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.
The first chapter, the “Basics” or the “Foundations” (基礎篇), describes in detail how, in 1941, the Japanese Navy prepared its preemptive strikes against the United States and the Pacific colonies of the former British Empire.
On the chapter title page is the seamen’s weekly schedule. “Training” is planned for every day of the week; There is neither Saturday nor Sunday, but two Mondays and two Fridays.
Monday: training (訓練) Monday: training (訓練) Tuesday: training (訓練) Wednesday: training (訓練) Thursday: training (訓練) Friday: training (訓練) Friday: intensive training (猛訓練)
The photos in this chapter show the sailors performing daily military tasks, exercising, dining, etc. They also highlight the battleships, military planes, and weapons.
This photo shows the subservient relationship of the sailors to the guns above their heads.The caption reads: “A weapon is the spirit of a military man. For a sailor, the battleship is the largest weapon; the cannons are the battleship’s most important weapon…”
The second chapter, the “Outcome of the War” (戦果篇), presents a panorama of images of Hawaii, Malaya, New Guinea, and other targets in Southeast Asia, shortly after bombing by the Japanese planes. The photos were not intended to be realistic or artistic. Nor do they appear to attempt to “entertain” or “thrill” their audience, as today’s “war pornography” does. Seen from the distant sky, the smoke shrouds the ongoing destruction below.
For the Japanese at the time, these images likely evoked a sense of pride and superiority, and promoted a worship of the Navy, its weapons and machines, and especially of the provider of those weapons: the emperor. These images were meant to “promote unity, suppress individuality, defend hierarchy, and still dissent.” (See “Revolution by Redefinition: Japan’s War without Pictures,” by Julia Adeney Thomas, inVisualizing Fascism.)
In the preface, there are various references to “sound”:
“Breaking the thirty-years’ silence, early in the morning of the eighth day, the Japanese Imperial Navy briskly woke up and raided Pearl Harbor of Hawaii…”
卅年の沈黙を破つて蹶然と起きった帝国海軍は，開戦劈頭の八日朝，ハワイ眞珠灣を急襲し…
“The spirits of the Japanese Imperial Navy, reinforced by iron-like silence and bloody training, were released, and finally shed a brilliant light above the world.”
鐵の沈黙と血の訓練とによって倍はれに帝国海軍魂喀，遂にその燦然たる光を全世界に放つたのである.
“The photos included in this book respond to the emotional cheers (voices) of 100 million Japanese citizens.”
Any questions about the thirteenth-century French artist and architect Villard de Honnecourt and his work must be answered by the one portfolio of sketches and notes he left behind, or not at all: it is the only known example of his work. The original manuscript of the portfolio, which contains more than two hundred drawings on thirty-three leaves of parchment, was produced sometime between 1220-1240. Although almost all of the notes and drawings appear to have been made by the author, a few have been added or altered by subsequent owners. It came to the library at the Benedictine Abbey of St. Germain-des-Prés at the beginning of the eighteenth century, surviving a fire there. At the end of 1795 or beginning of 1796, it was taken to the Bibliothèque imperiale (now the Bibliothèque Nationale de France) in Paris, and there it remains under the shelfmark Ms Fr. 19093, entitled Album dessins et croquis (Album of drawings and sketches). 1
The Hesburgh Libraries recently acquired an original-format facsimile of this medieval treasure, published in 2018 under the title Cuaderno de Bocetos de Villard de Honnecourt de la Biblioteca Nacional de Francia, Ms Fr 19093, by Siloé Arte y Bibliofilia in Burgos, Spain (with an additional commentary volume forthcoming). Several other print facsimiles of this interesting collection of drawings have been made before, but none manage to show the original context of the drawings and artist’s notes in the same way that the original-format facsimile does. Because they provide real context, including the size, feel, and content of the ancient and medieval books that they copy, original-format facsimiles open the contents of books, book production, and intellectual history—the treasures of our past—to students in a new way.
This facsimile is no exception in terms of offering us a glimpse into the world and thoughts of an itinerant artist. The notes within the portfolio, written in the Picardy dialect of Old French, tell us that he has traveled extensively; the included drawings indicate his interest in a wide variety of subjects, from extremely detailed gothic church architectural elements to mechanical plans, from stylized depictions of the Crucifixion to images of humans in a variety of naturalistic poses, animals, and insects, some with geometric underlay as part of their form. The way that they are put together also gives us an understanding of the life of the owner: the portfolio is made up of parchment leaves gathered from multiple sources of differing quality and sizes, sewn loosely together and bound in “a pigskin folder… a suitable size for slipping into one’s garments when traveling on horseback.” 2
Folio 6vFolio 9r
For more on Villard de Honnecourt and his work, see:
1. Barnes, Carl F. Jr. and the Bibliothèque Nationale de France, The Portfolio of Villard de Honnecourt: a New Critical Edition and Color Facsimile (Paris, Bibliothèque Nationale de France, MS Fr 19093) with a Glossary by Stacey L. Hahn (Burlington, VT: Ashgate, 2009), 3.
Although Puerto Rico’s current two-party system might seem familiar to those interested in the American political landscape, Puerto Rican political parties are not necessarily defined by fiscal and/or social liberalism or conservatism, but instead by their views on the future political status of the archipelago. The two main political parties are the New Progressive Party (PNP), which seeks Puerto Rico’s full annexation into the Union as its 51st state, and the Popular Democratic Party (PPD), a party which designed and implemented the current political system of the Estado Libre Asociado (loosely translated as “Commonwealth,” but literally translated as “Free Associated State”).
Rare Books and Special Collections’ Puerto Rican holdings include 27 issues of the periodical Prensa Literaria: Revista de Cultura. Dating from 1963 to 1966, this magazine highlights key debates and tensions in the development of Puerto Rican politics and identity following the new Constitución del Estado Libre Asociado de Puerto Rico, ratified in 1952.
WHO ARE WE? WHERE ARE WE GOING?
Prensa Literaria was edited by major literary and political figures in Puerto Rico, many of whom were affiliated with the PPD.
The PPD was a pivotal player in the postwar transformation of Puerto Rico. The party’s leader, Luis Muñoz Marín, was dubbed the architect of a new Puerto Rico and became the first democratically-elected governor of the archipelago in 1948, a role he held for 16 years. His political magnum opus was Operación Manos a la Obra (Operation Bootstrap), a massive industrialization political programme that began in 1947 and would transform the Puerto Rican economy, society, and political landscape in the years to come. For the average working-class poor, weekly wages more than doubled, life expectancy rose from 46 to 69 years, and basic living standards and infrastructure would vastly improve for all Puerto Ricans between 1953 and 1963 (see Ayala & Bernabe, 2007). Yet many of the PPD’s projects also depended on manufacturing incentives for US-based corporations, which dramatically reshaped the economy of the territory and broader Caribbean, detrimentally limiting economic and political self-sufficiency to the region.
The whirlwind of change and industrialization that characterized the 1950s on the archipelago created what many scholars have identified as a collective existential crisis of sorts. This is reflected in an editorial by Ernesto Juan Fonfrías that appears in the September 1965 issue of Prensa Literaria, entitled, Who/what are we? Where are we headed? Fonfrías, a scholar, writer, and one of the founding members of the PPD, muses,
Many aspects of Puerto Rican life have not yet acclimated to the momentum of progress that has come to provide its benefits, almost all of a sudden but in times of crisis, because it met an unprepared average citizen, orphaned from moral, educational, and religious values, which are necessary to any civilized man’s wellbeing […] The result of economic progress has impaired the individual’s moral capacity to be and feel.
Muchos renglones de la vida puertorriqueña no se han atemperado al impulso de progreso que vino a regar sus parabienes, casi súbitamente pero en momentos de apuros, porque encontró al ciudadano promedio impreparado [sic], huérfano de muchos de los valores morales, educativos, y religiosos que son necesarios en el haber de todo hombre civilizado […] El producto del progreso económico ha dañado la capacidad moral del individuo para ese alto estar y sentir.
THE JÍBARO IS GONE, AND THE LAND IS UP FOR SALE
In his front-page editorial “El jíbaro se acaba y la tierra se vende” (“The jíbaro [rural peasant] is gone and the land is up for sale”) in the May 1966 issue of Prensa Literaria, Fonfrías further examines Puerto Rican identity during an era of change.
Perhaps the jíbaro is disappearing from the countryside, but his mark on history will remain, his criollo lifestyle, his cultural heritage and his milestone in civilization, which shall never be forgotten […] Who knows? Maybe the more civilized we become, the more jíbaro we become in our love for the land! […] Progress is good and so is the jíbaro.
Tal vez el jíbaro desaparezca de la ruralía, pero quedará su quehacer histórico, su criollo vivir, su acervo de cultura y su hito de civilización que no se olvidarán […] Quién sabe si mientras más civilizados, seguimos siendo más jībaros en el amor a la tierra! […] El progreso es bueno y el jíbaro lo es también.
Fonfrías takes on the very ideal of cultural nationalism—the jíbaro—in this passage. Through his seemingly benign, yet arguably patronizing discussion, he approaches the quandary (paradox, for some) that stood at the very core of the PPD ideology: ¿y no podrá haber progreso y jíbaro también? (“could there not be both progress and jíbaros, as well?”)
As in the previous issue, we see Fonfrías struggling to reconcile economic changes (“progress”) and industrialization with social and cultural realities and ideals. These debates intersected with conversations regarding the archipelago’s political status. In its early days, even under Muñoz Marín, the PPD supported independence, but this stance slowly and quietly eroded. Prensa Literaria best captures the centrist positioning of the political status quo that emerged as a result of the PPD’s political evolution, still in effect to this day.
REFERENCIAS
Agrait Betancourt, Luis. “La idea independentista de Luis Muñoz Marín (1913-1931).” In Luis Muñoz Marín: ensayos del centenario. Edited by Fernando Picó, 1-15. San Juan: Fundación Luis Muñoz Marín, 1999.
Ayala, Cesar y Rafael Bernabe. Puerto Rico in the American Century: A History since 1898. Chapel Hill: The University of North Carolina Press, 2007.
Cortés Zavala, María Teresa y María Magdalena Flores Padilla. “La Revista Puertorriqueña: el periodismo cultural y sus redes hispanoamericanas.” Revista de Indias 75, no. 263 (2015): 149-76.
Díaz Quiñones, Arcadio. El arte de bregar: ensayos. San Juan: Ediciones Callejón, 2000.
Duprey Salgado, Néstor R. Independentista popular: las causas de Vicente Géigel Polanco. San Juan: Crónicas Publicaciones, 2005.
Grosfoguel, Ramón, Frances Negrón-Muntaner, and Chloé S. Georas. “Beyond Nationalist and Colonialist Discourses: The Jaiba Politics of the Puerto Rican Ethno-Nation.” In Puerto Rican Jam: Rethinking Colonialism and Nationalism, pp. 1-38. Edited by Frances Negrón-Muntaner & Ramón Grosfoguel. Minneapolis & London: University of Minnesota Press, 1997.
Pantojas-García, Emilio. “Puerto Rican Populism Revisited: the PPD during the 1940s.” Journal of Latin American Studies 21, no. 3 (1989): 521-557.
Serra Collazo, Soraya. “Explorando la Operación Serenidad.” In Explorando la Operación Serenidad, pp. 7-10. Edited by Soraya Serra Collazo. San Juan: Fundación Luis Muñoz Marín, 2011.
It reeks to always walk with tense shoulders, shoved upwards A knife hidden under my tongue Rear wheel mirrors
— Karla Cristina Sobre el hombre y otros sistemas de colapso (La Impresora, 2020)
In this blog post, we showcase a collection of zines, chapbooks, and posters published by the independent, women-led Puerto Rican press La Impresora(“the printer,” in Spanish). This collection is one of the most recent acquisitions to augment Rare Books and Special Collections’ holdings of Hispanic Caribbean literature.
La Impresora is an experimental workshop headquartered in northwestern Puerto Rico. It is a small-scale risograph press, which combines the aesthetic and uniqueness of stencil and screen-printing with the expediency and convenience of digital copiers. Sincethe inception of risograph technology in 1940s Japan, this technology has allowed artists around the world to conveniently and inexpensively reproduce and disseminate their creations. In addition, La Impresora seeks to be more than just a printing press: as part of its vision, creators and artists are actively involved in the reproduction of their art in what the press’ founders call a book-making school, “a space to learn and share knowledge that is not formally taught in Puerto Rico, which is usually mediated or limited by the supply and demand of the publishing market.”
The selection currently held by Rare Books and Special Collections is composed of 62 items, a polyphonic kaleidoscope of form and lived experience. Much of this work captures—textually and visually—the lingering stasis that haunts a generation of Puerto Ricans. To differing degrees, the archipelago’s youth have experienced systems of limbo, collapse, and crisis. These predicaments arise from socio-natural disasters (and postponed recoveries), neocolonialism, corrupt and impotent local government, and crippling (largely illegal) public debt. The pieces created by this collective comment on and represent both the everyday and large-scale manifestations of the Puerto Rican crisis.
Selected chapbooks and zines from the La Impresora collection.
Authors include (from left to right) the La Práctica collective, Agnes Sastre-Rivera, Kelly Díaz, Karla Cristina, and Nicole Cecilia Delgado.
In addition to the pamphlet-sized zines and chapbooks, the collection includes a limited run of eight posters (11 x 17″) published by the collective, the majority of which were the result of a collaboration between the press and female Puerto Rican artists between 2019 and 2021.
Some of the posters are the result of historical processes in the history of gender rights and relations in Puerto Rico. In “HISTÉRICA,” illustrator Adriana García centers the gendered attribute of “hysterical” in a minimally-illustrated piece. Written in red letters across a drawing grid, she embraces the gendered epithet and proclaims, in smaller, black font, to hysterically await a moment in which women “can live peacefully.” In slightly larger uppercase letters, she echoes contemporary demands for gender-perspective school curricula, an ongoing debate since at least 2008, split along partisan lines in the archipelago.
Part of the 2019 art exhibition “Oda a nuestra sangre” (trans. “ode to our blood”) held in San Juan, Puerto Rico, Lorraine Rodríguez’s print hopes to challenge societal taboos surrounding menstruation. In her piece, Rodríguez centers a minimally drawn menstrual cup, surrounded by blooming dandelions, a moon, and stars. In this landscape, menstruation is as natural as the blooms and celestial bodies that surround it. Moreover, the print seeks to desexualize and normalize female anatomy.
Print of Lorraine Rodríguez’s unnamed piece, from the “Oda a nuestra sangre” exhibition held from March 7-April 2, 2019 in Pública, San Juan, Puerto Rico.
With the exception of Rodríguez’s piece (printed in 2019), the collection posters highlighted in this post were produced and distributed by La Impresora in 2021. This is far from a coincidence, as the year 2021 saw a record-breaking number of femicides and incidents of gender-based violence in Puerto Rico, averaging one a week. The American Civil Liberties Union (ACLU) reports that Puerto Rico has the highest per capita rate of femicides against women over 14 years of age. These statistics include high-profile cases such as the murder of Keishla Rodríguez by rising boxer Felix Verdejo. In a way, many of the artworks in this collection emerge from the 2021 protests that demanded the enactment of a state of emergency by Governor Pedro Pierluisi in response to gender-based violence. Initially set to expire in June 2022, this state of emergency was recently extended: to this date, 24 women have been murdered in Puerto Rico, three times the number of 2021.
Echoing these demands, photographer Nina Méndez Martí highlights the black-and-white photograph of a woman’s torso. Hands in the air, the words “ESTADO DE EMERGENCIA” (trans. “State of emergency”) are emblazoned across her chest and abdomen in bold, black, uppercase letters.
Lastly, Yvonne Santiago’s “Seguimos luchando,” depicts a woman drawn in purple lines, her right fist raised in the air. The color purple has a long and important history in feminist activism, from its association to women’s suffrage to Alice Walker’s famous analogy, “womanism is to feminism as purple is to lavender.” The woman depicted by Santiago has two tattoos: a pot (cacerola) with a cooking spoon on her tricep and a machete on her forearm. Both the cacerola and the machete are important symbols of resistance, especially in Puerto Rico.
The pot refers to the cacerolazo, a protest tradition which consists of banging pots cacophonously as a way of amplifying anger and dissatisfaction amid protests. In Puerto Rico, cacerolazos became a popular protest form during the Verano del 2019 protests, which called for the resignation of former governor Ricardo Rosselló.
The machete symbolizes pro-independence struggle and political nationalism on the island, most commonly associated with 20th-century armed pro-independence militancy, primarily with the Boricua Popular Army, known as Los Macheteros (trans. “Machete wielders”), and the Armed Forces of National Liberation (FALN). However, the machete, as a political symbol, dates to the original Revolutionary Anthem of Puerto Rico, written in 1868 by Lola Rodríguez de Tió. The hymn’s lyrics were deemed too controversial and revolutionary and were subsequently changed for a less political version in 1902.
Nosotros queremos la libertad Y nuestros machetes nos la dará
We want Freedom And freedom, our machetes will grant us
Yvonne Santiago’s piece chants its own hymn of subversion and defiance, lest we forget.
For the women in my life For the ones I have lost For the ones to come We will keep fighting
Elithet Silva-Martinez & Jenice Vazquez Pagán, “El abuso económico y la violencia de género en las relaciones de pareja en el contexto puertorriqueño,” Prospectiva, 28 (2019): https://doi.org/10.25100/prts.v0i28.7264
Observatorio de Equidad de Género en Puerto Rico, “Feminicidios,” OEGPR website, May 12, 2022. URL: https://observatoriopr.org/feminicidios (accessed Jun 24, 2022).
Redacción BBC, “Feminicidio en Puerto Rico: 4 claves para entender qué llevó a la isla a declarar un estado de emergencia por violencia de género,” BBC News Mundo, Jan 27, 2021. URL: https://www.bbc.com/mundo/noticias-america-latina-55820829 (accessed Jun 23, 2022).
Cristina del Mar Quiles, “The children whose mothers were taken away by machismo,” Centro de Periodismo Investigativo, Dec 16, 2021. URL: https://bit.ly/3xNHd0Y (accessed Jun 24, 2022).
Hesburgh Libraries has recently acquired a rare first edition of an account by a seventeenth-century French Carmelite missionary of his journey through the Middle East and India, Philippe de la Tres Sainte Trinite’s Itinerarium orientale…in quo varii successus Itineris, plures Orientis Regiones, earum Montes, Maria & Flumina, Series Principum, qui in eis dominati sunt, Incolae tam Christiani, quam Infideles Populi (Lugduni, 1649).
Philippe traveled through Syria, Armenia, Persia and India, describing the situation of Christians abroad as well as taking notes on the flora, fauna, and geography of the places he visited. The work contains ten chapters; the eighth and ninth offer descriptions of the various Christian missions to the Middle and Far East, including an account of the martyrdom of two Carmelite missionaries in Sumatra in 1638.
The author (1603-1671) eventually settled in Goa (India), where he taught until he was elected General of the Carmelite Order in 1665.
We have found only three other North American holdings of this edition.
Hesburgh Libraries has just acquired a rare and beautifully printed edition of Enrico Noris’s two controversial works, Historia Pelagiana and Dissertatio de Synodo V. Oecumenica(Patavii, 1708 and 1707) ; this volume also contains his Vindiciae Augustinianae quibus Sancti Doctoris scripta adversùs Pelagianos and is bound with his Opera Varia.
The first work, in which this Augustinian hermit (1631-1704) attacks Pelagianism and its emphasis on the efficacy of human free will and denial of original sin, was almost immediately suspected of propounding Jansenist doctrines; accompanying this copy is an extremely rare Inquisitorial broadside announcing the suspension of the title from the Spanish Index of Prohibited Books in 1758, accomplished after protracted lobbying by the Augustinian Order and the intervention of Pope Benedict XIV himself in 1748.
The second work on the church’s Fifth General Council deals with the Second Council of Constantinople (553) and supports the council’s condemnation of Nestorianism, which emphasized the distinction between Christ’s human and divine natures and denied that Mary could be called the Mother of God (in Greek, Theotokos).
Cardinal Enrico (or Henry) Noris, of Irish ancestry, held the Chair of Church History at the universities of Pesaro, Perugia, and Padua before gaining a position as Assistant Librarian in the Vatican in 1692; he became the full Librarian in 1700.
We have found only five other North American holdings of this edition.
As we approach the end of the term, when research projects materialize like spring flowers, Rare Books and Special Collections (RBSC) highlights some recent acquisitions that emerged from a student’s research interests.
Last fall a history major inquired about sources RBSC held about new thinking about food during the latter part of the twentieth century. We began talking about alternative cooking and restaurants and the vegetarian Moosewood Restaurant in Ithaca, New York came up. RBSC didn’t hold any of the famous cookbooks (of the same name) that emerged from that 1970s collective, so we purchased three editions (1977, 1992, and 2000).
Cover of the 1977 edition
Mollie Katzen, one of the founders of the Moosewood collective, compiled, wrote, illustrated, and self-published the original book of recipes in 1974. That first edition (with several reissues) circulated in a spiral-bound notebook format and in limited numbers.
Three years later, in 1977, a small, independent publishing house in Berkeley, California, Ten Speed Press, published the cookbook. (The press also produced What Color Is Your Parachute? (1970).) In this first commercial publication, Katzen described herself as the volume’s compiler and editor and she listed all of “The Moosewood People” who contributed to the book’s content. The book’s multiple sources is one of its central themes. Recipes come from different cooks as well as a variety of food cultures.
1977 edition
Commitment to a plant-based diet is another main focus. In the 1977 edition Katzen included a quotation by William Blake that announces the book’s vegetarianism, and her illustrations reinforce the idea throughout (see the speaking duck above the recipe for Chinese duck sauce).
Page 70 of the 1977 edition
1992 edition
Katzen retained important visual aspects of the 1974 book in later editions. Her original drawings, page layouts and cartouches, as well as her hand lettering, were translated into the commercialized editions and provide some of the book’s most identifiable characteristics over its long publication history.
For all its warm, visual familiarity, The Moosewood Cookbook has also changed over time. Katzen has revised its content, layout, and format. In 1992 she added “A Personal History of This Book” section, which has appeared in all later editions, and photos of the Moosewood Restaurant were removed. The 2000 edition includes glossy, professionally staged photographs.
2000 edition
Each edition presents the reader with differences (in format, content, and flavor). Holding multiple editions, a researcher gains side-by-side access for comparative analysis. Libraries and special collections often acquire complete or near complete runs of editions to support research questions that such comparisons can spark.
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.
A lot of recent attention has been paid to the disparity between the numbers of men and women in STEM (science, technology, engineering, and math) fields. Concomitant differences in professional status, pay, and influence, from Silicon Valley companies, to academic departments, to classrooms, are also part of this discussion. It echoes debate by second-wave feminists more than 70 years ago.
In honor of Women’s History Month, Rare Books and Special Collections highlights a new acquisition about women and STEM: The Feminine “Math-tique” by mathematician and psychologist Lynn M. Osen (1920-2003). In this 1971 article, Osen applied Betty Friedan’s idea of the feminine mystique to ways in which women and girls’ potential as mathematicians and ambitions in math-related fields were suppressed and funneled away into the social sciences and humanities. In The Feminine Mystique (published in 1963) Friedan had shown how social expectations and structures established heterosexual domesticity as the singular ambition for post-war American women (particularly white women), to the exclusion of education or professional expertise. Osen finds similar gender-fueled pressures against women and girls in math. “The mathtique,” Osen observes, “perpetuated the idea that mathematics in its various guises is a male domain.” (p. 2)
Like Friedan, who had articulated an unnamed problem experienced by middle class housewives in the post-war period, Osen identifies a similarly unnamed problem in the field of mathematics: how it had become defined as masculine and inimical to women.
“[Mathtique] encourages the socialization process which reinforces and promotes this assumption. It also serves to perpetuate the destructive and pervasive myths concerning women’s aptitudes, accomplishments and ambitions in mathematical endeavors. It breeds and institutionalizes graceless jokes and stereotypes about the helpless, checkbook-bumbling female, the mindless housewife, the empty-headed husband-chasing coed, the intuitive (but illogical) woman who ‘hates arithmetic.'” (p. 2)
To break down the feminine mathtique Osen analyzes the social science and education literature of the previous decade, whose authors had begun to notice that girls and young women were not equally represented with their male peers in math and science study. Answers to questions about the causes of this disparity became part of the Cold War between the United States and the Soviet Union. In 1957 the USSR had launched Sputnik, the first artificial satellite. The Soviets’ bold breakthrough into space elevated anxiety in the US about Soviet military capabilities into a scientific and technological race as well. As American schools beefed up their math and science curricula to fight this new Cold War front, however, educators and scholars noticed that girls and young women were largely absent from the surge for math and science expertise. The disparity was alarming for the waste of brain power and potential competitive advantage against the USSR. It also became a political embarrassment, as comparative studies of the two nations uncovered no obviously similar gender differences in the USSR.
Osen uses the Soviet example to argue that cultural and social differences, not innate abilities, caused women and girls to lag behind men and boys in math. She cites a 1966 British study of women in the Soviet economy in which Russian educators reportedly expected girls and women to perform as well as their male counterparts in math and science. This confidence in female students, the report concluded, “appears to be borne out by the academic records of students . . . the performance of girls was comparable to that of boys in mathematics and physics.” (p. 7)
Osen also uses an historical argument to show that gender differences in mathematical abilities were not innate but contingent. She compares the number of women awarded doctorates in mathematics at the University of California at Berkeley from 1920 to 1949, and from 1950 to 1968. In the post-war period (the “mathtique” era), the percentage of women awarded doctorates in mathematics decreased by nearly half (from 10-11% before 1950 to 5-6% after 1950). Likewise, the percentage of women on the faculty plunged from 20% in 1928-29 to zero in 1968-69. She notes dryly that women did not suddenly lose their abilities to study advanced mathematics after World War II; other factors—cultural expectations, psychological conditioning—were in play (pp. 6-7). Osen concludes that “there is no scientific evidence that any inherently female characteristic enfeebles one as far as intellectual activities are concerned. . . . In countries, cultures, times and intellectual climates in which women have been encouraged to develop their potential, they have obliged by doing so. They can do so again.” (p. 11)
Osen followed this article three years later with Women in Mathematics (1974), a history of “the impact women have had on the development of mathematical thought,” and further dispelling mathtique’s distorted narrative. She included an abridged version of The Feminine “Math-tique” as the book’s concluding chapter.
Reflecting on the last two years of the COVID-19 pandemic, one can find historical parallels. A recent addition to the Hesburgh Library, a collection of Harper’s Weekly magazines from the 1850s to the 1890s, reveals that late-nineteenth century Americans were also worried about how to stay safe during epidemics. The magazines document events during turbulent periods of American history: the Civil War, Reconstruction, and multiple epidemics. Numerous articles, cartoons, and advertisements reflect widespread concerns for how best to combat national health crises.
In 1858, a group of rioters attacked a hospital, known as “The Quarantine,” that held patients with smallpox, yellow fever, and cholera; at least two men died. The rioters feared that the quarantined patients represented a threat to the local community rather than necessary protection, as it was believed that disease spread through a miasma in the air.
Since bacteria had yet to be discovered and cures were not readily available, others looked to make a profit from those desperate to stay well. One 1864 advertisement for “Dr. T.B. Talbot’s Medicated Pineapple Cider” suggests that consumers snuff pineapple cider to cure the influenza. The fine print notes that customers might have to wait six months before being cured.
In 1879, America attempted to combat the rising cases of yellow fever by creating a National Board of Health, which ceased operations by 1884 due to various funding and operational issues.
Despite these ups and downs it is also clear that in the midst of national anxieties, people found joy in life. For instance, each edition of Harper’s Weekly included a section of new chapters of ongoing novels. One of the most popular authors to publish a chapter-a-week was Charles Dickens, whose novels featured prominently in Harper’s Weekly.
The newspaper also frequently printed stories from far-off places; the images provided a taste of the world beyond America for those unable to travel.
Advertisements for the latest Parisian fashions, recipes for the at-home chef, and poetry accompanied news of politics and warfare. During the height of the Civil War, one cartoonist took a break from political imagery to joke about the ever-widening skirts of women’s’ fashion.
The Harper’s Weekly collection reminds us that while many things have changed and some haven’t, we have always found ways to endure.
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In addition to his original works, the Irish poet Seamus Heaney (1939-2013) is also known for his adaptations of ancient and medieval literature. The most famous of these is his translation of the Old English epic Beowulf, but he also adapted a lesser-known medieval poem, The Testament of Cresseid.
The Testament of Cresseid was composed by the 15th-century Scottish poet, Sir Robert Henryson. He was a part of a group of writers dubbed “The Scottish Chaucerians,” for their love of Geoffrey Chaucer (d. 1400), the author of The Canterbury Tales, a poem in Middle English. The Testament of Cresseid was Henryson’s direct response to Chaucer; in fact, it was meant to be a sequel to Chaucer’s Troilus and Criseyde, one of the first poems to use rhyme. This epic poem tells of the tragic love story of two Trojan youths during the Trojan War. Despite their love, Criseyde is given to the Greeks as a prisoner of war and takes another lover, the Greek warrior Diomedes. While Chaucer’s account ends here, Henryson adds a cruel fate for Criseyde: Diomedes abandons the beautiful Cresseid. The Trojan maiden cries out to the goddess of love, Venus, about her poor luck in love, but the goddess vengefully strikes her with leprosy and blindness. Cresseid goes to live among the beggars by the city gate, where the noble Troilus passes by; however, due to her blindness she cannot see him, and due to her deformity, he does not recognize her. Eventually when they do recognize each other, Cresseid regrets her treatment of Troilus and gives a mournful soliloquy then dies shortly afterwards.
Henryson’s poem was written in Middle Scots. This language, confusingly known as Inglis (English), is not the same as Middle English. Middle Scots was informed heavily by Irisch (i.e., Scots Gaelic not Irish) and maintains unique spellings such as substituting quh- for wh-, and ane for one, an, or a. For example:
Henryson’s Middle Scots (15th c.)
Ane doolie sessoun to ane cairfull dyte Suld correspond and be equivalent: Richt sa it was quhen I began to wryte This tragedie…
Heaney’s Modern English (21st c.)
A gloomy time, a poem full of hurt Should correspond and be equivalent. Just so it was when I began my work On this retelling…
Seamus Heaney cites three motives for his translation which distinguish it from others: the “advocacy for the work in question,” a “refreshment from a different speech and culture,” and “the pleasure of writing by proxy.” However, Heaney also admits in the preface that when he went to translate the poem, despite these grandiose motives, he found himself already stumped by the opening scenes. Both the complexity of Middle Scots and the phonetic power of Henryson’s verse were difficult to render into modern English, especially if Heaney wanted to retain the essence and feel of the original. However, the Middle Scots reminded Heaney of the Ulster-dialect of his family and as he continued his translation, he found himself “entirely at home” with Henryson’s poetry.
The Hesburgh Library owns the 2004 de luxe edition of The Testament of Cresseid signed by Heaney and illustrator Hugh O’Donoghue. Hugh O’Donoghue is an English artist known for exploring the universality of the human experience – a theme fitting for a poem so interested in love, loss, and fate. The deluxe edition does not include the Middle Scots text next to Heaney’s translation, unlike other editions. This situates Heaney as the sole access to the medieval past.
O’Donoghue’s paintings give the harsh poem an unexpectedly ethereal quality. The reader can revel in Cresseid’s legendary beauty, brought to life by O’Donoghue, and shudder at what she becomes in the end. By pairing O’Donoghue’s compelling art with Heaney’s translation, the edition fundamentally changes the experience of the poem. Altogether, the project expands beyond translation and continues a cycle of storytelling that transcends multiple languages, nationalities, and poetic traditions: Chaucer’s 14th-century English imagination of a mythic Mediterranean past, Henryson’s 15th-century Scottish response, and a 21st-century exploration of art, poetry, and memory by an Irish poet and English artist.
