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The David V. Tinder Collection of Michigan Photography consists of over 100,000 images in a variety of formats including daguerreotypes, ambrotypes, tintypes, cartes de visite, cabinet photographs, real photo postcards, stereographs, and mounted and unmounted paper prints. The collection is primarily made up of vernacular photographs of everyday life in Michigan taken by both professional and amateur photographers from the 1840s into the mid-twentieth century. In addition to supporting local history research, the collection has resources for the study of specific events and subjects. Included are images related to lumbering, mining, suburbanization; the industrialization of cities; travel and transportation; the impact of the automobile; the rise of middle-class leisure society; fashion and dress; ethnicity and race; the role of fraternal organizations in society; and the participation of photographers in business, domestic, and social life. The collection is only partially open for research.

The subject contents of different photographic format series within the Tinder collection vary, depending in part upon how each format was historically used, and the date range of that format's popularity. For example, cartes de visite and cased images are most often formal studio portraits, while stereographs are likely to be outdoor views. Cabinet photographs are frequently portraits, but often composed with less formality than the cartes de visite and cased images. The postcards and the mounted prints contain very diverse subjects. The photographers' file contains many important and rare images of photographers, their galleries, promotional images, and the activities of photographers in the field. See individual series descriptions in the Contents List below for more specific details.

Included throughout are images by both professional and amateur photographers, although those by professionals are extant in far greater numbers.

The Female Evangelical Society of Montgomery, New York, kept annual meeting minutes in this volume from 1822, the year of its establishment, to 1841. Its members raised funds for missionary societies and educational establishments.

The Female Evangelical Society of Montgomery, New York, kept annual meeting minutes in this volume (39 pp.) from 1822, the year of its establishment, to 1841. The group, whose mission was "extending the knowledge of divine truth," adopted a constitution on May 6, 1822 (pages 1-2), and kept minutes of its annual meetings, held on the first Monday in May, from 1822-1841 (pages 3-39); the minutes from 1835 and 1839 are missing. Each set of minutes has a report from the treasurer, who collected dues and other income, and the names of the society's presidents, treasurers, secretaries, and managers. Every year, the society donated money to religious groups, occasionally to purchase life memberships in various societies for the pastors of Goodwill Church. Three undated newspaper clippings with poetry composed for The Philadelphia Saturday Courier (2 items) and a list of names (1 item) are laid into the book, and the minutes are also followed by a 9-page list of the society's members to 1828.

This volume includes the records of the Young Ladies Union Society from 1826-1842, a benevolent society primarily comprised of unmarried women who sewed items to raise money.

This volume includes the annotated constitution of the Young Ladies Union Society, annual reports from 1826-1842, informal minutes from 1827-1842, and a list of members. The minutes, which were kept by the secretary, (often a new woman every year), include information about when and where the women met, what work was accomplished, what books purchased, what letters and monies received, as well as personal news about the membership. There were occasional gaps when the society did not meet.

The mission of the organization was to "extend the usefulness of its members, by meliorating the condition of mankind," which they did by raising money in order to donate it to worthy institutions and benevolent societies. The young women raised most of their money by sewing fancy articles, which they then sold to individuals. Much of their time was devoted to making "false collars" and shirts for men, and they often had orders to fill. They also made other gewgaws, like "oak leaf needle books with acorn emerys attached to them," embroidered caps, stockings, and most mysteriously, "an invisible," which might be some unmentionable piece of men's clothing (p.41, 47). The ladies also made things that they donated as gifts in kind, including lamp shades for the Presbyterian Church and clothing for missionaries to the Sandwich Islands. The Society raised the most money during the two years it participated in the Christmas Fair.

1834 through 1836 was the golden age of the society, when they had the most members and the most money to give to worthy causes. Early donations had included $10 to the theological department at Yale (p.7) and $30 to pay for the new pastor's membership in the Home Missionary Society (p.12). In 1833 they determined to raise enough money to give $10 to each of the following organizations: Sunday School Union, Colonization Society, American Bible Society, Seamens Friend Society, American B. C. F. M., American Tract Society, Education Society, Female Benevolent Society, American Home Missionary Society, as well as "Objects of Benevolence at Home" (p.43). Although they did not quite meet their goal, they felt they were "stimulated to exertion by it," and at the next annual meeting, again resolved to raise $100 for "benevolent objects," which they did succeed in doing (p. 54).

Missionaries were of particular interest to society members. The ladies gave money directly to Mr. Ruggles, a missionary to the Sandwich Islands, who thanked them by sending the society "some pieces of cloth made of bark" once he had returned to the mission (pp. 57, 60). The members carefully divided the tapa cloth among themselves. When a local boy, Amos Cook, decided to follow in Mr. Ruggles' footsteps, the society gave him $10 (pp. 59, 64, 65, 71).

Society members also resolved to improve their minds as they sewed, and over the years they experimented with reading aloud The Improvement of the Mind by Isaac Watts, reciting lessons, and delivering compositions or sentences based on words selected at the previous meeting. In later years, gentlemen seemed to attend the Society meetings more regularly, and sometimes the visitors disrupted the lessons. At other times, the men participated, reading compositions, or providing the group with words for their sentences, as a western visitor did: "He gave out these words for our next meeting. Amplitude Contemplation Philomathian Expatriation" (p. 64). In 1836 the Society adopted the idea of "reading the Bible, accompanied with prayer and singing a hymn at sunset," which proved to be a popular exercise (p. 59).

During the summer of 1836, the society selected five poor children "with the design to educate and clothe them, hoping to raise them from their degraded situation and make them useful and happy" (p.60). After the Depression of 1837, the Society increasingly concentrated on local benevolence efforts, and their contributions to organizations were far more modest.

On top of the challenges of the economic depression, which dried up their orders and stopped the Christmas Fair, the society was also continually losing members to the state of holy matrimony. Although a handful of married women continued to be members, many moved away with their husbands, or became too involved with their own housekeeping to sew the day away for other people. Death also took its toll, and the members particularly grieved to hear of the death of longtime member Sarah Clark, who had moved to Marietta, Ohio after her marriage to Mr. Andrews, and died shortly after giving birth (p. 84).