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Last summer, I was lucky enough to be chosen as an intern for the Smithsonian Center for Folklife and Cultural Heritage’s American Ginseng Project. Because of the ongoing pandemic my internship was virtual, but that doesn’t mean my experience was lacking. In fact, it was quite the opposite! 

Now, I’ll be the first to admit that before this experience, my knowledge of ginseng was almost non-existent. Don’t ask me how, as a native West Virginian, I had never heard of this amazing plant before, (aside from ingredient labels on multivitamins) but I hadn’t. So you can imagine that it came as a shock to me to learn about how prominent ginseng and ginseng culture is in Appalachia.

Highly prized for its medicinal properties, American Ginseng, like it’s Asian counterpart, thrives in mountainous regions. Thus, Appalachia is the perfect home for ginseng to be “forest farmed” (Visit West Virginia Forestry’s website for more information about ginseng farming, digging season, and ginseng laws).

The American Ginseng Project “presents the stories of a wide variety of people with intimate knowledge of the harvest, cultivation, trade, medicinal use, and conservation” of ginseng. The stories are presented in the form of ginseng profiles, which allow website visitors to dive deeper into the world of ginseng farmers, harvesters, sellers, conservators, researchers, and academics. 

I spent my summer focusing on this project in a variety of ways. First, I aided my supervisors with research by digging into WVRHC’s archives. After getting some preliminary information from our collections, ( I recommend this folder if you want to come in and learn more!) I then got to work organizing contact information for the ginseng profiles. While entering phone numbers and emails into Microsoft Excel may not seem like the most exciting way to spend a July afternoon, it allowed me to learn about the diversity in the Appalchian ginseng world. 

From people like Ed and Carole Daniels, who harvest ginseng for their company Shady Grove Botanicals, to West Virginia University Professor Emeritus James McGraw, the ginseng profiles showcase the diversity in ginsenging. My favorite thing about the profiles is that it details the work of Appalachians who have spent their lives working trade jobs, alongside profiles of National Park Rangers and professional chefs. The world of ginseng and ginseng research is truly open to anyone and everyone (Again, please make sure to check out your local ginseng laws, and ‘seng responsibly!)                                                                                   

While my internship certainly wasn’t traditional, it gave me the opportunity to step my toes into the waters of digital humanities, while also learning about an important plant native to where I grew up. I urge everyone to take a look at the American Ginseng Project, and spend a few minutes learning something new. And, if you have your own ginseng stories, the project will allow you to share them on the website with the click of a button. A win win! 

This post was written by Katie Saucer, Graduate Service Assistant and Public History Master’s student.

A 1932 West Virginia travel brochure proclaimed that “Half the people of the nation are within 500 miles of its [West Virginia’s] boundaries”; further, our major paved highways, such as routes 19 and 50, provided the perfect means for tourists and other travelers to come to our state. The West Virginia University Extension Service under the direction of Gertrude Humphrey recognized this opportunity to promote and sell West Virginia farm produce by establishing the Mountain State Tourist Homes cooperative, an offshoot of the Farm Women’s Bureau.  During the early part of the 20^th century, it opened its first tourist homes in the Eastern panhandle. The day to day running of the program fell to Katharine Stump, Home Demonstration Agent, who helped the women get established, and to later make improvements.  She coordinated the program from application to evaluation.

After purchasing 5 shares in the cooperative at $1.00 each, the farm family got a Tourist Home sign which indicated to travelers that the home was regularly inspected and met the high standards outlined on a score card from her local Home Extension Agent. The tourist home program enabled women who maintained the homes to market farm products by preparing meals for tourists, hunters, and fishermen who would rent rooms.  “The tourist home owner not only has an opportunity to market her surplus food products through the serving of meals to tourists, but incidentally she is giving favorable advertising to West Virginia by providing desirable accommodations for out-of-state tourists.” “Favorable advertising” was needed based on Mrs. Edward [Bessie L.] Semple McClish’s answer to the question, Other interesting facts and stories, in her tourist home report to Katharine Stump in 1932.  Mrs. McLish who ran a tourist home in Aurora answered, “Many inquiries if we have any schools at all in this section.  There are many who seem to think West Virginia a wild and wooly country.”

Katharine Stump reported a growth in the number of tourist homes in 1932 to twenty-seven with the addition of homes in more areas of the state rather than mostly in eastern West Virginia.  The women hosted visitors in the counties of Ohio, Marshall, Wood, Ritchie, Lewis, Upshur, Barbour, Preston, Tucker, Mineral, Hardy, Hampshire, Morgan, Berkeley, Mason, Jackson, Kanawha, Nicholas, Braxton, Randolph, Pendleton, Pocahontas, and Mercer.  That year they welcomed 6,000 overnight guests at a rate of $1.50 per night for two.  They served 2,000 breakfasts for 25 cents each, 1000 lunches at 50 cents each, and 4,000 dinners at 50 cents each.  A simple breakfast consisted of toast, jam, and coffee, or of fruit, prepared cereal, and coffee.  A heavier breakfast at the higher cost of 75 cents consisted of fruit, cereal (either cooked or ready-to-eat), eggs, toast or muffins, hot cakes or biscuits, and cookies or doughnuts. The Home Extension Agents recommended a sample menu for that 50-cent dinner as: tomato juice with saltines or toast strings, chicken croquettes, buttered peas, scalloped potatoes, lettuce with radishes, strawberries and cream, and hot rolls. 

To earn the privilege of displaying the tourist sign, the women underwent a Home Demonstration Agent’s evaluation using a scorecard which consisted of eight categories: general appearance of house and surroundings, the hostess, sanitation and bathroom facilities, bedrooms, dining rooms, the kitchen, health of members of the household, and rates and privileges.  Tourist homeowners were advised that first impressions of a well maintained and landscaped house may include “…a comfortable porch, shade trees, gay flower boxes, and a well-kept lawn do much toward inviting the traveler to stop,” but the interior also had to pass muster.  In a 1938 evaluation the Home Extension Agent noted that the hostess created a bedroom for an antique lover with a sugar barrel, a settee, a rocker, a high chest, and a huge canopy bed, but the agent considered the room too crowded, perhaps inconveniencing the tourist.  The evaluator decided it was best not to mention it to the owner since it appeared to be a sore point for the owner. She must have been extra proud of those antiques. 

The Home Agent also scrutinized the hostess for first impressions.  The score card included two items under this category: she must be neat and clean in appearance, and she must be gracious and cordial.  Another document describing expectations for the hostess states “If she is neat in her attire, even though clothed in a percale housedress, of becoming line and color, we feel that her rooms will reflect the same careful thought and attention.” In the photo above, we see a neat and clean Mrs. Rogers taking care of the business end of her tourist home enterprise which followed on her having opened her home as a boarding house to fishermen and hunters before Route 50 was surfaced.  Continuing this work, she boarded the workmen who paved Route 50 in 1924.  By 1929 the family had decided that it was fun and profitable to take in tourists, so in 1930 Mrs. Rogers made improvements to her home to meet the Mountain State Tourist Homes requirements and opened for business. 

Just like travelers today, those of the 1930s also sought a comfortable place to rest for the night.  Suggestions to tourist home operators regarding the bedrooms included “First of all they must be orderly, neat, and clean. A room with good heat in winter an equally good ventilation in summer means much to a weary traveler.” The hostess was expected to remove any personal items from the bureau and have minimal pictures on the wall within the restraints of printed wallpaper.  Other amenities included providing a place for luggage and a place for hanging towels to avoid damage to furniture.  The flu epidemic, 1918-1919, had ended just over 10 years prior to the time these homes were established, therefore, sanitation was of utmost importance.  The homes were required to provide safe running water, an indoor privy with hot and cold water, screens on the windows, no contagion or infectious diseases among family members, and “good health…required of all persons preparing or serving food.” 

The dining room pictured above reflects the strict criteria set forth by Mountain State Tourist Homes and is the same as what a traveler would expect at one of today’s bed and breakfasts.  It is light, cheerful, free from flies and [hopefully] the odors of cooking foods.  The table linens are fresh and clean, and the silver is well polished and clean.  The woman of the house has gotten out her best china, shined her silverware, buffed her crystal glassware, and placed a vase of greenery at the center of the table.  It is now ready for some hearty food made from the family’s own products.

The information for this blog post came from the West Virginia and Regional History archive collection, AM5220, West Virginia University Extension Service records. These records document not only women’s work in providing clean places for tourists in the early days of paved roads, but also the WVU Extension Service work with West Virginia women in contributing to the World War II home front effort. This work included the organization of women farmers, instructions for home food conservation and preservation, coordination of local leadership programs to respond to war directives, and the management of mattress making to use excess cotton.

I remember the Tourist Home signs from my girlhood, and I wonder if any of these lovely homes of respite for travelers still exist.  They serve as examples of the work of many capable women who provided income for their rural families during difficult times as well as a service to trekkers making use of newly paved roads and new automobiles.  The women were guided and encouraged by Gertrude Humphreys, Home Extension Agent extraordinaire. 

She coordinated, directed, evaluated, and educated the West Virginia women who invited tourists into their homes, farmed and preserved food for the World War II war effort, provided leadership for their communities during the War, and taught both men and women how to make mattresses.

“Which shall it be-volunteer or conscription? Would you rather offer your services to the Stars and Stripes in a time of dire need or will you wait until you have to go?”

These questions were published in The Parkersburg News on May 31st, 1917, just days before America’s first draft registration. Shortly after the United States entered the Great War under President Woodrow Wilson,  the Selective Service Act of 1917 was passed. The act temporarily allowed the government to strengthen the national army by conscription, or drafting. On June 5th, 1917 the first round of registrations took place and precincts and counties across the country registered thousands of young men between the ages of 21-31 who were ready to offer their services “to the Stars and Stripes.”

One of those young men was John Carl Mehl, born on May 2nd, 1896 in Parkersburg, West Virginia. At the time of his registration on May 5th, 1917 he was living with his parents Emma Provance and David Mehl, in Hanna, West Virginia. John’s registration card indicated that at twenty-one years of age he was of short, slender build with gray eyes and light brown hair and was employed by his father as a farmer.

Though his card indicated his status as single, he would be wed less than a year later. John married Audrey Belle Roberts in March of 1918. The newlyweds had just a few months together before the reality of the Great War loomed again. On August 6th, 1918, aboard the USS Madawaska, Private John Mehl and his comrades, many of whom also called West Virginia home, left for Europe. His young wife Audrey was listed on the passenger list as his emergency contact.

Mehl, who served in Company M of the 38th Infantry, Third Division, was deployed from August of 1918 to August of 1919. The Third Division participated in the Meuse-Argonne Offensive. The Meuse-Argonne Offensive was the largest American Expeditionary Forces operation during the Great War, and also the deadliest in our nation’s history. It began on September 26th 1918, and raged until the November Armistice on November 11th, 1918, which marked the end of fighting on the Western Front.

Following armistice between Germany and the Allies, forces continued to occupy parts of Europe. Private John Mehl was among those soldiers who remained abroad in the months following the horrific fighting that marked the beginning of the end of the war. Though little is known about his actions in battle, his time preserving peace and journey through Germany is chronicled in a collection of photos and unsent postcards. John, armed with a camera, captured images and collected postcards, labeling each with details about his travels. A number, like those below, include notable landmarks and castles that the men passed on foot. Flipping through these postcards and images gives us a glimpse into the life of a man we’ll never get to meet, but allows us to share he and his comrades once experienced in a land far away, and a time long ago.

Though John never mailed these postcards, some were addressed to Audrey, or scribbled with notes to her, surely to be shared amidst his homecoming. His efforts to capture and carry these moments and scenes with him speaks volumes to the importance of this experience and the impact it had on his life. They preserve what must have been an extraordinary moment of peace and relief after years of a horrible world war, a moment like the world had never experienced before, and certainly a moment worth capturing.

John and his memories left the port in Brest, France on August 11th 1919, sailing home aboard the USS Louisville.

Just as they had reported on draft registrations and news throughout the Great War, the Parkersburg News also covered reports of homecomings and victory. Parties, dinners and parades celebrated a hero’s return to communities across the country.

Not long after his own homecoming, John began his post-war life. He and Audrey brought five daughters into the world; Audrey (whose name was later changed to Geraldine), Doris, Delmetta Norma and Joan. John took up work as a laborer and eventually a cable splicer for the Chesapeake & Potomac Telephone Company where he worked for over forty years. After his retirement in 1961, John lived for fourteen more years before passing away at the age of 79. Audrey lived for twenty-three more years before passing at the age of 96.

The story of John and his journeys through life, in love and in war are captured and preserved in newspaper articles, records, pictures and postcards that have been saved and shared. His efforts to capture and collect moments of peace and place, allow us to connect with his story over one hundred years later.

Blog post by Christina White, undergraduate researcher at WVU

This is the sixteenth and final post in White’s series on race, justice, and social change through cookbooks, featuring the following books from the Ebersole collection: Mammy Pleasant’s Cookbook, A Date with a Dish, A Good Heart and a Light Hand, and The Jemima Code.

Writing a series of posts on cunning, determined Black women was an honor and a challenge. Half passion project and half professional goal, this blog is my mode of self-education and sharing lessons from cookbooks that you don’t have time to read.

Real talk: I grew up thinking it was rude to talk about race. Reflecting on this, I realize my good-intentioned parents probably felt uncomfortable or unprepared to educate their child about the oppression of Black Americans, or what my role would be when I grew up. My dad is from a small town in Appalachia where nearly everyone was white, and my mom hails from a different country where race issues appeared differently from those in the US. Either way, I needed to spark a discussion, beginning with myself, or else my comfortable silence might solidify into an illusion that I see too often: race isn’t that big of a problem today.

Not true!

Each cookbook I wrote about in this blog introduced me to historical forms of marginalization, from mammy stereotypes to restricted access to culinary school. These methods roll into modern times under new names and symbols including Aunt Jemima syrup, a lack of representation in the cookbook scene, and the myth that Black food is unhealthy and greasy.

Writing these posts, I felt uncomfortable at times. I admit it — I walked into the Rare Book Room at the Downtown Library expecting a familiar lesson on slavery and Jim Crow laws, except focused on cooking. That’s not what I got! I was smacked in the face with racist tendencies that linger. Like I said, it wasn’t until 2020 that Aunt Jemima was rebranded and the mammy character was removed from syrup bottles at convenience stores and “socially-conscious” chains like Whole Foods.

I reached into the Ebersole Collection with a goal to learn and share, and I left room for you to jump in. With hundreds of cookbooks, there are a million topics to tear apart. From race to mental health, single parenthood, international holiday traditions, indigenous peoples, environmentalism, and comedy, you’ll find something tasty and stimulating for a research project or class presentation.

The librarians are eager to help you! I wouldn’t have found my starting place without the hard work and generosity of Stewart Plein, the Rare Book Curator at the West Virginia & Regional History Center.

Some ideas: complete an Honors project using these primary sources, make a presentation, or revitalize hundred-year-old recipes. When you read something that moves or angers you, pursue that theme to its fullest. Chances are you’ll help yourself and others dissolve a stigma, myth, or prejudice that holds our society back.

Thank you, from the bottom of my stomach, for accompanying me on this journey. And if you have no idea what I’m talking about, start by going back to post 1! I hope I’ve inspired you to view food as a vehicle for social change, to get to the root of discomfort, and to give something new a try, whether it’s food or a different way of thinking.

Blog post by Christina White, undergraduate researcher at WVU

This is the fifteenth post in White’s series on race, justice, and social change through cookbooks, featuring the following books from the Ebersole collection: Mammy Pleasant’s Cookbook, A Date with a Dish, A Good Heart and a Light Hand, and The Jemima Code.

In the first post of this blog, I mentioned this TikTok video. It’s long overdue to say goodbye to a racist, oversimplified stereotype that Black women throughout history endured. The women I wrote about in this blog, Mary, Freda, and Ruth, helped hammer away at the myth of the jolly, ignorant mammy.

The Jemima Code by Toni Tipton-Martin was the last book I investigated, and uh-oh, it’s not a cookbook! It’s a synthesis of culinary wisdom from Black chefs in America over the years, focusing on how racist stereotypes created an accepted code of racism: the Jemima Code.

Published in 2015, this timeline guided me through the conception, propagation, and ongoing termination of the “mammy” trope. It’s about repeated images and ideas linked to Black women to keep them in a subordinate position. Chubby, uneducated, jolly, and unattractive were trademarked through mainstream ads and social influencers, all to restrain a group that desired greater freedoms and respect.

Aunt Jemima came to be in the 1880’s. The promotional character was based on blackface skits by white vaudeville actors. Why? Because industries and white elites wanted to depict Black women as less than, other, and in desperate need of white guidance (control).

Aunt Jemima Pancake Flour ad from 1915 (above). The Aunt Jemima character was removed by Quaker Oats in 2020, after 130 years of public use.

“She has to be humorous, stout, lighthearted, illiterately magical- stern enough to control the children without threatening them, dependable and loyal enough to assure mothers that the kitchen was in good hands, asexual enough to foreclose any wayward thoughts among the men of the house.”

Unfortunately, these demeaning opinions aren’t gone. They persist by cycling throughout the decades in new forms meant to be more subtle, acceptable, and undetected. Heard of tokenism? Microaggressions? Colorblindness? These are the updated forms of racism that fly under the radar of many well-meaning people. I didn’t personally learn about them or how to combat them until college! I often asked myself, what else am I missing? How can I stop being complicit to racism?

It’s a tough question. Self-education is a good place to start, and as a white person, I want to hear and project the wishes of people who are hurt by racism. Celebrating the contributions of Black chefs through writing is exciting for me on two levels: I can embrace my passion for cooking and begin informing myself of the realities that affected Black cooks and social justice advocates.

“A cookbook author tells stories that… advocate for social causes, such as education, suffrage, child welfare, abolition of slavery, eradication or poverty, or improved social welfare; that use highlights of her own life to memorialize her work…”

-Toni Tipton-Martin

West Virginia University Libraries will host the Graduate Student Immersion Program, an intensive three-day workshop designed to assist graduate students through their research, from January 4-6, 2022. The program focuses on addressing participants’ research challenges and aims to build community both within and across disciplines.

The workshop will include hands-on activities and demonstrations on a variety of resources, methods, tools and topics. Subject librarians will be available for individual consultations about participants’ research interests and challenges.

Blog post by Christina White, undergraduate researcher at WVU

This is the fourteenth post in White’s series on race, justice, and social change through cookbooks, featuring the following books from the Ebersole collection: Mammy Pleasant’s Cookbook, A Date with a Dish, A Good Heart and a Light Hand, and The Jemima Code.

My family didn’t have many guests over for dinner. And when we did, it was one of my close friends who felt comfortable enough to sprawl out on the living room floor and chow down on Pizza Hut stuffed crust pizza. So, reading about a stuffy, formal, and extremely important dinner in the life of Ruth L. Gaskins, the author of A Good Heart and A Light Hand, was a foreign experience for me. Her family’s esteemed guest is in the name of this post; it’s the Preacher’s dinner.

“No one had to remind us about our manners because it was understood that if you ever wanted desserts again, you’d be extra careful that day.”

Before digging in, the Preacher would say grace for literally everyone. Winston Churchill, random white men, and widows made the list of blessings. I’m serious. The evidence is here:

Apart from dinner at Ruth’s house, the Church held community dinners where they served favorites like chitterlings (hog entrails), greens, potato salad, and trays of dessert. The food was a big operation, and the income was too. Ruth said, “Most churches are big business, but I’ve never known anyone who has ever complained about giving them money. They do so much for us, that we’re more than willing to keep them going.”

Just by reading the elaborate menus for Church events, I understand that it is a social hub and treasured piece of life’s fabric. I did a bit of research on why the Church took such an important role and learned that enslaved people had no choice but to hold secret meetings for worship. Before emancipation, practicing one’s religion and enjoying a sense of community were strictly prohibited. These freedoms are some of the greatest joys of being human, and necessary for happiness. I understand why freedom from slavery coincided with fierce and public dedication to a social institution that was cruelly withheld for so long. This cookbook told me more about family life, religion, and what mattered than I remember from most history textbooks. Although my memory is somewhat fried, I know these relics of history offer something tasty and special.

Blog post by Christina White, undergraduate researcher at WVU

This is the thirteenth post in White’s series on race, justice, and social change through cookbooks, featuring the following books from the Ebersole collection: Mammy Pleasant’s Cookbook, A Date with a Dish, A Good Heart and a Light Hand, and The Jemima Code.

Given the scraps of the plantation, enslaved people did their best to tast-ify undesirable and spoiled food. I knew very little about how they transformed leftovers into something edible, or how they creatively discovered natural supplements.

Tell me if this sounds familiar: a few lessons on slavery in high school that focused on important rebellions, brutality and punishment, and maybe the Underground Railroad. Or, it could be that my education didn’t hit the minimum. Either way, I was intrigued and impressed by Ruth L. Gaskins’ description of adapted food from times of slavery in her cookbook, A Good Heart and A Light Hand. I’d kill to taste the slow-moving molasses and creamy buttermilk she writes about.

The right side of this chart shows recipes that Ruth makes from ingredients that were staples in the diets of enslaved people in Virginia.

Why focus on the metamorphosis of plantation food to Ruth’s cookbook?

Understanding the historical processes that shape dietary habits, especially those as profound and cruel as slavery, helps you grasp today’s patterns, customs, and even health outcomes.

I traveled to Baltimore, Maryland a few summers ago to a food festival dedicated to Black culinary traditions. I heard people shout, “Soul food is not plantation food!” I was confused for a while, then a speaker at the event explained that the dietary habits of Black Americans are heavily stereotyped. Fried, greasy, and barbequed are words that stick to society’s vision of “Black food,” and the root of the issue dates back to slavery. With nothing but leftovers, enslaved people did what they could to make scrape palatable, whether that meant frying undesirable meat or adding fat to supplement calories.

This article by Christina Regelski says that “Slaves depended on salty, fatty foods to survive demanding work.” It also discusses what enslaved people were provided during transit from Africa or elsewhere: “Rations were scientifically calculated to provide the cheapest, minimal nutrition to keep enslaved people alive.”

Even so, I learned that small plantations permitted higher quality food to be eaten by enslaved people, sometimes the same meals as the owners. Chef Thérèse Nelson, the founder of Black Culinary History, said “It’s not always the slop leftover narrative,” she added. “We saw value in these parts, and made them delicious.”

With a simple Google search, I found that African food is full of vitamins and minerals, a plant-based diet that supports longevity and health. If you look around at trendy Black-owned restaurants, you’ll notice a resurgence of traditional “Black food” in a way that is directed by Black cooks themselves.

As an aspiring doctor, I care about health inequities. I want to understand why certain groups suffer more than others from diet-linked diseases like obesity or diabetes. Taking time to read about the history and subjugation of not just bodies, but diets, unveils current health issues in a new light. It’s not so much “Black food” as “Forced-on-enslaved-people-by-white-people food.”

“These basic ingredients- corn, pork, chicken, greens, seafood, sour or buttermilk and molasses have stayed with us for 300 years, and still form the heart of Negro cooking.”

Not to say that things haven’t changed. Innovations and regional adaptations took place. However, noticing the ingredients and where they came from fosters awareness of why Black food is often misunderstood and misrepresented.

Blog post by Christina White, undergraduate researcher at WVU

This is the twelfth post in White’s series on race, justice, and social change through cookbooks, featuring the following books from the Ebersole collection: Mammy Pleasant’s Cookbook, A Date with a Dish, A Good Heart and a Light Hand, and The Jemima Code.

If my parents started acting like social butterflies, they’re either sick or about to win a lot of money. Unlike me, Ruth L. Gaskins, the author of A Good Heart and A Light Hand, had the most social parents under the sun. They belonged to more clubs than I did freshman year of college (when I signed up for EVERYTHING at club fairs). I’d never heard of these organizations: the American Legion and the United Order of Tents. A bit morbidly, the Order of Tents paid for your funeral if you sent them fifty cents a month, like an insurance company for funerals. If you want a fancier funeral, you’d pay a dollar a month.

“My Grandmother was a Tent, Mama is a Tent, and so am I. I was signed up for the Junior Division when I was nine…” Ruth was not an active member, but she was required to attend every club supper in the winter and summer with her family.

This cookbook was the most detailed description of daily life I found during my dive into the Ebersole Collection. Ruth didn’t focus on an extensive ingredient list, but rather to immerse the reader in a day in her life. I learned something special: what matters to her.

When Ruth mentioned the Luncheon Club, her tone lurched downwards. In this club, her mother and friends would dress up, set an extravagant table, and cook intricate meals that “would really get away from the traditional foods.”

“Playing White” meant diverging from tradition. I understood it as behaving in a ridiculous and impractical manner. At the same time, I was served a tray of “check your privilege.” I don’t have to justify having a fancy dinner with friends, but I suspect that some disadvantaged groups still do not share that privilege.

Published in the transformative and rough years of the Civil Rights Movement, A Good Heart and A Light Hand reiterates that many Black women had a double responsibility to the family and to further social progress. All things considered, I don’t blame Ruth for rolling her eyes at the extravagance of Luncheon Club activities.

Making these opinions even more magical, Ruth’s bombs of truth are innocently tucked away in a spiral-bound notebook, only a few pages away from a hot cocoa recipe.

Resources:

American Legion

United Order of Tents

Blog post by Jane LaBarbara, Assistant Curator, WVRHC.

Since we are a week away from the anniversary of her birth (August 16, 1913), I’d like to celebrate Helen Louise (Froelich) Holt.  She was the wife of Rush Dew Holt, who was generally credited with being the youngest popularly elected senator in the U.S. Senate, and she was a very educated woman and a public servant in her own right.  The WVRHC houses a collection of her papers.

Helen Holt was more academically accomplished than most women of her day, and had a career in education before moving into politics.  She received an AA degree at Stephens College, and then a Bachelors degree and an MS in Zoology at Northwestern University by 1938.  (For contrast, only 4% of women in 1940 had completed four years of college.)  From 1938-1941, she taught science courses at National Park College.

According to an obituary, Mrs. Holt first attracted her future husband’s attention when she was included in the February 12, 1940 issue of Life, where a photograph of her appeared as one of a selection of pretty schoolteachers.  The two-page spread was allegedly prompted by mass retaliation to a letter from a reader claiming that many schoolteachers were ugly. 

There was a brief article accompanying the pictures that pointed out the average salary of schoolteachers (presumably K-12) was $1,200 per year and suggested that teachers lost their jobs when they married, though it wasn’t noted whether this was the result of transitioning to the role of wife and homemaker or if marriage was generally cause for termination of a teaching position in 1940. (I have heard rumors that women who married were terminated from teaching jobs – if anyone has facts to share about this practice, please feel free to share them in the comments!) Regardless of how they met, Helen and Rush married in mid-June of 1941 and moved to West Virginia.

Between 1941 and 1955, Mrs. Holt cared for three children and supported her husband’s campaigns and political work. In 1955, her husband died, and she was appointed by the governor of West Virginia to fulfill her late husband’s term in the West Virginia House of Delegates. She then was elected as a delegate to the 1956 Republican National Convention, accepted a short-term teaching job at Greenbrier College, and followed that with a history-making appointment.

According to the above articles, Helen Holt was the first woman ever to serve on the Board of Public Works AND the first woman to ever serve as secretary of state when she was appointed to that position following the death of the long-serving D. Pitt O’Brien. Based on the articles, it sounds like she moved her family from Lewisburg to Charleston in a matter of days, and started the position earning $11,000 per year to support herself and her children.

She ran for Secretary of State when her appointment ended, but did not win. She attributed her loss to the fact that she didn’t actually campaign (Helen Holt: A Centenarian’s Reflections on a Lifetime of Public Service, p. 883).

Her work as secretary of state allowed her to show more of her skills and make additional political contacts, which helped bring her to the attention of the President Eisenhower.  He appointed her to serve as Special Assistant to the Commissioner of the Federal Housing Administration for Nursing Homes Program in 1960. From there she transitioned to assistant to the secretary for programs for the elderly and the handicapped in the Department of Housing and Urban Development in 1974, and she continued her federal service until 1983. Her time working for the federal government spanned the careers of seven presidents, and she helped develop and implement a federal nursing home program from the ground up, advocating for quality care across the U.S.

After concluding her career, Mrs. Holt continued to participate in volunteer work, including in a variety of women’s organizations and church groups.  She lived to be over 100 years old, passing away in 2015.  Please join me in celebrating this remarkable woman!

(All of the images in this blog post are of materials found in A&M 1858, the Helen Holt Papers, at the WVRHC.)

Blog post by Christina White, undergraduate researcher at WVU

This is the eleventh post in White’s series on race, justice, and social change through cookbooks, featuring the following books from the Ebersole collection: Mammy Pleasant’s Cookbook, A Date with a Dish, A Good Heart and a Light Hand, and The Jemima Code.

After a busy day at North Elementary School, I used to knock on all my friends’ doors to see who was home and ready to play. One of them would pull me inside and say, “My mom says we can play after dinner. Eat with us!”

I’d always get nervous and say, “Are you sure? I don’t wanna invite myself!”

To young me, inviting oneself over was rude and invasive. My family told me not to be a burden, to respect privacy. Reading another cookbook at the West Virginia & Regional History Center, I learned that my upbringing differs from that of a community-oriented woman named Ruth L. Gaskins. She taught me to embrace any opportunity, maybe just more than before, to invite myself over and share a meal with a friend.

A Good Heart and A Light Hand by Ruth L. Gaskins was published in 1968 in a world where family extended beyond the nuclear definition of mother, father, siblings, etc. Ruth describes a tradition of welcoming guests as “the Negro Welcome.”

Here it is:

Ruth contextualized this Welcome through slavery: “For over 200 years we were told where to live and where to work… The only real comfort came at the end of the day, when we took either the food that we were given, or the food that we raised… and we sat down with our own kind and talked and sang and ate.”

Restaurant food isn’t a big deal when you cook all day for a family reunion in your own home. However, the Welcome can travel, and does so mostly to the Church.

We’ll talk more about the significant role of the Church later; I’ll wrap up this post with a reflection on inviting yourself to another’s home.

Boundaries and etiquette should always be considered, but this spiral-bound cookbook introduced me to a different way of life. “Tight friends” understand their automatic invitation to come over and share a meal. My childhood buddies didn’t hesitate to pull me inside. It took years of social conditioning in middle and high school to make me believe that I should mind my business or avoid being a bother. If someone is bothering me, I’d probably let them know! For too long, I incorrectly assumed that I was a nuisance or that an invitation wasn’t genuine.

When I extend my home and kitchen to you, I mean it. Ruth and her community meant it. Traveling abroad during college revealed a multitude of cultures and families that love having new guests over for dinner. Food takes on a new role: a way to welcome, display affection, and become part of a community.

“A Negro kitchen belongs to any woman who wants to use it.”

Blog post by Linda Blake, University Librarian Emerita, WVRHC

I continue to enjoy histories related to areas where I grew up, the Appalachians, West Virginian specifically.  In this blog post I describe three novels set here.  All the books are available in the West Virginia University Libraries as well as in many West Virginia public and college libraries.

The first book, Mud and Money, delivers a multi-generational family saga set during the gas and oil well boom in Gilmer County. The second and third books, Clay’s Quilt and The Stories of Breece D’J Pancake, are firmly about masculinity. The characters are males in their twenties and the novels are about their coping in Appalachia.  Strong women characters are not absent from these two books, but the stories really revolve around men.

Mud and Money centers around the oil and gas boom in Gilmer County, West Virginia, before, during, and after the WWI years.  Ellyson writes about the impact of the oil and gas industry on the lives of the people.  She details descriptions of the functioning of the wells and drilling and provides an historical record of the industry’s early days. This passage in the first pages of the book, gives the reader a portent of the impact of the oil and gas industry on farming communities.

Central West Virginians will particularly appreciate the descriptions of the hardships, family life, struggles, and culture of early 20^th century farm life as well as the vivid descriptions of the beauty and peace in the mountains.  Through the story of the Mills family and others in the small community of Tanner, the novel personalizes the impact of industrial development. 

While many characters are stereotypical in Mud and Money, such as the self-sacrificing mother, the wise old granny, the plodding father, the characters are also likable, despicable, and human.  The reader will find herself cheering them on, except for the despicable fellow.  The plot lines will keep you reading as you follow the struggles of the Mills family and their neighbors through generations. 

The early oil and gas industry in West Virginia is well documented in the WVRHC through books and archival collections.  To search the archives as well as for books, photographs, and printed ephemera, visit the WVRHC web page.

Clay’s Quilt, the first of three companion novels by Silas House, are all set in rural Kentucky and include some of the same characters.  The other two books are A Parchment of Leaves and The Coal Tattoo. 

Clay is Clay Sizemore, a coal miner.  The book demonstrates the quilt of his life made up of the squares of his relationships with family and friends. At the root of the story is the impact of his mother being killed when he was four years old and how that tragedy reverberates through time. Other central characters in the book include Aunt Easter who raised Clay; the wild Evangeline, his friend since childhood; Alma, the troubled fiddle player; and Cake, another long-time friend. All of these contribute to the uniquely Appalachian story of growing up in coal country. 

One of Silas House’s best talents is scene description, and although he sets a mood with his lovingly crafted descriptions of nature and the mountains,

I particularly identified with this lively church scene:

Give House’s books a try for vivid descriptions of our mountains and for a good story with readily identifiable Appalachian characters.

Breece D’J Pancake was just a fabulous writer. His stories are also steeped in maleness and coal country and offer an unquestionable and impactful literary style which continues to be read and studied since Pancake’s death at 26 years old in 1979.  The West Virginia and Regional History Center holds the papers of Breece Pancake.

Pancake vividly uses strong metaphors and analogies to describe the West Virginia of those caught in despair.  For example, the search for trilobites in the first story symbolizes the unfruitful search through layers for answer to the Colly’s problems, and Prince Albert, who is both royalty and an image on a tobacco can is trapped just the same as coal miners underground.  He excels at setting a tone with each word brilliantly chosen. Here he describes a fall morning before a fox hunt.

While “Trilobites” is the most anthologized story, another one resonated the most with me.  “The Honored Dead” is about the conflict in men who continue to be at war even after leaving service. The narrator has opted out of going to Vietnam, but the story is mostly about his friend who died there and the guilt and distress of taking his place in some ways.  This survivor’s guilt affected a whole generation. In addition, there is the narrator’s father who still suffers from his WWII experiences and his grandfather who fought in the Mine Wars, which to West Virginians was just as impactful as any declared national conflict.

While these stories are intellectually illuminating, they are also deeply dark.  Most jolting to me is the raw edge Pancake gives them using unseemly acts of violence such as hunting and killing animals, rape, and imagined murder.

Blog post by Christina White, undergraduate researcher at WVU

This is the tenth post in White’s series on race, justice, and social change through cookbooks, featuring the following books from the Ebersole collection: Mammy Pleasant’s Cookbook, A Date with a Dish, A Good Heart and a Light Hand, and The Jemima Code.

What women were expected to do, how to do it, and why they should do it is spelled out word for word in Freda de Knight’s cookbook. I felt like I was studying a women’s manual for proper household management, subscribing to a cooking tips blog, and learning a history lesson all at once.

A Date with a Dish is packed with “women’s advice and tips.” Written for women by a woman, I felt an intimacy created by mutual understanding of strictly female responsibilities at the time. Here’s a few of her strong suggestions for women:

Freda’s recommendations jumped out at me for different reasons. I resonated with some and went pffffft at others. I was not expecting a cookbook to instruct me on color schemes, silverware placement, calorie counting, or how to raise children.

Some of the most interesting tips from Freda: 

• “If your room is dark, make your table bright; add your sunshine”
• “Create a picture when you set a table… give your table personality”
• “And if you want to keep your weight down along with your doctor’s advice, eat regularly, wisely, and well. Eat sparingly of starches, sugars and fats.”

When I read about the correct method for candle placement, I had to take a break and close the book. I thought, why does this matter? Is it getting ridiculous?

It did matter to Freda and the women who purchased the book. I realized that cookbooks share values and lifestyles. As ridiculous it sounds to a college student in 2021, Freda believed these tips would uplift and refine her readers’ household.

My favorite bit of advice from Freda:

“Don’t save the best for company, continually be your own guest.”

Resources:

Black Southern Belle: 10 Favorite Vintage Images in the Kitchen

Blog post by Christina White, undergraduate researcher at WVU

This is the ninth post in White’s series on race, justice, and social change through cookbooks, featuring the following books from the Ebersole collection: Mammy Pleasant’s Cookbook, A Date with a Dish, A Good Heart and a Light Hand, and The Jemima Code.

How ridiculous and insulting! My happiness does not depend on feeding my future husband good, “manly” food!

Calm down, Christina. This was written 80 years ago…

There were some elements of Freda’s book, A Date with a Dish, that disgruntled me, even though the cookbook is overwhelmingly supportive of Black women and their liberties.

Entries like this took a minute of reflection to come to terms with:

In no attempt to justify this philosophy, I engaged in a practice of empathy building after reading sections that labeled women as dependent. My college friends and I would all benefit from this sort of mental gymnastics. Yes, it’s uncomfortable to read about keeping your husband happy by cooking great meals, but how did this reality shape women’s status? How does it still influence parts of the world and our region of Appalachia? Answering these questions help us understand the context and roots of modern sexism.

With that in mind, there is an entire section dedicated to men’s recipes:

Freda playfully mentions the reward for a manly meal: a diamond bracelet or kiss. In one minute, Freda is a champion of Black representation. The next, she echoes traditional gender roles that hurt my feminist heart. Freda was a powerful female icon, the editor of Ebony magazine, and at the same time, telling readers to avoid making “dainty” sandwiches for their husbands.

I had to remind myself that her steps forward are not erased by values I don’t agree with. It’s possible and important to appreciate her work and bravery in other areas, as she broke ground in terms of Black culinary representation. If you open a page of a book like this and immediately feel attacked, maybe see what else it has to offer. Absorb its message as a whole.

Resources:

Dainty sandwiches

Hamburgers

Blog post by Stewart Plein, Associate Curator for WV Books & Printed Resources & Rare Book Librarian

International Kelmscott Press Day will be held this year on Saturday, June 26, 2021.  This day celebrates the 130^th anniversary of the Kelmscott Press, founded by the British artist and printer, William Morris, in 1891. It also marks the 125th anniversary of the publication of the Kelmscott Press edition of The Works of Geoffrey Chaucer.  This edition, published in 1896, is considered to be one of the most beautiful books ever printed.  Morris, along with his friend and colleague, Sir Edward Burne-Jones, labored over every detail for a period of four years.  Both were members of the group of artists known as the Pre-Raphaelite Brotherhood, along with fellow artists Dante Gabriel Rossetti, William Holman Hunt and others.

 While WVU does not own the Kelmscott Press edition of The Works of Geoffrey Chaucer, the rare book room holds an earlier copy of the book printed in 1561.  This edition is titled The Woorkes of Geffrey Chaucer: Newly Printed, with Diuers Addicions, Whiche Were Neuer in Printe Before.  Note the Old English spellings of the words in the title.  This is a later edition of Chaucer’s Works with the addition of new material never printed in earlier editions. Chaucer may be best known for his work The Canterbury Tales.  This volume contains the collected works of Chaucer, including the Canterbury Tales and other writings.

While WVU owns a facsimile edition of Chaucer’s Works, the rare book room also owns one of William Morris’s Kelmscott Press publications, The Wood Beyond the World, published in 1894, two years before he published The Works of Geoffrey Chaucer.  This novel, written by Morris, is considered one of the first works of fantasy every published.  According to Wikipedia, Morris can be considered the first modern fantasy writer to bring together the twin themes of an imaginary world with the supernatural.   Long before Tolkien published The Lord of the Rings or the Hobbit, Morris wrote and published The Wood Beyond the World. 

Morris developed a fascination with medieval printing and he strived to recreate the lettering and illustrations of the medieval period in the works he published at the Kelmscott Press.  Books printed by Morris at his press were designed to replicate the medieval fonts and printing styles he loved and are heralded to this day as beautiful examples of the printing art.

Fellow artist and member of the Pre-Raphaelite Brotherhood, Sir Edward Burne-Jones, created illustrations from wood cuts to decorate the book.  The printing was set deeply into the hand made paper.  If you were to run your finger across the page you could feel how deeply the illustrations and text are printed into the page.  The book is bound in vellum, the finely processed skin of calves, and bound with ribbon ties.  Vellum is sensitive to humidity, which causes the binding to swell and flare.  Silk ties, in pink or green, were used to gently hold the book closed when not in use in order to maintain its shape.

Morris also used another medieval device to mark his press.  During medieval times, the printers’ information was often found on the last page of the book, rather than on the title page, like books today. This device or press emblem is called a colophon.  Morris designed a colophon for the Kelmscott Press and printed it on the last page of every book. 

The colophon for The Wood Beyond the World reads:

“Here ends the tale of the Wood beyond the World, made by William Morris, and printed by him at the Kelmscott Press, Upper Mall, Hammersmith, finished the 30th day of May, 1894.  Below the device, or colophon, are the words, “Sold by William Morris, at the Kelmscott Press.”  By including the address, people interested in purchasing the book would know where to buy it.

While the West Virginia and Regional History Center and the Rare Book Room remain closed to the public, WVU faculty and students can make an appointment to view Morris’s Wood Beyond the World by contacting Stewart Plein at Stewart.Plein@mail.wvu.edu 

The William Morris Society in the United States has organized a series of national and international events to commemorate the founding of the Kelmscott Press.

Resources: 

Sir Edward Burne Jones wood cuts for the Wood Beyond the World two page spread

First page of text: Dominic Winter Auctioneers

Colophon

The Wood Beyond the World by William Morris digital text

William Morris photograph

Sir Edward Burne-Jones photograph

Wood Beyond the World: Wikipedia

Pre-Raphaelite Brotherhood: Wikipedia

Blog post by Christina White, undergraduate researcher at WVU

This is the eighth post in White’s series on race, justice, and social change through cookbooks, featuring the following books from the Ebersole collection: Mammy Pleasant’s Cookbook, A Date with a Dish, A Good Heart and a Light Hand, and The Jemima Code.

The author of A Date with a Dish, Freda de Knight discusses women’s roles in an unintentional, matter of fact way. It’s clear that this 1948 cookbook was written for and by another generation. Today’s college women might not relate to these assumptions; I admit some of them made me cringe.

What is a business-wife? Does she mean microwave meals? Why does reading a cookbook sound like a grueling homework assignment?

To start, the microwave was invented in 1946. This was the dawn of ready-to-eat foods. While homemade meals are still prioritized, Freda recognized the convenience culture that was born with the microwave and shrewdly incorporated it into her book.

Moving on to women’s roles, I was overwhelmed by Freda’s suggestions and tips. I can’t imagine the pressure and societal expectations that Freda and her readers faced. Furthermore, it’s one thing to read about sexist gender roles in a textbook. It’s much more personal and triggering to read them in a cookbook, even though I understand the context was different.

This work allows modern women to better understand the stressors on Black women of Freda’s time. You can read about how they managed the home, meal prepped, and went about teaching dietary habits to kids. First hand records like cookbooks are indispensable pieces of evidence to appreciate the daily existences of Black women in America. I urge you to use one in your next history project!

Blog post by Miriam Cady, PhD, Instruction and Public Services Coordinator, WVRHC

[Language warning: many of the primary source materials used in this post include outdated terminology that readers may find offensive and upsetting.]

In her 1992 speech on the history of Juneteenth, given at the Washington Carver African American Arts Camp, Historian (and WVU alum) Dr. Ancella Bickley spoke of the impact of the Emancipation Proclamation in West Virginia. The Senatorial debate on the admission of West Virginia into the United States made clear that Statehood would not be granted if West Virginia did not make provisions for limiting or the outright abolition of the enslavement of African Americans in West Virginia. Waitman T. Willey introduced an amendment to the West Virginia Constitution, which was eventually approved by West Virginia voters, Congress, and then President Lincoln. The Willey Amendment established a gradual emancipation of some enslaved people in the soon-to-be state of West Virginia, rather than the complete abolition of slavery. Under the Willey Amendment, only enslaved people under the age of 25 would have been emancipated. This means West Virginians were enslaved until the Emancipation Proclamation and the State’s adoption of the 13th Amendment on the 3rd of February 1865. Dr. Bickley recalls that enslaved people in West Virginia “may not have been told of their freedom and like Mollie Gabe of Braxton County, continued in servitude until her mother sent her uncle to fetch her”. You can read more about Mollie Gabe in Dr. Bickley’s Appalachian History article.

Many states, including West Virginia, celebrate Emancipation Day on the 22nd of September, marking the date of President Lincoln’s preliminary emancipation proclamation in 1862. Some States, as well as the District of Columbia, celebrate on different days. For example, parts of Kentucky celebrate emancipation on the 8th of August, while D.C. celebrates the freedom of enslaved people in the District on the 16th of April.

Juneteenth marks the day, June 19th, 1865, that all enslaved people in the United States learned of their freedom. It was on this date in Galveston, Texas, that General Gordon Granger affirmed the freedom of at least 250,000 enslaved African Americans in Texas.  Coverage of this event appeared in West Virginia newspapers.

In 2020, Huntington voted to make Juneteenth a city holiday and West Virginia now officially recognizes Juneteenth as a State holiday. Further, the West Virginia Legislature recently passed legislation to declare “February 3 as Freedom Day to memorialize the February 3, 1865 Act by the Legislature that abolished slavery in West Virginia”.

“To come together in a celebration is an act of community” – Ancella Bickley

The celebrations occurring this year are a continuation of years of Emancipation Day celebrations in West Virginia, held as early as 1867. The following newspaper clippings highlight Emancipation Day celebrations held throughout the state in the 19th and 20th centuries.

Learn and explore:

From the NMAAHC: The Historical Legacy of Juneteenth

O freedom! : afro-american emancipation celebrations by William H. Wiggins, Jr.

From the Texas State Historical Association: Juneteenth

Early Black Migration and the Post-emancipation Black Community in Cabell County,West Virginia, 1865-1871 by Cicero Fain

Mountaineers Becoming Free: Emancipation and Statehood by Michael E. Woods

From the University of Richmond: Visualizing Emancipation

Genealogy tools and resources from the Afro-American Historical and Genealogical Society

Black Genealogy in Virginia

WVU Black and African American Genealogy Guide

Participate:

Transcribe Freedman’s Bureau Records with the Smithsonian

Blog post by Angela Spatafore, Program Assistant, WVRHC

Over a century ago this week Mary Harris Jones, more commonly known as Mother Jones, gathered with miners in Star City to rally support for the miners’ union. Held on a Sunday morning, newspapers at the time reported that as many as 600 people attended with 400 of the miners voicing their desire to join the union after the event. Mother Jones was certainly a divisive figure in the labor movement of the early 1900’s, but she was able to draw a crowd to her with, as The Morgantown Post put it, “profanely eloquent” speaking skills.

As the WVRHC prepares for the annual West Virginia Day event this Friday, I’d like to take a minute to contextualize the Mother Jones’ involvement with the miners in 1918, just three years before the Mine Wars came to a militant halt on Blair Mountain. Looking at Mother Jones’ history, unionization in the West Virginia coalfields was not the only labor movement she rallied behind, but it was perhaps one of her most passionate campaigns. By 1918, she was a well-respected activist among miners, and the Star City meeting was organized by UMWA president, C. Frank Kenney, one of the union’s most influential leaders. However, it wasn’t just Keeney who was familiar with Mother Jones but also a number of notable pro-union West Virginians including William Blizzard, Fred Mooney, Sid Hatfield, among others.

Her activism and rallies previously led to her 1913 arrest following her support during the Paint Creek-Cabin Creek strike in 1912 and the subsequent martial law order. Her support of and popularity with the miners would eventually wane. In 1921 prior to the Battle of Blair Mountain, Jones attempted to deter the armed miners as they prepared to march by claiming to have a telegram straight from President Warren himself that promised an end to violence if the miners backed down. However, Jones was unable to present the telegram when asked, which broke her trust with the miners and caused her to leave West Virginia.

Regardless, Mother Jones remains an important figure of discussion in the early 20th century West Virginia coalfields. As a reminder, please join us at 10 AM on Friday June 18th for our West Virginia Day event, The Road to Blair Mountain: Commemorating the West Virginia Mine Wars. The program will feature presentations by William Hal Gorby, Assistant Teaching Professor of History at WVU, and Charles B. Keeney, Assistant Professor of History at Southern West Virginia Community and Technical College, founding member of the West Virginia Mine Wars Museum, and author of The Road to Blair Mountain. Please check our website for more information, and please register for the event.

For additional reading, I used the following books available through WVU Libraries and the WVRHC in my research for this post:

The Autobiography of Mother Jones by Mother Jones and Mary Field Parton

Struggle in the Coalfields: The Autobiography of Fred Mooney by Fred Mooney

The Court-Martial of Mother Jones by Edward Steel

Blog post by Rachael Barbara Nicholas, WV National Digital Newspaper Project grant assistant, WVRHC

The Martinsburg Independent, formerly the Martinsburg Weekly Independent, could proudly claim in 1900 that it was the oldest newspaper in Berkeley County. The first editorial partnership, the Independent Printing Co., published the Weekly Independent and its successor from 1873 to 1879. They knew “that an independent, courageous newspaper, one that should be the reflex of no single man’s mind, that should be free from party trammels, and which would express its honest judgment without fear or favor, was needed in Berkeley County.” The eight sheets that comprised the Martinsburg Independent contained local news, national news, poems and stories, and advertisements. The editors printed material critical of both parties, including their preferred party, the Republicans. In the waning days of Reconstruction, they published a special dispatch denouncing Republicans “for the wrongs which they have, since 1865, heaped upon the Southern white people.” The dispatch seemed to verify the Independent’s position as a paper “Unawed by Influence, and Unbribed by Gain.” The Independent did not hesitate to share its opinions, even when that meant crossing party lines.

However, independence was never synonymous with neutrality. Throughout its publishing history, the Martinsburg Independent engaged with politics. It became especially bold under John Nelson Wisner, a prominent attorney, and his co-editor, W. T. Logan, to whom control of the Independent passed in 1879. The advent of the Progressive Era brought with it new topics that editors could not wait to address: labor unions, prohibition, and women’s suffrage. Wisner took a special interest in women’s suffrage, although the articles he chose for publication were generally negative. One contributor, quoted on March 27, 1886, praised the formative influence women had on great men as mothers. He feared the future would lack George Washingtons, John Wesleys, and Garfields because “woman certainly [could not] attend properly to her duties at home, and, at the same time, mix in politics.” This notion of Republican motherhood, an eighteenth-century ideology, found proponents amongst men and women. Advocates of Republican motherhood and the Cult of Domesticity praised the civilizing influence of women in the Independent. “In the age of chivalry it was the beauty of woman that wrestled successfully against barbarism,” one wrote. Only “she softened the rude manners of the warrior… and thus civilized those whose hearts could be touched by no other human power.” The author therefore concluded that women should not rule or participate in government. “Let her fill the sphere appointed her by nature,” he advised, and there “she will be a true sovereign.”

Independence did not preclude Wisner from encouraging policies that were associated with a particular party. At the height of the Progressive Era, Wisner championed the gold standard, a policy the Independent shared with its Republican neighbor, the Martinsburg Herald. On the subject of free silver, Wisner said he would be for it if he could “get any of it free” before asking, sarcastically, if “the free silverites [would] first arrange to dump a car load into our coffers.” He continued to defend the gold standard even when the Democratic Statesman accused him of breathing “the sweetest, loftiest praises” of President Cleveland, a Democrat. “We simply stood upon the financial policy of the Republican Party, and the President happened to be a gold man,” Wisner retorted. “This is as far as we went.” For all intents and purposes, Wisner was a Republican. He led the party in Martinsburg, and other newspaper editors referred to him accordingly.

The turn of the century dawned on a potentially bright future for America but not the Martinsburg Independent. Wisner was struggling to obtain payments from subscribers in 1899, lamenting “[that] the new dress for the Independent, recently promised, has been delayed for want of funds.” He pleaded with his readers for more money and apparently received enough to continue printing for most of 1900—but not all of it. The Shepherdstown Register reported in December that Wisner had discontinued the Independent, as did the Spirit of Jefferson. Wisner retired his printing press and died three years later at the age of fifty-eight.

Additional Sources:

• The Independent Printing Co., “Volume 2, No. 1,” The Martinsburg Weekly Independent, Martinsburg, West Virginia, April 4, 1874.
• The Independent Printing Co., National Republican Ticket, The Martinsburg Independent, Martinsburg, West Virginia, October 28, 1876. The editors printed a copy of the National Republican ticket in 1876; they did not print the Democratic ticket for Samuel Tilden.
• Independent Printing Co., “The Republicans’ Scheme,” The Martinsburg Independent, Martinsburg, West Virginia, February 24, 1877.
• Independent Printing Co., Header, The Martinsburg Independent, Martinsburg, West Virginia, May 12, 1877. This was the paper’s official slogan.
• J. Nelson Wisner and W. T. Logan, “Business Change,” The Martinsburg Independent, Martinsburg, West Virginia, January 4, 1879.  Logan left the partnership in 1884 because of poor health. See W. T. Logan, “To the Public,” The Martinsburg Independent, Martinsburg, West Virginia, August 23, 1884.
• E.E.U., “Woman Suffrage,” The Martinsburg Independent, Martinsburg, West Virginia, March 27, 1886.
• L. D-W. G., “Female Sovereignty,” The Martinsburg Independent, Martinsburg, West Virginia, March 27, 1886.
• J. Nelson Wisner, The Martinsburg Independent, Martinsburg, West Virginia, February 8, 1896.
• J. Nelson Wisner, The Martinsburg Independent, Martinsburg, West Virginia, January 16, 1897.
• George W. Haines, The Spirit of Jefferson, Charles Town, West Virginia, December 11, 1900; Unknown author, “John N. Wisner Dead,” The Baltimore Sun, Baltimore, Maryland, February 20, 1903.
• J. Nelson Wisner, “The New Dress,” The Martinsburg Independent, Martinsburg, West Virginia, December 16, 1899.
• H. L. Snyder, The Shepherdstown Register, Shepherdstown, West Virginia, December 13, 1900; Haines, The Spirit of Jefferson, December 11, 1900.
• Unknown author, “John N. Wisner Dead,” February 20, 1903.

Blog post by Christina White, undergraduate researcher at WVU

This is the seventh post in White’s series on race, justice, and social change through cookbooks, featuring the following books from the Ebersole collection: Mammy Pleasant’s Cookbook, A Date with a Dish, A Good Heart and a Light Hand, and The Jemima Code.

A Date with a Dish slices through fallacies and vegetables alike. Freda de Knight writes like she’s chatting on the phone with a girlfriend, whisking readers away on interviews with America’s Black chefs. As I’ve said in earlier posts, the angle found within a cookbook is unfiltered and raw in comparison to accounts written by dominant groups, or those unaffected by Black America’s challenges.

Struggle isn’t an ingredient, but a tangible influence on the composition of a recipe. Freda emphasized “food that stretches” for times of financial hardship. All-in-one recipes like “Mama Scott’s Inexpensive Dinner” document ways that people adapted and problem-solved.

“When sugar was scarce and pennies low, maple syrup and even molasses made delightful eating, added to apples which were topped with a crunchy, flaky crust.”

How to “budget slash” and reuse ham:

Freda agreed with the saying, “Necessity is the mother of invention.” She understood the needs of her readers and published a tool to help them save money. What a boss!

Resources:

Cookbook image: Between the Covers Rare Books, Inc.