Sentimental Sunday: John Broida’s Chair?

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Likely John Broida's chair, brought to US from Eastern Europe.
Likely John Broida’s chair, brought to US from Eastern Europe.

Broida Family (Click for Family Tree)

This chair, thought to have belonged to John/Zelig Broida, has been passed down in the family, and it is now needing a new home. The current owners are downsizing, and need to find a new family member to appreciate its history- ASAP. Are you a descendant of John Broida (1857-1938)? Please contact us through the blog if you are interested in owning this chair.

Likely John Broida's chair, brought to US from Eastern Europe; close-up of carved backrest.
Likely John Broida’s chair, brought to US from Eastern Europe; close-up of carved backrest.

The story is that the chair was given to a non-Broida family member, and Bess Dorothy (Green) Broida (1891-1901), married to Philip E. Broida (1887-1952), one of John’s sons, took it back and gave it to the current owner, a Broida descendant. She was adamant that the chair needed to stay in the Broida family. Unfortunately we do not know much more about the history.

Likely John Broida's chair, brought to US from Eastern Europe; detail of carved backrest.
Likely John Broida’s chair, brought to US from Eastern Europe; detail of carved backrest.

John Jacob or Zelig, whose surname originally was Karklinsky, changed his name to Broida after arriving in the United States about 1874. John and his wife Sarah Gitel Frank (1859-1901) were originally born in Lithuania. At that time, Lithuania was a part of Russia, and the town he came from was called Eišiškės (AKA PolishEjszyszkiRussianЭйши́шки/Eishishki, BelarusianЭйшы́шкі/Eishyshki, Yiddishאײשישאׇק‎/Eyshishok). The Jews were  the largest percentage of the population, and it was a thriving town, or Jewish ‘shetyl.’

Likely John Broida's chair, brought to US from Eastern Europe; close-up of carved backrest.
Likely John Broida’s chair, brought to US from Eastern Europe; close-up of carved backrest.

It has been suggested that this chair came from Eastern Europe with John Broida, so this chair may have originally come from Eišiškės. If he immigrated to the US about 1874, the chair would be at least 142 years old!

Please do let us know if you have an interest in this chair- it would be a shame for it to go outside the family.

 

 

Notes, Sources, and References: 

  1. Eišiškės– https://en.wikipedia.org/wiki/Eišiškės
  2. See Eliach, Yaffa. There Once Was A World: A 900-Year Chronicle of the Shtetl of Eishyshok. Boston: Little, Brown, 1999 for more information about the town and population through the years beforeWWII.
  3. We have quite a few posts about the Broida family published in the past- just click on “Broida”under the “Families” heading on the left side of the blog, or use the search box to learn more about John and Gitel and their children.

 

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Original content copyright 2013-2016 by Heritage Ramblings Blog and pmm.

Family history is meant to be shared, but the original content of this site may NOT be used for any commercial purposes unless explicit written permission is received from both the blog owner and author. Blogs or websites with ads and/or any income-generating components are included under “commercial purposes,” as are the large genealogy database websites. Sites that republish original HeritageRamblings.net content as their own are in violation of copyright as well, and use of full content is not permitted. 
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Wedding Wednesday: William F. Underwood and Nellie B. Goodson, 1903

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William F. Underwood and Nellie Bethel Goodson - 1 March 1903, their wedding day. From he family treasure chest.
William F. Underwood and Nellie Bethel Goodson – 1 March 1903, their wedding day. From the family treasure chest. (Click to enlarge.)

Whitener Family (Click for Family Tree)

William Francis Underwood (1879-1962) and Nellie Bethel Goodson (1883-1978) applied for a marriage license on 27 February 1908 in Bollinger County, Missouri.

Marriage License for William F. Underwood and Nellie Goodson, Bollinger, MO. Missouri Marriage Records 1805-2002, page 305.
Marriage License for William F. Underwood and Nellie Goodson, Bollinger, MO. Missouri Marriage Records 1805-2002, page 305. (Click to enlarge.)

William was a resident of Bessville and over the legal age of 21 for males to marry. Nellie lived in Lodge, Bollinger, Missouri, and was over the legal age of 18.

Marriage Record for William F. Underwood and Nellie Goodson, Bollinger, MO. Missouri Marriage Records 1805-2002, page 305.
Marriage Record for William F. Underwood and Nellie Goodson, Bollinger, MO. Missouri Marriage Records 1805-2002, page 305. (Click to enlarge.)

F. F. Yount, a Minister of the Gospel, married them 1 March 1903 at the bride’s home, thus in Lodge, Bollinger, Missouri.

 

Notes, Sources, and References: 

  1. This is a low resolution image, so when enlarged the quality will not be very good- sorry.
  2. See also Sibling Saturday: The Underwood Family in 1904 at http://heritageramblings.net/2015/05/30/sibling-saturday-the-underwood-family-in-1904/ for the family about a year later, and with their first daughter.

 

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Original content copyright 2013-2016 by Heritage Ramblings Blog and pmm.

Family history is meant to be shared, but the original content of this site may NOT be used for any commercial purposes unless explicit written permission is received from both the blog owner and author. Blogs or websites with ads and/or any income-generating components are included under “commercial purposes,” as are the large genealogy database websites. Sites that republish original HeritageRamblings.net content as their own are in violation of copyright as well, and use of full content is not permitted. 
Descendants and researchers MAY download images and posts to share with their families, and use the information on their family trees or in family history books with a small number of reprints. Please make sure to credit and cite the information properly.
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Madness Monday: Edward B. Payne, Utopia, and Altruria

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McMurray Family (Click for Family Tree)

Star Trek on a family history blog?

Madness? No- it really does make sense, and it is good to connect our current world with that of the past. Studies have shown that children who have a sense of family and their family history have more resilience- and that is always good in this crazy world.

“Altruism” is a fairly recent word in our language- it comes from a French word in the 1850s. Most know that this word means an unselfish, caring devotion concerning the welfare of others. It is even used in a biological sense with animals, when their behavior does not contribute to their reproduction or longevity, but does help genes from a close relative get passed on. In popular culture, of course, the 1982 film, The Wrath of Khan (see 3:15 in clip), has Spock and Capt. Kirk finishing each other’s sentences: “It was logical. The needs of the many outweigh the needs of the few. Or the one.” This epitomizes altruism.

“Cooperation” rather than “competition” is a way that altruism is put into practice. Edward B. Payne believed strongly in cooperation over the rampant competition of the late 19th century, with railroad magnates and big business making men rich while the middle classes and poor struggled. In 1893, the year that started a mostly-forgotten serious depression in America, William Dean Howells published A Traveller from Altruria. The book was a Utopian science fiction/fantasy, in which a traveller described his own home, where altruism flourished. The novel was a huge hit, and small societies of “Altrurians” sprang up, including in the San Francisco and Berkeley, California area. Edward B. Payne was a charter member of one of these groups in Berkeley. The groups discussed social reform, but the Berkeley group took it a step further- they wanted to put their altruistic ideals into practice by forming a colony in the Santa Rosa, California area. Rev. Edward B. Payne wrote and published a newsletter, The Altrurian, funds began coming in, land was purchased, and members of the group began to move to “Altruria” in October of 1894.

There were some management problems, and definitely financial problems- after all, the venture was started during an economic depression that would stun the nation for years. The project was abandoned in 1896, but Payne called it a “glorious failure.” The small cooperatives that had been selling produce from Altruria out in the community continued, and similar cooperatives continue today.

“Altruria” in Santa Rosa has been mentioned in many books, articles, and even dissertations in the years since. (See notes.) A 2009 book, The Utopian Novel in America, 1886-1896: The Politics of Form, by Jean Pfaelzer, discusses Howell’s two Utopian novels and states:

A Traveller from Altruria and Through the Eye of the Needle launched no programs, newspapers, imitators, or clubs, although they did inspire a certain Edward B. Payne to found a short-lived community named Altruria.”

Madness? A wild idea? A lone voice acting on a hopeless idea? Maybe, and some of the newspapers at the time also suggested that the formation of the Altruria colony was madness and would not survive. But Payne was not a lone voice- there were many who wanted to follow an altruistic lifestyle then, and many continue to do that today, although most do not live in colonies devoted to cooperation.

Even though the above book quote is not entirely true- there actually were Altrurian clubs and newspapers across the United States- Edward B. Payne would most likely be very pleased that his own cooperative efforts are still noticed, and still a part of the conversation in our society.

 

Notes, Sources, and References: 

  1.  Edward Bellamy’s 1888 Utopian novel, Looking Backward: 2000-1887 was likely also inspiration for the Altruria colony.
  2. McMurray, Pamela M. To the friends of cooperation…” The Quest for Cooperation and Edward B. Payne.” Russian River Recorder, Issue 124, Spring 2014, pp. 4-7. Healdsburg, California: Healdsburg Museum & Historical Society.
  3. Pfaelzer, Jean. The Utopian Novel in America, 1886-1896: The Politics of Form. Pittsburgh, Pennsylvania: University of Pittsburgh Press, 2009, 75.
  4. Hine, Robert V. (1953). California’s Utopian Colonies. San Marino, Calif.: Huntington Library. pp. 101–113
  5. O’Connor, Peter Shaun (2001). On the Road to Utopia: The Social History and Spirituality of Altruria, and Intentional Religious Community in Sonoma County, California, 1894-1896. Ann Arbor, MI: UMI Dissertation Services.
  6. LeBaron, Gaye, Dee Blackman, Joann Mitchell, and Harvey Hansen. Santa Rosa: A Nineteenth Century Town. Santa Rosa, CA: Historia, Ltd, 1985, 113.
  7. Lewis, James R. The Encyclopedia of Cults, Sects, and New Religions. Amherst, NY: Prometheus Books, 1998.
  8. Goal, Iain, Janferie StoneMichael WattsCal Winslow. West of Eden-communes and utopia in northern California. PM Press2012, pp. 4-5.
  9. “Altruria” article on Wikipedia- https://en.wikipedia.org/wiki/Altruria,_California

 

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Family history is meant to be shared, but the original content of this site may NOT be used for any commercial purposes unless explicit written permission is received from both the blog owner and author. Blogs or websites with ads and/or any income-generating components are included under “commercial purposes,” as are the large genealogy database websites. Sites that republish original HeritageRamblings.net content as their own are in violation of copyright as well, and use of full content is not permitted. 
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Friends of Friends Friday: More About Edward B. Payne

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Lola Ridge, via Wikipedia, public domain.
Lola Ridge, via Wikipedia, public domain.

McMurray Family (Click for Family Tree)

Earlier this week we published a post noting that Edward B. Payne’s writings are still referenced today by modern authors. We have found another instance- a 2016 book that uses the same quote as in our previous post, from 1899 about Edwin Markham’s poem, “The Man with the Hoe”:

“Clergy made the poem their text, platform orators dilated upon it, college professors lectured upon it, debating societies discussed it, schools took it up for study.”

The new book that includes this reference to Payne’s work is Anything That Burns You: A Portrait of Lola Ridge, Radical Poet, by Terese Svoboda, IPG, 2016.

Lola Ridge was an anarchist poet, social reformer, and human rights activist (including women’s and worker’s rights). She ran the Ferrer Center in New York City, and invited authors, artists, philosophers, and other reformers to lecture. Described as “…a community center for anarchists and freedom-loving writers and artists,” the Center opened in June, 1910.  Edwin Markham was an invited guest, and apparently Jack London was a visitor to the center, too. London was a close friend to our Edward B. Payne and a declared socialist at one point; he and his wife Charmian (Kittredge) London were friends of Markham as well. Markham  lived on the west coast for some time, so he and Edward B. Payne may have known one another, especially since Payne wrote the article published in the Overland Monthly about Markham’s most famous poem.

Before this time, in 1907, Lola Ridge had emigrated from Australia to San Francisco, so it might be possible that Edward B. Payne met her in person on the West Coast before the Ferrer Center period. More research revealed that her first poem was published in the Overland Monthly (OM) magazine in 1908, making the likelihood even stronger that they met. Edward B. Payne had been an OM editor in the 1890s, although not when Lola’s poem was published. (Also, in the April 1908 issue, the OM editor was described as bald – that would definitely NOT describe Edward B. Payne, who had a beautiful head of white hair until his death in 1923.)

Portrait of Edward B. Payne in "Memories of an Editor" by Charles S. Greene, Overland Monthly magazine, Bret Harte memorial, September 1902, page 269.
Portrait of Edward B. Payne in “Memories of an Editor” by Charles S. Greene, Overland Monthly magazine, Bret Harte Memorial, September 1902, page 269. Possibly taken during his time as editor of the OM.

Payne travelled among the literati and socialists of San Francisco and Berkeley, so may well have met Lola Ridge during her early years in the US. Unfortunately, his letters and library burned in the Great Berkeley Fire of September, 1923, so it is currently unknown if they communicated with each other. Although there were quite a few years difference between them, their social and political views, as well as their similar talents as writers and poets, may have brought them together in one or more of the great liberal gatherings of the West Coast. Edward did not take socialism all the way to anarchy, as did Lola- in fact, he resigned the Socialist Party due to their movement toward that spectrum with violence, but he would have very much appreciated the human rights work of Lola Ridge.

 

Notes, Sources, and References: 

  1.  Anything that Burns You: A Portrait of Lola Ridge, Radical Poet, by Terese Svoboda, IPG, 2016. Possibly p. 78- GoogleBooks no longer shows page numbers, but the search function can be used to find the reference in Chapter 9. https://books.google.com/books?hl=en&lr=&id=b7-zCwAAQBAJ&oi=fnd&pg=PT11&dq=%22Edward+B.+Payne%22&ots=sUSR_em1H_&sig=R-gOGmFtTENDAf1Mvj9iB0oavL8#v=onepage&q=Payne&f=false
  2. Lola Ridge, Wikipedia: https://en.wikipedia.org/wiki/Lola_Ridge
  3. “The Te Katipo Extended” a poem by Lola Ridge, Overland Monthly, Vol. 51 , No. 3 , Pages 298-9, March 1908. Jack London’s “In a Far Country” was published in that same issue, p. 270-8.
  4. “The Song of the Bush” a poem by Lola Ridge, Overland Monthly Vol. 51, No. 6, P. 540, June 1908.

 

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We would love to read your thoughts and comments about this post (see form below), and thank you for your time! All comments are moderated, however, due to the high intelligence and persistence of spammers/hackers who really should be putting their smarts to use for the public good instead of spamming our little blog.
 

Original content copyright 2013-2016 by Heritage Ramblings Blog and pmm.

Family history is meant to be shared, but the original content of this site may NOT be used for any commercial purposes unless explicit written permission is received from both the blog owner and author. Blogs or websites with ads and/or any income-generating components are included under “commercial purposes,” as are the large genealogy database websites. Sites that republish original HeritageRamblings.net content as their own are in violation of copyright as well, and use of full content is not permitted. 
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Talented Tuesday: Edward B. Payne Still Quoted

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Edward B. Payne
Edward B. Payne

McMurray Family (Click for Family Tree)

Edward Biron Payne (1847-1923) prided himself on his words, whether spoken or written. Trained as a minister, he was a powerful speaker for first the Congregational Church, then the Unitarians, and finally as a Christian Socialist and learned man. He was a powerful writer as well, and his writings and activities are still referred to, even today.

A 2012 book, Downwardly Mobile: The Changing Fortunes of American Realism, by Andrew Lawson, Oxford University Press, 2012, mentions Edward B. Payne’s criticism (‘criticism’ here used with the meaning of “analysis,” not a disapproval) of the poem by Edwin Markham called, “The Man with the Hoe.” As discussed in previous posts on this subject (see links below), Payne’s article was actually concerned with social as well as literary criticism of the poem, rather than his own thoughts on the work. In his recent book, Lawson  quotes Payne as writing,

“[t]he clergy made the poem their text, platform orators dilated upon it, college professors lectured upon it, debating societies discussed it, schools took it up for study.”

This was all true, as in 1899, when the poem was published, there was great economic and social disparity in America, and it began to be discussed more loudly.

Just as today.

In Downwardly Mobile, Lawson mentions the 1896 Presidential election, in which William Jennings Bryan was defeated because he was a Democrat-Populist. There had been a terrible depression in the US- the ‘Panic of 1893’- and, as Bryan was quoted in the book, “The extremes of society are being driven further and further apart.” Ambrose Bierce even used the term, “class hatred” when referring to the feelings of the nation as the poem brought the covered-up inequality of our society to the public for large discussion.

In “The ‘Hoe Man’ On Trial,” published by Edward B. Payne in The Arena, we can see our country today reflected in many other comments made in those discussions of 1899. Payne’s article distills both sides of the conversation- er, often ‘argument’- and shows us the context of those times.

Payne’s article itself is not totally unbiased- it was, after all, printed in a magazine dedicated to addressing social and ethical dilemmas of the day. As a journalist, he did lay out the facts of both viewpoints, and left much of the analysis up to the reader. Payne was a Socialist- declared as such on the voter rolls for a few years, and he devoted his worklife to helping people better themselves, rather than giving them a handout. He always emphasized “cooperation” rather than “competition,” with the idea that more would be provided for if we all worked together.

Edward B. Payne struggled himself- after all, a minister was not a highly paid profession (he would be sickened at the wealth of today’s big church evangelists), and he had to retire from the ministry due to health reasons, plus reasons of changed ideology. Thereafter he made his living by lecturing and writing, neither of which made him a wealthy man. He worked long past normal retirement age, and his meager Civil War invalid pension of $6 per month granted in 1902 at age 55 likely made a huge difference in whether or not the rent could be paid.

“History repeats itself” as they say, and economy and society have their own repeated cycles. Edward B. Payne would most likely be saddened by the obstacles that we still face in our society, more than a century after the “Hoe Man” became famous, as well as infamous. In “the next world” or wherever he is, however, Edward probably would smile to know that his writings on the subject still matter, that scholars still read his work, and that his talented words still bring something to the conversation.

 

Notes, Sources, and References: 

  1. Downwardly Mobile: The Changing Fortunes of American Realism, by Andrew Lawson, Oxford University Press, 2012, page 130.
  2. “The ‘Hoe Man’ On Trial”, The Arena, Vol. XXII, No. 1, July, 1899. pp. 17-24. https://archive.org/stream/ArenaMagazine-Volume22/189907-arena-volume22#page/n0/mode/2up
  3. “The Man with the Hoe,” Edward B. Payne, and Labor Day, Part 1. Published on HeritageRamblings.net on 1 September 2014.
  4. “The Man with the Hoe,” Edward B. Payne, and Labor Day, Part 2. Published on HeritageRamblings.net 4 September 2014.

 

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We would love to read your thoughts and comments about this post (see form below), and thank you for your time! All comments are moderated, however, due to the high intelligence and persistence of spammers/hackers who really should be putting their smarts to use for the public good instead of spamming our little blog.
 

Original content copyright 2013-2016 by Heritage Ramblings Blog and pmm.

Family history is meant to be shared, but the original content of this site may NOT be used for any commercial purposes unless explicit written permission is received from both the blog owner and author. Blogs or websites with ads and/or any income-generating components are included under “commercial purposes,” as are the large genealogy database websites. Sites that republish original HeritageRamblings.net content as their own are in violation of copyright as well, and use of full content is not permitted. 
Descendants and researchers MAY download images and posts to share with their families, and use the information on their family trees or in family history books with a small number of reprints. Please make sure to credit and cite the information properly.
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