Tag: printed ephemera

Writing to Rehabilitate in the House of Detention for Women in New York City

by Rachel Bohlmann, American History Librarian and Curator

In celebration of Women’s History Month, RBSC is highlighting a portion of women in America who receive very little attention and who continue to be among the most marginalized: women in prison. 

This magazine, Greenwich Gazette, was edited and published in 1939 by inmates of the House of Detention for Women in New York City. This is the only available copy and no other issues have been identified. The publication was a “vehicle for self expression” and for creative work. The prison’s address was 10 Greenwich Avenue, which gave the serial its name.

The pages of the Gazette include poetry, commentary on current events and politics (the need for an anti-child labor amendment, opposition to a law that would make it illegal for a husband and wife to both hold teaching positions), personal reminiscences, short fiction, book reviews, as well as the outcome of a debate on whether movies contributed to juvenile delinquency (the “affirmatives” won by audience vote). One lighthearted entry, “A Musical Correspondence,” was composed by using contemporary song titles as phrases. 

In “Echoes from the Roof,” Ann Greulich reported the results of a poll taken of the “girls who attend school on the roof.” The prison offered classes every weekday afternoon in English, health and hygiene, current events, and other subjects. Mary Fiorelli wrote of her experience with the school, “The way I feel about it here is that the teacher is like a nurse or doctor who is feeding a weak person with a good tonic.” Jennie Bennett noted, “One is likely to get in a rut and stay there, if confined any length of time, and I can say that our classes here have done much for me in preventing that from happening.” Another woman, Edna Neal, wrote that “Not only did [school] teach me a lot, but it helped me ‘keep my balance all the time.’” Anna Carola observed, “With more education, I think I could accomplish better things in life have more understanding of my fellow man, and be a better citizen.”

This copy was owned by Ruth Lentz, who was the magazine’s Staff Adviser. At the prison, she was responsible for the school, arts and crafts, and the prison library. The prison was designed, according to its Superintendent, Ruth E. Collins, as a kind of school for citizenship, which would prepare its inmates for jobs and better opportunities post-incarceration. Collins was the prison’s first superintendent and was chosen for the position after a career in children’s aid, juvenile protection, and other Progressive Era initiatives, including a period of time living and working with Jane Addams at Hull-House in Chicago, a center of Progressive ideas and programs.

When the prison opened in 1931 it was heralded as the most modern, humane, and even comfortable facility. The building was an art deco high rise, situated in Greenwich Village. Prisoners were sorted and first-time inmates were kept apart from repeat offenders. The women had their own rooms (they were not called cells) and there were no bars on the windows. The prison was designed to hold 450. By the mid-1960s, however, the prison had become a watchword of corruption, violence, and inhumane conditions. The prison held as many as 750 women, food was nearly inedible, and the building was infested with rats. A 1967 exposé of the prison’s conditions set the stage for its closure. Testimony by Andrea Dworkin about the brutal treatment she received there as a young student arrested for protesting the Vietnam War also pushed the city to close the facility, which it did in 1971.

Over decades, the House of Detention for Women developed into one of the worst prisons in the United States. Nevertheless, at the institution’s inception, the Greenwich Gazette represented some of the best ideals of a progressive penal system based not on a punitive model, but one of reform, rehabilitation, and community support.

RBSC holds a few additional materials by and about women in prison and Hesburgh Libraries has a new database, American Prison Newspapers, 1800-2020: Voices from the Inside, for further exploration of this genre.

Related Previous Blog Posts

Daily Purchases for a Famine Soup Kitchen

by Aedín Ní Bhróithe Clements, Irish Studies Librarian

Ireland’s Great Famine began in 1845 when the potato crop, the main food of much of the population, was destroyed by a potato blight. This blight recurred in the following years, leading to the deaths of over a million people. With the emigration of up to another million people, Ireland lost almost a quarter of its population.

Among the vast range of books and other materials our library has to help us study the Famine, there are a couple of rare or unique items. Such items give insight into various aspects of people and communities. One such item is the notebook shown here, the accounts of a soup kitchen, one of the many set up to give relief during the Famine.

This is the daybook, or notebook, listing all the receipts and expenditures for Drumbo Soup Kitchen from December 1846 to March 1848, accompanied by a sheet of tickets for Drumbo Soup Kitchen (MSE/IR 0100). Of the various places of that name, this is most likely Drumbo, County Down. This has not yet been verified. It was acquired by the Library in 2012.

The expenditure gives us an idea of the ingredients. In January 1st, 1846, purchases included cayenne pepper, black pepper, split peas, whole peas, barley,  beef, cow’s head and carrots.

The 32-page notebook includes the names and amounts of cash subscriptions, and the notebook bears the treasurer’s name — “Dr. James Orr, Treasurer to the Drumbo Soup Kitchen.”

Along with the notebook is a sheet of printed tickets with the following text: “Drumbo: Soup Kitchen: One Ration. Paid, One Penny.”

archivespace.library.nd.edu/repositories/3/resources/2026

“‘Men and women should stand as equals’: American Women and the Vote” online exhibition

by Rachel Bohlmann, American History Librarian and Curator

August 2020 marks the 100th anniversary of the passage of the Nineteenth Amendment. In honor of the centenary, Rare Books and Special Collections has created an online exhibition of materials from both special and general library collections. The quotation in the title comes from a speech by Mary Duffy, a working class woman from New York who addressed the state’s legislature in 1907. She argued that of course women needed the ballot for political reasons—so that they were represented in government. But, she maintained, women needed it even more urgently so that the men around them—from bosses to fellow trade unionists to family members—would take women seriously as people, as equals.

This exhibition tells a full (though not complete) story of the long fight for suffrage. It begins well before the Civil War and extends through the mid-1920s, after passage of the Nineteenth Amendment. It focuses on the laborious processes of building a movement, of forging alliances, of creating a culture of reform that was broader than voting rights but that, in the end, became defined by that singular goal. It shows how women, white and black, elite and working class, native born and immigrant, moved themselves from outside of political power to inside; from second-class citizens with a limited public voice and no direct representation, to citizens with some of the tools of democracy at their disposal.

The Nineteenth Amendment was a stupendous political achievement. As political outsiders, women persuaded enough men within the political system voluntarily to give women political power. It doubled the American electorate, making its passage the most powerful democracy-building piece of legislation in US history.

Still, the victory was incomplete, or at least, a work in progress. As New York suffragist Crystal Eastman put it in 1920, “men are saying thank goodness that everlasting women’s fight is over!” but women are saying “now at last we can begin.”[1] Eastman’s observation makes an important point about the complexity of marking this centenary solely as a victory. Suffrage for women was not turned on like a tap in 1920, nor did it flow for every woman after the Nineteenth Amendment. Many women voted before the amendment, and many women did not cast ballots after it. The reasons for these differences have much to do with racism and white supremacy, as well as religious and class prejudices, within and outside the movement.

This exhibition includes books, pamphlets, magazines, and posters—materials designed to appeal to broad, popular audiences. Scattered through these once popular books and magazines we can gain an angle of view on what many, if not a majority of, Americans thought about women’s work, their place in the family, and their civic responsibilities. At the same time, this exhibition represents the breadth of the women’s movement and how it propelled the fight for suffrage despite resilient opposition.

https://collections.library.nd.edu/american-women-and-the-vote

 

 

[1] Ellen Carol DuBois, Suffrage: Women’s Long Battle for the Vote (New York: Simon and Schuster, 2020), 5.

Broadside Ballads: Social Media of Earlier Times

by Aedín Ní Bhróithe Clements, Irish Studies Librarian

The Irish Broadside Ballads are a treasure trove of nineteenth century social media, including commentary on economic affairs, accounts of crimes and tragedies, and political news and opinions.

We thought our readers might enjoy seeing a sample from our collection. The collection may be viewed online.

While the authors of many ballads remain unknown, some ballads may be traced to their author. This ballad, ‘A New Song on the Happy Return of Moody and Sankey‘, is described in an engaging article by Robert Gahan, ‘Some Old Street Characters of Dublin’, in the Dublin Historical Record of December 1939.

Gahan describes a trio of street musicians known as Hamlet, Dunbar and Uncle, who performed together on Dublin’s streets on Thursday, Friday and Saturday nights in the 1870s. He goes on to tell us the circumstances that led to this ballad:

In 1874 the eminent Evangelists, Moody and Sankey, came to Dublin ; walls and hoardings were covered with posters announcing their meetings, and Dublin was, as a prominent newspaper said, “greatly stirred.” “Hamlet” was stirred too, but it was to compose in “appreciation” of the evangelists. The song the trio let loose upon Dublin… is “A New Song on the Happy Return of Moody and Sankey.”

Gahan, 42.

The collection contains many more commentaries on events of the time, including the imprisonment of Fenian leaders, the Great Chicago Fire, the Phoenix Park Murders, to name only a few. A form of social media, they often circulated widely, passed along by oral transmission as well as via the printed sheets.

To examine these ballads, visit the Irish Broadside Ballads page.

Juneteenth, Black Lives Matter, and Archival Collections

by Rachel Bohlmann, American History Librarian and Curator

In honor of Juneteenth (the June 19th celebration of freedom from slavery) and Black Lives Matter (BLM), RBSC highlights several collections about African American life in the United States over the last century. We also reflect on how social and cultural changes—some of them the result of protest movements like BLM—have reformed and are reforming collecting and practices in special collections libraries and archives.

One important collection is the National Ideal Benefit Society records, an African American cooperative and fraternal organization that spanned more than 50 years during the early to mid-twentieth century. Another is a late 1920s ledger book for the Birmingham Black Barons, an elite Negro League professional baseball team, that recorded the team’s financial transactions with players. The collections provide sources about the economic and working lives of African Americans and the unequal labor and social contexts of twentieth-century America.

National Ideal Benefit Society advertisement, 1913.
National Ideal Benefit Society advertisement, 1913.

Advertisement for a concert by the National Ideal Benefit Society's choir, 1914.
Advertisement for a concert by the National Ideal Benefit Society’s choir, 1914.

The National Ideal Benefit Society was an African American insurance cooperative whose benefits supported people through illness, offered cultural events, and provided death benefits for survivors to assist with burial costs. The society was established in 1912 in Richmond, Virginia, by Alexander Watson Holmes (1861-1935). The collection holds correspondence from policy holders, official society publications and records, and letters to Holmes from individuals and institutions.

Convention program for the National Ideal Benefit Society, 1916, with portrait of A. W. Holmes.
Convention program for the National Ideal Benefit Society, 1916, with portrait of A. W. Holmes.

The Birmingham, Alabama, Black Barons were a professional baseball team during the sport’s long period of segregation. The ledger book records the club’s financial transactions with players over five seasons (1926-1930). The accounts include credits (monthly salaries) and debits (cash advances, equipment charges, fines, extra meals, taxi fare, phone calls, and so on). Satchel Paige was one of many notable players on the team.

These collections underscore the shift in collecting that has occurred over the last 40 years in special collections libraries.

Special collections such as ours, and archives also, collect unique and rare manuscripts and books to preserve our society’s cultural record. Until the late 1960s and early 1970s in the United States that cultural record largely consisted of the records of elite, white men, mostly from the Northeast with ancestors who came from the British Isles. A number of changes in American society led to a major shift away from this cultural identity in archives and special collections libraries.

Social reform movements that culminated in the 1960s and 1970s—for the rights and full participation of African Americans, women, Native Americans, Latinx, LGBTQ, and others in American life—fueled demands for archival collections that more accurately reflected and included the diversity of American society.

At the same time the rise of social history demanded new sources. Focused on writing the history of ordinary people and changes that came from the many rather than the few (history from the bottom up), social historians relied on documents of everyday life as well as social movements—letters, diaries, ledger books, and scrapbooks of the non-famous, as well as ephemeral printed materials like posters, broadsides, menus, annual reports, and programs.

More recently, archivists and special collections librarians have, as a profession, begun seriously to grapple with questions of power in archives: who is represented and who is left out in our collections? Are collecting decisions made independently, or under institutional or donor guidelines? How are people of color and non-elites and their accomplishments described in catalogs and finding aids? Is the archive open to community members, or are there professional or membership requirements to use the collections? Do staff working in the archive represent the diversity of the collections and their users? As we honor Juneteenth and confront Black Lives Matter’s challenge to truly achieve the promises of American freedom and democracy, these questions become even more sharply relevant.

For reading on Black Lives Matter, see Lauren Michele Jackson’s “What is an Anti-Racist Reading List For?” and the New York Public Library’s Schomburg Center for Research in Black Culture’s Black Liberation Reading List.

For archives and power, see the American Library Association’s Rare Books and Manuscripts Section’s Statement on Equity, Diversity, and Inclusion and Randall C. Jimerson, “Archives for All: Professional Responsibility and Social Justice,” The American Archivist, Vol. 70 no. 2 (Fall – Winter 2007): 252-281.

Earth Day 2020

by Rachel Bohlmann, American History Librarian and Curator of North Americana

In celebration of the 50th anniversary of Earth Day—April 22, 2020—Rare Books and Special Collections offers an online exhibition, Describing, Conserving, and Celebrating the Earth: Primary Sources from Hesburgh Libraries. It displays sources about the earth in science, culture, public policy, and politics, from the 1750s to 2004. In keeping with the American origins of Earth Day in 1970 and the EPA, these sources are primarily from an American context.

Each section holds a primary source or group of sources that reflect different periods, kinds of materials (books, illustrations, posters, reports, etc.), and approaches to studying, appreciating, and preserving the earth. The library’s Rare Books and Special Collections resources are where some of these items come from; others are government documents that are available in the open stacks of Hesburgh Library (when the library’s print collection reopens).

We hope that this online resource will help faculty and students to Take 10 for the Planet this week.

      • A mid-eighteenth-century British naturalist’s illustrated description of wildlife and plant life in the American colonies.
      • The first issue of the Sierra Club Bulletin, a nature enthusiast’s magazine focused on the western United States.
      • A late nineteenth-century botanist’s findings, published in an early scientific journal.
      • A World War II poster by the United States Forest Service, urging people to preserve forests.
      • A mid-century warning about human damage to wildlife in the United States.
      • Examples of federal conservation before the advent of the Environmental Protection Agency (EPA): a conference report on pollution in the Lake Michigan watershed, and an international commission’s findings about pollution levels in boundary waters between Canada and the US.
      • A compilation of environment-inspired poems, published a few years after the first Earth Day.
      • An Earth Day-inspired speech by actor and environmentalist Eddie Albert.
      • Two EPA publications: an early catalog of agency-sponsored training programs for professionals responsible for pollution control, and a 2004 brochure about the conservation of the Chesapeake Bay.

Women’s History Month 2020

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 commemorating and encouraging the study, observance and celebration of the vital role of women in American history by celebrating Women’s History Month.

Mary Taussig Hall and Social Reform

by Arielle Petrovich, Outreach & Instruction Librarian and Librarian-in-Residence and Rachel Bohlmann, American History Librarian and Curator of North Americana

In commemoration of Women’s History Month, RBSC highlights Mary Taussig Hall (1911-2015). Hall was a social worker, and an activist for child welfare, civil rights, and peace, from St. Louis, Missouri. Her career spanned most of the twentieth century and shaped social services policy in Missouri and the nation. As a lifelong advocate for peace, Hall’s reach extended internationally: as a member of the Women’s International League for Peace and Freedom and the United Nations Association in St. Louis.

Arielle Petrovich (Hesburgh Library’s Instruction & Outreach Archivist and Librarian-in-Residence) created a Special Collections spotlight exhibition on Hall for Women’s History Month. Because of the Coronavirus that exhibit is currently closed, so we share highlights and photographs from the show here:

    • Women’s Peace Party, St. Louis, secretary’s minutes, 1915-1916

In 1915, Progressive social reformer Jane Addams co-founded the Woman’s Peace Party (WPP), a pacifist organization established in response to the First World War. Florence Gottschalk Taussig, Mary Taussig’s mother, a political activist and a close friend of Addams, chaired the St. Louis chapter of the WPP. Local meetings centered on planning of educational speaking engagements and membership recruitment. (Mary Taussig Hall Papers, MSN/MN 0511, Box 7, Folder 200)

    • Jane Addams letter to Mary Taussig, 10 May 1933

After graduating from Bryn Mawr College in 1933, Mary Taussig was invited by Jane Addams to work as her private secretary and to volunteer at Hull House in Chicago. Addams had established Hull House to support recently-arrived immigrants to the city. Eventually it offered childcare for working mothers, job training, and other services. Mary eventually returned to St. Louis for a graduate degree in social work at Washington University, where she took up the cause of child labor reform among lead miners in Missouri. (MSN/MN 0511, Box 5, Folder 132)

    • FDR telegram to Florence and Mary Taussig, 1936

President Franklin D. Roosevelt sent this holiday telegram to Mary Taussig and her mother to thank them for their support during his reelection campaign that fall. As part of the affluent elite in St. Louis, Taussig and her mother’s social peers generally did not support FDR’s New Deal economic reforms or vote Democratic. Roosevelt applauded both women for maintaining their party loyalty. (MSN/MN 0511, Box 6, Folder 185)

    • The Women’s International League for Peace and Freedom pamphlets, 1950s and undated

After World War One the Women’s Peace Party became the Women’s International League for Peace and Freedom (WILPF). Florence Gottschalk Taussig served on its national board and Mary Taussig Hall eventually chaired a joint committee to commemorate the centennial of Jane Addams’ birth in 1960. After World War Two the WILPF’s work broadened to include world disarmament, racial integration, civil rights, and international peace. (“Billions of Dollars…for What?” Pamphlet, c. 1955; “Integration” Pamphlet, c. 1958; and “The ABC’s of Civil Rights” Pamphlet, undated — all from MSN/MN 0511, Box 7, Folder 210)

MSN/MN 0511-29

The Mary Taussig Hall Papers also document Taussig Hall’s commitments to peace and disarmament in her personal correspondence. In a July 1933 letter to her parents, while she was working at Hull House, Taussig exclaimed, “I want so badly to follow in your footsteps Mum—and really play an important part in the W.I.L. [Women’s International League for Peace and Freedom]. I’m going to work at the Peace booth out at the Fair [1933 Chicago World’s Fair] too—won’t that be fun?”

Typescript letter, not transcribed.
MSN/MN 0511-121

Nearly thirty years later Taussig Hall received a personal note in a letter from Guy W. Solt, a staff member at the American Friends Services Committee in Philadelphia. On 29 June 1960 he wrote, “War is obsolete. But beyond the abandoning of war there remains the far more magnificent achievement of creating a strong spiritual bond between the peoples of the earth, and especially between the white and the colored peoples. Surely it is God’s plan that we live as one people. . . . I close with this quotation from above the door of a Catholic church in Boston: ‘Send forth thy spirit, and it shall be created, and thou shalt remake the face of the earth.’”

Taussig Hall remained active in peace and civil rights work in St. Louis through the early 2000s. RBSC holds a portion of her papers. The Missouri Historical Society holds most of her papers in the Mary T. Hall Papers, 1888-2003.

St. Patrick’s Day Postcards

by Aedín Ní Bhróithe Clements, Irish Studies Librarian

To mark St. Patrick’s Day, this year we are featuring a small selection from our recently-acquired collection of Irish postcards.

Picture postcards, commercially produced in Ireland by the beginning of the twentieth century, became enormously popular as a means of communication. From a wide range of postcard types, we have selected a small sampling of the type of cards used as St. Patrick’s Day greetings.

MSE/IR 1403-165A

Postmarked in 1912, this postcard shows a boy wearing a large cross for St. Patrick’s Day, a custom no longer practiced now, but recorded in various sources. According to Cronin and Adair, crosses made by paper or card were commonly worn by children on St. Patrick’s day until early in the twentieth century. [i]

Searching the wonderful online source of Irish National Folklore Collection, Dúchas.ie, for references to St. Patrick’s Day crosses, we find some good primary sources. From 1937 to 1938, Irish schoolchildren interviewed older people in their homes and communities about folklore. In some of these accounts, people describe the ornate colored crosses they made as children for St. Patrick’s Day. The following is from a woman in County Kerry:

I used to make a beautiful cross for that day. The first thing I got was two pieces of stiff card-board, one piece longer than the other, then covered these pieces with some nice pieces of silk and I sewed them together in the shape of a cross.

For about a month before St. Patrick’s day I used to be gathering the nicest bits of silk or satin I could find to cut them into narrow strips to make nice, neat, fluffy little bundles of them. I then sewed one bundle on each of the four ends and one on the centre of the cross.

Then my cross was complete and ready to wear on my left arm on St. Patrick’s day and for a whole week after going to school. There wasn’t any “meas” [ii] on any little girl that had not a cross for St Patrick’s day. [iii]

Many postcards suggest nostalgia and homesickness for Ireland, and may have been produced with emigrants in mind. They feature stereotypically Irish decorations such as shillelaghs, Celtic crosses, harps, and of course, the shamrock, which is specifically associated with St. Patrick.

The shamrock has become the most popular symbol for St. Patrick’s Day, referring to the legend which tells that Patrick illustrated the concept of the Trinity by plucking a three-leaved shamrock from the ground. Thus, many cards include the shamrock, and in some it is the main feature.

MSE/IR 1403-89A

‘The Dear Little Shamrock’ song was composed by Limerick-born Andrew Cherry, an actor, playwright and theatre manager who was active from the 1770s until 1812. At the time of this postcard, the song must have been well known, being part of the repertoire of John McCormack, whose performances of Irish songs were very popular on his concert tours of the United States.

A 1904 recording, digitized by the Ward Archives in Wisconsin, allows us to hear McCormack’s voice. [iv]

This card was posted in September 1911 from Dublin to Middlesex, England.

MSE/IR 1403-109B

The Green Isle of Erin, posted in England, is a German-produced card full of standard references, i.e., the green isle, harp, emerald and shamrocks. Ann Wilson’s informative article on Irish picture postcards of the Edwardian Age tells us that Germany was the location of much of the early picture postcard production. [v]

MSE/IR 1403-109A

Though this card celebrates St. Patrick’s Day, it was posted in November 1904 from County Cork to South Africa.

When postcards first began to be used, a message was written on the front of the postcard and the address written on the back. It took time, after the development of picture postcards, for postal administrations to allow for a message written on the same side as the address. Though the British Post Office allowed a message on the left and address on the right from 1902, this was not generally accepted in other countries at the time this card was posted, hence the writing on the picture side of this card.

MSE/IR 1403-108B

Posted from Adrian, Michigan to Brooklyn, New York on March 15th, 1909, the cluster of items on this card suggest a St. Patrick’s Day Parade, and an American celebration of St. Patrick’s Day.

MSE/IR 1403-136B

St. Patrick’s Day Souvenir. Meeting of the Waters Killarney, sent from Shakopee, Minnesota to St. Paul, Minnesota. The Lakes of Killarney were among the most celebrated beauty spots for tourists to Ireland, and so this postcard imparts a romantic view of Ireland.

MSE/IR 1403-14A

The Crescent Embossing Company in New Jersey published many American patriotic cards such as Independence Day greeting cards. The signature on this card, as on other cards by Crescent, are of the owner, Fred C. Lounsbury, rather than of the artist.

As these cards suggest, celebrating St. Patrick’s day in the golden age of the postcard veered from a celebration of early Gaelic Ireland, with the symbols of Christianity such as the cross and round tower in this last postcard, to wistful nostalgia such as that depicted in the ‘Dear Little Shamrock’.

The postcard collection is currently being cataloged so that in time, it will be possible to locate each postcard from our online finding aid.

 

 

[i] Cronin, Mike, and Daryl Adair. The Wearing of the Green: A History of St. Patrick’s Day. Routledge, 2002.

[ii] Meas is the Irish word for ‘respect’.

[iii] Transcribed from the account of Mrs. J. D. Riordan of Barna Co. Kerry. The Schools’ Collection, Volume 0448, Page 198. https://www.duchas.ie/en/cbes/4706359/4706107

[iv] McCormack, John. Dear Little Shamrock. Record Label and Issue Number: Edison Bell 6442 (1904). Ward Irish Music Archive: Collection: Irish Fest Collection. WIMA ID: IF CYL 00-026 https://wardirishmusicarchives.com/Exhibits/Irish-Music-on-Cylinder-Recordings/Dear-Little-Shamrock-John-McCormack.htm

[v] Wilson, Ann. ‘Image Wars: the Edwardian Picture Postcard and the Construction of Irish Identity in the Early 1900s’, Media History 24:3-4 (2018), pp. 320-384.

A Halloween trip to Mexico

While Halloween has its origins in the Western Christian feast of All Hallows (or All Saints), it has since spread to various other cultures. So too, the Special Collections holdings that relate to celebrations on or around Halloween are to be found in a variety of subject areas. This year, we bring you materials from our Latin American collections.

José Guadalupe Posada and the skull iconography of Mexico’s Dia de Muertos

by Erika Hosselkus, Curator, Latin American Collections

As many Americans prepare to celebrate Halloween on October 31, Mexico and Latino residents of the U.S. ready themselves for Dia de muertos (Day of the Dead). Celebrated between October 31 and November 2, this holiday corresponds to the Catholic All Saints’ Day (known as Todos Santos in Mexico during the colonial era and nineteenth century) and All Souls’ Day, but is uniquely Mexican in its iconographic emphasis on calaveras, or “skulls.” Candy and papier-maché skulls adorn altars prepared with offerings to the deceased (ofrendas). Toy skulls and skeletons are sold in stores. And, party-goers decorate their faces with elaborate skull makeup.

Today’s Dia de muertos skull iconography is closely associated with the work of José Guadalupe Posada (1852-1913), a Mexican lithographer, woodcut artist, engraver and etcher renowned for his satirical broadsides and flyers. During the latter half of his career, Posada worked with the printing house of Antonio Vanegas Arroyo to produce loose sheets commemorating political events, natural disasters, crimes, and festivals. Often, his original work featuring calaveras meditates on death, even if it doesn’t directly refer to Dia de muertos, as is the case with the two broadsides here, “¡Calavera Zumbona!” and “La Calavera Taurina.”

Special Collections Broadsides, BS-1900-03-F1

Special Collections Broadsides, BS-1900-03-F1

“¡Calavera Zumbona!” (“The Mocking Skull”) is a satirical piece that pokes fun at various artisan groups in Mexico City, including carpenters, tailors, candy sellers, painters, barbers, pulque sellers and more while also pointing to the universality of mortality and death. Carpenters are described as drunkards while tinsmiths are overly-loquacious. Practitioners of all crafts wind up, in the image created by Posada, as skulls in a cemetery in the end. The offerings of food and the small, round “pan de muertos” bread roll in the lower left-hand corner of the image are both traditional of Dia de muertos.

Special Collections Broadsides, BS-1900-02-F1

“La Calavera Taurina” is an homage to deceased bullfighters, who had been eaten or consumed by the “taurine skull” of death.

Both of these prints are on very thin paper. “¡Calavera Zumbona!” is an imperfect print with lines striking out parts of the text and main image. These elements attest to affordability of the materials used by the Vanegas shop and to the rapidity with which broadsides were printed.

Posada was rediscovered by Mexican Revolution-era muralists not long after his death in 1913. Among them, Jean Charlot was among the first to highlight Posada’s calaveras. In 1947, he worked with the still-operating Vanegas Arroyo printhouse to issue 450 copies of a bilingual portfolio entitled 100 Grabados en madera por Posada (100 Woodcuts by Posada). Here, Charlot reproduces the smaller and lesser-know woodcuts produced by Posada. Many feature calaveras accompanied by verse. One (#12) even commemorates Todos Santos (All Saints Day / All Saints’ Eve / All Hallow’s Eve) by name.

Charlot translates the verse as follows:

12. All Hallow’s Eve.
At last the day of all the dead
has arrived.
On which they rejoice, replete
with pleasures without
number.
In place of sad mourning for ourselves,
Let us, with laughs and pulque,
go cry in our cups.

Es una verdad sincera
Lo que nos dice esta frase :
Que sólo el ser que no nace
No puede ser calavera.

– No te fíes de las gentes
Son muy traidoras, deveras.
– Pues, a mí, las calaveras,
Nomás me pelan los dientes…

¡Ay, ay, ay! la muerte ya viene
Y a toditos nos agarra,
Hay que suerte tan chaparra,
Pues creo que ni madre tiene.

Happy Halloween to you and yours
from all of us in Notre Dame’s Special Collections!

Halloween 2016 RBSC post: Ghosts in the Stacks
Halloween 2017 RBSC post: A spooky story for Halloween: The Goblin Spider
Halloween 2018 RBSC post: A story for Halloween: “Johnson and Emily; or, The Faithful Ghost”

National Hispanic Heritage Month 2019

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.

Latinx Ephemera Collection

by Erika Hosselkus, Curator, Latin American Collections

In observance of Hispanic Heritage Month, Rare Books and Special Collections is pleased to highlight our newly acquired Latinx Ephemera Collection. This collection came to us from the University of Notre Dame’s Institute for Latino Studies. Many of the materials in the collection were acquired by Gilberto Cardenas, founding director of the institute and Professor of Sociology at Notre Dame.

This collection is comprised of pamphlets, reports, journal issues, flyers, and magazines related to Latinx culture that date primarily between 1966 and 1999. Some materials are political or historical in nature, addressing topics such as migrant labor, the work of iconic Latinx activists such as César Chávez, and grape boycotts. Others examine socio-economic conditions among Latinx populations, access to education, civil rights, employment, and immigration. Held together in one collection, these rare materials provide a diversity of insights into Latinx life and issues in and around the U.S. during the second half of the twentieth century.

A sample of collection highlights follows:

A report on the East Los Angeles Youth Speak-Out held on May 20, 1967. This event was attended by 175 delegates and adult leaders from the East Los Angeles Latinx community. Participants used the event to discuss activities available to local youth and to strengthen communication with local officials.

 

Volume 1, Issue, 1 of Encuentro Femenil, along with the initial letter to subscribers announcing the publication of the magazine and explaining its unique contribution to the field of Chicana literature.

 

A 1969 issue of Fiesta Magazine, dedicated to the spirit of Emiliano Zapata and presenting Latinx poetry and short literary pieces.

 

Number 132 of 1000 copies of Year 1, Number 1 of The Broken Line/La Linea Quebrada, a border arts publication from 1986. This innovative journal combines poetry with visual presentations to address key Latinx issues and present Latinx perspectives.

 

This collection is open for research. A full list of collection contents is available online.

Related Previous Blog Posts:

National Hispanic Heritage Month 2017: Sergio Sánchez Santamaría
National Hispanic Heritage Month 2018: Puerto Rican Artists