The papers of illustrator, xerography artist, filmmaker, and educator Esta Nesbitt measure 10.05 linear feet and date from circa 1942-1981. Found within the papers are biographical material, correspondence, writings, xerography research files, project and exhibition files, and printed material. Much of the collection relates to Nesbitt's xerography art work. Additionally, the collection includes motion picture film and sound recordings related to her film and performance work.
Scope and Contents:
The papers of illustrator, xerography artist, filmmaker, and educator Esta Nesbitt measure 10.05 linear feet and date from circa 1942-1981. Found within the papers are biographical material, correspondence, writings, xerography research files, project and exhibition files, and printed material. Much of the collection relates to Nesbitt's xerography art work. Additionally, the collection includes motion picture film and sound recordings related to her film and performance work.
Nesbitt's primary collaborators, correspondents, and subjects of investigation are not concentrated in any one series but rather recur throughout the collection. Nesbitt worked closely with Anibal Ambert, Merle English at Xerox Corporation, and the Whitney Museum of American Art. She read and wrote about the accrual of information, Albert Einstein, Asian religion and philosophy, communication, computer technology, documentation practices, energy, psychology, Samuel Beckett, and states of consciousness. Chinese characters and an image of Allen Ginsberg appear repeatedly in Nesbitt's works. Subjects of study and experimentation include 3M and Kodak technologies, color, film, morphology, participatory and performance art, shadows, sound, street works, xerography, and Xerox machines.
Biographical material revolves mostly around Nesbitt's work as a professor at Parsons School of Design. Records include Nesbitt's resumé, an exhibition history, motion picture film of the inside of her studio, and teaching files.
Correspondence contains personal letters from family members, and professional correspondence with fellow artists and employees of Xerox Corporation. Much of the series is correspondence between Nesbitt and fellow artists Alan Leder, David Lyle, and R.E. Wood, and is philosophical in nature. Correspondence with Xerox Corporation documents her relationship with the corporation between 1970 and 1972, when they underwrote her experiments in xerography.
Writings include illustrated journals, journals, notebooks, loose notes, and transcripts. The content of the writings varies widely throughout the series and includes artwork, sketches, diagrams, annotated clippings, transcripts of conversations, Nesbitt's writings about her dreams and family, details about her daily life, and notes about artists' materials, film, and sound.
Xerography Research Files document Nesbitt's experiments with xerography, which she often refers to in her papers as "Xerox Xplore." Contents include Nesbitt's definitions of xerography terms; Xerox equipment brochures; clippings; xerography studies; notebooks about Nesbitt's plans, work with color, and xerography study details; and slides and transparencies of completed xerography prints.
Project and Exhibition Files consist of a variety of documentation related to Nesbitt's books, exhibitions, films, performance and participatory art, and other projects. This series contains the bulk of the collection's motion picture films and sound recordings. The film and sound performance piece titled "Everyman as Anyman, or Putting On, On, On, On, On," the piece Walk Up --Tape On, the film "Light Times 499," and exhibitions of Nesbitt's xerography work and her series of work called Shadow Paintings are the most prominent subjects of the series.
Printed Material includes books, clippings, magazines, exhibition announcements, catalogs, and press releases about Nesbitt's interests, artwork, exhibitions, and galleries that exhibited her work. Some of the material is annotated.
Arrangement:
The collection is arranged into 6 series:
Missing Title
Biographical Materials, 1964-circa 1981 (0.3 linear feet; Box 1, 11)
Correspondence, 1942, 1964-1976 (0.3 linear feet; Box 1, OV 14)
Writings, 1959-circa 1973 (1.3 linear feet; Box 1-2, 12, OV 15)
Xerography Research Files, circa 1966-1974 (2.5 linear feet; Box 2-4, 11, OV 16)
Project and Exhibition Files, circa 1966-1981 (5.2 linear feet, Box 4-8, 11, 13, OV 17-19, 21, FC 22-23)
Printed Material, 1942-circa 1944, circa 1963-1977 (0.9 linear feet; Box 9-10, OV 20)
Biographical / Historical:
Esta Nesbitt (1918-1975) was an illustrator, xerography artist, filmmaker, and educator who lived and worked in New York City. She was a fashion illustrator for about two decades before becoming a children's book illustrator, performance artist, xerography artist, and filmmaker.
Nesbitt taught at Parsons School of Design from 1964 to 1974. Around 1970, Nesbitt created the piece Walk Up --Tape On with her Parsons students. The piece involved documenting social interaction by taping themselves to each other and then others as they walked through New York City, creating what Nesbitt called a "living organism," before presenting themselves to the Whitney Museum of American Art. The event was documented with film, photography, and audio recordings.
In 1970, Nesbitt contacted Xerox Corporation about creating experimental art investigations of the Walk Up --Tape On documentation using Xerox machines in their New York City office. During Nesbitt's time at Xerox, she experimented with many different copying machines, materials, and techniques to create what came to be known as xerographic artworks. She invented three xerography techniques: transcapsa, photo-transcapsa, and chromacapsa. A transcapsa work is created by moving a piece of material over the copier's window during the printing cycle. A photo-transcapsa work is created by moving a photographic image over the copier's window during the printing cycle. Chromacapsa is a process of adding color to xerographic works using Xerox copiers. Nesbitt referred to her work at Xerox as "Xerox Xplore," which culminated with the exhibition "Xerography - Extensions in Art" (1971-1972) and the commission of the print All the Lines are Nines.
To demonstrate "the media bombardment surrounding 'everyman' today," Nesbitt created a film and sound performance piece titled "Everyman as Anyman, or Putting On, On, On, On, On" in 1969. The performance consisted of five Super 8 film projectors and a multi-layered soundtrack. Nesbitt further experimented with filmmaking and xerography with the films "Folding/Struck" and "Light Times 499," which was created with Anibal Ambert. Her interest in xerography is further illustrated in the exhibition "Electrostatic Structures: 'New Morphs'" (1972-1973). The exhibition "1000 Empty 49.3 Grams: A participatory environment" was a culmination of her interest in participatory art.
Nesbitt died November 30, 1975 in New York City. Three posthumous exhibitions include "Esta Nesbitt: Xerography Prints" (1976) at The Art Center of Waco, "Memorial Exhibition of Drawing and Illustrations by Esta Nesbitt" (1977) at Parsons School of Design, and "Electroworks" (1979-1981) at the George Eastman House.
Related Materials:
The Esta Nesbitt papers at Center for Creative Photography at University of Arizona contain 3 linear feet related to her xerography artwork and exhibitions, dated 1966-1983.
Papers related to Nesbitt's fashion illustrations are found at the Kellen Design Archives at The New School in New York City. T
he Esta Nesbitt papers at the University of Minnesota Libraries Children's Literature Research Collections are related to Nesbitt's children's book illustrations, dated 1964-1969.
Provenance:
The Esta Nesbitt papers were donated by Saul Nesbitt, her husband, to the Archives of American Art in 1981.
Restrictions:
Use of original papers requires an appointment. Use of archival audiovisual recordings with no duplicate access copy requires advance notice.
Rights:
The Archives of American Art makes its archival collections available for non-commercial, educational and personal use unless restricted by copyright and/or donor restrictions, including but not limited to access and publication restrictions. AAA makes no representations concerning such rights and restrictions and it is the user's responsibility to determine whether rights or restrictions exist and to obtain any necessary permission to access, use, reproduce and publish the collections. Please refer to the Smithsonian's Terms of Use for additional information.
Occupation:
Educators -- New York (State) -- New York Search this
This collection contains the professional papers of Conrad M. Arensberg, anthropologist, university professor, and anthropological consultant. Included are correspondence; published and unpublished writings; research materials, including notes, correspondence, diaries, charts, drafts, interviews, research plans, reports, project proposals, and bibliographic cards; speeches; pamphlets; articles from newspapers and periodicals; course materials, including bibliographies, lecture notes, reading lists, assignments, exams, project proposals, and syllabi; curriculum vitae; date books; scholarly papers and publications of other scholars; and photographs.
Scope and Contents:
This collection contains the professional papers of Conrad M. Arensberg, anthropologist, university professor, and anthropological consultant. Included are correspondence; published and unpublished writings; research materials, including notes, correspondence, diaries, charts, drafts, interviews, research plans, reports, project proposals, and bibliographic cards; speeches; pamphlets; articles from newspapers and periodicals; course materials, including bibliographies, lecture notes, reading lists, assignments, exams, project proposals, and syllabi; curriculum vitae; date books; scholarly papers and publications of other scholars; and photographs.
The materials in this collection document Arensberg's career as a university professor, his relationships with colleagues across a spectrum of disciplines, and his contributions to the field of anthropology. As a respected member of the anthropological community, Arensberg received a voluminous amount of correspondence from his peers, who often included copies of their most recent papers. He kept many of these works, which, along with his annotations, can be found throughout the collection. It appears he used these papers in a variety of ways, including as resources for his classes or as reference materials. Arensberg's own work is reflected in his writings and research files. Arensberg's Ireland research, despite its importance to his career and to the field of anthropology as a whole, has a minimal presence in the collection. Located in Series 3. Research Files, the subseries containing Arensberg's Ireland material primarily consists of photocopies of his correspondence, field notes, and diaries during this time. His role as a professor, rather than as a researcher or writer, is the most well-represented in the collection. Arensberg formed lasting relationships with many of his students, as evidenced by his continued correspondence with many of them long after their years at Columbia.
Arrangement:
The collection is organized into 8 series:
Series 1) Correspondence, 1933-1994
Series 2) Writings, 1936-1983
Series 3) Research files, 1931-1984
Series 4) Professional activities, 1933-1990
Series 5) Teaching files, 1938-1983
Series 6) Biographical files, 1946-1997
Series 7) Subject files, 1934-1979
Series 8) Photographs, undated
Biographical Note:
Conrad M. Arensberg was born on September 12, 1910 in Pittsburgh, Pennsylvania. Academically inclined from a young age, he graduated first in his class at Shadyside Academy in Pittsburgh. His early success earned him admittance to Harvard College. Arensberg studied anthropology and graduated summa cum laude in 1931.
As a graduate student at Harvard University, Arensberg was asked to join a project being conducted in Ireland by Harvard's Anthropology Department. Alongside W. Lloyd Warner and Solon T. Kimball, Arensberg spent three years studying rural Irish life in County Clare. This research resulted in his doctoral dissertation, "A Study in Rural Life in Ireland as Determined by the Functions and Morphology of the Family," which was later published as The Irish Countryman in 1937. His work was groundbreaking in the field of anthropology, and his study of County Clare "became a model for other community studies... requiring that researchers study a target culture from the inside, making meticulous notes on everything they saw, heard or experienced." Arensberg reshaped the way that anthropologists approached fieldwork and opened doors for the study of modern industrial societies.
Arensberg had a long teaching career. He first became a university professor in 1938 at the Massachusetts Institute of Technology and remained a professor for the rest of his life, teaching at MIT, Brooklyn College, Barnard College, Columbia University, the University of Florida, and the University of Virginia. At Columbia, Arensberg worked alongside such notable anthropologists as Margaret Mead, Charles Wagley, and Marvin Harris.
Arensberg officially retired in 1979, but he continued to collaborate with his colleagues, counsel past students, and participate in professional associations until his death. He passed away on February 10, 1997 in Hazlet, New Jersey.
Curriculum Vitae—Amended Posthumously. Series 6. Biographical Files. Conrad M. Arensberg papers, National Anthropological Archives, Smithsonian Institution.
Thomas, Robert McG. Jr. 1997. "Conrad Arensberg, 86, Dies; Hands-On Anthropologist." New York Times, February 16: 51.
Chronology
1910 September 12 -- Born in Pittsburgh, Pennsylvania
1931 -- B.A. from Harvard College
1932-1934 -- Traveled to Ireland to study rural life in County Clare as part of the Harvard Irish Mission
1933-1936 -- Junior Fellow, The Society of Fellows, Harvard University
1933-1994 -- Member and Fellow, American Anthropological Association
1934 -- Ph.D. in Anthropology from Harvard University
1937 -- Published The Irish Countryman, the result of his work in Ireland
1938-1940 -- Occasional consultant, U.S. Department of Agriculture, Bureau of American Ethnology
1938-1941 -- Assistant Professor, Department of Social Sciences and Economics, Massachusetts Institute of Technology
1940 -- Founded (with others) the Society for Applied Anthropology
1941-1946 -- Associate Professor and Chairman, Department of Sociology and Anthropology, Brooklyn College
1943-1946 -- Captain, Major, AUS, Military Intelligence Service
1946-1952 -- Associate Professor of Sociology, Chairman (until 1949) Department of Sociology, Barnard College, Columbia University
1951-1952 -- Research Director, UNESCO, Institute for the Social Sciences, Cologne, Germany
1951-1952 -- Editor, Point Four Manual, American Anthropological Association
1952-1953 -- Associate Professor of Anthropology, The Graduate Faculty of Political Science, Columbia University
1953-1970 -- Professor of Anthropology, Chairman (1956-1959), Department of Anthropology, Columbia University
1962-1978 -- Co-Director (with Alan Lomax) of Columbia University's Cross-Cultural Surveys of Social Structure and Expressive Behavior
1970-1979 -- Buttenwieser Professor of Human Relations, Columbia University
1979-1997 -- Buttenwieser Professor Emeritus of Human Relations, Columbia University
1980 -- President, American Anthropological Association
1991 -- First recipient, "Conrad M. Arensberg Award" of the Society for the Anthropology of Work
1997 February 10 -- Died in Hazlet, New Jersey
Related Materials:
Arensberg is listed as a correspondent in the following collections at the Smithsonian Institution's National Anthropological Archives: John Lawrence Angel papers; Papers of Carleton Stevens Coon; Ethel Cutler Freeman papers; Frederica de Laguna papers; Ruth Landes papers; William Duncan Strong papers.
For oral history interviews with Arensberg, see the following collections:
-The Smithsonian Institution's Human Studies Film Archives "Video Dialogues in Anthropology: Conrad Arensberg and Lambros Comitas, 1989." In this video oral history conducted by anthropologist Lambros Comitas, Arensberg comments on his training in anthropology, the individuals who were influential in his career, and the geographical areas where he conducted his fieldwork.
-The National Anthropological Archives Manuscript (MS) 2009-15. May Mayko Ebihara conducted this oral history interview with Arensberg on March 7, 1984 as part of a larger oral history project with anthropologists.
For more concerning Arensberg's work with interaction theory, see the Frederick L.W. Richardson papers at the National Anthropological Archives. Richardson worked closely with Eliot Chapple and Conrad Arensberg on theories concerning human interaction.
For correspondence and other information related to Arensberg's Ireland research, see:
Solon Toothaker Kimball Papers, Special Collections, Teachers College, Columbia University; and Solon Toothaker Kimball Papers, The Newberry Library, Chicago.
Additional materials concerning Arensberg's research and personal life can be found among the papers of his wife, anthropologist Vivian "Kelly" Garrison. See the Vivian E. Garrison papers at the National Anthropological Archives.
Provenance:
These papers were donated to the National Anthropological Archives by Vivian E. Garrison Arensberg in 2011.
Restrictions:
The Conrad M. Arensberg papers are open for research.
Files containing Arensberg's students' grades have been restricted, as have his students' and colleagues' grant and fellowships applications. For preservation reasons, the computer disk containing digital correspondence files from Joel Halpern is restricted.
Access to the Conrad M. Arensberg papers requires an appointment.
Conrad M. Arensberg papers, National Anthropological Archives, Smithsonian Institution
Sponsor:
The papers of Conrad M. Arensberg were processed with the assistance of a Wenner-Gren Foundation Historical Archives Program grant awarded to Vivian E. Garrison Arensberg.
The papers document the life and activism of Grayce Uyehara who was a pivotal figure within the Redress Movement and sought reparations for the incarceration of Japanese Americans during World War II.
Content Description:
The papers document the life and activism of Grayce Uyehara who was a pivotal figure within the Redress Movement and sought reparations for the incarceration of Japanese Americans during World War II. The collection materials span different social justice topics that Uyehara was involved with outside of Japanese American communities. Geographically, the materials are primarily from her time in Stockton, California; Rohwer, Arkansas; Philadelphia, Pennsylvania; and Washington, D.C., as well as other places.
The papers include materials relating to Uyehara's own incarceration; her lobbying work with the Japanese American Citizens League; other activism and grass roots activities; speeches; campaign materials; articles; memos; financial reports; work journals; photographs of the Uyeharas; community newspapers; film slides of redress; personal letters; internal correspondence; leadership conference notes; educational materials; interviews; awards; student theses; pamphlets; booklets; oral histories; maps; meeting minutes; newsletters; directories; and congressional records.
Arrangement:
The collection is unarranged.
Biographical:
Grayce Uyehara was a social worker and pivotal Redress Movement activist who helped lead the reparations campaign for the wrongful incarceration of Japanese Americans during World War II. Uyehara was born Ritsuko Kaneda on July 4th, 1919, in Stockton, California. Her parents named her Ritsu, which roughly translates to notions of law and independence, informed by their understanding of the significance of Independence Day. Her father, Tsuyanoshi Kaneda, worked in agriculture and business and performed domestic tasks. Through this, he developed a reliable business working for lawyers, doctors, and school administrators. Her mother, Tome Kaneda, raised their children. Her mother was strict but also encouraged her children to excel at whatever they did. She enrolled them in Japanese and music classes and expected them to help out at church and in the community. Uyehara was the second of seven children, and as the eldest daughter was expected to be a role model for her younger siblings.
In high school, Uyehara belonged to a Japanese student club, excelled in her schoolwork, and was part of the marching band, playing the bassoon. She also played piano for Sunday school at church, which had both English and Japanese services. She became involved in the Japanese American Citizens League (JACL), participating in its oratorical contests. Because of her community service, the elders and her peers in the Japanese American community respected Uyehara.
Uyehara majored in music at the University of the Pacific. She believed music would allow her to start a career as a local Japanese American piano teacher and church organist. She worked many jobs to pay for tuition while her parents helped cover her costs. While in college, she became involved in the Japanese American Young People's Christian Conference (YPCC) in Northern California. Uyehara continued to be recognized for her leadership and competence by becoming the chairperson of the Sacramento YPCC as a college senior.
In January 1942, after the bombing of Pearl Harbor, Uyehara was asked by the university president to become an instructor to teach Japanese to young men in military service at the local army base. Citing her patriotic duty, she accepted the position. She was able to finish school before being incarcerated, partly because her mother pushed her to do well and to stay in school. When the Uyehara family prepared to leave their home in April, one of her professors offered to hold their household belongings. Although she satisfied her graduation requirements, she received her degree in absentia. Two of her siblings were also in college when their academic careers were interrupted. She was very upset that her parents did not get to see her graduate because they had sacrificed so much.
The Kaneda family was forcibly relocated to the Stockton Temporary Detention Center in May 1942. At the Stockton Center, she put her service skills to work and assisted other Nisei inmates in organizing a makeshift school for Japanese American youth. Located on the site of the county fairgrounds, the school was forced to hold classes in the grandstands. Through one of her father's contacts, she was able to secure a donation of books, and she became the supervisor in charge of elementary education. Some of the young soldiers that she taught at the base also came to visit her. She spent four months there, and in September of 1942, her family was notified that they would be forcibly moved to Rohwer, Arkansas. While her family traveled ahead, she stayed behind to help close the Stockton Temporary Detention Center.
At Rohwer, Uyehara remained active and continued to hone her leadership and organizational skills. She helped create church services for young people, played the piano at various events, and taught music in junior high-level classes. During this time, she realized that her previous career path as a piano teacher was not realistic. She discovered that the Minnesota State Teachers College was offering scholarships to eligible camp inmates and decided to pursue the opportunity. She left the camp in January 1943 with three other young Nisei. She lived at a boarding house with another Nisei student from the Tule Lake incarceration camp. She had an active social life but found the classes to be unchallenging. During the summer in St. Paul, she stayed with a woman who was active with the Women's International League for Peace and Freedom, a liberal group who spoke out against war. Unsure of what to do next, she then returned to Rohwer where she worked at the camp hospital, continually checking for jobs. She found a job listing in Virginia where one of her younger sisters was attending school, and she left Rohwer for the last time. In Virginia, she worked as an editorial secretary. She was grateful that it was not a service job, which was the norm for young Japanese American women. Uyehara's brother, Ben, was attending Temple University in Philadelphia during this time. He assured her that the Quakers would help the Kaneda family with moving from the camp. Convinced, she packed up again and moved further north.
In Philadelphia, Uyehara found an apartment in the Fellowship House, an organization providing workshops on race relations in the city. She began working for Family Services, a social service agency in the Germantown area of Philadelphia as a receptionist and typist, but she also conducted intake interviews with the clients of the agency. She further continued her role as a community leader by becoming involved with the International Institute which assisted immigrants settling in Philadelphia, and became concerned with the needs of the Japanese American population moving in. Working closely with the Institute, she helped form the Philadelphia Nisei Council, which coordinated with the War Relocation Authority. She was the Nikkei representative of the Philadelphia Committee of Social Service Agencies whose role was to assist with relocation problems. Uyehara developed a handbook that detailed practical issues such as the cost of living in the city, how to rent an apartment, and where to find jobs. The Council began a newsletter, so the community could be aware of new people moving in to the area and of community events. She also started youth groups to provide activities and social interaction for high school and college-age youth coming out of the camp experience.
In Philadelphia, Uyehara became re-acquainted with Hiroshi Uyehara, whose mother knew Grayce's mother. They briefly met in Rohwer. He worked at a nearby Westinghouse factory as a draftsman. He had to receive an Army and Navy clearance, and during the wait went on strike. He became a volunteer at the International Institute where they reconnected. They married in 1946. Later, she and her husband were among those who formed the Philadelphia Chapter of the Japanese American Citizens League (JACL) to influence more people on social issues affecting Japanese Americans in a national context. Afterwards, the director of the International Institute arranged for the board to pay her graduate school tuition at the University of Pennsylvania while she worked as a social worker for the agency. She graduated in 1947 with a Masters in Social Work. Within two years of working in the community, she was asked to serve on the Philadelphia Fellowship Commission. She used this opportunity to highlight the perspectives of Japanese Americans.
The Uyehara's first son, Chris, was born in May of 1948. In 1950, they had a second child, Lisa. The International Institute asked her to return as a volunteer, and she started a program to help American servicemen and Japanese brides returning from Japan to adjust to a new life. She worked directly with Japanese women in teaching American customs, including etiquette and cooking lessons. She also provided individual counseling. She was very active with the local Parent Teacher Association (PTA) and became president, creating parent education programs and raising funds for the local school library. Uyehara was also very active in the National Association of Social Workers, the Cub Scouts, the local Presbyterian church, the West Chester Human Relationships Council, and the League of Women Voters. Later, she had two more children, Larry, in 1952, and Paul, in 1955. During this time, she was asked to help in establishing the first day care center for working mothers in West Chester. Despite the low pay, she was instrumental in establishing the center. In addition, she got involved in civil rights issues for African Americans, especially for school desegregation and upgrading placement rates for African American students.
In 1972, Uyehara served as the governor for the Eastern District Council of the JACL. She was on the National Board, and was the vice-president for General Operations, Chapter President, the National Civil Rights Committee, and the National Scholarship Committee. In 1974, Uyehara was the first woman to hold a JACL elected office. From 1973 to 1974, she was on the National Education Committee. She used her organizational skills to rearrange some existing educational programs so that the history of Japanese Americans could become more well known throughout the country. She also prioritized projects within the committee to make the programs more attractive to potential funders. Her ability to effectively organize with the JACL was influenced by the lessons learned in reading Years of Infamy by Michi Weglyn, and in the organizing lessons within African American communities after Brown v. Board of Education was passed.
In 1978, Uyehara was present at the 1978 Salt Lake City Convention when JACL decided to pursue redress, and was asked to be on the National Committee for Redress. Using her experience in improving school districts for African Americans, she worked hard to generate educational materials, bombard congressional offices and speak at various events and community organizations. She was also effective in gaining support from the Presbyterian Church and Jewish organizations. By 1985 she devised a plan to reach people on the East Coast, since there weren't many JACL chapters in major cities there. She retired from her job as a school social worker in order to help the JACL achieve redress. In the spring, she transferred to the Legislative Education Committee (LEC). Her philosophy was "If you're going to do it, you do it right. You just don't talk about it".
Uyehara did a lot of traveling between Philadelphia and Washington, D.C. Her husband was very supportive during this time. The leadership in Washington consisted of JACL officials and four Nikkei congressmen, who recognized Uyehara's work in coalition building and developing political relationships. Whenever a new member of Congress signed on to the Civil Liberties Act, she would send out a press statement, and any significant chapter events would be announced through her "Action Alerts." She also led congressional meetings with people like Senator Inouye, Ralph Neas, and Mike Masaoka because she was very familiar with the legislative process.
Uyehara sent information "vernaculars" to newspapers and newsletter organizations in New York and Los Angeles as well as the Pacific Citizen, so that people could see progress taking place within the redress effort. She urged people to initiate contacts in states like Florida and North Carolina to ensure votes were not lost. If an area had lower numbers of Japanese American constituents, she would ask different contacts to support the redress effort and lobby congress to vote for it. She also used her existing relationships with the American Friends Service Committee, American Civil Liberties Union (ACLU), Jewish war veterans, the Anti-Defamation League (ADL) of B'nai B'irth and the American Jewish Committee. Greatly aided by her efforts, the Civil Liberties Act of 1988 was passed. It issued a formal apology from the government and $20,000 to each surviving incarceree. This act also required monuments, museums, and classrooms to teach the history of Japanese American incarceration so similar discrimination would never happen again to others.
After redress was passed, Uyehara was still actively involved in community organizing. She chaired the JACL Legacy Fund campaign, which raised over $5 million to support other JACL programs. She engaged with the Japanese House and Garden in Philadelphia's Fairmount Park, speaking at educational engagements about redress and organizing efforts for residents in her retirement community through the Diversity Committee and the Mental Health Committee. She was a passionate advocate for Japanese Canadian redress. She also helped coordinate the Philadelphia area fundraising effort for the National Japanese American Memorial Foundation. In addition, she enjoyed spending more time with family, gardening, and playing the piano.
In 2014, Uyehara was honored by Asian Americans United with its Standing Up for Justice Award. Uyehara passed away on June 22, 2014, at Virtual Memorial Hospital in Mount Holly, New Jersey. Japanese Americans remember Uyehara for her effectiveness and dedication as an activist, community leader, and the mother of Redress. Her experiences of being discriminated against and having to work to support the family at a young age sensitized her to the plight of working women and the economically disadvantaged. This greatly informed her service not only for Japanese Americans, but for all communities in America.
Sources
Susan Nakaoka. "Nisei Political Activists: The Stories of Five Japanese American Women
Master of Arts., (University of California, Los Angeles (UCLA), 1999) found in Grayce Uyehara Papers, Box 1, Folder N, Archives Center, National Museum of American History.
Gammage, Jeff. "Grayce Uyehara, fought for interned Japanese-Americans." The Philadelphia Inquirer, https://www.inquirer.com/philly/obituaries/20140624_Grayce_Uyehara fought_for_interned_Japanese-Americans.html June 23, 2014. Last Accessed March 18, 2019.
Provenance:
Collection donated to the Archives Center in 2019 by Paul M. Uyehara.
Restrictions:
The collection is open for research use.
Rights:
Collection items available for reproduction, but the Archives Center makes no guarantees concerning copyright restrictions. Other intellectual property rights may apply. Archives Center cost-recovery and use fees may apply when requesting reproductions.
Russell E. Train Africana Collection (Smithsonian. Libraries) Search this
Extent:
8 Volumes (38 cm)
Container:
Item M032
Type:
Archival materials
Volumes
Date:
1904 November 3 - 1914 October 7
Scope and Contents note:
Journals kept by Lincolnshire native Nathaniel Clayton Cockburn, describing his travels and big game hunting adventures primarily in east and southern Africa and India, as well as his trip around the world in 1904-1906 visiting Egypt, India, Burma, Hong Kong, China, Japan, San Francisco, Chicago, New York and other locations. The journals, written in a rather chatty style, describe daily activities and extensive travel details including: accomodations, methods of travel by land and sea, distances covered, social interactions, animals seen and shot, weather, and his personal impressions of countries, governments, political situations, and similar topics. Cockburn includes detailed lists of items that he brought on his trips, as well as information on ships, hotels, native vocabularies, and species of game in various geographic regions.
General note:
Journals are handwritten in ink on lined paper and include pasted and loose inserts of ephemera (including printed maps and government forms completed by hand, for hunting licenses etc.), correspondence, postcards, black and white photographs, sketches, and hand-drawn maps.
Collection Rights:
The collection is housed in the Joseph F. Cullman 3rd Library of Natural History, which is open to researchers Monday through Friday in the afternoons, from 1:30 to 5:00 p.m.; morning visits are by appointment only. Please call (202) 633-1184 or email AskaLibrarian@si.edu for an appointment.
An interview of Herman Cherry conducted 1965 September, by Harlan Phillips. Cherry speaks of his background and education; the Depression's effect on him; his first association with the WPA Federal Art Project; working for Stanton Macdonald-Wright; how the project functioned; trying to create an "American style" in painting; the team approach to creating murals; the effect of the project on individual artists and their styles; experimenting with materials; unions and political problems; social interaction between artists on the project; the current art market; his overall view of the Federal Art Project. He recalls Thomas Hart Benton.
Biographical / Historical:
Herman Cherry (1909-1992) was a painter, mural painter, lithographer, craftsman, writer, and teacher in New York, New York.
General:
Originally recorded on 1 sound tape reel. Reformatted in 2010 as 2 digital wav files. Duration is 2 hr., 8 min.
Provenance:
Conducted as part of the Archives of American Art's New Deal and the Arts project, which includes over 400 interviews of artists, administrators, historians, and others involved with the federal government's art programs and the activities of the Farm Security Administration in the 1930s and early 1940s.
Restrictions:
This interview is open for research. Contact Reference Services for more information.
An interview with Doug Aitken conducted 2017 July 22 and 24, by Hunter Drohojowska-Philp, for the Archives of American Art, at Aitken's home in Venice Beach, California.
Mr. Aitken discusses growing up and his early schooling in Palos Verdes, California, and his first introductions to making art at a young age; his parents intellectual curiosity and his early visits with them to museums in the Los Angeles area; the family's many travels to the Southwest, Latin America and Europe, as well as his subsequent travels hitchhiking alone as a teenager; the impact of his high school art teacher Chizuko de Queiroz; his time as a young teenager exploring the new wave and punk rock scenes in the Los Angeles area; his time at the Art Center College of Design in Pasadena, California and the mentorship there of the illustrator and artist Phil Hays; his focus on photography and illustration and his work for the magazine Ray Gun in the '90s; his decision to move to New York City after graduating from Art Center and his first artist studio residence there with Lawrence Carroll; his almost monastic life at first in New York City working on art with very little social interaction; his first ideas for an artwork using moving image and his first use of film and video; the impact of the concept of "timecode" from video editing and its application as a construct with which to perceive time and consciousness; and his early art exhibitions in non-commercial spaces with the AC Project Room group in New York. Mr. Aitken also describes his multimedia work Diamond Sea and the filming for it in Namibia; his first commercial art gallery shows at 303 Gallery in New York City; his current MOCA retrospective Electric Earth; his piece Song 1 and the inspiration for it; the ideas behind the performance and exhibition series Station to Station that was realized on trains and train stations with the help of many fellow artists and his studio assistants; his mirrored architectural work Mirage in Palm Springs; the mirrored ocean environmental works Underwater Pavilions; the appeal of the ocean and the story of his drowning and near-death experience; the ideas behind his work Migration using animals and anonymous American hotel rooms; his multiscreen film Eraser shot on the island of Montserrat after the volcanic devastation there; the impact of the work of the musician Terry Riley on his art and their subsequent friendship and collaboration; his romantic relationships; the work done building his current house in Venice, California, and his incorporation of sonic elements and visual interplay in the house's construction; his many conversations with artist friends and colleagues and the subsequent use of them in his book Broken Screen; and the recent work Twilight using abandoned telephone booths as inspiration. Mr. Aitken also recalls Jorge Prado, Mike Kelley, Stephen Prina, Keith Edmier, Matthew Barney, Paul Bloodgood, Rirkrit Tiravanija, Spike Jonze, Philippe Vergne, Harald Szeemann, Francesco Bonami, Okwui Enwezor, as well as Tilda Swinton, John Doe, Donald Sutherland, Werner Herzog, Bruce Conner, Lisa Spellman, Ed Ruscha, Werner Herzog, Eva Presenhuber, Victoria Miro, Robert Altman, and Lars von Trier, among others.
Biographical / Historical:
Interviewee Doug Aitken (1968- ) is a multimedia artist based in Venice, California and New York, New York. Interviewer Hunter Drohojowska-Philp is a writer in Los Angeles, California.
Provenance:
This interview is part of the Archives of American Art Oral History Program, started in 1958 to document the history of the visual arts in the United States, primarily through interviews with artists, historians, dealers, critics and administrators.
Restrictions:
Audio: ACCESS RESTRICTED; use requires an appointment.
Includes two annotated reprints and draft of a paper entitled "Parsons' Concept of 'Generalized Media of Social Interaction' and its Relevance for Social Anthropology," a paper by Talcott Parsons entitled "On the Concept of Value-Commitments," and correspondence.
Collection Restrictions:
Audiovisual and digital materials are restricted. Please contact the archives for information on the availability of access copies.
Graded papers are restricted for 80 years from the date of their creation and grant applications are restricted for 30 years from the date of their creation. These restrictions are noted on the folder level.
Access to the Terence Turner papers requires and appointment.
Collection Rights:
Contact the repository for terms of use.
Collection Citation:
Terence Turner papers, National Anthropological Archives, Smithsonian Institution
Sponsor:
Funding for the processing of this collection was provided by the Wenner-Gren Foundation.
Use of original papers requires an appointment and is limited to the Archives' Washington, D.C. Research Center. Contact Reference Services for more information. Use of archival audiovisual recordings with no duplicate access copy requires advance notice.
Collection Rights:
The Archives of American Art makes its archival collections available for non-commercial, educational and personal use unless restricted by copyright and/or donor restrictions, including but not limited to access and publication restrictions. AAA makes no representations concerning such rights and restrictions and it is the user's responsibility to determine whether rights or restrictions exist and to obtain any necessary permission to access, use, reproduce and publish the collections. Please refer to the Smithsonian's Terms of Use for additional information.
Collection Citation:
John Outterbridge papers, 1953-1997. Archives of American Art, Smithsonian Institution.
Material is subject to Smithsonian Terms of Use. Should you wish to use NASM material in any medium, please submit an Application for Permission to Reproduce NASM Material, available at Permissions Requests.
Collection Citation:
Sally K. Ride Papers, Acc. 2014-0025, National Air and Space Museum, Smithsonian Institution.
Material is subject to Smithsonian Terms of Use. Should you wish to use NASM material in any medium, please submit an Application for Permission to Reproduce NASM Material, available at Permissions Requests.
Collection Citation:
Sally K. Ride Papers, Acc. 2014-0025, National Air and Space Museum, Smithsonian Institution.
Arensberg, Conrad M. (Conrad Maynadier), 1910-1997 Search this
Container:
Box 25
Type:
Archival materials
Text
Date:
undated
Collection Restrictions:
The Conrad M. Arensberg papers are open for research.
Files containing Arensberg's students' grades have been restricted, as have his students' and colleagues' grant and fellowships applications. For preservation reasons, the computer disk containing digital correspondence files from Joel Halpern is restricted.
Access to the Conrad M. Arensberg papers requires an appointment.
Collection Rights:
Contact the repository for terms of use.
Collection Citation:
Conrad M. Arensberg papers, National Anthropological Archives, Smithsonian Institution
Sponsor:
The papers of Conrad M. Arensberg were processed with the assistance of a Wenner-Gren Foundation Historical Archives Program grant awarded to Vivian E. Garrison Arensberg.
Smithsonian Institution. Center for Folklife and Cultural Heritage Search this
Extent:
1 Sound recording (digital audio file)
Type:
Archival materials
Sound recordings
Date:
2017 July 02
Scope and Contents:
Mark Puryear (presenter); Vanessa Eugene; Khandeya Sheppard; Anthony McLean; Adrián Valdivia; "Flash" Lashley (poet) ;This session examines the role of Caribbean American millennials in perpetuating and transforming cultural traditions. Growing up in a dynamic fusion of overlapping Caribbean traditions food, language, religion, dress, and musical traditions, their experiences and creativity have also been shaped by inspiration and social interactions involving other cultural communities. This session is co-presented with the D.C. Caribbean Collective.
Collection Restrictions:
Access to the Ralph Rinzler Folklife Archives and Collections is by appointment only. Visit our website for more information on scheduling a visit or making a digitization request. Researchers interested in accessing born-digital records or audiovisual recordings in this collection must use access copies.
Collection Rights:
Permission to publish materials from the collection must be requested from the Ralph Rinzler Folklife Archives and Collections. Please visit our website to learn more about submitting a request. The Ralph Rinzler Folklife Archives and Collections make no guarantees concerning copyright or other intellectual property restrictions. Other usage conditions may apply; please see the Smithsonian's Terms of Use for more information.
Collection Citation:
Smithsonian Folklife Festival records: 2017 Smithsonian Folklife Festival, Ralph Rinzler Folklife Archives and Collections, Smithsonian Institution.
Smithsonian Institution. Center for Folklife and Cultural Heritage Search this
Type:
Archival materials
Introduction:
The 1981 Festival celebrated the skills and traditions of a cultural minority who, despite their large numbers, frequently pass unnoticed: deaf and hearing-impaired Americans. Recent surveys showed that nearly 14 million Americans had significant hearing loss. But it was not hearing impairment itself that made the deaf a cultural group in their own right: it was language and social interaction - the heart of any community. In recognition of the International Year of Disabled Persons, the 1981 Festival of American Folklife featured a program presenting the folklore and folklife of the deaf.
To be sure, some deaf people chose not to participate in Deaf Culture. These individuals never took up sign communication and mingled very little with deaf social groups, preferring to identify themselves more closely with hearing society. But the great majority of the profoundly deaf - at least 1.5 million people in 1981 - used sign language with one another and cherished it, accepted Deaf Culture and society as a positive value, and shared with their fellows the stories, customs, and pastimes that proclaimed that their way of life is something to be proud of.
No matter where they live or what jobs they hold, no matter what their race, religion, age, or gender, deaf people share similar outlooks and problems living in a hearing world whose messages are garbled and invisible, trying to speak a language never heard, contending daily with stereotypes of the deaf as irrational simpletons to be avoided or, worse yet, to be paternalistically protected. Tales passed from hand to hand in the community powerfully contradict the outside stereotypes. In such stories - and there is a vast repertoire of them - the deaf assert to each other their own strength and resourcefulness and achievements, laugh at situations in which the hearing turn out to be dependent, misunderstanding bumblers, and share rueful chuckles at the "hazards of deafness." Other stories insist that Deaf Culture be recognized and respected.
During the Festival, deaf participants performed their signlore, told stories and jokes emerging from Deaf Culture, and discussed their experiences growing up deaf. American Sign Language was taught in workshops to Festival visitors. Working models of the homemade devices that deaf people have invented to substitute for alarm clocks and doorbells were demonstrated, along with the special technology of deaf culture such as a TTY, a machine that allows deaf people to make phone calls.
A special area for collecting deaf folklore on videotape was available to all deaf visitors to the Festival, and they were invited to come to the Deaf Folklore area and share any jokes, riddles, stories, or puns with Smithsonian researchers.
Participants:
William Ennis, signlore and storytelling, Greenbelt, Maryland
Tom Fields, demonstration of deaf technology, storytelling, Rockville, Maryland
Jack R. Gannon, signlore and storytelling, Silver Spring, Maryland
Barbara Kannapell, signlore and storytelling, Washington, D.C.
Ella Mae Lentz, signlore poetry, lecturer, Landover Hills, Maryland
Don Pettingill, signlore and storytelling, Seabrook, Maryland
Jan de Lap and Studio 101, traditional folk theater, Washington, D.C.
John Mark Ennis, interpreter, Cheverly, Maryland
Charles M. Dietz, interpreter, Alexandria, Virginia
Access to the Ralph Rinzler Folklife Archives and Collections is by appointment only. Visit our website for more information on scheduling a visit or making a digitization request. Researchers interested in accessing born-digital records or audiovisual recordings in this collection must use access copies.
Collection Rights:
Permission to publish materials from the collection must be requested from the Ralph Rinzler Folklife Archives and Collections. Please visit our website to learn more about submitting a request. The Ralph Rinzler Folklife Archives and Collections make no guarantees concerning copyright or other intellectual property restrictions. Other usage conditions may apply; please see the Smithsonian's Terms of Use for more information.
Collection Citation:
Smithsonian Folklife Festival records: 1981 Festival of American Folklife, Ralph Rinzler Folklife Archives and Collections, Smithsonian Institution.
Donald Thoms, a former performer on 'The Buddy Dean Show,' explained how he became a teenage dancer on the show; how people in his school and neighborhood reacted to his participation in the show; and his feelings about the segregation practices of the show. Arlene Kozak spoke about Buddy Dean, 'The Buddy Dean Show,' and her role as a producer for the show. She explained how the teenagers were selected for the show, the segregation of the show, and the social interaction between white teens and black teens. Additionally, she discussed television station's (WJZ-Baltimore) reaction to the possibility of integrating 'The Buddy Dean Show.' The interviews were part of the research for the documentary 'Dance Party: The Teenarama Story.' After the interviews, there is footage of production materials related to the film 'Hairspray' and exterior shots of The Senator in Baltimore, Maryland.
Interviews and b-roll footage. Part of the Teenarama Collection. Timecode burnt into image. Undated.
Biographical / Historical:
The documentary 'Dance Party: The Teenarama Story' examined the popularity of 1950s and 1960s teen dance television shows, including 'The Teenarama Dance Party,' 'American Bandstand,' 'The Buddy Dean Show,' and 'The Milt Grant Show.' 'The Teenarama Dance Party' was an all-black teen dance show produced and broadcasted in Washington, D.C. The show aired from March 7, 1963 to November 20, 1970 on WOOK-TV Channel 14, which was the nation's first Black TV station. The show was produced live six days a week; and hosted first by Bob King and later by a rotation of hosts. In addition to being a dance show, 'The Teenarama Dance Party' was a training ground for teens. Production staff mentored the teenagers in the art of broadcast production. The teens trained as camera operators, floor directors, and technical engineers; and served as production assistants.
Restrictions:
Use of the materials requires an appointment. Some items are not accessible due to obsolete format and playback machinery restrictions. Please contact the archivist to make an appointment: ACMarchives@si.edu.
Collection Rights:
Collection items available for reproduction, but the Archives makes no guarantees concerning copyright restrictions. Other intellectual property rights may apply. Archives cost-recovery and use fees may apply when requesting reproductions.
Teenarama: Interviews with Donald Thoms and Arlene Kozak, Anacostia Community Museum Archives, Smithsonian Institution.
Sponsor:
Funding for partial processing of the collection was supported by a grant from the Smithsonian Institution's Collections Care and Preservation Fund (CCPF).
