers show someone who seized upon the political momentum of the time to fight for a Republican platform that was built on equal rights for African Americans.
As archivists, when we preserve, organize, and describe manuscript collections, sometimes it is tempting to try to decide whether someone like John Emory Bryant did more good in the world than harm. To complicate matters, it is unclear how much significance to attribute to the correspondence, ephemera, and artifacts left behind by historical figures (e.g., we wonder whether these papers represent the whole person). In this case, widening my gaze beyond John Emory Bryant to his broader context and networks helped me address the issues at the center of this collection of papers, such as the Republican social and political fabric during Reconstruction, and, in particular, it illuminated the testimony of those fighting for equal rights, especially people of color. To give credit where credit is due, much of the work to describe this collection had been done by previous catalogers and researchers. My work benefited from the detailed description in the old card catalog, which highlighted contributions by Pledger, Turner, and others. In my revised collection guide, I built on the work that came before me, updated the language, and edited out descriptions that may have tried to pigeon hole Bryant as a self-interested Carpetbagger. Most importantly, widening my view helped me to make choices in my description of the collection, ultimately placing less focus on Bryant’s eccentricities and more focus on making a variety of voices discoverable. For instance, previously, the KKK disposition had been relegated to a “Miscellaneous” folder and was not described. Now, it has its own folder and is discoverable in the collection guide. This is not to say that now—fifty years after we acquired this collection—the description is finally complete. It can always be improved; and perhaps fifty years from now, archivists and researchers will take a new approach to this collection.
As an addendum, I would like to address the fact that all of the people mentioned in this blog post are men. John Emory Bryant, while being a supporter of equal rights for men of color, did not support women’s suffrage or equal rights for women. However, there is copious correspondence in the collection between Bryant and his wife, Emma Spaulding Bryant, which is deserving of a blog post of its own. Emma Bryant often pushed back against ideas of male dominance and superiority. We have digitized a small portion of her correspondence that documents a particularly passionate response to John, who apparently objected to Emma seeing a male doctor about “uterine difficulties” without John’s permission or presence. Thanks to historian Ruth Currie-McDaniel, you can find a published collection of Emma Spaulding Bryant’s correspondence in Duke Libraries’ general collection: Emma Spaulding Bryant: Civil War Bride, Carpetbagger’s Wife, Ardent Feminist.
Blog post contributed by Liz Adams, Rare Materials Cataloger
Way back in 2018, back when the new decade was but a glint in our eyes, we received something very big (literally and metaphorically) here at the Rubenstein: a single volume of 83 prints associated with William Hogarth. The creation dates for these prints span from 1732 (Midnight modern conversation) to 1781 (Mr. Walpole). Some of them are sincere, like a portrait of the actor David Garrick as Richard III. Others chart corruption and vice, notably in the series A rake’s progress and A harlot’s progress. Still others are pointed rejoinders to Hogarth’s nemeses, which included people like the satirist Charles Churchill (The bruiser, C. Churchill), alcoholic beverages (Gin Lane), and the French military. The themes are varied; the production methods evolve; and even Hogarth’s role in the creation of these prints oscillates between publisher, printer, artist of original work, and artistic supervisor. The prints are thus unified by their differences.
In 2019, I learned these differences were not just between prints but also within them. Hogarth was a tinkerer: He would return to the same copper plate, darkening and expanding shadows, adding crosshatching, changing clothing and facial features, and even excising text. He would do this work multiple times, releasing subsequent editions, or “states” of each print. There are at least ten different versions of some of Hogarth’s most famous prints, all subtly different and requiring the viewer to have excellent “I spy” skills. Luckily (for me and you, but mostly me), Hogarth is a very famous and well-studied artist. Dr. Ronald Paulson’s Hogarth’s graphic works tracks every change, making it possible to differentiate between moderate cross-hatching and slightly deeper cross-hatching. Thanks, Dr. Paulson!
I want to point out just one more wrinkle: After Hogarth’s death in 1764, his copper plates first went to his family, who then sold them to the publisher John Boydell. In 1790, Boydell published a volume of Hogarth’s works using the unaltered copper plates. Thus, a print that might be physically dated 1732 might really have been printed in 1790, long after Hogarth’s death. Furthermore, Boydell printed the plates on laid paper given to him by Hogarth’s wife Jane, as well as on a newer type of paper known as wove (Donihue). This can make dating quite complicated, as the use of laid paper might still mean that Boydell printed it, and not Hogarth. Some of our prints are also trimmed and mounted, making it hard to distinguish paper at all. In situations like that, caveats in catalog records really do work wonders.
This all leads me to 2020. The future that seemed far away is our present. Our once uncataloged volume of 83 Hogarth prints is now very much cataloged. You too can see what comes of industry and idleness (spoiler: basically what you’d expect) and what wigs looked like in the 18th century (elaborate and itchy). Happy new year, new decade, and new researching to you all!
These prints were a gift acquired as part of the Frank Baker Collection of Wesleyana and British Methodism.
Although he wouldn’t know it at the time, 1979 would become the most eventful year of Robert Cox’s life. A British journalist who spent most of his adulthood up to this point in Argentina, Cox found out that his son Peter had received a highly detailed anonymous death threat. The threat came as a result of Cox’s work covering the Dirty War as the editor of the English-language newspaper the Buenos Aires Herald. Cox and his family decided to flee from Argentina. His wife Maud Cox and their five children all came to England and then the United States with him at Harvard where Cox held a Nieman Fellowship. They later came to Charleston, South Carolina where Cox became the assistant editor for the Post & Courier.
A strong theme throughout Cox’s papers is the disappearances of political activists and dissidents, especially those of Jewish descent, throughout the country. Cox himself wrote about the desaparecidos (disappeared) and advocated for the Buenos Aires Herald to cover the violence enacted against them. Articles within the collection that cover the kidnappings range from brief passages to notices created by family members of the “disappeared.” However, one format that stands out above others in the collection never made their way into being published in an official formats – pamphlets created by the family members of the disappeared.
These pamphlets, almost zine-like, were created by Xeroxing official documents, photographs, newspaper clippings, and passages written by the creators alongside one another to create a narrative about what was known about the disappearance of this individual or group of individuals.
We know that at least one of these pamphlets was mailed to Robert Cox himself, as evidenced by Robert Cox’s mailing address on the back of the pamphlet. Working with the ERP (the People’s Revolutionary Army), Jorge Marcelo Dyszel Lewin and his wife Mirtha Nelida Schwalb de Dyszel were disappeared May 18, 1978. They were 22 and 21 years old respectively. Jorge was from a Polish Jewish immigrant family. This pamphlet was likely created by Jorge’s mother, Beatriz Lewin, who was very active in Las Madres de la Plaza de Mayo (the Mothers of the Plaza de Mayo).
Another pamphlet tells the story of the disappearances of Graciela Antonia Rutilo Artes and her daughter Carla Graciela Rutilo Artes. Graciela’s mother Matilde Artes Company created the pamphlet and became active with Las Abuelas de la Plaza de Mayo.
The Grandmothers and the Mothers of the Plaza de Mayo continue to work to hold accountable those who disappeared their grandchildren and children.
Cox did not return to Argentina for over a decade. However, from afar, Cox wrote about Argentina with continued urgency and commitment. His personal papers reflect this engagement, consisting of his own personal writings and those collected by him written by colleagues or other interested parties about Argentina. When democracy was restored to Argentina with the election of Raúl Alfonsín, Cox reported on this and outlined the challenges that lay ahead of the new president as he grappled with the aftermath of the Dirty War. His reporting continues shape how Argentines and the outside world view Argentina and its recent history.
His story is also told through two books written by his wife Maude, Salvados del Infierno: A 25 años de la dictadura Argentina, and his son David, Dirty Secrets, Dirty War: The Exile of Robert J. Cox.
If you are interested in learning more, a documentary film about Cox’s life and work called A Messenger on a White Horse is available from the Lilly Library. A shortened version of the film is also available on Amazon Prime.
Post contributed by Paula Jeannet, Visual Materials Processing Archivist at the Rubenstein Library
Did you know that October is American Archives Month? During this time archivists and their allies take to social media and other outlets to raise public awareness about the importance of preserving the historical record. This year’s theme in North Carolina is “Activism and Social Justice in North Carolina.” To honor that theme, this post highlights an inspiring N.C. activist organization whose records are in the David M. Rubenstein Rare Book & Manuscript Library.
Officially founded in 1992 in Durham, N.C., Student Action with Farmworkers (SAF) has brought college and high school students and farmworkers together to collectively work for economic justice, consumer awareness, and improved living and working conditions for people who grow and harvest our food.
The long arc of SAF’s activist work, which began in the 1970s, is well-represented in their archives in the Rubenstein library. The collection’s 148 boxes house materials documenting SAF’s founding, its operations, meetings, and planning, and records on every program from inception to launch. There are many photographs, audio, video, and, with the arrival of the 2000s, digital records.
College-age interns, many of them from farmworker families, travel to isolated rural migrant camps to document living conditions through photography, oral histories, and writing. Thousands of SAF student alumni have also gone out into the world to join and found other social justice programs and organizations.
Student projects such as this 2011 video documentary created by three students are housed in the SAF collection at the Rubenstein (student project folders require permission for access). Through Story+, a summer research internship sponsored by Duke University libraries and the John Hope Franklin Humanities Institute, students have created several other SAF video documentaries.
An integral part of SAF’s work is educational programming and outreach for children, teens, and adults. In 2014, SAF’s Levante Leadership program was recognized as one of the most effective programs in the nation that improves educational outcomes for Latino students.
SAF also organized and participated in protest actions, including the Mount Olive Pickle Company and Burger King labor protests. These actions directly led to improved conditions in the factories and fields.
Did you know that many farmworkers are forced to live next to fields sprayed with pesticides? SAF has mounted successful long-term campaigns on specific issues such as pesticide safety that include outreach tools such as this video for children called “José Learns About Pesticides.”
Theater in the Fields brings a powerful message and educational opportunities to the fields where agricultural workers toil. The giant puppet “Big Papa” is also found in the SAF archives! The puppet was created by NC sculpture artist Daniel L. Mathewson (1964-2011) for the play “Gigantes en los Campos/Giants in the Fields,” written by NC writer Cara Page. The Big Papa character had few lines, but loomed ominously over scenes in the play as a method of intimidation and mockery of the farmworker characters.
The mobilization of students and farmworkers originally begun at Duke in the 1970s was in part inspired by a 1960 documentary by N.C. journalist Edward Murrow, “Harvest of Shame.” Today, the same labor, health, and social justice issues continue to plague the U.S. agriculture system, so Student Action with Farmworkers continues its work to improve conditions and to make their vision a reality, that “One day, all farmworkers will have dignity in their work and livelihood.”
During this Archives Month, we salute those who give so much of their energies to justice, and to those who recognize the importance of keeping this history alive in collective memory by placing their records in an archive.
The records of the Student Action with Farmworkers organization span the entirety of their history, and are available at the Rubenstein Library. Learn more by visiting the online collection guide.
To learn more about SAF, view this video. There are more videos on this site, many using archival resources from the collection to tell the farmworkers’ stories. Also, check out their 25th anniversary “More Than One Story” exhibit and web site.
Post contributed by Craig Breaden, Audiovisual Archivist
Radio Haiti on YouTube? Now there’s an idea…. When the Radio Haiti team at the Rubenstein Library embarked on a pilot project to see how the collection would perform on YouTube and the Internet Archive, we imagined it would be a fairly straightforward process, and that it was a natural fit. The idea for the pilot, funded as part of an NEH grant, came from discussions around how to effectively re-broadcast the archive. “Take the archive to its listeners,” was a rallying cry, “to Haitians in Haiti!” This approach captured the spirit of Radio Haiti, whose tireless advocacy for democracy in Haiti was brought to a halt only by assassinations and death threats carried out under an umbrella of impunity. With our pilot now complete, we are left with some expectations unfulfilled, some questions still unresolved. But even so, we learned a lot about the process, while enjoying one unqualified success.
If research libraries are square pegs, YouTube is the round hole. Librarians and archivists love metadata, YouTube loves “views.” Researchers and users love a good search tool, YouTube loves to put your eyes on ads. The differences between the missions of an ad-supported social media platform and a dot-EDU library have the potential to obscure the common goal of content delivery. We knew using YouTube, if not exactly a deal with a devil, demanded compromise and creative thinking. The first challenge was finding workflows that we could apply to the entire archive, including batch conversion of audio to video and bulk uploading of content and metadata. It was with the metadata where we started running into trouble. With paltry character limits on titles, descriptions, and keywords, YouTube left us scratching our head (when video is clearly the data hog, how does text get such short shrift?) and scrambling for a solution to provide adequate description for the recordings. The situation seemed especially acute because our Radio Haiti metadata is trilingual (English, Haitian Creole, French), and takes a lot of text space to accommodate our anticipated user populations. Ultimately we built in a default: every description that exceeded the 5000-character limit had an ellipsis added to the end along with a link to the Duke Digital Repository (DDR) page for that recording, so that, on YouTube, we still depended on the Library resource for full description.
The Internet Archive, as its name might suggest, was far more accommodating, offering robust metadata fields without the ads or YouTube’s relentless “Up Next” pushiness. It has the spirit and ethic of our great public libraries, with a dedication to the public weal. Radio Haiti would be far from its first radio archive, and its mission, like any real archive’s, is long-term preservation. There were only two downsides to the Internet Archive platform, and the first one it shared with YouTube: There was no way to group related recordings (for example, multipart programs) via a relator metadata field in the upload spreadsheet. That work would have to be done “manually,” in the description field, which might not be a big deal if there were 100 or so recordings, but the Radio Haiti Archive has 5,308 audio files. Needless to say, the relationships between files that our DDR could make would not be replicated on these platforms. The second, more obvious downside, is that for all its virtues the Internet Archive just doesn’t have the audiences that YouTube, media titan, boasts.
And that one unqualified, and unexpected, success? Our team of developers, driven by this pilot project to compress the digital footprint of Duke Digital Repository pages, thus decreasing load times in areas with limited digital infrastructure, made successful modifications repository-wide to the DDR. Data transfer required for a first-time visit was cut to as much as one sixth of the original size, meaning users’ browsers could render the site much faster and, in Haiti, where mobile data transfer is limited by plans that are typically purchased daily, more cheaply. So, while allowing faster load times in Haiti for our re-broadcasting of the Radio Haiti Archive, they also made the DDR as a whole more efficient. For me, this is a great example of a specific need driving innovation. The Radio Haiti project improved the delivery of Duke University Libraries’ digital resources while also providing the opportunity for our team to see both the trees and the forest in our work.
The processing of the Radio Haiti Archive and the Radio Haiti Archive digital collection were made possible through grants from the National Endowment for the Humanities.
Post contributed by Stephanie Fell, Rare Materials Project Cataloger
When the Lisa Unger Baskin Collection was packed and shipped to Duke in early 2015, many of the materials were boxed thematically. Therefore, as we have been cataloging the collection, the materials tend to come in waves of various themes and subject matter. Lately a number of cookbooks and monographs relating to domestic arts have been coming across my desk. Some have been traditional cookbooks and domestic arts manuals, offering recipes, menus, and nutrition information, as well as advice to the home maker, from cooking, cleaning, and child care tips to household budgeting and how to decorate the home. I wanted to point out a couple of items in particular that caught my attention.
These particular books, at first glance, are traditional cookbooks or domestic arts manuals for women to help them maintain a healthy and happy home through cooking and good housekeeping. Looking more closely, however, they contain a subversive message that rejects traditional gender roles and encourages the reader to emancipate herself from the kitchen.
Foods and Home Making by Carlotta C. Greer, published in 1938, was intended to be used by teachers to train boys and girls to do household tasks better. This text looks typical of the genre and time period; it includes “many suggestions and devices to stimulate pupils to participate in home activities and to do their share in making their homes attractive and happy” (page iii-iv). Upon closer examination, the “To the teacher” note includes the following advice: “Much of the material of Foods and Home Making is suitable for boys as well as girls. Knowledge of food selection is necessary for boys. Stimulation of boys’ interest in home making contributes to their appreciation of home life” (page v). The author encourages the reader to get her sons involved (and appreciate!) the work involved with sustaining and maintaining a household.
Another noteworthy feature of the Rubenstein Library’s copy is that it contains manuscript annotations indicating the owner was using the volume to prepare for an exam. Part of my work as a rare materials cataloger is to include provenance-related information such as this in the library’s catalog record in copy-specific notes. This kind of information about the book is important to include in the bibliographic record, because it shows not only how a former owner used the item, but also helps to differentiate this copy from copies at other institutions.
Another volume I cataloged recently is Uncooked Foods & How to Use Them by Mrs. & Mrs. Eugene Christian. Published in 1904, it is dedicated to “the women of America on whom depend the future greatness of our glorious country”. This unassuming volume includes more than just recipes and housekeeping advice. Scrolling through the table of contents, the reader will find that chapter 8 is entitled “Emancipation of Woman”. The authors advocate a raw food diet — one reason for this being simplicity: “There is nothing more complicated–more laborious and more nerve-destroying, than the preparation of the alleged good dinner. There is nothing simpler, easier and more entertaining than the preparation of an uncooked dinner” (page ). The authors argue that eating raw foods is healthier and will “emancipate [the reader] from the slavery of the kitchen and the cook stove” (page ). They continue, “… the use of uncooked or natural foods will surely bring relief and freedom” (page 52). Mr. and Mrs. Christian were admittedly ahead of their time in more than one regard.
As I’m cataloging the Lisa Unger Baskin Collection, which documents the work of women over the last 500 years, I’m not just describing the materials bibliographically, but I’m also trying to provide relevant access points and descriptive information for researchers. In addition to these items, the Rubenstein Library holds many other volumes related to cooking and domestic life. One can find other examples of domestic arts advice for women both inside and outside of this collection through Duke University Library’s online catalog. A genre term search for “Cookbooks” will return many items in that category and a keyword search for “prescriptive literature” may yield broader results.
Post contributed by Ayanna Legros Doctoral Student in the History Department at Duke
In New York City, Radio Haïti-Inter staff joined musicians, writers, professionals, and other Haitian exiles who had fled the Duvalier regime (1957-1986). Barbershops, cafés, bookstores, churches and street corners became stages for Haitians to passionately debate politics and the future of the nation. While newspapers such as Haïti Observateur,Haïti Tribune, Haïti Progrès, and Sèl circulated around the Upper West Side of Manhattan, offering exiles room to present opinions, radio provided members of the Haitian community a sonic space to grapple with the realities of their homeland while also discussing strategies for combatting racism, xenophobia, sexism, classism, and the linguistic privileging of the French language over Kreyòl. Kreyòl – the national language of Haitians – connected exiles across differing class and educational statuses. While some radio programs operated with licensing, others bypassed state and institutional regulation to avoid surveillance and penalization for usage of airwaves.
One radio station that rose to prominence was Lè Ayisyen, a Haitian Creole radio show run out of Columbia University between 1969 – 2002. Like Radio Haïti Inter, Lè Ayisyen staffers and volunteers understood that Haiti’s issues had to be interconnected with the democratic struggles of Central American, Caribbean, Latin American, and African nations. Conflict in nations ranging from Nicaragua to Eritrea were documented and shared with the community. The founder of the program, Lionel Legros, stated during an oral history interview that he wanted listeners to understand “The United States was not going to save Haiti.” In other words, Haitians should to be cautious of U.S. involvement in the region – Haitian exiles were aware that Cold War politics dictated the U.S.’ rapport with its Caribbean neighbor.
In November 1981, one year after living in New York in exile, Jean Dominique participated in an interview with Daniel Huttinot on Lè Ayisyen. Huttinot asked Dominique about his silence, the state of Haiti, and his perception of democratic movements. Dominique replied with messages of hope in the diaspora while also expressing frustration in lacking his own station. After two years, Jean Dominique came back on the air, on a program called Radio Haiti in New York (Radyo Ayiti nan Nouyòk) on WNYE 91.5FM. a non-commercial independent radio station licensed through City University of New York (CUNY). Co-hosted by Jean Dominique and Anthony Pascal (aka Konpè Filo), the program surveyed issues impacting the everyday lives of Haitians in the early 1980s such as immigration, HIV/AIDS stigma, and the murder of Firmin Joseph, founder of the weekly newspaper Tribune d’Haïti.
Daniel Huttinot many years later recalls the impact of Lè Ayisyen on the Haitian community in New York stating that they had “loyal listeners” for years and would regularly host Haitian exiles on their program seeking to share about their experiences back home. Further discussion about the collection with researcher Jennifer Garcon, PhD, as well as Radio Haïti-Inter archivist, Laura Wagner, PhD, demonstrate the force of radio within the Caribbean and the diaspora. Laura and I for several Saturdays went through the Lè Ayisyen collection and unbeknownst to us discovered many Radio Haïti in New York cassettes, adding to the robust collection already housed at Duke. These cassettes offer valuable information about Reagan’s policies in Central American and the Caribbean countries and the enormous contributions of exile voices to the ousting of Jean-Claude Duvalier 7 February 1986.
Radio Haïti in New York tapes will soon be digitized and made available. The vast majority of Lè Ayisyen’s collection remains independent and unprocessed. Both collections will offer researchers access to an important chapter in New York City Haitian migration history. Bridging the Lè Ayisyen archive with Radio Haïti Inter’s fills an important gap in the Radio Haïti Archive. Values such as tèt ansanm (heads together) and collaborative working practices in archival preservation and academic work are continued necessities particularly in the rapidly paced digital age in which data collection and digitization present libraries and researchers a new set of challenges. The practice of tèt ansanm by historians, archivists, and data collectors will continue to be necessary in order to create solutions for the impending challenges of the digital age.
 Demme, Jonathan, director. The Agronomist. 2003.
 Legros, Lionel, phone interview, April 20, 2019
Post contributed by Laura Wagner, Ph.D., Radio Haiti Project Archivist
Processing the archive of Radio Haïti-Inter can be difficult work. The collection is filled with human rights violations, suffering, injustice, and death — including both the repression that the station’s journalists covered and the repression they personally endured. Yet despite the heaviness of the subject matter, listening to Radio Haiti is often joyful. Jean Dominique is the single most expressive person I have ever had the privilege of spending time with. (He was, in the words of his friend Jonathan Demme, “an absolute theater superstar waiting to happen.”) In French, he’d quote Henri de Montherlant and La Rochefoucauld. In Haitian Creole, he’d draw on the language’s evocative proverbs and expressions. Creole is a language of poetry and double meanings, of metaphor and dissembling, of mawonaj.
As I head into my last week on the Radio Haiti project, I wanted to emphasize a lighter side of the project and share some wonderful Haitian Creole phrases. I’ve also learned some fantastic French terms over the course of this project (like scélérat – a villain! often paired with mediocre, because to Jean Dominique, mediocre was one of the worst things a person could be. Or histrion, a buffoon; scribouillard, a penpusher; or crêpage de chignons, a catfight!). But, as I said, in this list I’m going to concentrate on the Creole expressions that I’ve picked up along the way, not only from Jean Dominique, but also from Michèle Montas, J.J. Dominique, Konpè Filo, and other members of the Radio Haiti team, as well as some of the people they interviewed.
Sòt pa touye w, men li fè w swè – Literally, stupidity won’t kill you, but it’ll make you sweat. My personal mantra every time I made a mistake while processing the Radio Haiti collection. It’s pretty much what it sounds like: stupidity isn’t fatal, but it creates a lot more work for you.
Sezi kou berejèn – Very surprised; literally, surprised as an eggplant. I have no idea why.
Depi djab te kaporal – Literally, “ever since the Devil was a corporal.” Figuratively, since the beginning of time. I’m told that’s because the Devil has been a general for a long time, so if he was a low-ranking officer, that must have been a very long time ago.
Mare sòsis – Literally, to tie your sausage together with someone else’s. Figuratively, to be in cahoots with someone.
M a di w sa Kasayòl te di bèf la – Literally, “I’m going to tell you what Cassagnol told the cow.” When you want to curse someone out without doing it directly. No one knows who Cassagnol was, or what he told the cow, but we can only imagine that it was very bad indeed.
Pitit trannde dan – Literally, “a child with thirty-two teeth.” In a report from 1979 by Konpè Filo, sex workers from Port-au-Prince explained that they referred to their pimps as “children with thirty-two teeth” because they were all grown up but still depended on women for everything.
Benyen san kache lonbrit – Literally, bathing without hiding your belly button. Letting it all hang out, not having any secrets.
Panzou – Traditionally, a children’s game in which you slap someone’s hand, often to make them drop something. Panzou came to mean coup d’état, referring to the way the army seized power from Haiti’s democratically-elected government in 1991. The perpetrators of the coup, accordingly, were panzouyis (panzouists).
Mete absè sou klou – Literally, putting an abcess on top of a boil. Figuratively, making a bad situation worse.
Nou se lanmè, nou pa kenbe kras – A proverb, and of Radio Haiti’s slogans. Literally “We are like the sea, we wash away the dirt.” It means “we reveal the truth, we don’t keep secrets.”
Nou pa manje lajan Chango, nou pa manje manje bliye – Literally, “we don’t consume Chango’s money, we don’t eat the food of forgetfulness.” Figuratively, “we’re not taking part in corruption and we never forget.” Chango is a Vodou lwa known for his anger. If you take Chango’s money, you have to be prepared to do something in exchange. The original expression is Lè w manje lajan Chango, fò w peye Chango (“When you use Chango’s money, you better pay Chango back.”)
Degi – A small bonus, like a baker’s dozen. (This twelfth entry on a list of eleven is your degi!) I knew this word before, from every time I’ve bought rice or beans in a Haitian market, but I did not know that degi comes from the Fon language of West Africa, as Jean Dominique learned when he interviewed the ambassador from Benin, Patrice Houngavou, in 1978.
A Note from Rubenstein Staff: Laura, we will miss you! Thank you for your incredible and invaluable work on this massive and complicated project. We are so lucky to have pote kole with you these past few years. Because of your hard work, expertise, and passion, the Radio Haiti Archive is accessible to people all over the world. How amazing is that?! We wish you all the best and look forward to hearing about your future endeavors.
The processing of the Radio Haiti Archive and the Radio Haiti Archive digital collection were made possible through grants from the National Endowment for the Humanities
Dispatches from the David M. Rubenstein Rare Book and Manuscript Library at Duke University