Collection highlights, news about acquisitions, events and exhibits, and behind-the-scenes looks at the work and services of Rare Books & Special Collections (RBSC) at Notre Dame.
Rare Books and Special Collections is open this week through Friday, December 19, 2025. However, the reading room will be closed on Thursday and Friday (December 18–19). Over the holiday break, the department will be closed from Monday, December 22, 2025, through Friday, January 2, 2026, in observance of the campus-wide holiday break for all faculty, staff, and students.
RBSC will reopen on Monday, January 5, while the reading room will reopen on Wednesday, January 7, 2026. It’s always best to make an appointment if you plan to visit us.
This is the last blog post for 2025. Happy Holidays to you and yours from Notre Dame’s Rare Books and Special Collections!
Page from “An American Original” by Carol Stevens (Print magazine, v. 42 no. 1, 1988), showing the use of the above illustration as an advertisement.
As a final installment of our look at the materials in the Special Collections’ Edward Gorey Collection (EPH 5004) in recognition of the centenary of Edward Gorey’s birth and the 25th anniversary of his death, we turn to some of his Christmas images.
Gorey created title pages and book covers, greeting cards, advertisements, magazine articles, and even a book he authored and illustrated himself (The Haunted Tea-Cosy: A Dispirited and Distasteful Diversion for Christmas, published in 1997). An illustration of the last three verses from the Twelve Days of Christmas was used as a holiday subscription advertisement for The New York Times—our holdings include a poster of the illustration alone, as well as an issue of Print magazine from 1988 that includes a reproduction of the ad in an article about Gorey.
197519791981
Over the years, Gorey designed various Christmas cards. Above are three of the limited run cards he created with Albondocani Press (only four hundred to four hundred and fifty copies printed). These cards were not sold at the time, but rather were “to be used as a holiday greeting by the artist and publisher.”
In 1979, with royalties from the New York Dracula production, Gorey purchased a home in Yarmouth Port, Massachusetts, traveling there for the summers from the one-room apartment he rented in Manhattan, close to his publishers and the New York City Ballet. In 1983, he left New York City to live there exclusively. Below are two card sets from 1989-1990 featuring illustrations by Gorey and sold to raise funds for “Cape Cod’s neediest citizens during this holiday season”.
Since July 2015, when we first welcomed readers to the Rare Books and Special Collections blog, we have enjoyed using this forum to tell readers about recently acquired and newly described items, as well as well-known materials and hidden gems. We publish posts to help you—our readers—better know who we are and what we do, and we provide regular updates on exhibitions and events hosted by RBSC.
To mark the ten-year anniversary of our blog, we have selected a few of the 471 posts we have published so far, written by a variety of curators, librarians, and guest authors. Continue scrolling to find a sample of interesting topics from our second five years.
The tag “RBSC scholars” gathers posts relating to, and sometimes by, the people who do their research within Notre Dame’s Special Collections. (A sometimes related category are posts in the Category “Instruction and Class Visits.”)
The Conference first organized in November 1923, when a group of priests, bishops, and laity met in St. Louis, Missouri to address a need for more official church attention to rural Catholics in the United States, as well as the lack of priests and parochial schools in rural parishes. By the 1930s, during the Great Depression, the Conference added concern for social and economic justice, as it promoted solutions to problems of farm tenancy. In 1940 the Conference moved its headquarters to Des Moines, Iowa. Currently, it operates from St. Paul, Minnesota.
This mid-century pamphlet provides prayers and biblical readings that farm families could use throughout Thanksgiving day. One prayer, composed by Archbishop John Carroll in 1791, was “For Church and State,” another was “A Farmer’s Prayer of Thanksgiving.” The publication ended with a novena in honor of St. Isidore, “the patron of all farmers and rural people.”
Merriam-Webster defines a vampire as, “the reanimated body of a dead person believed to come from the grave at night and suck the blood of persons asleep.” The Oxford English dictionary gives the middle of the eighteenth century as their earliest evidence for the word vampire, but the concept far predates that in the folklore of various cultures. While characters of a vampiric nature occur as early as Babylonian poems recorded on cuneiform and the ancient Greek writings of Philostratus, the folklore that is most significant to the development of the Western concept of a vampire was that of the Slavic cultures of Eastern Europe. These malevolent beings were seen as gruesome and frightening, because death, disease, and degeneracy were all attributed to their actions and influence. As the vampire became a more familiar figure in Western cultures during the eighteenth century (by 1740 Alexander Pope compared himself to “one of those vampires in Germany” when he went out at night), they were initially perceived in a similar, grotesque manner. However, over time the vampire—though still a villain—came to be portrayed as charismatic and seductive.
Bram Stoker’s 1897 Dracula was not the first vampire in English literature, Robert Southey’s 1801 poem “Thalaba the Destroyer” is generally given that title. Polidori’s short story “The Vampyre” (1819), Varney the Vampire; or, the Feast of Blood (1845–1847), and Sheridan Le Fanu’s “Carmilla” (1872) all preceded it as well. But Stoker’s vampire has become the template against which all modern vampires are compared. The Count is initially described as,
“…a tall old man, clean shaven save for a long white moustache, and clad in black from head to foot, without a single speck of colour about him anywhere. …his hand grasped mine with a strength which made me wince, an effect which was not lessened by the fact that it seemed as cold as ice—more like the hand of a dead than a living man.” (Dracula, Chapter 2)
He is gracious and courteous, however, and as the novel progresses, and he feeds, he becomes less corpse-like. When Mina and Johnathan see him in London, she describes him as “a tall, thin man, with a beaky nose and black moustache and pointed beard… His face was not a good face; it was hard, and cruel, and sensual, and his big white teeth, that looked all the whiter because his lips were so red, were pointed like an animal’s.” (Dracula, Chapter 13)
Count Dracula has become more immortal in popular culture than he was in Stoker’s novel, the subject of numerous theatrical adaptations and cinema classics. The first play—more of a staged reading of the book, really—ocurred the same year as the book was published, as a way of securing copyright protection. In the 1920s, Hamilton Deane and John L. Balderson created their own adaptation, and in 1977 a revival of this version arrived on Broadway. This production featured the design work of Edward Gorey in its sets, costuming, posters, and playbills. He won a Tony Award for the Costume Design, and was nominated for Set Design. The play also won a Tony for Most Innovative Production of a Revival. (Frank Langella was nominated for Best Performance by a Leading Actor in a Play, while Dennis Rosa was nominated for Best Direction of a Play.)
As the play became a popular success as well as a critical one, Gorey’s designs appeared on a variety of merchandise from t-shirts and bags to puzzles, toys, and even a miniature theatre, examples of many of which are found in Notre Dame’s Special Collections.
The Suzy Conway and Robert M. Conway Collection of Gorey Ephemera (EPH 5004) also includes articles and article illustrations, drawings, picture postcards, posters, and correspondence. There are materials relating to his work illustrating book covers for Doubleday, including a few other vampire themed or related texts.
In recognition of the centenary of Edward Gorey’s birth and the 25th anniversary of his death, RBSC’s September-October spotlight has highlighted Gorey’s engagement with the New York City Ballet in his distinctive noir style. Although the exhibit officially closes today, it will remain viewable through early next week, before the installation on November 5 of the November-December spotlight. Come visit Special Collections for a further look at some of Gorey’s distinctive work.
Happy Halloween to you and yours from all of us in Notre Dame’s Special Collections!
We join the Library of Congress, National Archives and Records Administration, National Endowment for the Humanities, National Gallery of Art, National Park Service, Smithsonian Institution, and United States Holocaust Memorial Museum in celebrating National Hispanic Heritage Month.
From our Latin American and Latino Studies Archives: Celebration and Resistance
2025 has seen various local and community-based annual public celebrations of Latino heritage scaled-down, postponed, or cancelled altogether out of fears for the safety of participants and community members. Other public celebrations have gone on as planned, with some organizers even rearticulating their yearly “Grito de Independencia” (the September 15th commemoration of the “Cry of Independence” from Spanish colonial rule, specific to the Mexican context) as “Grito de Resistencia” (“Cry of Resistance”). Both paths, however, are guided by a spirit of solidarity, and informed by a history of perseverance, that predate—and are poised to persist beyond—any formal federal recognition of the diverse cultures, accomplishments, and contributions of Latinos in the United States.
Inspired by that same spirit and history, we present three examples, preserved in Notre Dame’s Rare Books and Special Collections, of historical moments when Latino communities organized celebrations of resistance—both public and private, and throughout the calendar year—in direct response to histories and realities of persecution, oppression, exclusion, and erasure.
1969: “La Fiesta de los Barrios”
“The Fiesta De Los Barrios is the Fiesta of all of our people. For the first time the heritage of our cultural past and the richness of our cultural present will be expressed through the creative talent and skill of our barrio artists, writers and performers. […] It is this pride in ourselves and confidence in our future that has made this magazine and indeed the entire Fiesta possible.”
The name “La Fiesta de los Barrios” carries multiple references: it was a community celebration, a literary journal, and an aspiration for the future. The actual “fiesta” took place in early May, 1969, at Lincoln High School in Los Angeles to celebrate the one-year anniversary of the LA Walkouts: a watershed movement through which Mexican American students protested systemic racism, abuses, and neglect on their campuses, and demanded inclusive and unbiased curricula. (For an introduction to the Walkouts, we suggest you watch thisRetro Report hosted by PBS, or this excerpt from PBS’s Latino Americans.)
The journal by the same name, or Fiesta Magazine (MSH/LAT 0099-61), memorialized select verse, prose, and drawings created by community members and event participants, representing a diversity of voices and experiences. And finally, it was the hope, as articulated by photographer Pedro Arias in one of the journal’s opening essays, that all peoples of Mexican descent living in the United States could overcome generational and cultural divides to work together toward common goals: “Y entonces será un día de fiesta, será una FIESTA DE LOS BARRIOS, pero una Fiesta de Los Barrios permanente […]” (And then it will be a day of celebration, it will be a FIESTA DE LOS BARRIOS, but a permanent Fiesta de Los Barrios […]) (7).
1984: “A benefit for Casa El Salvador Farabundo Martí”
“Casa El Salvador Farabundo Martí is a solidarity committee of Salvadoran refugees living in the U.S. Our goals are to inform people about the situation in El Salvador and Central America, to promote friendship with our people, and to discourage U.S. intervention in our country.”
In December 1984, the Chicago-based, refugee-led organization called Casa El Salvador Farabundo Martí hosted a benefit dinner and invited allies and supporters to “share this season of peace with the people of El Salvador.” El Salvador itself, rather than celebrating a season of peace, was deep in a brutal civil war marked by widespread human rights abuses: far from a conflict confined to fighting between armed factions, the government’s military and paramilitary death squads—trained and funded by the United States government—broadly targeted civilian non-combatants. Meanwhile, only a minuscule portion of refugees fleeing El Salvador were granted asylum in the United States. This combination of domestic U.S. policies, enabled by controversial Cold War rhetoric, sparked passionate peace, solidarity, and anti-intervention movements across the country. A snapshot of those efforts, and the array of allies that were involved in them, are captured in this small poster (MSH/LAT 0120 U.S./Central America Cold War Ephemera Collection).
San Francisco’s first annual “Encuentro del Canto Popular” (“Gathering of Popular Song”) was organized by volunteers from the community newspaper El Tecolote in 1982. The event was inspired by the life and legacy of Víctor Jara, a Chilean educator, activist, and singer-songwriter who was one of the founding figures of Chile’s—and, ultimately, Latin America’s—nueva canción (new song). This folkloric genre was imbued with such deep social commitment that it became an international movement (the Smithsonian offers an introduction to la nueva canción in their Folkways series). Jara was kidnapped, imprisoned, tortured, and executed by Chile’s military just after the U.S.-backed coup that ousted the democratically-elected president, Salvador Allende, and which began the 17-year military dictatorship of Augusto Pinochet.
Acción Latina, a community organization based in San Francisco’s Mission District that grew out of El Tecolote, took part in U.S.-based protests against Pinochet’s regime (as can be seen in this post from the Bancroft Library, which now preserves a substantial Acción Latina archive), as well as later solidarity movements. The poster featured here was created for the Encuentro’s 20th year, celebrated in 2001 under the stewardship of Acción Latina. Its lineup of musicians from Nicaragua for this “tribute to 20 years of culture and resistance” was a nod to the protest and dissent expressed in both Nicaragua and the United States following the CIA-led formation in 1981 of the Contras (an umbrella organization of anti-Sandinista combatants), a covert project that ultimately culminated in the Iran-Contra Scandal. The musician wearing the symbol of the United Farm Workers on her shirt speaks to solidarity within and between Latino communities.
In honor of Labor Day, Rare Books and Special Collections is pleased to highlight three recently acquired 1937 issues of the scarce monthly publication Sport Call, The Official Organ of The Workers’ Sports League of America. Published during the 1930s, Sport Call’s tagline explained that it was “a periodical devoted to the physical education of the working class,” and it promoted healthful sports and recreation for laborers and workers.
Front page of Sport Call, February 1937.
During the turbulent years of the Great Depression, Sport Call and the Workers’ Sports League of America (WSLA) were active participants in national and international socialist movements. Headquartered in New York City, the League—through its official journal—offered a decidedly pro-labor view of sports and athletics that critiqued, what it saw as, capitalist exploitation of laborers and athletes. Sport Call also fervently opposed the rising tide of fascist politics during the 1930s and endorsed sports as a potential unifying and democratizing force.
Sport Call supported, for example, a January 1937 conference organized by the International Ladies Garment Workers Union (ILGWU) that aimed to establish a permanent Labor Sports Movement. Speaking to more than 150 delegates, Siegfried Lipschitz, President of the Workers’ Sports League, described the principles of Workers’ Sports International—the parent organization of the WSLA. “The Workers’ Sports International,” he said, “is a pillar of world democracy.”
A Jewish German emigré, lawyer, journalist, and activist, Lipschitz knew first hand the necessity of fighting reactionary politics: “The International and its affiliated organizations reject dictatorship in all its forms,” he declared. “To them it is an eternal creed that Labor cannot live and flourish,” Lipschitz concluded, “except in an atmosphere of free speech, free press, and the fullest expression of popular sentiments.” (March 1937, p. 3).
Sport Call well understood the connection between sports and politics, and an anti-fascist theme runs throughout these three issues. In February 1937, the journal editorialized strongly against the upcoming heavyweight championship fight between German Max Schmeling and American James Braddock. The editors wrote that they were “vehemently opposed to the spreading of Nazi propaganda in Sports!,” and they elaborated:
“The fact that Max Schmeling is a Nazi is known everywhere. The fact that Schmeling is a first-class propaganda merchant of Hitler’s is also well known. The opportunity to spread Nazi filth in this country must not be given to Hitler! The Braddock-Schmeling fight must not be staged!”
Similarly, the Workers’ Sports League had advocated for boycotting the 1936 Berlin Olympics in protest of Nazi Germany’s policies. The following year, the League supported and promoted the Third International Workers Olympiad held in Antwerp, Belgium, as an alternative and more egalitarian athletic competition.
In an editorial titled, “Forward to Antwerp,” the March 1937 issue of Sport Call endorsed the call to action of George Elvin, the General Secretary of the British Workers Sports Association. The purpose of the Workers Olympiad, Elvin said, was to promote: “The unity of the people against war; the determination to continue the fight for clean, healthy, and beneficial sport; the maintenance of liberty and democracy.”
Venue for the swimming events at the 1937 Third International Workers Olympiad as pictured in Sport Call March 1937, page 2.
More specifically, Elvin elaborated that there will be “none of those regrettable incidents, which mar other sports meetings. Working class leaders will not refuse the hand-clasp of congratulations to victors as Hitler did to Jesse Owens, because he did not approve of the color of his skin.” (March 1937, page 1).
The Workers’ Sports League and Sport Call consistently participated in anti-fascist events around New York and sought to include sports programming in socialist and pro-labor gatherings. In February 1937, Wilhelm Sollmann, a German politician and a former Minister of Labor in Germany’s Weimar government, gave a lecture in New York City titled, “What After Hitler?” As part of the event, members of the Workers’ Sports League put on a sports exhibition.
Athletes at Anti-Nazi Meet: Members of the Workers’ Sports League pose with American flags and a banner reading: “Welcome son of German soil, may freedom be yours” (March 1937, page 5).
Sport Call also favorably covered the Second Annual World Labor Athletic Festival held on July 11, 1937, at New York City’s Randall Park. More than 20,000 “trade unionists and sports fans,” according to the journal, attended and participated in the meet. The cover of the July 1937 issue of Sport Call featured members of the Workers’ Sports League performing “their rhythmic calisthenic drill.”
In addition to supporting national and international causes, the Workers’ Sports League also promoted the health benefits of recreation. Sport Call regularly printed health and recreation tips for readers and workers. In February 1937 (page 4), an article encouraged “Exercise in Winter” and featured a picture explaining, “It’s a lot fun and warmer than you think!”
A letter to the editor of the March 1937 issue further discussed the importance of the participatory and egalitarian nature of labor sports organizations:
“The Workers’ Sports League, building upon its program of solidarity with the working class and its aspirations, physical development of the masses rather than individual “stars,” real amateurism rather than quasi-professionalism, equal welcome to all regardless of race and color, and democratic organization control, can be built into a mighty organization—and become itself the “official” sports movement.” (March 1937, page 6)
These Sport Call issuesare available to researchers. RBSC welcomes new donations to expand our holdings of this scarce and important title.
Note about Sport Call publication history: This hard-to-find and relatively obscure journal is held by few repositories. It apparently began publication as the German-language Arbeiter-Sport in Amerika (Workers’ Sport in America) in about 1930. The journal changed titles to Proletarian Sports and adopted English in 1934, before changing titles again to Sport Call in about 1936.
RBSC is closed Monday, September 1st, for Labor Day.
In observance of LGBTQ Pride Month, Rare Books and Special Collections is pleased to highlight the recently acquired Gay Rodeo Ephemera Collection (MSSP 10128). Containing programs, posters, fliers, and other printed material, the collection documents the history of rodeo organizations and rodeo events by and for LGBTQ people.
Souvenir Program, 2nd Annual Golden State Cowboys Round Up.
One of the earliest organized groups of gay rodeo enthusiasts was the California-based Golden State Cowboys (GSC) founded in 1969. In the introduction to the 1972 Souvenir Rodeo Program for the 2nd Annual Golden State Cowboys Round Up (MSSP 10128-01), GSC President Ernie Wilbanks described the group’s early history and explained the organization’s mission:
“Admittedly, we have had problems and growing pains but we have never lost our self respect and hopefully can become an even greater source of community pride. Without a goal no race is ever won and we believe the same criteria can apply to an organization without a purpose. Our purpose is one of friendship in performing those facets of service to our community that promote the honor and acceptance of our fellow man.”
Images of social events and activities from the Golden State Cowboys 1972 program.
A relatively small social organization for fans of rodeo and rodeo culture, the Golden State Cowboys folded by about 1976. Other organizations soon sprung up in the late 1970s and early 1980s—particularly in Nevada, California, and Colorado—that sponsored some of the first rodeos that explicitly featured and celebrated LGBTQ rodeo participants.
Although originating in the Western United States, organized gay rodeos slowly spread around the country. One of the earlier significant gay rodeos was held in New York City in Madison Square Garden on Saturday, October 1, 1983. Sponsored by the pioneering gay rights organization, Gay Men’s Health Crisis, Inc., the “World’s Toughest Rodeo” was an AIDS Benefit fundraiser (MSSP 10128-002).
The cover of the program for the World’s Toughest Rodeo (left), and page 5 (right) with the following dedication: “We dedicate this special evening to the memory of our many loved ones who have died and to the lovers, families, and friends who have endured these losses. We salute their courageous spirit and extend our continued support. Unity has given us this strength.”
Paul Popham, the President of Gay Men’s Health Crisis, Inc., described the purpose of community-building activities like the “World’s Toughest Rodeo” in the program for the event:
“What emerged as a horrifying disease that sapped our physical strength has resulted in newly-found strength in other areas. We have discovered communal strength, spiritual strength, and political strength. We find that we are truly more powerful than we had ever dreamed. By transcending the various social boundaries that kept us apart as strangers, we find that we are not only a nation, but an entire world of brothers, sisters, and friends.
A battle it has been and continues to be. But as we march, in greater numbers, and with greater courage, love, and hope, our victory seems more possible with every step.”
Gay rodeos increased in popularity during the 1980s and 1990s, culminating in the founding of the International Gay Rodeo Association (IGRA) in 1985. The IGRA sponsored the first International Gay Finals Rodeo competition in Hayward, California, in September 1987. RBSC’s Gay Rodeo Ephemera Collection includes a production copy of the poster for the inaugural IGRA championships (MSSP 10128-08-F2).
The collection includes other programs, posters, and pieces of ephemera that demonstrate the proliferation of gay rodeos. The holdings include, for example, a poster for the 1994 12th Annual Rocky Mountain Regional Rodeo sponsored by the Colorado Gay Rodeo Association (MSSP 10128-09-F2) and the program for the 1996 North Star Regional Rodeo and Great Northern Shindig in Lake Elmo, Minnesota, sponsored by the North Star Gay Rodeo Association (MSSP 10128-06). As seen on these two items, the newfound popularity of gay rodeos attracted corporate sponsors that helped to fund these events.
The Gay Rodeo Ephemera Collection is open and available to researchers. RBSC welcomes new donations to expand the contents of this important collection.
Martin Luther King, Jr., John C Bennett, Henry Steele Commager, Abraham Joshua Heschel, and Reinhold Niebuhr. Speak on the War in Vietnam. New York: Clergy and Laymen Concerned About Vietnam, 1967.
To commemorate Memorial Day 2025, Rare Books and Special Collections highlights an anti-war booklet published in 1967 by Clergy and Laymen Concerned About Vietnam (CALCAV).
CALCAV formed at the end of 1965 for clergy and laity from three mainline American religious traditions—Protestant, Catholic, and Jewish—to work ecumenically to express dissent from the US government’s policy in Vietnam and, eventually, in other conflicts around the world. On April 4, 1967 CALCAV organized a mass meeting at the interdenominational Riverside Church in New York City. The Rev. Dr. Martin Luther King, Jr., who had just accepted the co-chairmanship of CALCAV, gave one of his most important statements against the war in this speech, “Beyond Vietnam.” He was joined by other well-known clergy and public intellectuals, including the historian Henry Steele Commager and Rabbi Dr. Abraham Heschel of the Jewish Theological Seminary of America. Three thousand people attended the event.
Wanting to capitalize on King’s new role in the organization and public attention from the Riverside Church program, CALCAV quickly published 100,000 copies of this 31-page booklet. In the introduction, CALCAV declared “We feel that a time comes when silence is betrayal. That time has come for us in relation to Vietnam.” In the booklet, the organization included the four addresses given at that program as well as a speech King had made a few months earlier in Los Angeles, “The Casualties of the War in Vietnam.”
To underscore the group’s seriousness and broad cultural reach, CALCAV invited the public intellectual, theologian, and Union Theological Seminary professor, Reinhold Niebuhr to write the foreword to the publication. In it, the pastor and ethicist observed that although some Americans regarded US involvement in Vietnam as part of the nation’s international responsibility, Niebuhr argued that America in Vietnam was “an example of the ‘illusion of American omnipotence.'” He also defended King’s position of nonviolent resistance to evil, calling it “a real contribution to our civil, moral and political life.”
CALCAV used its publication to defend King from criticism. His anti-war stance had attracted censure from both allies in the civil rights movement and critics in the mainstream press. Just two days after the Riverside Church meeting the New York Times attacked the minister’s position in an editorial (April 7, 1967). CALCAV included a Q&A section at the end of the booklet in which they invited King’s fellow speakers to respond to the New York Times. Commager, Herschel, and John C. Bennett, President of Union Theological Seminar and the fourth speaker, challenged the Times‘ assessment of King by asserting emphatically, “Dr. King was not in error when he said: ‘The bombs in Vietnam explode at home; they destroy the dream and possibility for a decent America.'”
A happy Memorial Day to you and yours from all of us in Notre Dame’s Special Collections!
Rare Books and Special Collections is closed today (May 27th) for Memorial Day and will be closed on July 4th for Independence Day. Otherwise, RBSC will be open regular hours this summer — 9:30am to 4:30pm, Monday through Friday.
Best wishes to the 2025 graduates of the University of Notre Dame, Saint Mary’s College, and Holy Cross College, from all of us in Rare Books and Special Collections.
We would particularly like to congratulate the following students who worked for Special Collections during their time on campus:
Lucas Bernardez (ND ’25), Bachelor of Business Administration in Business Analytics
Claire Bosch (ND ’25), Bachelor of Arts in History and Theology
Caterina Calderon Gonzalez (ND ’25), Bachelor of Business Administration in Finance, with a Supplementary Major in Applied and Computational Mathematics and Statistics
José Hurtado (ND ’25), Bachelor of Architecture
Kendall Manning (ND ’25), Bachelor of Arts in English and Political Science
Andres Mena Carroll (ND ’25), Bachelor of Science in Mechanical Engineering
Maeva Morro (ND ’25), Bachelor of Business Administration in Marketing
Jorge Ruiz Valdivia (ND ’25), Bachelor of Business Administration in Finance, with a Supplementary Major in Applied and Computational Mathematics and Statistics
Anna Sofia Sanson Zoufaly (ND ’25), Bachelor of Science in Chemical Engineering
Both images: MSE/EM 110-1B, Diploma, University of Padua, 1690
RBSC will be closed next Monday, May 26, for Memorial Day.
In honor of Asian / Pacific American Heritage Month, we are pleased to highlight the recently acquired bookHawai hōjin yakyūshi : yakyū ippyakunensai kinen—titled in English, The Japanese Baseballdom of Hawaii. Written by Rev. Chinpei P. Goto in 1940, this prolifically illustrated 772-page book chronicles the history of baseball played by Japanese and Japanese-American athletes in Hawaii. Featuring nearly 100 pages of photographs and engravings, the book exhaustively documents the history of Japanese-Hawaiian baseball.
Chinpei P. Goto was born in Iwate-Ken, Japan in 1887, and he immigrated to Hawaii with his parents in 1899. Soon after arriving, Goto attracted attention as a talented baseball player, particularly with the Asahi club, one of the earliest successful Japanese teams in Hawaii. He would remain associated with the game in his adopted home for the rest of his life, and, after his playing days, he became a tireless baseball booster and historian.
Asahi Baseball team in about 1906. Chinpei Goto sits in the front row on the left.
He first published a history of the sport in 1919 in his book Hawai hōjin yakyūshi—English title Japanese Balldom of Hawaii. He wrote this updated second edition, Japanese Baseballdom of Hawaii, in conjunction with the reputed 1939 centennial of the invention of baseball. Renowned for his knowledge of the sport on the islands, his obituary on the front page of the March 13, 1954 Honolulu Star Bulletin called him simply “the father of Japanese Baseball in Hawaii.”
Oversize foldout picture, depicting “scenes at initial game of Honolulu Japanese Baseball League, March 4, 1923.”
In his Introduction to Japanese Baseballdom of Hawaii, Goto wrote that on the ball field there was no “distinction… between a millionaire or an ordinary worker,” and, he argued, “in this commonality lies the ideal of true democracy.” He emphasized the importance of the sport to both American and Japanese societies. He explained that he hoped his book would “raise awareness of the nation’s culture” and wanted to see “Hawaiian baseball… continue to flourish.”
Inter-Island Japanese Baseball Championship, c. 1920.
In the book’s foreword, Tadaoki Yamamoto, a Japanese Olympic Team official and a leader in the YMCA movement, praised baseball as “a wonderful and eternal bridge” that “connects the hearts of the people of our nation to the people of the United States with Hawaii as its base.” [All approximate translations provided by the author and any mistakes are mine].
Kaneohe Japanese YMA Baseball Team, Jan. 29, 1939.
Goto’s two remarkable history books are responsible for much of our knowledge of Japanese baseball in Hawaii, and they are still essential reading for any student of this topic. Japanese Baseballdom of Hawaii features plentiful images of important and noteworthy baseball teams, players, and administrators dating back to the nineteenth century.
Honolulu Professional Baseball Team, c. 1916.Two-page spread featuring images of prominent Japanese baseball players in Hawaii.
These publications were funded in part by patrons who purchased advertisements to support Goto’s historical writing. As a testament to the importance of baseball to the Japanese-American community in Hawaii, a wide range of business bought advertisements, including daily newspapers, beauty salons, and service stations.
Examples of advertisements that supported the publication of Japanese Baseballdom of Hawaii.
Chinpei Goto (standing left) and family in 1939.
Goto converted to Christianity as a young man, and he was eventually ordained as a Methodist minister. He founded and led several churches in Hawaii during the inter-war period. Throughout his life he was known on the islands both for his encyclopedic knowledge of baseball and for his compassionate ministries. If you would like to learn more about the long history of Japanese baseball in Hawaii, Rev. Chinpei P. Goto’s Japanese Baseballdom of Hawaii is available to all researchers.
