Category Archives: History

The Black Theology Papers Project | guest blogger Heather J. Ketchum

by Carolyn Bratnober on

NOTE: The following was written by Union Theological Seminary student Heather J. Ketchum (MDiv 2020). Her brief bio is below.

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This week, the American Academy of Religion and Society of Biblical Literature convene in San Diego  for the annual AAR/SBL conference, and this year, I was pleased to collaborate with faculty and librarians at the Burke Library on an exciting new online resource related to the conference: the Black Theology Papers Project. This online repository, which launched this week  in honor of the 50th anniversary celebration of Dr. James H. Cone’s Black Theology and Black Power, “aims to preserve and promote the intellectual heritage of black theology.”

The project provides electronic access to many of the papers and presentations given at the Black Theology Unit panels at the annual AAR/SBL conference. Thousands of scholars in religion-related areas gather in scores of small groups (or units) such as the Black Theology Unit at AAR/SBL, usually the week before Thanksgiving. These groups host panels on various themes such as “Racial Liminality and Cruciform Bodies in Cone and King” or roundtable discussions over recently published works like Josef Sorett’s Spirit in the Dark: A Religious History of Racial Aesthetics (Oxford University Press, 2016). These papers and presentations are wonderful glimpses into the ongoing work in the field.

Because of travel costs, scheduling, and other factors, many people who would otherwise love to engage in conversations around the cutting edge of religious scholarship cannot attend. Thus, Adam Clark, Andrea C. White, and Josef Sorett put together the Black Theology Papers Project, or BTPP, in the hope of expanding the availability of these papers beyond the yearly conference, making the scholarship more accessible and preserving the brilliant work going on in the discipline of black theology.

My role in this was helping take the papers emailed to the unit co-chairs and formatting them to a uniform journal template and then uploading them to the website. The process involved lots of split screens and a great deal of copy/paste.

split computer screen with on the left a pdf unformatted form of authors document (here, M. Rufus Burnett Jr.’s paper, entitled “Afro-Christian, Afro-Blue: Land Based Autonomy and the Making of Blues Identities at the Turn of the 20th Century”) and on the right a word document with the paper formatted in the journal template

This is how my workstation looked while working on the Black Theology Papers Project

 

This large-scale digital project was constructed in collaboration with the Columbia University Libraries, and with staff at the Burke Library at Union Theological Seminary. Columbia uses an online platform called OJS (Open Journal Systems) which is put out by the Public Knowledge Project. Columbia has a host of other online journals put out by various groups affiliated with the university. Once the article has been formatted, it is ready to be uploaded to OJS along with a signed Author Agreement and general information about the author. The BTPP journal is broken up by years and sections how a print journal would be except it is exclusively an online format. The final product (as of November 18th, 2019) looks like this:

Screenshot of the Black Theology Papers Project website, noting the 50th Anniversary of James H. Cone' book, Black Theology & Black Power

The Black Theology Papers Project

 

It has been a wonderful project to work on and help launch! We hope that you will explore the site at https://journals.library.columbia.edu/index.php/btpp and learn a bit about the current happenings in Black Theology. –Heather J. Ketchum

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Heather J. Ketchum is a third-year MDiv student at Union Theological Seminary (NYC) concentrating in Systematic Theology. During her studies at UTS, Heather has worked at the Burke library as a Circulation Assistant and, more recently, assisting in the Burke special collections and archives. Heather is a Research Assistant for Andrea C. White, Professor of Theology & Culture at UTS, and the Assistant Minister at Madison Avenue Baptist Church. When not reading and writing about theology, Heather enjoys exploring the New York craft coffee scene.

Greetings from the Archives: Leah’s First Big Offsite Project

by le2347 on

Happy (mid) October, and happy American Archives Month! I’m Leah Edelman, the Outreach Archivist at the Burke Library, and though I started working here at the end of June, I thought this month would be a good one to introduce myself on the blog.

With support from the wonderful library team, I manage all things archives here at the Burke. I provide reference and research support for archival collections; I work with UTS, Columbia, and Barnard faculty and students on course-based archival planning and teaching; I acquire, process, and create description for archival collections using ArchivesSpace, an information-management system designed specifically for archives; and I supervise the work of student assistants on archival projects.

One of my first priorities upon starting at the Burke was to move a number of archival collections to our offsite Research Collections and Preservation facility (ReCAP). Columbia University operates ReCAP jointly with the New York Public Library, Princeton University, and most recently with Harvard University. This fully climate-controlled facility in New Jersey houses over five million books and archival collections from Columbia University, and allows Columbia’s individual libraries and repositories to accommodate new acquisitions, provide larger study spaces, and better preserve historical collections. And don’t worry: materials housed off-site at ReCAP are still accessible at the Burke, they just take a day or two to get here once we place your request!

So how does the transfer process work? First, Head of the Burke Matthew Baker and I consulted on which collections might be good candidates to move offsite. We considered factors including recent research use, size of the collection, level of existing description for the collection, and current location.

We have a number of collections storage locations here at Burke, some more or less easily accessible, and some more or less crowded. Ideally, we’d like all collections to live safely in shelving units (not on top of them, and not on wire carts).

Archive storage boxes on a wire cart in the Burke Library

Archive storage boxes on a wire cart at the Burke Library

Those using the restrooms or stopping by L4 during the summer months may have noticed the next phase of the transfer in action: staging boxes for barcoding (each box gets a unique barcode, which gets scanned and linked to the collection record in CLIO), and then loading them onto the wooden ReCAP carts to await transfer. The carts hold five record cartons or 20 document boxes, and we filled 60 carts!

Large wooden shelving units on wheels, each containing about twenty archive storage boxes, at the Burke Library

Wooden carts full of archival storage boxes, on level L4 of the Burke Library, awaiting transfer to the ReCAP offsite storage facility

All together, we sent 1,019 boxes from 34 collections off-site this summer. That creates a lot of space! We’re aiming for one more similarly sized ReCAP transfer in December. In the meantime, I hope to continue meeting lots of wonderful students, staff, and faculty, presenting “intro to archives” sessions for classes, and getting to know the collections and treasures housed here at the Burke Library.

If you’ve got questions about archives (such as: so, what are archives? What does an archivist do?), about collections at the Burke, about using archival materials in your research or in your class, or about anything at all, please be in touch! Say hello any time, in person on L4, or online at leah.edelman@columbia.edu.

And in honor of American Archives Month, here are some archive-y things I’m thinking about this month:

Photograph of the exhibit case housing the Dietrich Bonhoeffer Nachlass microfiche collection exhibit

Dietrich Bonhoeffer on Microfiche: the Nachlass Collection

by Carolyn Bratnober on

“Microfiche is cool” is a sentence one rarely hears any more, in the Internet age. Yet I am constantly reminded of the astonishing efficiency of microformatting, when researchers ask to see the collection of primary-source materials of Dietrich Bonhoeffer—noted German theologian, pastor, and anti-Nazi dissident, and onetime student at Union Theological Seminary—preserved on microfiche, collectively known as the Nachlaß (“Nachlass,” or Estate) collection. This microfiche collection is decidedly cool—so much so, in fact, that we decided to create an entire exhibit about it.

The Nachlaß includes many of Bonhoeffer’s early writings and personal papers, his research notes, and letters from prison. Most of Bonhoeffer’s original manuscripts and papers have been preserved in the Staatsbibliothek zu Berlin, with some primary documents in English kept here at the archives of the Burke Library at Union Theological Seminary. These two libraries possess the only two known copies of the complete Nachlaß microfiche collection in the world (that our staff is aware of), making this collection both unique and invaluable to researchers. Each “twin set” of microfiche contains an enormous quantity of material: several thousand fragile documents, condensed into a breadbox-sized collection of roughly 300 plastic fiche cards. The Nachlaß is one of the most frequently-used microfiche collections at the Burke Library.

Photograph of a microfiche card from the Dietrich Bonhoeffer Nachlass collection of primary-source documents

Photograph of a microfiche card from the Dietrich Bonhoeffer Nachlass collection of primary-source documents. Archives of the Burke Library at Union Theological Seminary, Columbia University Libraries.

What is microfiche, exactly? (Those who have always lived in the same world as the Internet, after all, might never have heard of it before.) Well, microform technology—including microfiche cards and microfilm reels—originated in the early 1800s with the advent of photography. It became widely popular in libraries and archives in the mid-20th century as a reproduction and preservation medium (before the days of Internet digitization and online exhibits). Documents are photographed and printed as tiny images, which can then be inserted in a reader machine and enlarged on large reader screens, allowing readers to view and skim materials at a relatively fast pace. Microform plastic is sturdy, durable, and highly portable (think: a single plastic fiche card containing 80 document images, compared to a folder of 80 loose sheets of paper). Images of documents on microfiche can be seen by a large audience, while the original fragile documents are kept in archival storage. Microfiche was one of the original digital media! Thousands of printed books and journals have been microformatted, as have several rare manuscripts and primary-source collections—such as the Bonhoeffer Nachlaß. 

 

Collecting and preserving Dietrich Bonhoeffer’s papers and creating the Nachlaß collection was a monumental undertaking. Following Bonhoeffer’s death in 1944, his letters and documents were meticulously collected by his close friend Eberhard Bethge, in collaboration with the Bonhoeffer family. Bethge devoted much of his life to editing and publishing Bonhoeffer’s works, such as the Letters and Papers from Prison and Ethics, and wrote the first biography of his professor, Dietrich Bonhoeffer: Man of Vision, Man of Courage in 1967. Amidst the subsequent surge of interest in Bonhoeffer, it was Bethge, along with his colleague Dietrich Meyer, who spearheaded the idea of creating a microfiche collection of Bonhoeffer’s papers, for use at “various Bonhoeffer research centers” in the 1980s. The Burke Library acquired the microfiche collection with the facilitation of Professor Clifford Green, Bonhoeffer Chair Scholar at Union Theological Seminary, and former Burke Library archive specialist Ruth Cameron. Now researchers can have eyes on original primary-source documents, written in Bonhoeffer’s own hand, via the microfiche copies, while the originals are housed in storage.

Page from a notebook belonging to Dietrich Bonhoeffer

A page of Dietrich Bonhoeffer’s handwritten notes for a course, “Religion and Ethics,” taught by Reinhold Niebuhr at Union Theological Seminary in the early-1930s, imaged from the Nachlass microfiche collection. Archives of the Burke Library at Union Theological Seminary, Columbia University Libraries.

Our newest exhibit showcases some rarely-seen materials from Bonhoeffer’s days as a student at Union Theological Seminary in the early-1930s, such as the above image of handwritten notes Bonhoeffer took in a “Religion and Ethics” course taught by Reinhold Niebuhr, enlarged and printed from Nachlaß microfiche onto plain 8.5 by 11 inch white paper. This medium reflects the mode in which researchers view microformatted primary-source materials today, and we hope this exhibit raises questions and curiosity about accessibility, duplication, and preservation in the 20th century and the Internet era. 

Photograph of the exhibit case housing the Dietrich Bonhoeffer Nachlass microfiche collection exhibit

Photograph of part of the exhibit case housing the Dietrich Bonhoeffer Nachlass microfiche collection exhibit at the Burke Library at Union Theological Seminary.

The original documents are housed in the Dietrich Bonhoeffer Primary Sources collection in the Burke Library Archives. The exhibit is currently on view at the Burke Library at Union Theological Seminary, 3041 Broadway, on the ground floor (Level L1) exhibit space. It will be on view through January 2020.

 

Students enrolled in CE 223 "Queering Ethics" taught by Prof. Sarah Azaransky at Union Theological Seminary, examining an archival document folder at the Burke Library

Queering the Archives at Union Theological Seminary

by Carolyn Bratnober on

Students in the course Christian Ethics 223, “Queering Ethics,” taught by Prof. Sarah Azaransky at Union Theological Seminary, visited the Burke Library on Wednesday, March 6th, to discuss queer frameworks of power, authority, and queer subjecthood in relation to archives. The class and I delved into hands-on archival inquiry with the papers of emilie m. townes, a former professor at Union and currently the Dean of Vanderbilt Divinity School, a self-identified lesbian and a leading figure in womanist thought. We framed our activity with discussions of archival theory, with readings from Derrida and Foucault among others. The students debated the ethics of archival acquisition processes and research — especially as it affects the history and lives of lesbian, gay, bisexual, transgender and queer (LGBTQ) persons today. For several of the students, this encounter at the Burke Library was their first time handling archival documents.

Students enrolled in CE 223 "Queering Ethics" taught by Prof. Sarah Azaransky at Union Theological Seminary, examining an archival document folder at the Burke Library

Students enrolled in CE 223 “Queering Ethics” taught by Prof. Sarah Azaransky at Union Theological Seminary, examining an archival document folder at the Burke Library. This photo appears on the Burke Library’s Instagram account @BurkeLibraryUTS

In preparation, the eighteen masters-level students in the class read a literature review of theoretical views of the archive by Marlene Manoff titled “Theories of the Archive from Across the Disciplines” (Libraries and the Academy, 2004, 4:1). We framed our discussion around ethical issues at play in critical archive studies when it comes to the custodianship of both literal archives as well as the proverbial collective archives of social memory. If, as Derrida says, “There is no political power without control of the archive,” who decides what is kept in the archive, and how is their political power sustained? When it comes to topics in LGBTQ studies, especially in art, literature, and political movements, key figures often defy typical organizational frameworks, and resist categorization. How do researchers identify a gay or transgender writer, for example, who spent their early life in the closet, and was not labeled as such or recognized for their work (or their identity) until later in time? What are the power dynamics at play for archivists, in curating and making primary-source materials of these figures available and searchable for scholars? How do researchers with questions pose their inquiries without being imposing on, or intrusive to, queer subjects? Hefty questions indeed. After a break, we shifted gears from discussing archival processing to handling materials from the emilie townes papers first hand.

The students worked in pairs to examine the contents of one document folder each from the emilie townes papers, including some manuscript writings from early in her PhD program. One group found that some of Dr. townes’s personal research notes had been typewritten on the back of what appeared to be event flyers or inserts for church program booklets. The students speculated it may have been to save paper, but the reason was not readily apparent; we were unable to tell from the Finding Aid whether the existence of these flyers had been previously documented at all. One of the event flyers (pictured below) advertised a 1987 event called “Homosexuality and the Church” at Faith United Methodist Church, in Downers Grove, Illinois — a particularly eye-catching object, given the present ongoing debates concerning homosexuality in the UMC denomination. (Leaders at the recent UMC General Conference in St. Louis, MO, debated and voted to reaffirm the current stance of the denomination, that “the practice of homosexuality is incompatible with Christian teaching.” But the debate continues, as numerous LGBTQ-affirming UMC churches around the world maintain the contrary stance, in welcoming solidarity with their LGBTQ communities.) It is truly a pressing issue, one that is deeply personal to me and to many students at Union. Yet, from a cursory look, without apparent information about this document, we cannot know how it came to be among her papers, nor what role this event played in Dr. townes’s life and education. A key takeaway from this exercise, predictably, was that archival documents often raise more questions than answers.

"Homosexuality and the Church" event description page, on the verso of a typewritten document of research notes, from the emilie m. townes papers, series 2, box 2, folder 3, Archives of Women in Theological Scholarship, the Burke Library at Union Theological Seminary, Columbia University in the City of New York.

“Homosexuality and the Church” event description page, on the verso of a typewritten document of research notes, from the emilie m. townes papers, series 2, box 2, folder 3, Archives of Women in Theological Scholarship, the Burke Library at Union Theological Seminary, Columbia University in the City of New York.

Some of these masters-level students are beginning to consider the possibilities for continued graduate study, and possible projects for future archival inquiry. Some students are even considering collaborating on a potential project on the LGBTQ history of Union Theological Seminary together, requiring extensive time in the UTS records held at the Burke archives. Such a project would be a hefty undertaking, but one of great value to the community here, I have no doubt. In the end, the session received a greatly positive response, and it seems these intrepid students thoroughly enjoyed their close encounter with the archives.

“Spirit of ’68” Part II: Research in the Administrative Files

by Carolyn Bratnober on

By Jake Hearen, Student Research Assistant for the “Spirit of ’68” Exhibit

(Posted c/o Carolyn Bratnober, Public Services Librarian)

I came to Union a bit behind the power curve. My formal involvement within a theological framework is relatively new. I had not heard of James Cone until I visited in the spring; I promise his books are near the top of my reading list. So, I jumped at the opportunity when I heard about Special Collections needing assistance with researching for the upcoming exhibit.

I realized how daunting the project as I became oriented to the particulars of the project. At its focus was the Union Commission and its predecessor organization, The Free University of Union Theological Seminary. These initiatives resulted in response to the tensions between Columbia students and the administration brought about by the Vietnam War and the gentrification brought of Columbia’s expansion affected the Union community.

In its entirety, the project was a single archival box stuffed with materials mostly from the 1968-69 school year but other documents appeared to include several that came from far beyond the walls of Morningside Castle. There were a few student publications from Columbia regarding the student protests. There were even a few standout pieces such as an international gathering of college students and a manifesto from the 1969 National Black Economic Development Conference.

Archival folders in UTS2 Records, Administrative Files, Series 4B, Box 2, The Burke Library at Union Theological Seminary, Columbia University, New York NY

Archival folders in UTS2 Records, Administrative Files, Series 4B, Box 2, The Burke Library at Union Theological Seminary, Columbia University, New York NY

But what stood out most came from within the seminary. One letter, drafted by a student who witnessed seminarians severely injured while mediating between police and Columbia students, noted how our unique role as future chaplains and ministers allows us to instill change from within power structures more than any other vocation. Another document from the Union Commission itself highlighted the values of the seminary such as looking at the potential application of computers as technology evolves and the importance of the Burke Library.

This institutional memory clarified the gaps I felt between an earlier Union with activists like Dietrich Bonhoeffer and the later of James Cone. Those seminarians stood defiant with their peers before the atrocities beset upon an Eden and said no more. Their spirit of coming together against the destructive will of institutional corruption with compassion in their hearts is something that I pray I embolden over my next few years and the many more to come. -JH

“Spirit of ’68” Part I: Building an Exhibit…

by Carolyn Bratnober on

The year 1968 has been memorialized recently with a slough of exhibits, events, new books, and other testimonials marking the 50th anniversaries of that year’s revolutionary upheavals, movements, and protests — Union Theological Seminary of course has a long history of resistance activism, and librarians at the Burke thought that Union should have its own display of archival materials from that historic year.

Recent memoirs and history monographs on the year 1968. Photograph by Carolyn Bratnober, The Burke Library at Union Theological Seminary (2018)

Recent memoirs and history monographs on the year 1968. Photograph by Carolyn Bratnober, The Burke Library at Union Theological Seminary (2018)

Little did I know, at the start of creating this exhibit, that Union underwent its own revolutionary changes that year, and indeed Union played a pivotal role in Columbia’s infamous 1968 student protests. My research for the 1968 exhibit unearthed some of this history, which I am excited to share via the Burke Blog as part of this series.

I knew about Columbia’s student protests from reading James Kunen’s memoir The Strawberry Statement many years ago. In April of 1968, students at Columbia occupied university buildings in protest of Columbia’s involvement in recruitment and weapons research for the War in Vietnam, and in the gentrification of Harlem in general. Columbia’s administration sought to quell the protests, which lasted several days and drew significant media attention, by calling law enforcement — whereupon, predictably, the police used brutal tactics against the students, throughout several days of violence. When I consulted the archives of Union Theological Seminary’s president’s office files, community photographs, and student publications from that time period, to see what I could find for our 1968 exhibit, I was heartened to see news coverage showing Union students involved in resistance during the Columbia protests, and even doing nonviolent interventions with the police. What surprised me was the fact that Union students and administrators came together on this issue, agreeing to cease all UTS classes for the remainder of the school year; there is a letter from President John C. Bennett included in the exhibit, officially halting classes and forming a series of alternative revolutionary teach-ins called the Free University in which students could assemble and strategize to build revolutionary momentum around the protests. I and my co-curators thought these events should definitely be the focal point of our exhibit on Union in ‘68. We conducted a great deal of research to get a closer look at these resistance efforts, which in fact catalyzed a series of liberatory changes at Union (which will be described in greater detail in subsequent blog posts by my collaborators) and we decided to call this exhibit “Spirit of ‘68: Revolution and Resistance at Union Theological Seminary.”

"Union Students Strike for Columbia" banner, UTS 2 Records, the Burke Library at Union Theological Seminary in the City of New York

“Union Students Strike for Columbia,” photograph (1968) UTS 2 Archive Records, the Burke Library at Union Theological Seminary in the City of New York

The whole exhibit was a team effort. Staff from the UTS Development Office, Emily Odom and Kevin Bentley, who possess extensive knowledge of Union alumni, helped with curation. It was their idea to host an event during the 50th Reunion of the UTS Class of 1968 in early October, when many alumni would be coming to town, which was truly a stroke of genius. We organized a nice reception to mark the opening of the exhibit on October 4th, and extended invitations throughout the Union community. Background research was a major part of putting the exhibit together, and the files from this time period in the UTS archives are extensive; thankfully, a Union student, Jake Hearen, offered to pitch in on the reading and research, and he became our indispensable Research Assistant for the project.

"Spirit of '68" exhibit display on level L1 of the Burke Library. Photo by Carolyn Bratnober, The Burke Library at Union Theological Seminary (2018).

“Spirit of ’68” exhibit display on level L1 of the Burke Library. Photo by Carolyn Bratnober, The Burke Library at Union Theological Seminary (2018).

Prior to starting the research for this exhibit, I had thought putting the physical display together was going to be the most challenging part; however, as it happened, members of the Conservation & Preservation Department for the Columbia University Libraries were happy to help construct photograph frames, book cradles, and display mounts for each of the items we selected. (After all, these materials are both unique and extremely fragile, and they deserve utmost care in their handling and display.) The entire team worked hard to create this exhibit, it was a massive undertaking and could definitely not have been done by one person alone.

For the opening reception, we also had the idea to involve the guests in collecting memories and metadata about the items on display– we put up a projector screen and projected a slideshow of images of documents and photographs from the time period, and invited guests to note in a nearby notebook if they recognized individuals by name, and dates and place info for events featured in the slideshow. We also included a table of books about 1968 for guests to browse (some of which are pictured here). It turned out to be quite an event, attended by alumni, faculty, librarians, and students, with sparkling conversation over desserts and champagne, and everyone seemed to enjoy the evening very much. Eventually I hope that research around these events will lead to broader understanding of this time period– I hope to include some of this crowd-sourced metadata in the archival Finding Aid, and to have many of the exhibit’s materials digitized for an online exhibit that will offer researchers the chance to see these items remotely in the years to come, and to continue exploring this revolutionary era in our community’s history.

Students and alumni at the "Spirit of '68" Exhibit Opening Reception (October 4, 2018). Photo by @UnionSeminary on Instagram (2018).

Students and alumni at the “Spirit of ’68” Exhibit Opening Reception (October 4, 2018). Photo by @UnionSeminary on Instagram (2018).

 

Surprise from Japan: Encountering Toyohiko Kagawa

by Carolyn Bratnober on

Several months ago, the Burke Library received an unexpected visitor, a researcher from Japan. She said she was from the Kagawa Memorial Center in Kobe, and she wanted to see some archival items in the collected papers of Toyohiko Kagawa. Although her visit was unscheduled, I helped her set up a reader account and request the materials via our online Special Collections forms, and luckily we were able to fit her in for an appointment that day. As it happens, Kagawa has stuck with me since that day — I have become fascinated by his life and work, and have worked with other researchers who make use of his papers in the library who study him too. I even read a biographical graphic novel about him, two pages of which are shown below (more on this further on…)

Scenes from a graphic novel about the life of Toyohiko Kagawa, depicting his life as a student, coming to New York from Japan as a young man circa the early-1900s.

(Click for full size image.) Fujio Gō and Ōsaki Teizō, translation by Timothy Boyle. “Beyond the Death Line: The Society of Love and Cooperation Envisioned by Toyohiko Kagawa.” Kagawa Memorial Center, Kobe, Japan (2015).

I had never heard of Toyohiko Kagawa before. (I am still fairly new to the Burke; actually, I was a student at Union Theological Seminary after earning my MLS, and I know the Burke’s circulating collection and research databases very well, but I still have a lot to learn about its Archives and Special Collections holdings.) It turns out that Kagawa’s papers are held in the Missionary Research Library, held at the Burke. He visited the United States many times, and his papers eventually came to be collected at the Kagawa National Center, headquartered nearby in Brooklyn — UTS professor Harry Emerson Fosdick was on the sponsoring committee. Toyohiko Kagawa was a pretty impressive person, and an inspiring subject for seminarians to study.

Newspaper clipping from the Akron Beacon Journal, 1954, announcing that Toyohiko Kagawa would preach there.

(Click for full size image.) Author unknown. “Toyohiko Kagawa, Noted Japanese, To Preach Here.” Akron Beacon Journal, Saturday, Sept. 11, 1954. (From the Missionary Research Library Section 7, Toyohiko Kagawa Papers, Series 1, Box 9.) From the collections of the Burke Library at Union Theological Seminary

 

Toyohiko (given name) Kagawa (family name), born in 1888, was a theologian, activist, labor reformer, and pastoral caregiver, who worked in service of improving the lives of farmers and workers in Japan and internationally throughout his life. (He struggled with health complications and died in 1960, having been nominated once for the Nobel Peace Prize in 1955.) What strikes me most about his life and work is the incredible range of activities his leadership touched in Japan — from building medical hospitals in the “slums” of Kobe to founding cooperative farms to organizing labor unions, he accomplished a great deal towards empowering farmers and laborers. He spent a brief time in prison after being arrested following a labor demonstration. As well as being a gifted writer and theologian, he was a shrewd economic thinker and researcher — for example, he studied horticulture while forming his cooperative farms, and from reading about farming practices in Greece he got the idea of planting chestnut trees in the grazing areas of pigs in mountain farms, so that the roots would prevent rock slides while the trees provided food for the animals. Not to mention his prolific scholarly and literary life. He is said to have missed a lot of class while he was a student because he spent so much of his time in the library. (You can see why I find his personality so endearing.) He became a prolific writer, and his constructive activities were funded in large part thanks to sales from his books and speaking engagements. Having studied at Kobe Theological School, he eventually made several trips to the United States, including to earn an MA and MDiv at Princeton. Later in his life he made several speaking and churchgoing tours of the U.S., including in 1954, which are well documented by correspondence, newspaper clippings, and other materials in the Toyohiko Kagawa Papers.

A section of a speech given by Toyohiko Kagawa in 1954, including the phrase: "I would help the laborers to help themselves, acting as good Samaritans through their own organizations..."

(Click for full size image.) Toyohiko Kagawa. Remarks at the World Council of Churches meeting, Aug 17, 1954. (From the Missionary Research Library Section 7, Toyohiko Kagawa Papers, Series 1, Box 6.) From the collections of the Burke Library at Union Theological Seminary

I learned a lot about Kagawa by studying the materials we have here in the Burke Library, and from reading this biographical graphic novel that our surprise visitor gave me after her visit. It is called Beyond the Death Line: The Society of Love and Cooperation Envisioned by Toyohiko Kagawa. The Kagawa Memorial Center produces and distributes these books, drawn by Fujio Gō and written by Ōsaki Teizō, and I cannot find another copy in any library catalogs in the United States. She gave it to me personally, but perhaps I will donate it to the Burke Library’s collections so others can continue to study Kagawa like I did.

Travel and Research in Israel/Palestine

by Deanna Roberts on

Before becoming Circulation Supervisor here at the Burke Library, I attended Union Theological Seminary in the City of New York (UTS-NYC) as a Master of Divinity student with a focus in Interreligious Engagement.  My particular area of academic research lies in two distinct segments of scholarship; 1) Judeo-Christian relations in Late Antiquity, and 2) the modern conflict in Israel/Palestine.  Before arriving at UTS-NYC I attended Louisville Presbyterian Theological Seminary at graduated in May 2014 with a MA in Religious Thought.  In January 2014 I participated in a month-long travel seminar to the Holy Land, sparking an interest that has grown substantially.

When I visited Israel/Palestine in early 2014 I had no idea how much of an impact the trip would have on my continued vocational work.

Photos taken in the West Bank, by Deanna Roberts, 1/27/2014.

From exploring historic landmarks and ancient ruins throughout the region, to sharing coffee at a local Palestinian cafe next to the wall in Beit Sahour with new friends, the trip changed my life.  Beit Sahour is a refugee camp on the eastern side of Bethlehem.  When most people hear the term refugee camp, tents and non-permanent structures come to mind.  However, in Beit Sahour and the other refugee camps inside the West Bank, which have now been around for well over 60 years, dwellings are quite permanent.  The experience I had in the West Bank was eye-opening, insightful, heartbreaking, and joyous.  As a citizen of the United States I was able to move freely in and out of checkpoints and through gated areas with little to no questioning from the Israeli Defense Force (IDF) soldiers about my intentions.  It became more obvious to me each day just how limited travel is to Palestinians living in both Israel proper and inside the Occupied Territories.  What makes things even less black and white, and way more grey is that people living side-by-side one another, or in some cases directly above and below have drastically different sentiments about whose land they are living on.  On an “illegal” excursion to Hebron, my privileged position as a US passport carrying citizen became all the more clear.

Something interesting about the Holy Land, as in many other places around the world,  is that people continuously build on top of more ancient cultures and civilizations.  We build our dwellings right on top of the lived realities of those that have come before us.  In many instances, international Christian communities like to build churches right on top of historical sites, particularly in the Galilee region. Not only do Christian churches get build on top of ancient Jewish synagogues, but Jewish settler apartment complexes get built right on top of now closed Palestinian homes and storefronts.

Photo taken at Capharnaum, by Deanna Roberts, 1/16/2014

It became clear to me that the vision that Jewish settlers in the West Bank have for a homeland is in contrast to the vision that Palestinian Arabs, both Christian and Muslim, would have of their homeland.

The experiences in Israel/Palestine in 2014 were not all bleak and dreadful.  One of my favorite photos from the trip is of me standing inside a church on the Mount of Olives overlooking the borders of the old city of Jerusalem.  As I stood there I remember noticing that there was a mesmerizing unity of the cross located on the altar lined up perfectly with the Dome of the Rock, and the Wailing/Western wall that falls directly behind.  The moment captured the hope that I have: that people of three faiths can live together in harmony.

Photo taken inside the Chapel of Dominus Flevit, by Deanna Roberts, 1/21/14.

When I arrived back in the States after my trip I found myself unable to put away from my mind the images and stories I had seen and hear while visiting the people that inhabit the land inside historic Palestine.  I joined the Israel Palestine Mission network of the Presbyterian Church (USA), moved to Massachusetts to participate in a year of service, and then found myself in NYC following a call to ordained ministry in the PC (USA).  Of all the social justice issues swimming around the campus of Union Theological Seminary in the City of New York, the one that is minimally acknowledged is the moral, economic, social, and religious crisis in Israel/Palestine.

Now that I’m at the Burke in a more official capacity, it makes the most sense for me to share with you all the wonderful resources that the Burke, the wider Columbia University Libraries network, and the city of New York have to offer regarding issues around the current conflict in Israel and Palestine.  For the last few months I have been conducting research in our collections, searching for anything relating to Israel and Palestine, current land rights in historic Palestine, apartheid in the Holy land, and walls and borders throughout history.  I’ve been lucky enough to find a plethora of resources that I would like to share with the wider community:

From the circulating collections of the Burke Library:

Photo of “A Palestinian Theology of Liberation: The Bible, Justice, and the Palestine-Israel Conflict,” by Naim Stifan Ateek (New York, Orbis 2017).

 

Located on one of the New Book shelves, this work echos many of the other works by Ateek.  In Burke we also have Justice and Only Justice:  A Palestinian Theology of Liberation, and A Palestinian Christian Cry for Reconciliation both authored by Ateek.

Also held at Burke are several of the works written by Union Theological Seminary NYC Doctor of Philosophy graduate W. Eugene March including: Israel and the Politics of Land : A Theological Case Study, God’s Land on Loan: Israel, Palestine, and the World, God’s Tapestry: Reading the Bible in a World of Religious Diversity, as well as The Wide Wide Circle of Divine Love: A Biblical Case for Religious Diversity.

In addition to these we also hold several books by Mitri Raheb in the wider Columbia Libraries Network, including I Am A Palestinian Christian, Faith in the Faith of Empire, Bethlehem Besieged : Stories of Hope in Times of Trouble, and the recently published The Cross in Contexts : Suffering and Redemption in Palestine has been ordered and will be available at Burke once it arrives.

A few other resources within the Columbia University Libraries to draw your attention to:

Comprehending Christian Zionism: Perspectives in Comparison, Goran Gunner and Robert O.Smith, editors, 2014.

The Biblical Text in the Context of Occupation : Towards a New Hermeneutics of Liberation, Mitri Raheb, editor, 2012.

The Gospel and the Land of Promise : Christian Approaches to the Land of the Bible, Philip Church, editor, 2011.

I would also recommend:

What It Means to be Palestinian: Stories of Palestinian Peoplehood, Dina Mater, 2011.

Anything by Ilan Pappe.

Israel/Palestine-related events are happening throughout New York.  To highlight one which just closed at the end of February, please see information on traveling exhibit of Bethlehem Beyond the Wall up at Manhattan College in the Bronx.

 

Mr. Smith Goes to Berlin: German Learning in the Papers of Henry Boynton Smith

by Rebecca Nieto on

Below is a blog post written by the Burke’s current Primary Source Intern, Andrew McLaren. Andrew McLaren is a Ph.D. candidate in the Department of Religion at Columbia.Andrew McLaren is a Ph.D. candidate in the Department of Religion at Columbia University. His dissertation research focuses on a historiographical text about conquests and politics in the first three centuries of Islam, as well as its reception in various geographical and linguistic contexts and understandings of history. More broadly, he is interested in the function of the writing of texts in social history, particularly in historiography, theology, and law.

The staff at the Burke is thrilled that Andrew will continue to work with us into the next academic year, and we’re thrilled to make this special collection available for research. You can also read Andrew’s post on the Columbia University Libraries Internship Program blog.

 

Henry Boynton Smith (1815-1877) was professor and librarian at Union Theological Seminary from 1850 to 1874, joining the faculty at UTS after serving as a Congregationalist minister (1842-1847) and teaching philosophy at Amherst College (1847-1850). Smith is perhaps best remembered for the active role he played in the reunion of the Old and New Schools of the Presbyterian Church, beginning with his election as moderator of the General Assembly of the New School denomination in 1863. He also wielded significant influence in the growth of the study of church history in America.

Photo 1. Steel plate of H.B. Smith by Ritchie.

Before joining the faculty, however, Smith spent a long time in pursuit of education, including three years passed in Paris, Halle, and Berlin studying with several prominent theologians, philosophers, and Orientalists. Smith’s time there appears to have been incredibly productive. In a letter (dated April 30, 1839) to his parents, Smith describes a class schedule to make even the hardiest student blush:

My lectures are 8-9, Logic, with Gabler, five times a week ; 9-10, Jewish History, Hengstenberg, five times; 10-11, Job, Hengstenberg, five times ; 11-12, Neander, Acts, six times ; 12-1, History of Christian Doctrines, Neander, three times a week ; 4-5, Criticism of Hegelian Philosophy with Trendelenburg, four times; a lecture on John, twice a week; Homiletics, once; History of German Philosophy, twice a week; Twesten, Introduction to Christian Morals, once a week, and one or two others; one in Goethe and Schiller, twice a week. So you see my time is likely to be full…

 

Photo 2. “So you see my time is likely to be full…” H.B. Smith’s class list. Spring 1839.

European philosophy in the lifetime of Henry Boynton Smith is usually thought of as sliding into stagnation, its energy sapped by the rise of the natural sciences. But as Frederick Beiser argued in a recent book, that narrative is largely incorrect; rather, the time between 1840 and 1900 actually saw a flourishing among philosophers desperately grappling with a confounded sense of purpose: what role should philosophy play in modern intellectual projects, like the natural sciences?

In this flourishing landscape, Beiser argues, many different stories can and should be told. One story has been recently related by Annette Aubert in her work on the influence of German theologians on their American counterparts, where she argues that H.B. Smith and other students who studied in Europe played a key role in the interpreting those ideas and translating them to America.

 

 

 

As the documents in H.B. Smith’s papers show, the thoroughfares and the byways of his career crisscrossed through the verdant intellectual landscape sketched by Beiser and Aubert. For instance, one of Beiser’s main characters, Adolf Trendelenburg (1802-1872), is one of the teachers mentioned in Smith’s course list, and Smith left behind a notebook full of detailed notes on Trendelenburg’s lecture course entitled Kritik des Hegelischen Systems (“Criticism of the Hegelian System”).

Photo 3. “Criticism of the Hegelian System, according to his [i.e., Hegel’s] Encyclopaedie. A. Trendelenburg.”

Among the papers are also several notebooks from classes with Friedrich August Gottreu Tholuck (1799-1877), a theology professor at the University of Halle and prolific author and preacher. With him, Smith studied Christian ethics, dogmatic theology, the Pauline letters (about which Tholuck wrote a famous commentary), and theological literature more generally. Smith maintained a lifelong relationship with many of his teachers, including Tholuck—12 letters from him are found among Smith’s correspondence.

Photo 4. Spine and page from notebook for Tholuck’s Christliche Sittenlehre (“Christian Morals”). The opening lines read, “Introduction. §1. Concept of the Moral.”

Of further interest are the notes of Smith’s own students at Union in the 1850s and 1860s, which were used in the posthumous publication of three volumes of Smith’s lectures in systematic theology. Even a quick perusal of the pages reveals that Hegel and other German thinkers are not absent from Smith’s work, but their appearance here alongside a broader swathe of philosophers (including English and French thinkers, from David Hume to Auguste Comte) reveals both Smith’s own erudition and the space of interaction into which he carried his German education. All of these intellectual currents are addressed within the broad gaze of Smith’s theology.

 

 

Photo 5. Page from Systematic Theology notebook, giving Hegel’s definition of spirit.

The history of philosophy in the late 19th century took many roads, some less-travelled than others. The papers and publications of Henry Boynton Smith show how one of those roads, travelled by a precocious young man from Maine, passed directly through Union, marked by a collection of signposts and waypoints in the Burke archives.

 

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Further reading

A.G. Aubert: “Henry Boynton Smith and Church History in Nineteenth-Century America,” Church History 85, no. 2 (2016), 302-327.

A.G. Aubert, The German Roots of Nineteenth-Century American Theology. New York: Oxford University Press, 2013.

  1. Beiser,After Hegel: German Philosophy, 1840-1900. Princeton, NJ and Oxford: Princeton University Press, 2014.
  2. Smith,Henry Boynton Smith: his Life and Work. New York: Armstrong and Son, 1881.

Organizing for Racial Justice, 1960s and Today: A conference recap

by Elizabeth Call on

The public-facing work of #LoveInAction:Voices in Social Justice culminated on May 3rd with a one-day conference held in Union Theological Seminary’s Social Hall, “Organizing for Racial Justice, 1960s and Today.”  The conference, an inter-school (Columbia and Union), inter-departmental (the Burke Library, the student fellows, Union alumni/ae, the Office of Alumni/ae Relations, and the Office of Student Affairs), inter-generational collaboration (I believe the ages of those involved with the planning ranged from 20 to 90!), featured Union alum that were involved in the Student Interracial Ministry in dialogue with current Union students and faculty.  Consisting of four panels, the day’s events were so rich, so charged with energy, that now upon reflection two weeks later, my words seem lacking in comparison.  Luckily for us, all of the panels were taped and will be available soon!

Flyer for “Organizing For Racial Justice, 1960s and Today.”

The conference started off by a welcome and general introduction by yours truly.  I made sure to scoot off the scene quickly so Rev. Dr. James A. Forbes, Jr. (’62) and storäe michele (class of 2017) could open  the conference.  Each read powerful poems they had written at different points in their lives.  The poem Dr. Forbes shared was written shortly after the legal integration of lunch counters in the South, where he had suffered an unfair and unjust encounter.  storäe read a powerful poem she had written in response.  The second panel, “Setting the Context: Racism and Student Activist in the 1960s,” was led by Dr. David Cline, author of From Reconciliation to Revolution: The Student Interracial Ministry, Liberal Christianity, and the Civil Rights Movement, 1960 to 1970, who gave a brief history of the Student Interracial Ministry.  After which Rev. George D. McClain (’64), Rev. Charles M. Sherrod (’66), Petra Thombs (M.Div. candidate), Benjamin Van Dyne (class of 2017), and Virginia Wadsley (’67) gave their responses.  All focused on their own personal experiences, for Rev. Sherrod, Rev. McClain, and Wadlsey these centered around their involvement with SIM.  Thombs and Van Dyne offered a critical lens from their own personal experiences at and around Union.

Rev. Dr. Douglas during her presentation, “White Supremacy in the Age of Trump.”

The afternoon sessions were started off with a talk by Rev. Dr. Kelly Brown Douglas (’82) based on her book Stand Your Ground: Black Bodies and the Justice of God, “White Supremacy in the Age of Trump.”  Union student and #LoveInAction fellow, Tabatha Holley (M.Div. candidate) and Director of Alumni/ae Relations, Dr. Marvin M. Ellison (’81) co-moderatored the session, with Dr. Ellison introducing Dr. Douglas.  After Dr. Douglas’ talk, Holley asked some questions to get the conversation started.  Last but certainly not least was the final panel of the day, “White Supremacy and Student Activism Today,” which featured a mix of current Union students and professors including, Associate Professor of Ecumenical Studies, Dr. Chung Hyun Kyung (’87); Jessica Halperin (M.Div. candidate); Yazmine Nichols (class of 2017); Kaio Thompson (class of 2017); Assistant Professor of Homiletics, Dr. Lisa L. Thompson; and Wesley Morris (class of 2017). The panel was introduced by one of the SIM founders, John Collins (’61), and the questions moderated by #LoveInAction fellow, Kristine Chong (MA candidate). Each panelist gave extremely poignant and personal stories about where they were coming from with regard to social activism, both inside and outside of the classroom.

Shirley M. Sherrod speaking at the Union Medal ceremony, James Chapel, Union Theological Seminary, May 3, 2017.

The conference was followed by a Union Medal ceremony that honored Rev. Charles M. Sherrod (’66) and Shirley M. Sherrod for their lifetime of work for racial justice in Southwest Georgia.  As with the entire day, the ceremony is hard to justly give summary to.  Opening with the remarkable documentary about the Sherrod’s tireless efforts, Arc of Justice: The Rise, Fall and Rebirth of a Beloved Community, the Sherrods were individually presented with the Union Medal.

 

 

 

 

 

Stay turned for more blog posts about the various components of #LoveInAction: Voices In Social Justice!