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The Mary Reynolds papers are comprised of six letters written home by a missionary and teacher in Turkey. The Reynolds letters offer an insight into one woman's view of the missionary endeavor and local occurences.

The collection consists of six letters, five addressed to Reynolds's sister and brother-in-law, Lucy (Reynolds) Root (1789-1871) and John Root (1789-1855) of Greenwich, Massachusetts, and one to her sister Martha Reynolds (1795-1832).

Major events discussed in Reynolds's letters include outbreaks of plague and cholera in Smyrna and other Ottoman cities, an 1831 fire that destroyed most of the Pera district of Constantinople, and a visit by missionary Joseph Wolff (1795-1862). One letter also discusses the appearance of a volcanic island off the coast of Sicily (likely Graham Island which subsequently sank back into the ocean) as told by two English travelers.

The letters' primary focus is Reynolds's missionary efforts and her devotion to God. She often expresses joy in the prospect of heaven and her daily prayer, hymns, and school teaching. Reynolds's religious views permeate every aspect of her life and she often considers events as divinely ordained- the Pera fire she attributes to the sins of its inhabitants such as British ambassador Robert Gordon's infidelity. Her piety does target Protestants she deems not faithful enough as well as members of other religions including Greeks, Catholics, Armenians, and Jews. She also discusses the ongoing war with Egypt (First Egyptian-Ottoman War) and related impressment and taxation by the Turkish government.

Women's charitable and missionary organization. Minute books, constitution and miscellanea.

Minute books, constitution and miscellanea.

Family of Brackley Shaw of Adrian, Michigan, Republican state representative from Lenawee County, Michigan, 1869-1870, later state senator, 1881-1884. The collection consists of personal correspondence of Shaw, his son Horatio W., and his brother Horatio W. Shaw.

The Shaw family collection consists of letters to and from several members of the Shaw family of Lenawee County during the period 1840-1938, with the bulk falling in the years roughly 1860-1890. Family members represented include Horatio Shaw (1822-1910), a Presbyterian missionary and clergyman; his brother, Brackley Shaw (b. 1818), member of the Michigan Legislature (1869-70; 1881-84); and Brackley's son, Horatio W. Shaw (1847-1918), Michigan artist. The letters have been described by chronological time period.

1845-1848: Letters from Horatio Shaw to Brackley Shaw

1850-1859: Largely family correspondence, including some letters home (1855, 1857) from Reverend and Mrs. Horatio Shaw from their missionary station in Allahabad, India.

1860-1865: Correspondence includes a few items pertaining to the Civil War, most of which does not relate to Michigan.

1866-1870: A great deal of political correspondence is included in these years, particularly during 1869, when Brackley Shaw served as a Republican member of the state House of Representatives from Lenawee County. There are letters from Shaw to his wife describing events in Lansing, and correspondence with various persons on such subjects as railroads, prisons and other state institutions, and dentistry regulation. There is also a letter of H. E. Baker (Detroit Advertiser and Tribune) to Brackley Shaw, dated December 25, 1668, with comments on the character of Senator Zachariah Chandler.

1871-1879: Mostly family correspondence, including letters written from White Cloud, Kansas, with descriptions of conditions there in the late 1860's and early 1870's.

1880-1890: Considerable political correspondence during Brackley Shaw's two terms as Republican member of the state senate (1880-1884). Topics covered include: homeopathic medicines, temperance and prohibition, Republican Party politics, prisons and reformatories, protection for corporate minority stockholders, and a great deal of correspondence pertaining to the election of a United States Senator in the spring of 1983. There is a large collection of letters from Shaw to his wife describing his senatorial activities. Also included are letters, 1881, 1383, 1884, from various Philadelphia artists to Horatio Shaw, the painter, and letters, 1881-92, from H. Shaw (signed "Pat") to his wife Susie. Some letters contain references to well-known American painters of the time, including comments on Shaw's style and abilities as an artist

1891-1936: family correspondence.

The Tracy family papers consist of letters written by members of a large family from Norwich, Connecticut while living away from home, including two letters from a missionary in India.

This collection is somewhat of a hodgepodge; a few curious lives come to light, but there are not enough letters to entirely flesh out the various writers, or connect the lives of what must have been a large, tight-knit family group. There are 4 letters written by Charles, shortly before his death, 6 letters from William, while he was in Philadelphia, 2 excellent letters from his wife Emily, written from India, 5 written by George, who went down to Mobile, 5 other family letters, 4 letters written by friends, including a female schoolteacher, and 8 letters written much later to Louise and Antoinette Tracy, who were trying to gather genealogical material.

The two most fascinating letters are from Emily, who described the Indians and their ways, as well as the missionary work that brought the Tracys to Southern India. Predictably, she was rather negative about the people she was there to convert. The combination of what she viewed as laziness and lying left her with little respect for the Indians. "I know of nothing in America, which is so universal, as falsehood is among this people, they have a proverb, 'that where the mouth opens a lie comes out,' and this seems to be litterally the case," she fulminated (1838 November 16).

After overpaying a couple times, she pronounced that "their great aim is to get all the money they can, and do as little as possible in return." To Emily, itinerant beggars were the embodiment of this aim, so distasteful to her Protestant work ethic: "You would be surprised to know what a quantity of persons there are in this country, whose business it is to go from village to village begging . . . some time ago one of these beggars came to me, and I said I cannot give you anything, you are a strong stout man, if you will do this work, I will pay you for it but I cannot encourage any body in idleness, who is able to work as you are, said he, 'it is not my custom to work, I am a beggar,' well then, said I, you can go, it is not my custom to support people who can work, but who are too lazy to do so."

Rats and mosquitoes disrupted their sleep, but an even greater trial of missionary life was the difficulty of remaining connected to the loved ones back in America. Writing to the Tracys, Emily asked if they knew why she had not heard from her own parents. After writing thirty letters and receiving no response, she had stopped writing, but not worrying (1839 February 13).

Emily's main preoccupation, however, remained the Tamil people, and she lamented, "Oh how easily are this people led captive by Satan at his will." Witnessing people unselfconsciously bathing in public, and married women performing a fertility ceremony "in the presence of multitudes of people without the least thought that their was any indelicacy in it" seemed to intensify her desire to "guide them to the Lamb of God, who taketh away the sins of the world."

While she was talking to some "deluded pagans" after they had completed their ceremonies, Emily was asked, "Where did you, a woman, get so much wisdom'"? She was struck that "this people seem not to get the idea, that a woman could know how to do anything else beside cook rice, carry burdens, and gather cow dung for fuel." Emily thought some of the women she spoke to were bright, and "looked as though they might have made smart intelligent women had they been properly educated, whereas now they seem scarcely to have a thought above their food and dress. O when will the time come when the blindness be taken from their eyes"?

Norwich was the home base of the Tracy family, and several of the daughters seem to have never left it, or each other. They probably all worked to earn their keep. William wrote to his sister Mary Ann, "I am glad to hear you have steady work some where or other as father will not have to work so hard as he did before you knew the trade" (1821 June 24). The sons, on the other hand, moved to other places to make a living, either because they wanted to see the world, or there was no future for them in Norwich. This collection of letters written to the women back home documents the men's struggles to get accustomed to being apart from those they were supposed to support, and be supported by. A New Year's greeting filled with religious exhortations is the only "out going" letter from Norwich, written by Susan to her brother Charles (1815 December 31). This intimates that the sisters provided their wandering brothers with religious and moral guidance, as well as keeping them apprised of local news.

Maintaining long-distance familial support was a challenge. Writing after Charles' death, David eloquently reassured his mother, "I feel the only legacy he has left writ deeply on my heart, to comfort and be all to you which we both might have been" (1818 May 1). He was relieved that his mother had visited Charles just before he died, and noted that he had "some of the dear boys hair which I mean to have set in something for my sisters." William told his sister Elizabeth why it was better that they did not live together: "I should like to see you, and be with you, but if we were always together, we should lose much of that pleasure which we feel at meeting after a long seperation, and when duty calls us apart we should yield to her voice with contentment" (1825 June 13). At the same time, he asked her to write to him more frequently, even if he had not responded, for "there are many of you, while I am alone," indicating his need for frequent contact with his family.

George had less time to spend thinking about the folks back home: "I have not been able to think of much except cotton -- it has been cotton from before day break, untill late in the evening. Some times it is eleven o'clock before I can leave the office. I have some times thought that there was more cotton in my head than there was in all the cotton factories in New England" (1831 May 29). Although he was unsure if he wanted to stay in Mobile and keep working in the cotton trade, he was still there a few years later -- but still talking of moving on: "My future exertions in business may be differently directed, but as I am not yet determined that it will, or if it is, in what way, I do not speak of it" (1834 March 10).

Lucinda, a properly educated female native of Norwich, did leave her home in order to make her living. Unlike the men, who stressed the flexibility of their business plans -- George in particular -- Lucinda felt trapped in her position. She wrote to Sarah, "I thought if I should leave my school it would be uncertain when or where I could collect one again. This is the way in which I expect to gain my support & it is best for me to keep with my business. Don't you think so?" (1832 April 14). She rhapsodized about the haunts of her childhood home in a rather morose fashion, and blamed her melancholy on being spurned by a friend, whose desertion had left her quite alone with her pupils.

This album contains photographs of local residents, buildings, and natural scenery taken in the Congo region of Africa, around 1887. Africans and white missionaries posed singly and in groups. Landscape views, village scenes, images of vegetation and rock formations also appear.

This album (43cm x 32, 61 pages) contains 269 photographs of local residents, buildings, and natural scenery, possibly at an American Baptist mission in the Congo region, circa 1887. Three to eight items are pasted onto each page, and captions are written directly into the album where photographs are missing. The three-quarter-bound volume's covers are black and gray.

The photographs are roughly organized by topic. Pages 1-23 are comprised of individual and group portraits of Africans and of white missionaries. Many are identified by name. Of particular interest are posed ethnographic photographic studies of native men, women, and children shown in traditional African and western dress. Many if not most images appear to have been staged by the photographer. Among those may be of native inhabitants appearing as manacled slaves or prisoners; a mock execution, people with primitive weapons; mock combat with bow, spear, and shield; the wearing of ceremonial masks, families with children, and a young man with a large snake around his neck. "Mr. Clark" is identified in group photos as is "Dr. Flemming," a black woman, who is occasionally pictured with the missionaries. "Mr. Lewis" appears with a camera and tripod and may be the photographer for this album. "Mr. Roger Casement," future British consul to Portuguese West Africa and Irish Nationalist, is identified in one photograph and appears in at least one other. A set of four photographs depicts two African boys using a camera obscura on a stand to produce drawings of each other. The images on pages 23-31 include village scenes, rustic buildings including a church, post office, and photographer's booth. A man posed with the decapitated head of a hippopotamus appears on page 23.

Pages 32-48 concentrate on details of trees, fruits, and other vegetation, and pages 49-60 pertain to rock formations and rivers. These items include views of rocks with unidentified carved inscriptions, of caves, and of sailing and steam ships in a harbor. A small river steamer, theHenry Reed , a canoe, and a shipwreck are also pictured. The final item, located on page 61, is a photograph of William Shakespeare's supposed birthplace in Stratford-upon-Avon, England.