Browse Exhibits (12 total)
Mabel Dodge 1905-1918: More than a Muse Among Artists
Mabel Ganson Evans Dodge Sterne Luhan was her full legal name, but for most of her life she was referred to more accurately as just “Mabel,” detached from the string of names that trailed behind hers. During her time in New York City between 1905 and 1918, she would go by Mabel Dodge despite living completely physically separated from her husband Edwin Dodge, who couldn’t keep up with Dodge’s boundless ambitions. So who was Mabel Dodge? Maybe history has forgotten how much Mabel Dodge really was because she is so difficult to define. To call her an “heiress” or a “patroness” does not come close to capturing the expansive impact Dodge had and continues to have on American Culture in the twenty and twenty-first Century. Tracing back the roots of everything from feminism to pop culture, Dodge seems to find herself entangled in the thick of it.
Take Gertrude Stein’s famous phrase, “A rose, is a rose, is a rose is a rose.” The saying isn’t widely known to be hers. Stein wrote this in an early poem not widely distributed entitled “Sacred Emily”. Dodge was assisting Stein with her poetry at the time and Stein recounted that it was Dodge who said this to her. Following the progression of this phrase in American pop culture, its influence even surfaces in a recently popular graphic novel series called Scott Pilgrim when the protagonist recites the phrase verbatim. The author likely had no clue of the roots, seeing as the phrase bubbles up in all sorts of places from an album of Aretha Franklin’s to a Stephen King novel. The point isn’t that “a rose, is a rose, is a rose, is a rose,” has some deep meaning or impact. It’s an example of the “Mabel Dodge” effect. Dodge permeates popular culture, reform, and art in American society since she gave herself center stage in New York and somehow her name is lost in the shuffle. History might not recall her name, but it is surrounded by her impact. Dodge’s work just from her time in New York persists in birth control pills and Duchamp paintings on the walls of American museums. She’s there in union meetings and in crowds of striking factory workers on street corners. She’s handing out pamphlets on sexual liberation and meditating on the back porch. She’s hiding anarchists and posing in Renaissance garb for portraits. She’s writing plays and giving decorating advice. She’s fighting a war across the ocean that she still doesn’t have a vote for or against. She’s falling in love with a man again while still being enamored of humanity, as usual (Rudnick) (Dodge-Luhan).
Mabel Dodge was more. More than a woman. More than an artist. More than a patron. More than a Bohemian. More than a reformer. More than history has remembered her as. Dodge was dauntless and terrified. She was cunning and frivolous. Romantic and stoic. Bertram Wolfe would say Dodge was “Wealthy, gracious, open-hearted, beautiful, intellectually curious, and quite without a sense of discrimination, she was Bohemia's most successful lion-hunter… Her hospitality, her capacity for listening, her quiet, encouraging smile, brought together the great, the near-great, and those who came to dream of greatness” (45). Wolfe is addressing Dodge’s charm while also diminishing her role by ending with Dodge’s description as “quite without a sense of discrimination.” Historians like Wolfe belittle Dodge’s contributions by focusing on her effusive public persona. Barbara Gelb would comment that “[S]he was not beautiful; she was completely humorless; and she was staggeringly conceited. But she managed by flattery, a superficial knowledge of the arts and politics, and lavish hospitality, to lure such disparate personalities to her gatherings” (58). Lincoln Steffens, one of her closest confidants and another success writer of in The Village, would write about her in his autobiography and comment, “’A cut flower,’ Hutchins Hapgood called her. With taste and grace, the courage of inexperience, and a radiating personality, that woman has done whatever it has struck her fancy to do, and put it and herself over-openly” (110). Ella Winter, journalist and activist in Greenwich Village in the early 20th century, would write in her own autobiography, “She [Dodge] was a strong, dominating woman who had always been wealthy and who used her money to make a personal bohemia” (95). Historian Daniel Flynn would crown Dodge “Queen of Greenwich Village” (180). To try to measure Dodge’s impact on American society is nearly impossible because Dodge doesn’t stick to one category: even analyzing her influence over the course of a decade is a task not near finished.
Mabel Dodge’s work in New York City began with her own life long reach for “The New.” The New is exactly what it sounds like—new thought, new ideas, new art, new perspectives. Dodge wanted a violent surge forward from stoic Victorian influence. Gertrude Stein would say one evening talking to Dodge that the new century would be “a time when everything cracks, where everything is destroyed, everything isolates itself, it is a more splendid thing than a period where everything follows itself” (Rudnick 1100). During her time in New York City, Dodge unraveled her own prejudices and forced contemporaries of her time with opposing views to look at their own bias as well. Her gatherings and discussions at her house in Washington Square paired priests with sexual liberation leaders like Mina Loy and Margaret Sanger. She staged discussion about labor between anarchists like Emma Goldman and socialists like John Reed. She pushed to dismantle the influence “form” held over art with her dedication to modernism in visual arts, literature, and daily life.
Not only did Dodge set a safe stage for discourse, but Dodge participated as a financial supporter, organizer, and creative contributor to some of the most radical ideas of early twentieth century America as well. Some movements like socialism and sexual liberations would eventually see her less protected peers thrown in prison. Though these categories represent only a snippet of her contributions, viewing her impact on the labor reform movement, women’s liberation movement, and establishment of the modern art scene in New York City displays a small portion of the range of impact Dodge had in all facets of her life. She was calculated and purposeful with her money as well as her mind. Her high class background gave her the unique position to disseminate the ideas of Bohemia out into the mainstream like no one else could. So who was Mabel Dodge? The best response so far seems to be that she was more. The more digging done to unearth the far reaches of newspaper articles and court proceedings only reveals the name “Dodge” is ever present. One newspaper article from 1920 out of Chicago would call Dodge “the most peculiar common denominator that society, literature, art and radical revolutionaries ever found in New York and Europe” (47). Only Dodge’s paper trail from magazines to half-hearted love letter can begin to describe the influence of a woman who used every ounce of her being to promote and explore everything and anything that pushed for the future.
Flynn, Daniel J. A Conservative History of the American Left. New York: Crown
Publishing, 2008. Print.
Gelb, Barbara. So Short a Time. New York: W W Norton & Co., 1973. Print.
Rudnick, Lois. Mabel Dodge Luhan: New Woman, New Worlds (Kindle Locations 47-1101). University of New Mexico Press. Kindle Edition.
Steffens, Lincoln. Autobiography. Berkeley: Heydey Books, 2006. Print.
Winter, Ella. And Not to Yield. London: Harcourt, 1963. Print.
Wolfe, Bertram D. Strange Communists I Have Known. New York: George Allen &
Unwin, 1966. Print.
Welcome to Bears Make GSA History! Our exhibit examines the history of the Gender Sexuality Alliance (formerly known as GALA) at Ursinus College, (located in southeastern Pennsylvania) from 1991 to 2000. Join us as we examine the discussions about, representations of, and controversies surrounding the formation and first ten years of the GSA, as seen in articles published in the school newspaper, The Grizzly.
Our project asks the question: "How did the GSA handle conflict and controversies in its first ten years of existence?" Our major subsections are as follows:
Genesis: GALA, 1991. Explore the formation and first semester of the Ursinus College GSA as it weathered visceral public defamation at the hands of a small but vocal group of students and professors.
Conflict and Conversation: 1995. Examine continued debate about GALA, sexuality, and the LGBTQ+ community at Ursinus College. Several articles condemn the group, while many other voices advocate.
LGBTQ+ Identities in Media, 2000: Explore representations of the LGBTQ+ community in popular culture in the New Millennium.
Global: Connect the microhistory of local events with national trends.
We would like to thank Ms. Carolyn Weigel, Mr. Andy Prock, Ms. Christine Ianicelli, and Drs. Throop and McShane for making this project possible. Ms. Weigel opened the Ursinusiana archives for our research, guiding our research processes by directing us to resources and contacts. Mr. Prock's expertise on scanning made the digitization of our project possible, while Ms. Ianicelli's technical knowledge gave us confidence in navigating Omeka.
Bears Breaking Ground: A History of Construction, Destruction, and Renovation at Ursinus College aims to educate the public about the history of Ursinus buildings. The group decided to pick three buildings that are personally connected to our lives on campus. The three buildings are currently known as Myrin Library, Bomberger Memorial Hall and the Berman Museum of Art. The project is just the initial step in creating a full history of the buildings on campus. Although each building was built at a different time in the college’s history, two major dates of renovation have emerged through our research, the 1970s and the mid 2000s.
Myrin Library was built in 1970. It stands where Freeland Seminary, later Freeland, Stein and Derr Halls, stood. Freeland Seminary was built in 1848 and was incorporated into Ursinus’s space after its founding in 1871. Stein and Derr Halls were added later to include dormitory and cafeteria space on campus. In 1965 the building was declared to be a fire hazard, no longer big enough to house the student population of Ursinus and infected with different types of vermin. It was destroyed that same year. Since Freeland Hall and Myrin Library are geographically related, they have been placed first since Freeland Hall was the oldest building (of our three) to be associated with Ursinus. Under the Freeland Hall and Myrin Library tab, there is information about Freeland Seminary, Freeland Hall, Myrin Library’s construction, the Book Walk, and Myrin Library’s dedication.
Bomberger Memorial Hall is still the same building under the same name, though it is generally shortened to Bomberger Hall. Built in 1891 from a generous donation by Robert Patterson, it is named in memory of one of the college's founders and the first president of the college, John Henry Augustus Bomberger. It is the oldest building still in use on campus, with the exteriors integrity being kept in its signature Romanesque architectural style. It has undergone renovations on its interior in the 1920s and 1970s to keep the building useable and up to the building code of the time. The only major and visible exterior renovation Bomberger has had was in 2006, with the north entrance being changed to a handicap accessible entrance/exit and offices for Career and Professional Development and the Education Department. Under the Bomberger Memorial Hall tab, there is information about the construction of Bomberger Hall, a few prominent rooms of the building, particularly its main chapel, the various renovations that have been done in its interior and exterior, and the organs of Ursinus College.
The Berman Museum have been known by three different names. It was initially built as the Alumni Memorial Library (AML) in 1921 to honor the Ursinus students killed during World War II. In 1973, the building transitioned for a short time into being the College Union. By the gift of Philip and Muriel Berman, the Berman Museum was established 1989 and lives on this campus to this day. It is still the original building built in 1921, but has had extensive renovations additions over the last 95 years. Under the AML, College Union, and Berman Museum of Art tab, there is information about fundraising to build the AML, the AML itself, the College Union, and The Philip and Muriel Berman Museum of Art.
Each section holds specific details about each building’s evolution in the last 123 years of Ursinus history and include pictures from various decades, newspaper articles from The Ursinus Weekly/The Grizzly, and articles from The Ursinus Bulletin. All this information and originals can be found in Ursinusiana. The hope is that the project will be continued by future students and will include a history of all buildings on campus.
We would like to take a moment to extend our gratitude to all the people who have helped us through this project. Thank you to the U-Imagine Center, Dr. Susanna Throop, Dr. Kara McShane, Mrs. Carolyn Weigel, Mr. Andrew Prock and everyone else who has given us advice on our journey through this project. We greatly appreciate all your support.
All pictures and articles are from Ursinusiana, the Ursinus College Archive, and the Ursinus Digital Commons. They are free to private and educational use.
Beginning with the Bears Make History course, taught by Dr. Susanna Throop and Dr. Kara McShane in the Fall of 2016, this project has grown and hopefully will continue to grow in the future. While each of the projects have their own specific goals and questions in mind, the common factor between them is that they wish to shed light on Ursinus's connection with a greater event or events.
Because the Ursinus campus is small and relatively secluded, it can sometimes feel that we live in our own little bubble. That quite simply is not the case. Being able to examine these events and the effects they have on Ursinus allows for an interesting microhistory on how the outside world can have a greater impact on our little community in Collegeville.
Not only do we hope future students will continue to build on this project but we encourage it. Ursinus has a rich and long history, which is just waiting to be tackled from innumerable perspectives. Being able to bring that history and the stories attached to it to life and share it with the world only helps to enhance Ursinus and the school's legacy.
With that, please continue on and explore the projects here. Hopefully you will come away having learned something about our school and maybe even a question of your own you wish to pursue.
What is social life, who it has involved, and how have these social interactions changed over time at Ursinus College? This project specifically explores the reasons for the shift to coeducation, how and why women carved out their own spaces on campus, and finally the ways in which both men and women did and did not coexist in their social lives between 1880 and 1907. Materials from the Ursinusiana Collection and the Ursinus Archives, especially yearbooks, newspapers, and photographs, reveal the early years of social life at Ursinus for women. In particular, this project shows that women joining a newly coeducational school not only had to prove their academic worth, but also navigated the difficulties of social life by joining established spaces or creating their own through clubs, organizations, sports, housing, and other interactions. Hopefully, this project is not an end in itself, but rather, the beginning of further dialogue about our students’ diverse backgrounds and the ways that these backgrounds manifest in social experiences at Ursinus College.
I would like to thank all the people who have helped me through this summer fellows project. Thank you to Dr. Susanna Throop and Dr. Kara McShane for being wonderful advisors and all the work they have done to make this project the best it could be. Thank you to Mrs. Carolyn Weigel and Mr. Andrew Prock for their amazing help in the archives and digitizing everything. And thank you to everyone else who have guided this project or assisted me in any way shape or form on this project. I appreciate all that you've done!
‘Myths and Legends of Ursinus’ is a project aimed at answering questions about how urban legends can characterize a specific location. Focusing on how the mythology came about, which stories still remain, and what they mean for the current Ursinus campus, we have explored the radioactivity labs of Pfahler, the vanishing Vietnam Peace Tree, and the many ghost stories that are still a part of campus life. Articles from The Grizzly and The Weekly, college catalogues, the college bulletin, physical site visits, and in-person interviews have helped us to create this exhibit, which introduces different ways of perceiving locations, includes analysis of the three subtopics from each team member, and provides a synthesis of ideas to answer the final question of why such legends are still relevant today. Our research exposes the layers of mystery and adventure that can be found in everyday places and preserves such creative narratives in a digital memory that can be added to by future generations of students as the content of modern mythology changes with the passing years. We hope that through our investigation into the school’s personality via stories and legends, readers are able to examine their relationship with the school and gain further insight into the complexity of Ursinus's history.
We'd like to offer our sincerest thanks to Carolyn Weigel, Andrew Prock, James Shuttlesworth, Christine Iannicelli, and Dr. Throop and Dr. McShane for their many hours of assistance, patience, and enthusiasm. We couldn't have done it without you!
Bears With Booze: A History of the Creation, Enforcement, and Reformation of Alcohol Policies at Ursinus College
Bears With Booze: A History of the Creation, Enforcement, and Reformation of Alcohol Policies at Ursinus College is a student-created and organized digital exhibit archiving the history of Ursinus College's tumultuous relationship with alcohol laws, customs, and culture.
From its creation, Ursinus College has maintained a controversial reputation in Montgomery County as an icon of liberal reformation in an demographical ocean of deep political and religious conservatism. Ursinus grew out of a period of intense theological discussion, debate, and change. The progressive and reformative ethics, opinions, and operations of the original benefactors and creators of the Ursinus identity - reconstructionist members of the Mercersburg Seminary - have endured history, and have reflected directly into the aura of determination, nobility, and extraordinary democracy in which Ursinus resides today.
Our website is organized into four separate categories:
- The Historical Narrative: A navigatable library of various media, all together illustrating and narrating the events of most tumultious and formative era of Ursinus history.
- The Modern Perspective: A navigatable library of various media, all together illustrating the state, style, and method of today's substance administration on the Ursinus campus.
- Photo galleries: High-resolution navigatable galleries of historically significant photographs and documents.
- Interactive features: Engaging, interactive exhibits for if you want to take a deeper delve into the complexities of Ursinus College's alcohol policy!
Dan Berger, Kasey Chatburn, Sam Mamber, & Alessandra Psomaras
This is a project that focuses on the history of Ursinus College during the 1920s and the early 1930s; aimed at showing how the student body reacted and responded to the sudden shift from the exuberence and wealth that defined the Roaring Twenties to the extreme poverty and immense misery that came to define the Great Depression.
Our project's name pays homage to Irving Berlin's 1926 hit song "Blue Skies," which became symbolic of the jubilance, optimism, and care free nature of the 1920s. Our title, "No More Blue Skies," hints at the irony of the world depicted in the song, for everything it would come crashing down only three years after the song's release in 1926 with the Stock Market Crash of 1929.
The focus of our project has been divided into three parts that extened to both the 1920s and the 1930s:
1) Social life on campus
2) The political identity of the student body
3) The financial state of Ursinus
We hope this project will become a catalyst for further study into Urinus' formative years.
A special shout out to Andy Prock and Caroline Weigel, whose help proved crucial in the development of this project.
This was a project for Bears Make History, completed in 2017.
Reading Between the Letters is an Ursinus digital history project that records the inclusion of marginalized groups within Greek Life from the 1970s to present day. During this time frame, values of diversity and inclusion began to gain momentum on a national scale with the civil rights and feminist movements. Our research seeks to understand how Ursinus was affected by and responded to the national discourse on diversity and Greek life.
Our research question is: How inclusive has Greek life on campus been of marginalized groups, including women, people of color, and the LGBTQ+ community?
Our primary sources include Ursinus' newspaper articles, especially opinions and editorial pieces, to understand overall inter-fraternity and sorority policies and broader student body responses. We also use photos from the yearbooks of Greek organizations to complement our findings from the newspapers. Our exhibit presents and compares articles about greeks, faculty, and the student body as a whole to gage the way racial and gender inclusivity has played a role in Greek life.
The sections of this project include:
The History of Ursinus' Greek Life: a timeline of the complete history of Greek organizations at Ursinus and overview of the past conflicts about pledging between administration and Greek life.
Gender Segregation and Inclusion in Greek Life: a discussion on critiques of Greek life's gender segregation and information about the four gender-inclusive Greek organizations in Ursinus' history.
Racial Diversity and Inclusion in Greek Life: Ursinus has had Greek organizations on campus for the past 110 years, but the campus only saw organizations focused on racial diversity and inclusion starting 25 years ago. This section will focus on why these racially diverse organizations were present and how Ursinus responded to this.
Ursinus is a respected liberal arts campus, featuring an egalitarian core that’s showcased through curriculum and student attitudes. At its foundation, Ursinus was notoriously religious and all male. Under the service of dedicated presidents, the campus began to shift quickly over time into the respected liberal space it’s today. Presidents are memorable figures in history, usually evoking change and progress during their term. Therefore, our group Memorable UC Presidents plans to conduct a comprehensive history of the presidents from Ursinus’s foundation to present day. There are presently 17 Ursinus presidents. For linguistic purposes, we’re featuring only 5 presidents in our project. In a biographical style, we plan to detail the lives and accomplishments of each selected president during their administrations at Ursinus. Our main objective is to present a full representation of Ursinus through a study of the president’s impacts in shaping our campus into a liberal space.