1
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Lowell Sun Photography Collection - Lusophone Culture [1971-1993]
Date
A point or period of time associated with an event in the lifecycle of the resource
1971-1993
Source
A related resource from which the described resource is derived
Digitized from Lowell Sun Collection, owned by the Lowell Historical Society, housed at the Center for Lowell History.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Format
The file format, physical medium, or dimensions of the resource
JPEG
Type
The nature or genre of the resource
Image
Identifier
An unambiguous reference to the resource within a given context
LowellSun_
Description
An account of the resource
The Lowell Sun Photograph Collection - Lusophone Culture is a sampling of images from Lowell in the 1970s through the 1990s. These photographs demonstrate all aspects of Lusophone (Portuguese-speaking) culture in Greater Lowell and includes images of the working, personal, and cultural lives of those living in the city.<br /><br />This digital collection is only a small sample of the much larger Lowell Sun Photography Collection, owned by the Lowell Historical Society, housed at the Center for Lowell History. The overall collection contains over 20,000 images, most which can only be accessed in person, by appointment, at the Center. These images were originally captured by Lowell Sun photographers to accompany newspaper stories. Photographers frequented local businesses and events to capture what life looked like in Lowell at the time.<br /><br /><strong>Please note:</strong> The images in this digital collection were chosen by their likelihood to include members of the Lusophone community. When a connection to Lusophone culture is not explicitly clear, photos were chosen based on ancestry research or popular surnames from Lusophone countries. We understand that this method may not always be accurate, and welcome any feedback as to images that may be unrelated. Images include members of the Portuguese, Brazilian, and Cape Verdean communities, among others.<br /><br />If you are interested in seeing the many other images in this collection that have not been digitized, please contact the <a href="https://libguides.uml.edu/archives">Center for Lowell History</a> to make an appointment.
Creator
An entity primarily responsible for making the resource
Pollock, Arthur
Hunt, Richard
Brow, David
Wallace, Robert
Maher, Michael
Pigeon, Michael
Whitaker, Robert
Herbert, Gerald
Rose, Marston
Bridgeford, Bill
Gregory, David
Malakie, Julie
Chase, Jon
Cauchon, Bradley
Donovan, Dan
Bailey, Rollin
Subject
The topic of the resource
Antique and classic cars
Nursing homes
Artists
Barbershops
Bars (Drinking establishments)
Baseball coaches
Education
Drug abuse--Prevention
Youth--Alcohol use
Basketball teams
High school athletes
Bingo
Bowling
Boxing
Bullfights
Cabo Verdean Americans
Camps
Career fairs
Cemeteries
Christmas
City council members
Community organization
Construction workers
Cycling
Drug abuse--Prevention
Education, Bilingual
Ethnic food
Fairs
Factories
Festivals
Folk dancing, Portuguese
Fourth of July
Graduation (school)
Gymnastics
Immigrant families
Instrumentation and orchestration (Band)
Lacrosse
Mills and mill-work
Music teachers
Musicians
Police
Portuguese American women
Postmasters--United States
School field trips
Shelters for the homeless
Sledding
Snow
Soccer
Special education
Student government
Video arcades
Voting
Women in community organization
Women's shelters
Youth centers
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Boston (Mass.)
Billerica (Mass.)
Wilmington (Mass.)
Nashua (N.H.)
Tewksbury (Mass.)
Tyngsboro (Mass.)
Chelmsford (Mass.)
Dracut (Mass.)
Lawrence (Mass.)
Pelham (N.H.)
Burlington (Mass.)
Dunstable (Mass.)
Andover (Mass.)
Bedford (Mass.)
Littleton (Mass.)
Westford (Mass.)
Still Image
A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
IV Seasons Chef George Landry
Subject
The topic of the resource
Ethnic food
Description
An account of the resource
IV Seasons Restaurant is a Portuguese restaurant in Lowell.
Source
A related resource from which the described resource is derived
Digitized from Lowell Sun Collection, owned by the Lowell Historical Society, housed at the Center for Lowell History.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Date
A point or period of time associated with an event in the lifecycle of the resource
1985-05-02
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Relation
A related resource
Item located in Aisle 1B, Section 1, Box 2, Folder: Business--IV Seasons Restaurant.
Format
The file format, physical medium, or dimensions of the resource
JPEG
Type
The nature or genre of the resource
Image
Identifier
An unambiguous reference to the resource within a given context
LowellSun_IVSeasonsRestaurant_001_
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Lowell Sun Photography Collection - Lusophone Culture [1971-1993]
Date
A point or period of time associated with an event in the lifecycle of the resource
1971-1993
Source
A related resource from which the described resource is derived
Digitized from Lowell Sun Collection, owned by the Lowell Historical Society, housed at the Center for Lowell History.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Format
The file format, physical medium, or dimensions of the resource
JPEG
Type
The nature or genre of the resource
Image
Identifier
An unambiguous reference to the resource within a given context
LowellSun_
Description
An account of the resource
The Lowell Sun Photograph Collection - Lusophone Culture is a sampling of images from Lowell in the 1970s through the 1990s. These photographs demonstrate all aspects of Lusophone (Portuguese-speaking) culture in Greater Lowell and includes images of the working, personal, and cultural lives of those living in the city.<br /><br />This digital collection is only a small sample of the much larger Lowell Sun Photography Collection, owned by the Lowell Historical Society, housed at the Center for Lowell History. The overall collection contains over 20,000 images, most which can only be accessed in person, by appointment, at the Center. These images were originally captured by Lowell Sun photographers to accompany newspaper stories. Photographers frequented local businesses and events to capture what life looked like in Lowell at the time.<br /><br /><strong>Please note:</strong> The images in this digital collection were chosen by their likelihood to include members of the Lusophone community. When a connection to Lusophone culture is not explicitly clear, photos were chosen based on ancestry research or popular surnames from Lusophone countries. We understand that this method may not always be accurate, and welcome any feedback as to images that may be unrelated. Images include members of the Portuguese, Brazilian, and Cape Verdean communities, among others.<br /><br />If you are interested in seeing the many other images in this collection that have not been digitized, please contact the <a href="https://libguides.uml.edu/archives">Center for Lowell History</a> to make an appointment.
Creator
An entity primarily responsible for making the resource
Pollock, Arthur
Hunt, Richard
Brow, David
Wallace, Robert
Maher, Michael
Pigeon, Michael
Whitaker, Robert
Herbert, Gerald
Rose, Marston
Bridgeford, Bill
Gregory, David
Malakie, Julie
Chase, Jon
Cauchon, Bradley
Donovan, Dan
Bailey, Rollin
Subject
The topic of the resource
Antique and classic cars
Nursing homes
Artists
Barbershops
Bars (Drinking establishments)
Baseball coaches
Education
Drug abuse--Prevention
Youth--Alcohol use
Basketball teams
High school athletes
Bingo
Bowling
Boxing
Bullfights
Cabo Verdean Americans
Camps
Career fairs
Cemeteries
Christmas
City council members
Community organization
Construction workers
Cycling
Drug abuse--Prevention
Education, Bilingual
Ethnic food
Fairs
Factories
Festivals
Folk dancing, Portuguese
Fourth of July
Graduation (school)
Gymnastics
Immigrant families
Instrumentation and orchestration (Band)
Lacrosse
Mills and mill-work
Music teachers
Musicians
Police
Portuguese American women
Postmasters--United States
School field trips
Shelters for the homeless
Sledding
Snow
Soccer
Special education
Student government
Video arcades
Voting
Women in community organization
Women's shelters
Youth centers
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Boston (Mass.)
Billerica (Mass.)
Wilmington (Mass.)
Nashua (N.H.)
Tewksbury (Mass.)
Tyngsboro (Mass.)
Chelmsford (Mass.)
Dracut (Mass.)
Lawrence (Mass.)
Pelham (N.H.)
Burlington (Mass.)
Dunstable (Mass.)
Andover (Mass.)
Bedford (Mass.)
Littleton (Mass.)
Westford (Mass.)
Still Image
A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Susan Rocha of Lowell at Portuguese Food Table
Subject
The topic of the resource
Portuguese American women
Ethnic food
Festivals
Description
An account of the resource
At 1988 Lowell Folk Festival.
Creator
An entity primarily responsible for making the resource
Pigeon, Michael
Source
A related resource from which the described resource is derived
Digitized from Lowell Sun Collection, owned by the Lowell Historical Society, housed at the Center for Lowell History.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Date
A point or period of time associated with an event in the lifecycle of the resource
1988-07-29
Relation
A related resource
Item located in Drawer 3, Folder: Events--Folk Festival 1988
Format
The file format, physical medium, or dimensions of the resource
JPEG
Type
The nature or genre of the resource
Image
Identifier
An unambiguous reference to the resource within a given context
LowellSun_FolkFestival1988_002_
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Lowell Folk Festival
-
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Lowell Sun Photography Collection - Lusophone Culture [1971-1993]
Date
A point or period of time associated with an event in the lifecycle of the resource
1971-1993
Source
A related resource from which the described resource is derived
Digitized from Lowell Sun Collection, owned by the Lowell Historical Society, housed at the Center for Lowell History.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Format
The file format, physical medium, or dimensions of the resource
JPEG
Type
The nature or genre of the resource
Image
Identifier
An unambiguous reference to the resource within a given context
LowellSun_
Description
An account of the resource
The Lowell Sun Photograph Collection - Lusophone Culture is a sampling of images from Lowell in the 1970s through the 1990s. These photographs demonstrate all aspects of Lusophone (Portuguese-speaking) culture in Greater Lowell and includes images of the working, personal, and cultural lives of those living in the city.<br /><br />This digital collection is only a small sample of the much larger Lowell Sun Photography Collection, owned by the Lowell Historical Society, housed at the Center for Lowell History. The overall collection contains over 20,000 images, most which can only be accessed in person, by appointment, at the Center. These images were originally captured by Lowell Sun photographers to accompany newspaper stories. Photographers frequented local businesses and events to capture what life looked like in Lowell at the time.<br /><br /><strong>Please note:</strong> The images in this digital collection were chosen by their likelihood to include members of the Lusophone community. When a connection to Lusophone culture is not explicitly clear, photos were chosen based on ancestry research or popular surnames from Lusophone countries. We understand that this method may not always be accurate, and welcome any feedback as to images that may be unrelated. Images include members of the Portuguese, Brazilian, and Cape Verdean communities, among others.<br /><br />If you are interested in seeing the many other images in this collection that have not been digitized, please contact the <a href="https://libguides.uml.edu/archives">Center for Lowell History</a> to make an appointment.
Creator
An entity primarily responsible for making the resource
Pollock, Arthur
Hunt, Richard
Brow, David
Wallace, Robert
Maher, Michael
Pigeon, Michael
Whitaker, Robert
Herbert, Gerald
Rose, Marston
Bridgeford, Bill
Gregory, David
Malakie, Julie
Chase, Jon
Cauchon, Bradley
Donovan, Dan
Bailey, Rollin
Subject
The topic of the resource
Antique and classic cars
Nursing homes
Artists
Barbershops
Bars (Drinking establishments)
Baseball coaches
Education
Drug abuse--Prevention
Youth--Alcohol use
Basketball teams
High school athletes
Bingo
Bowling
Boxing
Bullfights
Cabo Verdean Americans
Camps
Career fairs
Cemeteries
Christmas
City council members
Community organization
Construction workers
Cycling
Drug abuse--Prevention
Education, Bilingual
Ethnic food
Fairs
Factories
Festivals
Folk dancing, Portuguese
Fourth of July
Graduation (school)
Gymnastics
Immigrant families
Instrumentation and orchestration (Band)
Lacrosse
Mills and mill-work
Music teachers
Musicians
Police
Portuguese American women
Postmasters--United States
School field trips
Shelters for the homeless
Sledding
Snow
Soccer
Special education
Student government
Video arcades
Voting
Women in community organization
Women's shelters
Youth centers
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Boston (Mass.)
Billerica (Mass.)
Wilmington (Mass.)
Nashua (N.H.)
Tewksbury (Mass.)
Tyngsboro (Mass.)
Chelmsford (Mass.)
Dracut (Mass.)
Lawrence (Mass.)
Pelham (N.H.)
Burlington (Mass.)
Dunstable (Mass.)
Andover (Mass.)
Bedford (Mass.)
Littleton (Mass.)
Westford (Mass.)
Still Image
A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Portuguese Food at 1988 Folk Festival
Subject
The topic of the resource
Portuguese American women
Ethnic food
Festivals
Description
An account of the resource
Lindiuri Feretes and Rose Ormonde, both Lowell residents, with Portuguese food during Lowell Folk Festival. At J.F.K. Plaza.
Creator
An entity primarily responsible for making the resource
Bridgeford, Bill
Source
A related resource from which the described resource is derived
Digitized from Lowell Sun Collection, owned by the Lowell Historical Society, housed at the Center for Lowell History.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Date
A point or period of time associated with an event in the lifecycle of the resource
1988-07-31
Relation
A related resource
Item located in Drawer 3, Folder: Events--Folk Festival 1988
Format
The file format, physical medium, or dimensions of the resource
JPEG
Type
The nature or genre of the resource
Image
Identifier
An unambiguous reference to the resource within a given context
LowellSun_FolkFestival1988_003_
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Lowell Folk Festival
-
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Lowell Sun Photography Collection - Lusophone Culture [1971-1993]
Date
A point or period of time associated with an event in the lifecycle of the resource
1971-1993
Source
A related resource from which the described resource is derived
Digitized from Lowell Sun Collection, owned by the Lowell Historical Society, housed at the Center for Lowell History.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Format
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JPEG
Type
The nature or genre of the resource
Image
Identifier
An unambiguous reference to the resource within a given context
LowellSun_
Description
An account of the resource
The Lowell Sun Photograph Collection - Lusophone Culture is a sampling of images from Lowell in the 1970s through the 1990s. These photographs demonstrate all aspects of Lusophone (Portuguese-speaking) culture in Greater Lowell and includes images of the working, personal, and cultural lives of those living in the city.<br /><br />This digital collection is only a small sample of the much larger Lowell Sun Photography Collection, owned by the Lowell Historical Society, housed at the Center for Lowell History. The overall collection contains over 20,000 images, most which can only be accessed in person, by appointment, at the Center. These images were originally captured by Lowell Sun photographers to accompany newspaper stories. Photographers frequented local businesses and events to capture what life looked like in Lowell at the time.<br /><br /><strong>Please note:</strong> The images in this digital collection were chosen by their likelihood to include members of the Lusophone community. When a connection to Lusophone culture is not explicitly clear, photos were chosen based on ancestry research or popular surnames from Lusophone countries. We understand that this method may not always be accurate, and welcome any feedback as to images that may be unrelated. Images include members of the Portuguese, Brazilian, and Cape Verdean communities, among others.<br /><br />If you are interested in seeing the many other images in this collection that have not been digitized, please contact the <a href="https://libguides.uml.edu/archives">Center for Lowell History</a> to make an appointment.
Creator
An entity primarily responsible for making the resource
Pollock, Arthur
Hunt, Richard
Brow, David
Wallace, Robert
Maher, Michael
Pigeon, Michael
Whitaker, Robert
Herbert, Gerald
Rose, Marston
Bridgeford, Bill
Gregory, David
Malakie, Julie
Chase, Jon
Cauchon, Bradley
Donovan, Dan
Bailey, Rollin
Subject
The topic of the resource
Antique and classic cars
Nursing homes
Artists
Barbershops
Bars (Drinking establishments)
Baseball coaches
Education
Drug abuse--Prevention
Youth--Alcohol use
Basketball teams
High school athletes
Bingo
Bowling
Boxing
Bullfights
Cabo Verdean Americans
Camps
Career fairs
Cemeteries
Christmas
City council members
Community organization
Construction workers
Cycling
Drug abuse--Prevention
Education, Bilingual
Ethnic food
Fairs
Factories
Festivals
Folk dancing, Portuguese
Fourth of July
Graduation (school)
Gymnastics
Immigrant families
Instrumentation and orchestration (Band)
Lacrosse
Mills and mill-work
Music teachers
Musicians
Police
Portuguese American women
Postmasters--United States
School field trips
Shelters for the homeless
Sledding
Snow
Soccer
Special education
Student government
Video arcades
Voting
Women in community organization
Women's shelters
Youth centers
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Boston (Mass.)
Billerica (Mass.)
Wilmington (Mass.)
Nashua (N.H.)
Tewksbury (Mass.)
Tyngsboro (Mass.)
Chelmsford (Mass.)
Dracut (Mass.)
Lawrence (Mass.)
Pelham (N.H.)
Burlington (Mass.)
Dunstable (Mass.)
Andover (Mass.)
Bedford (Mass.)
Littleton (Mass.)
Westford (Mass.)
Still Image
A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Duarte and Elsa Oliveira with Portuguese Food
Subject
The topic of the resource
Portuguese American women
Festivals
Ethnic food
Description
An account of the resource
Portuguese food at Boardinghouse Park during 1992 Lowell Folk Festival. Duarte Oliveira (left) cooking shiskabobs and Elsa Oliveira with pastries.
Creator
An entity primarily responsible for making the resource
Pigeon, Michael
Source
A related resource from which the described resource is derived
Digitized from Lowell Sun Collection, owned by the Lowell Historical Society, housed at the Center for Lowell History.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Date
A point or period of time associated with an event in the lifecycle of the resource
1992-07-25
Relation
A related resource
Item located in Drawer 3, Folder: Events--Folk Festival 1992
Format
The file format, physical medium, or dimensions of the resource
JPEG
Type
The nature or genre of the resource
Image
Identifier
An unambiguous reference to the resource within a given context
LowellSun_FolkFestival1992_002_
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Lowell Folk Festival
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e316bae3fa908510e76eca010ce8ffd7
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Lawrence History Center Portuguese American Collection [1920-1999]
Source
A related resource from which the described resource is derived
All physical copies of the items in this collection are housed at the Lawrence History (LHC) in Lawrence, MA. Through their partnership with PADA, LHC gave permission for these items to be digitized and placed online.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Identifier
An unambiguous reference to the resource within a given context
LHC_
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lawrence (Mass.)
Subject
The topic of the resource
Portuguese American women
Catholic Church--Societies, etc.
Processions, Religious--Catholic Church
Fasts and Feasts
Catholic Church--Dioceses
Priests
Wedding photography
Music
Musicians
Instrumentation and orchestration (Band)
Statutes
Constitutions
Minstrel shows
Balls (parties)
World War, 1939-1945
Veterans
United States--History--Revolution, 1775-1783
United States. Army.
Community organization
Community development--Religious aspects--Catholic Church
Festivals
City council members
Political posters
Azorean Americans
Mother's Day
Portugal--Emigration and immigration
Ascension Day
Soccer
Description
An account of the resource
These items are part of the collection at the Lawrence History Center in Lawrence, MA. This collection reflects the organization of the local Portuguese American community from the start of the 20th century through the 1990s. Items focus on the Portuguese American Civic League, Holy Ghost Society, and Saint Peter and Paul's Church.<br /><br /><strong>About the <a href="https://www.lawrencehistorycenter.org/">Lawrence History Center (LHC)</a></strong><br /><br /><span>Founded in 1978 as the Immigrant City Archives by German immigrant Eartha Dengler, the Lawrence History Center’s mission is to collect, preserve, share, and animate the history and heritage of Lawrence and its people.</span><br /><span>Currently in their fifth decade, LHC seeks to better serve a community that is rapidly changing due to immigration and changes in the local economy. The past few years have marked enormous growth for LHC as they move from being an organization that ‘collects and preserves’ stories of the city to one that animates these stories for current residents, researchers, and visitors to Lawrence through rich and varied programming, the strength of our collections and the power of the history of an immigrant city on the rise.</span>
Date
A point or period of time associated with an event in the lifecycle of the resource
1920-1999
Format
The file format, physical medium, or dimensions of the resource
JPEG
PDF
Language
A language of the resource
English
Portuguese
Type
The nature or genre of the resource
Image
Text
Oral History
A resource containing historical information obtained in interviews with persons having firsthand knowledge.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Is Format Of
A related resource that is substantially the same as the described resource, but in another format.
<h2><a href="https://www.lawrencehistorycenter.org/node/2781">Click here to listen to audio of Frances Silva's oral history interview with the Lawrence History Center.</a></h2>
Title
A name given to the resource
Frances Silva oral history interview
Date
A point or period of time associated with an event in the lifecycle of the resource
1983-02-04
Description
An account of the resource
Francisca Silva (Frances Medina de Conceicao) was born on June 10, 1890 in Faial. She immigrated to the United States when she was 12 years old and spent her life in Lawrence, MA.
People mentioned: Dr. Robinson, Mike Silva
Creator
An entity primarily responsible for making the resource
DePippo, Theresa
Silva, Frances
Subject
The topic of the resource
Portuguese American women
Azorean Americans
Immigrants
Orphans
Women household employees
Mills and mill-work
Boardinghouses
Catholic Church--Societies, etc.
Catholic Church--Dioceses
Tenement houses
Ethnic food
Alcoholism
Infants--Death
Textile Workers' Strike, Lawrence, Mass., 1912
Mills and mill-work
Fasts and Feasts
Processions, Religious--Catholic Church
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lawrence (Mass.)
Faial (Azores)
Source
A related resource from which the described resource is derived
All physical copies of the items in this collection are housed at the Lawrence History (LHC) in Lawrence, MA. Through their partnership with PADA, LHC gave permission for these items to be digitized and placed online.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Format
The file format, physical medium, or dimensions of the resource
MP3
Language
A language of the resource
English
Type
The nature or genre of the resource
Audio
Atlantic Mills
Barcelos Brothers Market
Feast of Corpus Christi
Feast of the Holy Ghost
Pacific Mills
Saint Peter and Paul Church
-
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aee31f9407d9f811d856f220471fa265
PDF Text
Text
IMMIGRANT CITY ARCHIVES
Lawrence, Massachusetts
Narrator: Estelle Cardoza Saab
Interviewer: Joan Kelley
Date of Interview: December 11, 2004
Tape Number: OH616
Ethnic Background: Portuguese
Transcribed by: Margaret M. Wall
Focus of Interview: Sts. Peter and Paul Church
Type of Recorder: Panasonic
SIDE 1.
I.
This is an oral history for the Lawrence History Center, Immigrant City Archives
and Museum. The interviewer is Joan Kelley. The narrator is Estelle Saab.
We’re doing this interview December 11, 2004 and we’re at Estelle’s home in
Lawrence. Estelle, would you introduce yourself please?
N.
Yes, I’m Estelle Saab and I live here at 40 Norris Street and I’ve always been a
Lawrence resident.
I.
Okay, Estelle what is your maiden name?
N.
Cardoza.
I.
And you’re Portuguese both sides of…?
N.
Yes, my mother’s name was Santos and my father’s was Cardoza, Portuguese
both…
I.
Your mother’s name was Santos, S-A-N…?
N.
T-O-S.
I.
T-O-S and your father’s?
N.
Cardoza.
I.
C-A-R-D-O-Z-A.
�-2-
N.
Yes.
I.
All right and we’re going to concentrate this morning on the Portuguese church
and the Portuguese community. Let’s back track to your parents. Were your
parents both immigrants?
N.
Yes.
I.
Okay, can you tell me a little bit about them?
N.
Yes, my mother came here about two years old and when she got to America,
mother died. So she was put in an orphanage and brought up in an orphanage for
11 years in St. Mary’s Orphanage on Maple Street. And my father came over - he
was about 26 - as a merchant sailor to New Bedford and then decided to stay in
America.
I.
So he came from New Bedford to Lawrence?
N.
Yes he did.
I.
Now when he got to Lawrence what did he do?
N.
He was a mason. He worked for Keegan Bros., the contractors.
I.
So you were in St. Mary’s Orphanage for 11 years and after the 11 years what
happened?
N.
My mother was put to work. She got a stepmother. Father remarried and he took
the children – he had five children in that orphanage, in St. Mary’s Orphanage.
And he took them out and he put them all to work because in those days - the
stepmother did rather, I guess - and in those days they would put them in at 12
years old because they were all big people, you know and they would take them to
work, sure.
I.
They went into mills to work?
N.
Yes, yes.
I.
Now of the five of you, where are you in line?
N.
The last [laughter] I’m the baby.
I.
You’re the baby of the family.
N.
Yes.
�-3-
I.
Okay because I know we have a tape with your oldest – is it your oldest sister?
N.
Yes, that’s my oldest.
I.
And her name is?
N.
Ezilda – that’s what her name was when she did the tape – Ezilda Murphy was her
name. She was married a second time to an Irishman because she was married
twice.
I.
Now you have been telling me that you always went to Saint Peter and Paul’s
Church. Now, when did it close?
N.
It just closed now in…
I.
Was it the end of – I’m guessing – the end….
N.
Yes, about that: the end of October.
I.
The end of October? So it’s been closed approximately six weeks?
N.
That’s about all.
I.
Yes, so wounds are still very fresh?
N.
Yes.
I.
With all the church closings. Now I know there was a ceremony… before we get
to that, let’s establish where the church was, is, the building itself is still standing.
N.
Yes it is – on Chestnut Street. It’s been there ever since I was a child.
I.
Between Lawrence and is it – it’s before Short Street?
N.
Yes, it is, yes. We’re caught in between there. Across from that playground, that
big playground across the street – that Lawrence playground, that newly built one.
I.
Now what did you do for a closing ceremony?
N.
Well they had a parade where they marched with all the saints. They took them to
the Holy Rosary that they were going to keep and that was the extent of it. We
just all went – I didn’t go in the procession but those that wanted to carry the
statues that they wanted to put into Holy Rosary carried it down and they made a
procession to the church.
�-4I.
Now who picked and chose what statues would be kept?
N.
The people who were on the committees and you know the elderly. I shouldn’t
say elderly – I’m elderly but – you know, older people and they’re the ones that
walked and carried them like the Blessed Mother of Fatima is a beautiful statue
and they did take it with them to the Holy Rosary. And they took Sts. Peter and
Paul and they have it up on the altar.
I.
At Holy Rosary?
N.
Holy Rosary.
I.
And Fatima, of course, is in Portugal?
N.
Yes. That’s very…
I.
So they took three statues?
N.
Yes, as far as I know that’s all that was in the parade. The rest of them I don’t
know if they’re still at the church, or somebody else got them.
I.
Now where is Our Lady of Fatima in Holy Rosary right now?
N.
As soon as you come in from the ramp on the side of – there’s a ramp on
Common Street: the ramp there goes up. Yes, Common Street there is a ramp and
it’s right at the – as soon as you get up to the top of the ramp it’s to your left-hand
side.
I.
Now going back to all your years at Sts. Peter and Paul’s Church, did you have
Masses in Portuguese?
N.
They had the – well years when I was very, very young – seven, maybe nine the
most – they had Portuguese priests and they would say one Mass in Portuguese
and they would always say one in English even if he had to struggle with the
English language, they got it out. We always had one and one. The early Mass in
English and the late – the big 11:00 Mass was in Portuguese for the Portuguesespeaking people there.
I.
Do you remember which one was the busier Mass?
N.
Well, it was pretty even. We had the Irish priests that came to say Masses from
St. Mary’s. We had Fr. Lamond for years and years. See I was brought up with
Fr. Lamond more than any other priest. Because for a while they couldn’t get
Portuguese priests, then they got Fr. Lima come from the Old Country. And they
had him – that’s the one I remember the most quite a few years until he died.
�-5I.
And where did he come from?
N.
He came from the Azores, from where I don’t know.
I.
Do you remember what order he was or where he was stationed?
N.
He was what they call secular.
I.
Oh, all right, okay. So he didn’t belong to a Portuguese order?
N.
No, no, no, he just came to this country and he was secular and they took him.
They hired him because they needed a Portuguese priest. They always had
Portuguese priests more or less over the years but I just don’t remember them all
because like I said I always attended the English-speaking Mass which we were
really run by St. Mary’s Parish that they would send over. So I would say I was
more of a parishioner during Fr. Lamond’s, John Lamond. He married me too.
I.
I was just – you’re ahead me. I was going to ask you who married you. So you
probably got to know him very well?
N.
Oh, yes.
I.
I can still picture him.
N.
Fr. Lamond, God bless him.
I.
Now did you have any special feast days, holidays associated with the Portuguese
community in the church, with the church?
N.
Yes, the Holy Ghost Societies. That’s the crown and – I don’t know if you’ve
ever seen it on parade in silver. It’s all made of silver and a little gold and they
always celebrated the Holy Ghost since I was a child and had parades. And we
had the Feast Sundays – Trinity? Holy Trinity Sunday? What was the other one?
There’s another one too.
I.
Do you remember the dates on the calendar for any of these?
N.
I don’t know. No. But Holy Trinity Sunday was one of them because that was
the small crown and they had a big crown. Different islands in Portugal
represented the big Holy Ghost crown and some represented small crowns
depending where you came from in Portugal.
I.
Where did your parade go from?
N.
You’d go from the Portuguese club headquarters across from the Playstead…
�-6I.
On Saratoga Street?
N.
Yes, Saratoga Street, yes. And they would go to the church and that’s where
you’d organize the parade and then that’s where you’d go back later after the
parade for banquets. They’d have a banquet on that Holy Trinity Sunday.
I.
And the banquet would be at the?
N.
Club.
I.
At the club.
N.
Yes.
I.
And the club is still alive and well and functioning?
N.
Oh yes. That’s the only thing that’s really still functioning because they closed
the church so there’s no place – they gather there, everybody gathers back – I’ve
been a member of the Ladies Council since I was 16 years old and I’m 80 today,
so that’s a long time. We used to have dances, school dances, you know, when
you were school age and everything there.
I.
Everything there. Okay, I’m – I think I need a little clarification. I’m getting the
feeling that the church and the club are pretty much united? Is that right?
N.
Yes.
I.
Okay did the church own the club or was it a private?
N.
No, it was separately.
I.
Was it private?
N.
We were Portuguese-American Civic League. We belonged to a league of the
State of Massachusetts. In fact in the State House we had a – what was his name,
now I don’t remember his name – Mr. Andrews. His name was Andrews. His
last name was Andrews and he was a statesman and that’s how we had the State –
we used to really have a State club. That club, PACA, that’s a State-run club. It’s
run by Taunton and all those different cities that have a lot of Portuguesespeaking people – they’re all united into one club.
I.
Now did the church itself have its own hall or any?
N.
A basement hall, the basement of the church we’d have a hall.
I.
And what was that one used for?
�-7-
N.
Well, Sunday School plus it was for little social things like Penny Socials or those
types of gatherings. Otherwise we used to go for dances and stuff at the club.
I.
Yes, it’s a big hall.
N.
Yes, it’s a big hall.
I.
Okay, now does – looking ahead – does the big hall shall we call it – does it look
as though it’s stable and will be around for a while?
N.
Oh yes, it’s all renovated. These people that come from Portugal now are very,
very ambitious – you know old timers. They like to work. They fixed it up
beautiful up there and they rent it out too to people that want it. Downstairs they
run a bar during the week all week long from Sunday to Sunday and that’s where
they make their…
I.
Their money.
N.
Money.
I.
Well back to the church and you say the Sunday School was down below the
church. Who ran the Sunday School?
N.
Well, at the end, now, we had Roche that they sent from – not Fr. Roche – like a
worker – what do you call those workers now? Because I worked at the Sunday
Schools for 15 years.
I.
A lay person?
N.
Yes, but he wasn’t a lay person. They send them from the – the priests, you
know, they had priests there. Like, what do you call – you don’t call them lay
persons?
I.
It was…?
N.
It was a person but he was trained to be a helper. He used to help at the Masses
plus he used to…
I.
A Deacon?
N.
Yes, a Deacon. Thank you. I’m 80 years old and it’s showing.
I.
And I’m searching.
�-8N.
I’m searching my brain, yes, that’s what he was: very, very nice fellow. He was
there. Just left now because we moved to the Holy Rosary and he didn’t come
with the – the archdiocese didn’t appoint him to be there because at the Holy
Rosary they’ve got a salary woman that works as the head of religious.
I.
Oh, now did he run the classes with helpers or?
N.
Yes, we were all helpers. I worked there, like I said, almost 14, 15 years I think.
I.
Now in the last few years – have you been working there right up until recently?
N.
Yes.
I.
How many children were going through the program?
N.
Oh, I’d say about 100.
I.
From grades?
N.
We used to have kindergarten and then we’d go all the way up until they
confirmed themselves. If they wanted to come back, they could still. There was
always an after-Confirmation Sunday School but they’d always go right to the end
until they got confirmed.
I.
And how old were they when they were confirmed?
N.
I think they left our church at 13, 14 years old.
I.
And the Confirmations were in the church?
N.
No, in St. Mary’s. We’d go – we’d be confirmed because it was a small church so
they didn’t come We’d go wherever the – I would say who was confirming them
at that time. If they were coming to St. Mary’s you would join in with the St.
Mary’s.
I.
Join in with them.
N.
We always sort of – when I was younger and I was – we always sort of worked
into together with St. Mary’s because remember all your funds and all your
money for years from Sts. Peter and Paul’s went to St. Mary’s Parish.
I.
And funneled that through?
N.
Yes, I don’t know how they funneled it but wherever the…
I.
What did they call them, Mission Churches?
�-9-
N.
Yes, that’s right. We were part of St. Mary’s really that way on the finance.
I.
But eventually it became an independent church?
N.
Yes, yes, well it started as one and then we had to go join in with them, I guess, as
money became tight. Some priests ran away with – that story I heard when I was
a child so it’s too much to even grasp – but some priests took the money and went
away with it and then we became part of St. Mary’s. All the years that I was at
Sts. Peter and Paul’s growing up it was St. Mary’s – the nuns and priests there.
I.
And what was the function of the nuns at Sts. Peter and Paul’s?
N.
They’d come to teach Sunday School. They’d take over Sunday School. In those
days it was nuns that had to teach it. We had about three or four nuns that would
come every Sunday from St. Mary’s. I was taught by the nuns that came to our
church for Sunday School.
I.
From St. Mary’s?
N.
Yes, from St. Mary’s.
I.
Now you started to say something about the new people coming in. Is there an
influx of Portuguese people coming into this area?
N.
There is right now and they do feel separate from us and maybe I – there isn’t
many of me left – I mean people of my age category and – that have been in the
church that long but they kind of push – pull away from you. They wanted a little
different, you know, they want that Portuguese-speaking thing. If you don’t have
that Portuguese – see we didn’t – for years we didn’t care we had American
priests and it didn’t bother us the Portuguese that were here already. You know
what I’m trying to say – and the ones that are coming now, it has bothered them
and they’ve been bringing – trying very hard to get that Portuguese influx or
whatever you want to call it – strong again, you know? They don’t like it not to
be – they wanted it to be known that way. Like last night we had a Christmas
party at the Windsor there and it was supposed to be Portuguese-American Civic
League party but it was really more Portuguese-speaking people than there was –
there was only about three of my people from my time there. That’s how bad it
has gotten. It’s really very strongly Portuguese, the ones in our group.
I.
Now when was the last time that they had a Portuguese-speaking priest at Sts.
Peter and Paul’s?
N.
Well, we had this Fr. Sylvia just left. But he got transferred to Peabody because
of this changeover with the…
�- 10 I.
And how long ago was that?
N.
It’s about – it’s a year now or better.
I.
Now how – would Fr. Sylvia say all the Masses on Sunday?
N.
He would try. He went to Portugal and learned but he was an American-born boy
but he went to Portugal too and took a year over there learning the Portuguese
language and everything and then came back and became – in fact, he’s stationed
now in Peabody which is a very Portuguese-speaking town, you know, lots of
Portuguese people there. And that’s where he is. They took him from us and they
gave him to Peabody. Everybody was all angry. What could you do? You have
to go along with it. You have to go along with whatever they tell us, you know.
I.
I guess that’s true. Now you say there’s this new group of people who want to
keep the Portuguese language and probably not unlike two generations ago and
where have they gone with the consolidation of the churches in Lawrence?
N.
Where have they gone?
I.
Yes. Are they going to Holy Rosary?
N.
Yes, supposedly that’s going to be our church, Corpus Christi they call it now.
I.
What is it?
N.
Corpus or Corpus?
I.
Corpus Christi Parish.
N.
Yes.
I.
Which combines what: Holy Rosary, Holy Trinity and Sts. Peter and Paul’s Holy Trinity being the Polish church and Holy Rosary being the Italian church?
N.
Yes. And the Holy Trinity they tell us, they were very angry when they didn’t
want to leave the Portuguese open and they kept – They were very friendly
people. I love the Holy Trinity people, in fact. But they were angry with them
because they said they would be able to have a Mass but actually it turned out that
that Mass is only supposedly for your school.
I.
What is it a youth Mass on Sunday night?
N.
Yes, yes.
I.
I suppose anybody can go to it?
�- 11 -
N.
Oh, yes, they wouldn’t put you out of there but that’s the idea of it.
I.
But it probably would have guitar music and that kind.
N.
I don’t know. I have Father – I have very good friends there. He’s here now from
Lawrence. He is a Lawrence boy. He was there as a priest right now the last time
I went there. His mother and his sister go to the hairdresser I go, Barbara. She
works with me. You know my memory is not that good. You probably know
them, too. The priest is here.
I.
Was this the Pastor?
N.
Yes, he’s here right now.
I.
Salach?
N.
Yes, yes. His mom and sister go with – they used to live right down here in
Prospect Hill – the mother and sister for years. And that’s where I met him
through the mother and sister. But he goes there yet. I don’t know if they’re
going to change him. Somebody said that he’s got to move. I don’t know. I
don’t know. And they’ve got two old priests, the retired priests that live there all
the time.
I.
But they have had their school, the Holy Trinity School.
N.
The Holy Trinity, right.
I.
And Sts. Peter’s has never had a…?
N.
Never.
I.
Never had a parochial school?
N.
No, no. This is a poor parish, I would say, as the years – all the years that I was in
it, it was not a big prosperous parish. It was just a parish but not like you had
your school at Holy Trinity and all things that – we never had that. We always
more or less, my schooling that I got in religion was from St. Mary’s nuns.
I.
Coming over to…?
N.
Coming over.
I.
Yes.
�- 12 N.
They would come after the Mass, they would be there. And then we had – when
we had to be confirmed and communion, we had to go to St. Mary’s school after
school hours like two to three days a week or so and we would have the nuns
there in the classrooms there. That’s how we survived. I mean it was a poor – I
would say a poor parish as far as money-wise but religiously they were…
I.
Now you were telling me a little story about going to St. Mary’s. Would you like
to repeat it for the tape?
N.
You mean the one about being thrown out?
I.
Sure.
N.
I don’t know. Well, it was true. It’s not a lie.
I.
It’s history.
N.
Yes. Eileen was shocked. Okay, well one day we all lived at the corner of
Bradford and Concord Street and we decided – it was a Lebanese girl, myself –
Portuguese and an Irish girl. And she went in first to the confessional and he
confessed her all right. Then when he got to the little Lebanese girl in there,
Margaret _________ and Margaret ________ and he said to her, “Where’d you
come from?” You know how they open their little slot and they kind of see you a
little better so. “Where’d you come from?” And she said to him, “My mother
goes to St. Joseph’s Church down the street.” He said, “Well, you turn around
and go right back out.” He said, “That’s where you belong for confession.” So
when I went in I said, “Let’s see if he says the same thing to me.” He did the
same thing to me. But, of course, you know you don’t look Irish that’s for sure.
So he said, “You! Where did you come from? St. Joseph’s too?” I said, “No
Father, I come from Sts. Peter’s and Paul’s’ and they don’t have confession on
Saturday afternoon.” “They don’t?” he said. “Well, I’ll confess you but you’re
the second one in here today. When you go out there, you tell them no more.”
That’s exactly what he said to me. Exact words.
I.
You must have felt terrible?
N.
I was puzzled by the whole thing because we had gone there to confession other
times but just luckily we didn’t get fussy priests, you know.
I.
Where were you supposed to go?
N.
I was supposed to walk all the way up Lawrence Street to Sts. Peter and Paul’s. I
don’t even remember if they had confession in the afternoon because there
weren’t that many activities there. But that’s where I should have gone but I
didn’t go. It was right there. St. Mary’s is here, right? And I lived at the corner
of Concord. Bradford Street was right there. It looks like a little road right there.
�- 13 The Donahues – I don’t know if you ever remember them – all of them lived in
there. And O’Connor – Jerry O’Connor the police officer: there were a lot of
Irish people along there, too.
I.
Right.
N.
Jim Caffreys – we lived right around all those people. We had no trouble getting
along but when it came to things like that – churches and…
I.
I think you just hit a bad…
N.
A bad type of priest.
I.
Crabby. All right, going back to the people who went to Sts. Peter and Paul’s, at
a Sunday Mass over the years, was it primarily Portuguese people who went
there?
N.
No, that whole you know that’s - Chestnut street had big, big blocks there –
blocks of houses, a whole strip of them. There was the D’Agostinos, Matt
D’Agostino, his brother, Richard. Oh, all kinds of – all that family more or less –
that were all related to each other. They lived in those blocks. And they all came
to church there every Sunday just like we did – as faithful as Portuguese they
were.
I.
So you had a large contingent of Italian (multiple conversations).
N.
They used to join us because – it made sense. I mean they just crossed over there
to go to church.
I.
Just crossed the street, right.
N.
So it was Catholic. We did blend in with them a long time. In fact, Gigi just
stopped singing at our church about two or three years ago but she moved. She’s
related to….
I.
I know who you mean.
N.
Yes, Matt. She related – they’re all related to each other that group, yes and Gigi.
I.
I can’t think of her last name but she had been my neighbor. Now when urban
renewal took many of the houses around the church, did it have any impact on the
numbers of people who went there?
N.
I believe so, yes. It did drop quite a bit. Then there were a few blocks – like there
was – right next to the church – I call them blocks but they’re tenements actually.
Well they always remained Portuguese for years and years and I think they still
�- 14 have Portuguese people in there. It’s right next to the church, that block is still
up. They were not taken down. The only ones they really took down were across
the street and that’s where that playground was built.
I.
Okay.
N.
Yes, that’s why we lost a lot of parishioners then. But, still, Matt and his brother,
the D’Agostinos and them – they did have them when we had the church open –
they used to have their masses for their dead, you know, their family. Always
there, they always came there at some time or other all the time.
I.
Now when the church was at full force shall we say, at its peak, was it ever
packed?
N.
Yes, during – when I was there, I would say during the time of Fr. Lamond, he’d
get a very good turnout.
I.
Now are we talking the ‘40’s, the ‘50’s, the ‘60’s?
N.
I graduated from Lawrence High in ’42. It must have been the late ‘30’s and’40’s
and I would say the ‘40’s. The ‘40’s and ‘50’s I would say.
I.
Because at a certain point, Fr. Lamond got involved with the Hispanic people who
were coming into…
N.
Yes, he tried to do it in the lot over there, yes he did. But after him, we had – you
know we had one – Fr. Conroy, we had him. And Fr. McCusker was my – the
years that I was bringing up Joyce and Nancy up in Ferris Wood Street, Fr.
McCusker was the parish priest. He was a very, very nice man. He didn’t
distinguish – Fr. Lamond kind of always distinguished the Irish from the
Portuguese factor, you know what I mean? He always put that distinguish to it
but that – not cruelly but always there was that distinction.
I.
Did any of the Irish ever go to your church?
N.
No, only his parents. Oh, well excuse me –
I.
Only whose parents?
N.
Fr. Lamond’s mother and his sister.
I.
Used to come to see – because he was there?
N.
Yes, because he was there. But who was the other priest, I was just going to say –
Fr. – there was Fr. Lamond but the other priest too that was not Portuguese but he
was very active. Well Fr. McCusker came there too. He had a lot of following of
�- 15 Portuguese people. We had – for years we had to keep that church going. We
had to have Irish from St. Mary’s. They had to send the pastor. We didn’t have a
pastor until we got Fr. Lima. They sent for him.
I.
When did he come?
N.
He came and moved up to St. Monica’s. I’d say he was in the – Joyce was already
married when he approached. In the ‘50’s – I’d say the late ‘40’s right through
the ‘50’s. He was a very nice man. He died up in Merrimack College there.
I.
Oh, with the retired priests’ home up there?
N.
Yes.
I.
Was there anything special about your Mass that had a little Portuguese flavor to
it other than saying it in the Portuguese language or?
N.
Not really, no. Not that I recall. I didn’t attend any that were strictly Portuguesespeaking. I always went to the…
I.
You went to the English-speaking…?
N.
They always had one American priest - call it your American Mass fellow I
always went to that one.
I.
Okay did you have a social after church on Sunday – in your church basement?
N.
No, they didn’t no. Once in a great while if it was some special saints or
something we might go down and have a lunch or something but not regularly,
no. Because that was where Sunday School used to be. See, you’d go down there
to have your Sunday School.
I.
Okay and Sunday School was held on Sunday.
N.
Yes, so everybody…
I.
Not after school when we had it.
N.
Oh, I had to, too. No, that’s – I taught Sunday School there right up to last – until
this year but they closed down. I like to be with children. I’m a first grade school
teacher, I think. That’s maybe why my two girls…
I.
Well, it sounds as though you’ve worked in schools, you have a daughter who is a
teacher so I guess you know what you’re doing. What grade did you teach for
Sunday School?
�- 16 -
N.
In Sunday School? I taught fourth grade.
END OF SIDE 1.
BEGINNING OF SIDE 2.
N.
Americanized Portuguese less now in the parish that I go to anyhow. It’s all
coming in from different countries – from Azores Islands more or less. That’s
where they’re coming from, not the mainland and that’s – they all come to our
church somehow or other. They gravitate to that church even though they don’t
live in Lawrence, you know, Massachusetts. They live out in New Hampshire
now, the majority. They’ve all got homes. It’s a different type of people that
come than used to come years ago. Years ago they came without funds or money
to buy homes and stuff. Now they come prosperous already. They don’t really
come here to seek, you know, dwell like years ago.
I.
So they’re coming and just – they’re going out into the suburbs and they’re
buying?
N.
Buying. They’re all in like New Hampshire, more or less, Methuen some but
that’s where they are.
I.
Okay, now have any of them chosen to go to the Portuguese church in Lowell
since the church has closed?
N.
Some have they tell me, yes, some have. There is some missing from our group
that still go to Corpus Christi Holy Rosary. They still –
I.
Yes, because I guess there’s still an active church in Lowell?
N.
Lowell and Peabody, too. That’s where they took Fr. Al to Peabody.
I.
Because Peabody is a bit of a hike.
N.
Yes, that’s where he went to but there’s a lot there. I had aunts there, a lot. All
those streets was like being in Portugal even when I was a kid. It was all
Portuguese people. Still. Lot of Portuguese still is religious. They sell religious
items. Lawrence was always the one with the less of the Portuguese people.
They came – some that lived in Methuen and stuff but there wasn’t that many
Methuen people. There was – New Hampshire some. Now they come here but
then they no sooner here a while they go and live out in Methuen, New
�- 17 Hampshire. They buy homes, you know? They’re more prosperous, I think, the
ones at this time in life, I don’t know.
I.
Okay, now you were talking about Portuguese stores. Let’s start with you. Do
you cook Portuguese food?
N.
No, very little, very little. I cook American, not much Lebanese because I haven’t
got the flavor for it. He hasn’t too much either though. We eat more or less – the
only thing I cook similar to Portuguese people would be a boiled dinner, you
know. They use the smoked shoulder. I think the Irish even use that smoked
shoulder and the corn beef.
I.
Sometimes, yes.
N.
Pig’s feet and things like that. That’s the only thing that I used to call Portuguese
cooking. I never really – and soups, lot of soups.
I.
Do you do the soups?
N.
Yes, the kale soup and the one they call “Fouse.” It looks like little hairs.
I.
Spell.
N.
I don’t know what it would be in American. It’s like a grass – I call it grass.
When I was a kid I’d say, “Ma, you’re going to make grass soup?”
I.
And do you make this now?
N.
No, I don’t. No, I don’t. He doesn’t like it.
I.
Okay, now do you make kale soup?
N.
Sometimes, yes.
I.
And how do you make it?
N.
Well, it’s like a cabbage soup only instead of the cabbage you use the kale. The
recipe with the potatoes and the little beans like a little bean goes in it, a white
bean – I don’t know what you’d call the bean now. I know when I see the things I
buy it but I don’t really make it that much, he being Lebanese and I being another
nationality. We don’t because I don’t eat Lebanese and he doesn’t really. He
likes it but not that much.
I.
But what do you flavor your kale soup with?
N.
Oh, use the – like a little clove thing, yes.
�- 18 -
I.
Not garlic?
N.
Well, sometimes. Oh, Portuguese is just like Italian in that sense. They use a
little garlic in everything.
I.
In everything.
N.
Like for Christmas we marinate pork in garlic. That’s a Portuguese dish in all
houses that you go and you bake that in the oven and serve it like little “butts”
they call them. They are a little “butt” when they’re cut into little bite size. You
serve those Christmas Eve when they come back from church. Imagine we used
to eat that. We’d be sick to our stomachs and wonder why. The next morning
you’d come home from midnight Mass and you’d all sit down to that – well she’d
make French fries with hers – my mother – because everybody liked French fries
but that’s what we had – that and the Portuguese bread which is similar to Italian
bread.
I.
It’s a little sweeter, isn’t it sometimes?
N.
Yes, yes, a little.
I.
And do you do the pork now?
N.
Yes that I do. He likes that. I take it up to Joyce’s. They eat it up there. All my
other nieces and nephews: they all gather there because she’s got a big, big
Federal home. He had bought her a beautiful home before he died. She had all
that stuff. They did good the two of them, God bless them, together but to lose
him is worse than doing good, I think, you know. Financially they did. It’s sad.
Both my girls – I go with my niece to God because the country’s been good to
them and they both married well. Nancy too – the one that Paul was very friendly
with – she married well, too, very well.
I.
Are there any other Portuguese foods that you eat for Christmas?
N.
No, that’s that. No.
I.
No sweets or?
N.
Oh, yes, we eat sweet bread. We eat – “Massa’s father” they call it – sweet bread.
You wouldn’t get that in the store. It’s like a round boule. You get it even up at
Christmas Tree Shop, you know and they can even, you can even toast it. They
get some that look like a big, big muffin. I don’t know if you’ve seen it in the
stores. Well, you can buy that. They buy it. They buy it a lot at the Christmas
Tree Shops.
�- 19 I.
And it’s just called “sweet bread?”
N.
Sweet bread. You put it right in the – like you would an the English muffin only
it’s big. I mean you eat one half of it and it’s like having two little small ones.
That’s what I eat more of – that and, like I said, a boiled dinner. We’d always
have boiled dinners. My mother was – see my mother coming here at two years
old, it took her time to learn and then her mother dying.
I.
So she was more Americanized?
N.
Yes, she was brought up in the Irish orphanage on Maple Street there. So she
really – she was very Americanized but yet she knew enough Portuguese that she
used to help the ones that weren’t Americanized. Go to courts with them and
some of them have trouble with their husbands drinking and they’d take her to
court and she’d talk with them and all foolish things like that.
I.
And you speak Portuguese but you don’t…?
N.
I don’t read or write it.
I.
You don’t read or write it. And where did you learn to speak your Portuguese?
N.
At home more or less and by associating in the church and the clubs.
I.
Did you have lessons, formal lessons?
N.
No, I never did. That sister that reported with you people before did. She’s the
only one that was really – see when my mother had her she was almost nine years
old before my mother had the other three and she was really all Portuguese. In
fact, she just was – she was smarter than my mother in the Portuguese because she
was interested in learning and she had married. Her first marriage he died but he
was Portuguese just like her. In fact, he lived over in Portugal until he was nine
years old. She was married to a man named Alfred Silva.
I.
Now we’ve been talking about the Portuguese people. Am I correct in assuming
that virtually all the Lawrence Portuguese people, then and now, are from the
Azores?
N.
The majority.
I.
Yes.
N.
The majority came from there.
I.
Is there any reason for that or?
�- 20 N.
Well just because they had people here and people sent for each other, you know.
I don’t know whether – well, the mills, too. A lot of work.
I.
Well, yes. But I’m just thinking as opposed to people from the mainland coming
here. You don’t hear about it as much.
N.
No, no. See my father was much more educated than my mother because he was
educated in Lisbon and Lisbon was – his family more or less – that’s where they
worked and that’s where he was born. And his mother was Spanish. She was not
a Portuguese lady. She had come over from Madrid and was living in Lisbon as a
young girl.
I.
Oh.
N.
And she was a Spanish lady.
I.
So you have a little Spanish there?
N.
Yes. [Laughter] slightly but she was. She did have Spanish.
I.
Now were there ever Portuguese stores in Lawrence for food that you can
remember?
N.
Yes, my own brother had. He was across from the A&P. Charlie Cardoza’s
Market.
I.
Where was that?
N.
Right across from the A&P on Amesbury Street. There used to be a…
I.
Amesbury and Valley?
N.
Yes.
I.
Okay, I remember that.
N.
Across the street and there was a big, big block – a lot of houses and his store was
under that block. And there was a lot of Portuguese. I forget how many
tenements there: 14 or 15 of them. They were all Portuguese. It was like being in
Portugal. You’d go out in the back porch.
I.
This was on Valley Street?
N.
Yes. The address was Valley Street, 40.
I.
And what were his specialties?
�- 21 -
N.
What were their specialties? Well, of course, they liked boiled dinners but I don’t
know if that’s Portuguese.
I.
But what did he sell?
N.
Oh him? My brother? Everything. He sold everything just like – what really put
him out of business was the A&P when it came there because he was just a
butcher. He was a butcher. When he came from the service that’s when he
became a butcher student on Lawrence Street. There was a lady they used to call
“Mary” that had a store on Lawrence Street – a meat market – and he would just
learn in her store.
I.
But he didn’t sell Portuguese specialty foods?
N.
Just linguica – sausages, that’s all. I never knew of anything else that was
really…
I.
Did he make the sausages?
N.
He didn’t make it but other places like Cabral’s and Cambridge and different
places.
I.
That’s L-I-N-G-U-I-C? C?
N.
Yes there’s a C. C-U, no. Linguica: I don’t think there’s a C there. It goes U-A.
I’m not too sure.
I.
Okay but we’re close?
N.
Yes, we’re close. We’ve got a good four or five of them.
I.
Okay and they’re hot sausages, aren’t they?
N.
Yes, some are hot, some aren’t. You can get the mild and the hot now. They
have another one they call chourico and it’s thicker and it’s shorter. It’s maybe
like that and that’s very spicy.
I.
Can you spell it?
N.
[Laughter] can I spell it?
I.
Is it C-H?
N.
C-H-O-U-R-I-A and it’s very spicy. People use it for – if you like something
that’s a little peppery, you know and they do it a lot in their boiled dinners. I’ve
�- 22 used it myself. When we used to use a lot of smoked shoulders in the old days. I
don’t know if now they use it as much. I don’t use it no more but we used to boil
our smoked shoulder, get the salt out of it and then afterwards you’d put a hunk of
chourico in there and it would make it peppery.
I.
Oh.
N.
It was tasty. It was a boiled dinner with cabbage and carrots and potatoes and
everything but that’s how I used it. That’s the only two sausages. Then they had
one they called like a blood pudding they used to call it and it was sour. I hated it.
When my mother bought that I used to hate it. It looked like a blood pudding. It
was black.
I.
Okay and was that Portuguese too?
N.
Yes, yes, Portuguese. Actually that’s the only thing that I would call real
Portuguese was that kind of food or your pork butts. It was the way they
marinated this stuff. They used the meats and stuff like everybody else but it was
more or less their seasonings that they put into their food that made it different.
The meats would have a different flavor but it was normally meats that everybody
used. It wasn’t, you know, so different. I think other nationalities have a lot more
like the Lebanese people, very different. You know.
I.
Very.
N.
You have to get accustomed to their…
I.
Completely different line of spices.
N.
And to me that was – his mother didn’t like me because of that. I could tell her
face and get real angry with me. But that’s the idea. That’s something I can’t say
the Portuguese did too different outside of that sausage. That’s all I remember,
anyhow. My mother didn’t – and the soups, the kale soup and the Fouse, it was
like grass.
I.
Do we know how to spell “Fouse?”
N.
Fouse? No I don’t.
I.
You don’t. Okay. Well, thank you very much for the Lawrence History Center.
This has been very enlightening.
END OF SIDE 2.
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Lawrence History Center Portuguese American Collection [1920-1999]
Source
A related resource from which the described resource is derived
All physical copies of the items in this collection are housed at the Lawrence History (LHC) in Lawrence, MA. Through their partnership with PADA, LHC gave permission for these items to be digitized and placed online.
Publisher
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UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Identifier
An unambiguous reference to the resource within a given context
LHC_
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lawrence (Mass.)
Subject
The topic of the resource
Portuguese American women
Catholic Church--Societies, etc.
Processions, Religious--Catholic Church
Fasts and Feasts
Catholic Church--Dioceses
Priests
Wedding photography
Music
Musicians
Instrumentation and orchestration (Band)
Statutes
Constitutions
Minstrel shows
Balls (parties)
World War, 1939-1945
Veterans
United States--History--Revolution, 1775-1783
United States. Army.
Community organization
Community development--Religious aspects--Catholic Church
Festivals
City council members
Political posters
Azorean Americans
Mother's Day
Portugal--Emigration and immigration
Ascension Day
Soccer
Description
An account of the resource
These items are part of the collection at the Lawrence History Center in Lawrence, MA. This collection reflects the organization of the local Portuguese American community from the start of the 20th century through the 1990s. Items focus on the Portuguese American Civic League, Holy Ghost Society, and Saint Peter and Paul's Church.<br /><br /><strong>About the <a href="https://www.lawrencehistorycenter.org/">Lawrence History Center (LHC)</a></strong><br /><br /><span>Founded in 1978 as the Immigrant City Archives by German immigrant Eartha Dengler, the Lawrence History Center’s mission is to collect, preserve, share, and animate the history and heritage of Lawrence and its people.</span><br /><span>Currently in their fifth decade, LHC seeks to better serve a community that is rapidly changing due to immigration and changes in the local economy. The past few years have marked enormous growth for LHC as they move from being an organization that ‘collects and preserves’ stories of the city to one that animates these stories for current residents, researchers, and visitors to Lawrence through rich and varied programming, the strength of our collections and the power of the history of an immigrant city on the rise.</span>
Date
A point or period of time associated with an event in the lifecycle of the resource
1920-1999
Format
The file format, physical medium, or dimensions of the resource
JPEG
PDF
Language
A language of the resource
English
Portuguese
Type
The nature or genre of the resource
Image
Text
Oral History
A resource containing historical information obtained in interviews with persons having firsthand knowledge.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Is Format Of
A related resource that is substantially the same as the described resource, but in another format.
Click here to listen to audio of Estelle Cardoza Saab's oral history interview with the Lawrence History Center.
Title
A name given to the resource
Estelle (Cardoza) Saab oral history interview
Date
A point or period of time associated with an event in the lifecycle of the resource
2004-12-11
Description
An account of the resource
Estelle Saab was born on July 8, 1924. She is the youngest sister of Ezilda Murphy. This interview focuses on the closing of Saint Peter and Paul's Church in Lawrence, MA.
Creator
An entity primarily responsible for making the resource
Kelley, Joan
Saab, Estelle
Subject
The topic of the resource
Portuguese American women
Catholic Church--Dioceses
Children of immigrants
Orphanages
Sailors
Processions, Religious--Catholic Church
Priests
Fasts and Feasts
Nuns
Ethnic neighborhoods
Conflict of generations
Ethnic food
Christmas cooking
Azorean Americans
Grocer
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lawrence (Mass.)
Peabody (Mass.)
Source
A related resource from which the described resource is derived
All physical copies of the items in this collection are housed at the Lawrence History (LHC) in Lawrence, MA. Through their partnership with PADA, LHC gave permission for these items to be digitized and placed online.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Format
The file format, physical medium, or dimensions of the resource
MP3
Language
A language of the resource
English
Type
The nature or genre of the resource
Audio
Cardoza's Market
Corpus Christi Catholic Community
Feast of the Holy Ghost
Feast of the Holy Trinity
Holy Ghost Society (Lawrence, MA)
Holy Rosary Sodality (Lawrence, MA)
Keegan Bros.
Lawrence Ladies and Mens Council
Portuguese American Civic League of Massachusetts
Portuguese American Club (Lawrence, M.A.)
Saint Mary's Church
Saint Mary's Orphanage
Saint Peter and Paul Church
-
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e316bae3fa908510e76eca010ce8ffd7
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Lawrence History Center Portuguese American Collection [1920-1999]
Source
A related resource from which the described resource is derived
All physical copies of the items in this collection are housed at the Lawrence History (LHC) in Lawrence, MA. Through their partnership with PADA, LHC gave permission for these items to be digitized and placed online.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Identifier
An unambiguous reference to the resource within a given context
LHC_
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lawrence (Mass.)
Subject
The topic of the resource
Portuguese American women
Catholic Church--Societies, etc.
Processions, Religious--Catholic Church
Fasts and Feasts
Catholic Church--Dioceses
Priests
Wedding photography
Music
Musicians
Instrumentation and orchestration (Band)
Statutes
Constitutions
Minstrel shows
Balls (parties)
World War, 1939-1945
Veterans
United States--History--Revolution, 1775-1783
United States. Army.
Community organization
Community development--Religious aspects--Catholic Church
Festivals
City council members
Political posters
Azorean Americans
Mother's Day
Portugal--Emigration and immigration
Ascension Day
Soccer
Description
An account of the resource
These items are part of the collection at the Lawrence History Center in Lawrence, MA. This collection reflects the organization of the local Portuguese American community from the start of the 20th century through the 1990s. Items focus on the Portuguese American Civic League, Holy Ghost Society, and Saint Peter and Paul's Church.<br /><br /><strong>About the <a href="https://www.lawrencehistorycenter.org/">Lawrence History Center (LHC)</a></strong><br /><br /><span>Founded in 1978 as the Immigrant City Archives by German immigrant Eartha Dengler, the Lawrence History Center’s mission is to collect, preserve, share, and animate the history and heritage of Lawrence and its people.</span><br /><span>Currently in their fifth decade, LHC seeks to better serve a community that is rapidly changing due to immigration and changes in the local economy. The past few years have marked enormous growth for LHC as they move from being an organization that ‘collects and preserves’ stories of the city to one that animates these stories for current residents, researchers, and visitors to Lawrence through rich and varied programming, the strength of our collections and the power of the history of an immigrant city on the rise.</span>
Date
A point or period of time associated with an event in the lifecycle of the resource
1920-1999
Format
The file format, physical medium, or dimensions of the resource
JPEG
PDF
Language
A language of the resource
English
Portuguese
Type
The nature or genre of the resource
Image
Text
Oral History
A resource containing historical information obtained in interviews with persons having firsthand knowledge.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Is Format Of
A related resource that is substantially the same as the described resource, but in another format.
<h2><a href="https://www.lawrencehistorycenter.org/node/2942">Click here to listen to audio of Mario Sousa's oral history interview with the Lawrence History Center.</a></h2>
Title
A name given to the resource
Mario Sousa oral history interview
Date
A point or period of time associated with an event in the lifecycle of the resource
2009-01-12
Description
An account of the resource
Mario Sousa was born on January 17, 1960 in Feiteira, Portugal. He immigrated to Cambridge, MA with his family in 1976 before moving to Lawrence, MA with his wife. Mario worked at Greico Bros. for over 32 years as an Armhole Presser.
Creator
An entity primarily responsible for making the resource
Beauchesne, Jim
Sousa, Mario
Subject
The topic of the resource
Factories
Immigrants
Farmers
Portuguese American women
Dating
Ethnic food
Catholic Church--Dioceses
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lawrence (Mass.)
Cambridge (Mass.)
Source
A related resource from which the described resource is derived
All physical copies of the items in this collection are housed at the Lawrence History (LHC) in Lawrence, MA. Through their partnership with PADA, LHC gave permission for these items to be digitized and placed online.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Format
The file format, physical medium, or dimensions of the resource
MP3
Language
A language of the resource
English
Type
The nature or genre of the resource
Audio
Deran Confectionary
Greico Brothers
Portuguese American Club (Lawrence, M.A.)
Saint Peter and Paul Church
-
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e316bae3fa908510e76eca010ce8ffd7
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Lawrence History Center Portuguese American Collection [1920-1999]
Source
A related resource from which the described resource is derived
All physical copies of the items in this collection are housed at the Lawrence History (LHC) in Lawrence, MA. Through their partnership with PADA, LHC gave permission for these items to be digitized and placed online.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Identifier
An unambiguous reference to the resource within a given context
LHC_
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lawrence (Mass.)
Subject
The topic of the resource
Portuguese American women
Catholic Church--Societies, etc.
Processions, Religious--Catholic Church
Fasts and Feasts
Catholic Church--Dioceses
Priests
Wedding photography
Music
Musicians
Instrumentation and orchestration (Band)
Statutes
Constitutions
Minstrel shows
Balls (parties)
World War, 1939-1945
Veterans
United States--History--Revolution, 1775-1783
United States. Army.
Community organization
Community development--Religious aspects--Catholic Church
Festivals
City council members
Political posters
Azorean Americans
Mother's Day
Portugal--Emigration and immigration
Ascension Day
Soccer
Description
An account of the resource
These items are part of the collection at the Lawrence History Center in Lawrence, MA. This collection reflects the organization of the local Portuguese American community from the start of the 20th century through the 1990s. Items focus on the Portuguese American Civic League, Holy Ghost Society, and Saint Peter and Paul's Church.<br /><br /><strong>About the <a href="https://www.lawrencehistorycenter.org/">Lawrence History Center (LHC)</a></strong><br /><br /><span>Founded in 1978 as the Immigrant City Archives by German immigrant Eartha Dengler, the Lawrence History Center’s mission is to collect, preserve, share, and animate the history and heritage of Lawrence and its people.</span><br /><span>Currently in their fifth decade, LHC seeks to better serve a community that is rapidly changing due to immigration and changes in the local economy. The past few years have marked enormous growth for LHC as they move from being an organization that ‘collects and preserves’ stories of the city to one that animates these stories for current residents, researchers, and visitors to Lawrence through rich and varied programming, the strength of our collections and the power of the history of an immigrant city on the rise.</span>
Date
A point or period of time associated with an event in the lifecycle of the resource
1920-1999
Format
The file format, physical medium, or dimensions of the resource
JPEG
PDF
Language
A language of the resource
English
Portuguese
Type
The nature or genre of the resource
Image
Text
Oral History
A resource containing historical information obtained in interviews with persons having firsthand knowledge.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Ezilda Cardoza Murphy oral history interview (1979)
Is Format Of
A related resource that is substantially the same as the described resource, but in another format.
<h2><a href="https://www.lawrencehistorycenter.org/node/2675">Click here to listen to audio of Ezilda Cardoza Murphy's oral history interview with the Lawrence History Center.</a></h2>
Date
A point or period of time associated with an event in the lifecycle of the resource
1979-06-27
Creator
An entity primarily responsible for making the resource
Poirier, Clarisse
Murphy, Ezilda Cardoza
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lawrence (Mass.)
Source
A related resource from which the described resource is derived
All physical copies of the items in this collection are housed at the Lawrence History (LHC) in Lawrence, MA. Through their partnership with PADA, LHC gave permission for these items to be digitized and placed online.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Format
The file format, physical medium, or dimensions of the resource
MP3
Language
A language of the resource
English
Type
The nature or genre of the resource
Audio
Description
An account of the resource
Ezilda was born on April 23, 1913 in Lawrence, MA to Martin Cardoza and Virginia Santos.
People mentioned: John Sears, Fr. De Lima, Mary Bettencourt, Mike Silva, Charles Cardoza
Subject
The topic of the resource
Portugal--Emigration and immigration
Azorean Americans
Immigrants
Boardinghouses
Mills and mill-work
Cultural assimilation
Education, Bilingual
Code switching (Linguistics)
Catholic Church--Dioceses
Depressions--1929
Priests
Fasts and Feasts
Processions, Religious--Catholic Church
Ethnic food
Ethnic neighborhoods
Portuguese language
Portuguese American women
Childbirth at home
Wine and wine making
Amesbury Street School
Barcelos Markets
Feast of the Holy Ghost
Lawrence Gas Company
Lawrence Junior Boys' Fife and Drum Corps
Lawrence Portuguese School
Portuguese American Club (Lawrence, M.A.)
Saint Peter and Paul Church
-
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05bc7dfb53f6db2be9018c258adc1ff1
PDF Text
Text
��DEDICATION
To the parishioners and friends of Our Lady
of Good Voyage, past and present, we dedicate
this Centennial Celebration book in
acknowledgment of their generous contribution of prayers, services and financial support
to the physical and spiritual growth of our
parish over the past 100 years. They are the
cornerstone by which future parishioners can
build an even greater community of people
loving and serving the Lord our God.
�Pope John Paul II
Dear Father Alves:
On the happy occasion of the One Hundredth Anniversary of the founding of the
Parish of Our Lady of Good Voyage, it gives
me great pleasure to offer you and the
priests, religious and faithful members of
the Parish my sincere and heartfelt
congratulations.
This milestone is a tribute to many people,
living and dead, and at this significant time
it will be my privilege to remember all of
them in a special way in my prayers. May
God bless each and every one of the
members of Our Lady of Good Voyage
Parish .
With warm personal regards , and asking
God to bless you, I am
Sincerely yours in Christ,
LJL~
Archbishop of Boston
�REVEREND EUGENE L. ALVES, PASTOR - 1974 - Present
November 1988 - November 1989
As we begin this Centinnial Celebration of this Parish of Our Lady of Good
Voyage, I extend to all of you, parishioners and friends, a hearty greeting. One
hundred years is, indeed, a momentous event in the history of this Parish and
in the history of this community known as the City of Gloucester. It is a time
of thanksgiving, a time of reminiscencing, a time of enjoyment, a time of celebration, as we endeavor to call to mind our roots, mark our accomplishments, honor
and revere those who have gone before us and thank and recognize all of you who
labor tirelessly for the betterment of this parish and for the honor and glory of
Almighty God.
We begin the year and we shall end the year in the same manner, in a spirit
of prayer and thanks to God for all that he has done for us as a church, a group
of people united in his worship. The events during the year are intended to be
an invitation to celebrate the gift of life which this parish nourishes and in which
this parish acts as a catalyst uniting all of us as a vibrant and caring group of
people who manifest our love for God by our willingness to love one another.
As we begin this important centennial year in our history, we place our lives
and our parish under the protecton and care of our patronness, Mary, the Mother
of God, under the title of Our Lady of Good Voyage, lifting our voices praying:
''O Mary, protect us on our journey
For all of your ways are beautiful
and all of your paths are peace.''
�Shepherds of the Flock 1889-1989
Pastors:
Rev. Francisco Viera DeBem 1890-1921
Fr. DeBem, born in Boston, Mass., but raised
in the Azores , was officially appointed Pastor of
the newly formed parish of Our Lady of Good
Voyage on December 1, 1890. Fr. DeBemguided
his flock through the planning and construction
of the first church, a wooden structure which was
destroyed by fire in 1914, and the building of a
new structure in 1915. He died before his dream
of having bells installed in the church became a
reality. However, one of the carillons is inscribed
"In Memoriam of Rev. Francisco V. DeBem."
Rev. Francisco Goulart Martins 1922-1944
Fr. Martins was born in Pico, Azores, where he
studied for the priesthood and served as pastor
for several Azorean parishes. In 1921 he visited
the United States where he delivered the eulogy
at the funeral services of Fr. DeBem. Later he
was appointed Pastor of Our Lady's. He was an
eloquent speaker and his gracious manner and
kindliness earned him the respect and love of his
parishioners and others in the community.
Monsignor DeMoura came to Our Lady 's in
1944. He continued the traditions of his
Portuguese parishioners , later adding the
Portuguese Blessing of the Fleet. During his
pastorate, Monsignor DeMoura saw the building
of the Stella Maris Hall; the purchase from the
City of the Mt. Vernon School, which became a
school of religion for the parish youth; the
establishment of a convent whose sisters would
instruct the young in their faith and the
redecoration of the church building. He lived to
see Our Lady's become known as the ''National
Rev. Monsignor Stephen DeMoura 1944- 1965 Shrine of the Fishermen.''
Rev. John Roach 1965- 1974
Fr. Roach was assigned Pastor of Our Lady's
in 1965. He continued with the building of a
parish strong in faith and service. During his
pastorate, the interior of the church was
redecorated restoring the pastel colors of the
original decorations.
�REV. JOHN S. PERRY
REV. WILLIAM J. BURNS
REV. RICHARD DRISCOLL
REV.CHARLES I. SHEEHY
REV. FRANCIS M . ANDREOLI
REV. JAMES GIBBONS
REV. JOHN J. CONNELL
REV. ALBERT M. MASON
REV. NEIL MULLANEY
�SERVING THE LORD THROUGH HIS PEOPLE-
Carmelites of Corpus Christi
Sr. Mara
Sisters of St. Joseph:
Back Row: Sr. Margaret, Sr. Sebastian
Front Row: Sr. Mitrina, Sr. Rose
�Music Excellence-A Tradition at Our Lady's
Music Directors:
James Xavier
Camille Girouard
Rev. Claudius Nowinski
A. Richard Anderson
Violante Lawrence
Edmund Silviera
Doris Tamarindo
Edith Anderson
Rev. Claudius Nowinski
Richard Anderson
Mary Dahlmar
Rev. Claudius Nowinski
Marilyn Clark
Organists:
Carillonneurs:
Rev. Eugene Alves
The Choir
�The Laity Are Called to Serve the Lord in Different RolesLectors:
Men, women and children are presently sharing
the "Good News ofJesus Christ" in the liturgy
of the Mass.
Extraordinary Eucharistic Ministers
to the Liturgy:
Men and women of the parish have received
special training and formation to become ministers of the Eucharist at Mass. Their role is to
distribute communion at daily and weekend
Masses when there are a limited number of priests
to do this.
Extraordinary Eucharistic Ministers
to the Homebound Elderly:
A special group of Eucharistic Ministers are
involved in visits to our elderly and homebound
persons.
Altar Servers:
For 100 years, our young boys have been assisting
the priests during the liturgy of the Mass . To
understand altar servers, we have to first
understand the " Ministry of Acolyte," which
means ' 'one who follows .'' For centuries this was
a minor order in the Church and the first step
toward priesthood. Substitutes for official acolytes
began in the 8th century. They add to the dignity
of the liturgical celebration.
Ushers:
Men of the parish who assist the congregation as
ushers are an important part of the Catholic
family. They not only take up the collection but
assist in many other ways.
Volunteers:
To all those people who, when called upon, are
so ready to assist our parish, we give thanks.
�OUR LADY'S RECTORY:
HERBERT MORAIS, SEX1DN
�1D HONOR HIS NAME THE HOLY NAME SOCIETY OF
OUR LADY OF GOOD VOYAGE 1908-1988
Our Holy Name Society was instituted on August 9, 1908 with eight members,
Rev. Francis Viera deBem as Spiritual Director. Manuel Bolcome, President;
Joseph A. Perry, Secretary; Manuel F. Mitchell, Treasurer; Joseph M. Costa and
F.E. Fialho. By 1921 the Holy Name Society had grown and thrived to a membership of over 200.
These 200 members, mostly Portuguese immigrants, sworn to honor the
Holy Name of Jesus Christ, were men of respect and strong beliefs in family,
work, tradition and culture, Catholic faith and devotion. These men and their
families were called upon many times to prove their devotion.
Because of a disastrous fire which destroyed the first church in 1914, the
members of the Holy Name Society and their families and friends went about
the building of another church; more beautiful than the first and better suited
to the differing religious work of a large parish.
To these early members of the Holy Name Society and to those who have followed we say, "Muito obrigado" for their untiring devotion to Our Lady's and
for the inspiration of their labors of love and faith.
The heart of every parish is Jesus Christ. From their humble beginning in
1908 to today, Our Lady's Holy Name Society has existed to honor His name.
They continue to be a nucleus from which our present Pastor, Rev. Eugene Alves,
can depend on for assistance in both spiritual and social activities.
by Robert Alves
�St. Vincent De Paul Society - a tradition of assistance to those in need
The St. Vincent de Paul Society was founded in 1883 by Frederick
Ozanam, a 20 year old student at Sorbonne University in Paris.
Today the society of St. Vincent dePaul is a worldwide lay organization
of young and old of every race and color, numbering 750,000 members,
of whom 36,000 are Americans. The members meet in parish and district
groups in order to help in a personal, confidential way, those in need. There
would, however, be no St. Vincent Society without the generosity of our
parishioners.
The Conference president for many years here at Our Lady's is Mr. Richard
Fioravanti, pictured below. Father Alves is the spiritual director of the
group.
Richard Fioravanti, President
�History of the Guild of Our Lady
by Alice Rose Krueger
When the Reverend Stephen E. DeMoura came to Our Lady of Good Voyage Church, one
of the first things he did was call for the women of the parish to form an organization to help him
in knitting together the parish as a community unit. That call was answered in October 1944 by
85 women who crowded into the rectory. Fr. DeMoura was overwhelmed by the numbers and
obtained immediate permission to transfer the meeting to the D.E.S. Hall across the street. Officers
and a board of directors were elected with Dorothea Simmons as the first president. In five short
months the Guild swelled to 285 members. The Guild of Our Lady in the year 1988 now numbers
170 members.
The object of the Guild was to stimulate interest in the parish and to be of service to its pastor
whenever possible.
Immediately, the Guild instituted a perpetual round of affairs to help the new pastor financially
and communitywise. Soirees were held every other month in the rectory for a while. Banquets
were sponsored in conjunction with the Holy Name Society with Aunt Ellen Perry and her kitchen
ladies preparing and serving the meals. The Guild and the Holy Name Society combined their
efforts in holding "Lawn Parties;' now called, "Summer Fairs." One of these early lawn parties
was held at Mattos Field for two days.
From 1944 to 1951, the Guild sponsored an altar committee to attend to the linens and flowers
for the altar of the church.
From 1947 to 1954, "The Living Madonnas" were put on during the lenten season with
Anna and Mary Silveira and Margaret Sears dyeing the materials, making the robes and draping
the models so that they looked exactly like the paintings they portrayed. In a later lenten season
Alice Rose Krueger produced "The Way of the Cross" with both Guild and Holy Name members
participating.
�At Eastertime, Aunt Ellen and her kitchen ladies made Portuguese sweetbread to be put
on sale. These women also made the sweetbread for the Guild tables at the city merchants' Sidewalk
Bazaars held in August of each year.
One year the Guild put on an Hawaiian luau complete with a roasted pig.
Fashion shows began in 1%5 and continued until 1982. These affairs became the paramount
Spring social event of the city. One year a Fall fashion show was held at the estate of Marcia Pryor
at Eastern Point.
�Beginning in 1947, the Guild sponsored the city-wide Mardi Gras on Shrove Tuesday, first
at the City Hall and then in 1951 at the Parish Hall. Many people in costume from all over the
city attended these great extravaganzas with a king and queen, ladies-in-waiting, pages, and
jesters. Among the kings and queens honored were the Honorable Benjamin Smith and wife,
Mr. and Mrs. William G. Brown, Jr., Mr. and Mrs. Thomas Somers, and Mr. and Mrs. Norman
"Nate" Ross.
In the early days of the Guild and continuing for about ten years, public shows were directed
and produced by Alice Rose Krueger with talented casts from the Guild membership. The first
of the smash hits was ''The Stork Club Revue,'' followed by other theme revues and minstrel shows.
One of the biggest was an antebellum theme show entitled, ''Mississippi,'' staged at the Gloucester
High School Auditorium.
�Many concerts were arranged at various times with our own parish talent entertaining. Pops
concerts from 1972-75 were presented by members of the Cape Ann Symphony Orchestra.
The annual installation banquets were held at the Surf in Magnolia, the Easterly Inn at Bass
Rocks, the Tavern on the Boulevard, and the Rockaway Hotel at Rocky Neck. Among the
distinguished speakers at these banquets were: Cardinal John J. Wright; the Rev. Francis X. Salloway
(author and musician); the Most Rev. Lawrence Fitzsimmons, Bishop of Amarillo, Texas; the Most
Rev. Miguel Dario Miranda y Gomez, Bishop of Tulancingo, Mexico; and the Rev. Thomas Carroll,
Chaplain for the Blind.
Other events in which the Guild assisted were the Annual Blessing of the Fleet, when it
was Portuguese sponsored, and the yearly Crowning ceremonies of the Holy Name Society, as well
as hosting the annual Advent Service instituted by the Rev. Eugene Alves in 1974.
An annual "Day of Recollection" was started by the Guild in May 1981 for its members
and any women of the parish who wish to participate.
In April of 1984, the deteriorated exterior statue of Our Lady of Good Voyage, being replaced
by a fiberglass replica, was presented to the Cape Ann Historical Association. At that time, the
Association held its first ever heritage show, "Pioneers from the Azores." The Guild hosted the
evening and provided traditional Portuguese foods. More than 700 people city-wide attended the
event, the largest attendance ever at any function held by the Cape Ann Historical Association.
All these customs and events sponsored by the Guild of Our Lady did not just happen. They
were perpetuated by a group of hard-working women in a very active organization. It is their sincere
hope that in the future, the women of the parish will continue to carry on the Guild of Our Lady
with its work to further the glory of God and Our Lady's parish.
Our Lady of Good Voyage Church
Gloucester, Mass.
�History of the Parish of Our Lady of Good Voyage
by Alice Rose Krueger
For three generations the Portuguese-American fleet out o' Gloucester played a prominent
part in the fishing industry of New England and the United States. The men who manned this
fleet have stood out as skilled, strong, daring, and religious. They were men who struggled through
the gales of the North Atlantic in search of a livelihood for themselves and their families. Such
a life makes a man and his family realize with singular intensity their absolute dependence on God
for success in their work and for their safety. It was men and women of this type who made up
the parish of Our Lady of Good Voyage.
The influx of Portuguese people to Gloucester began as early as 1829. Most of the immigrants
came from the rugged Azores Islands. By 1888 Gloucester was the home of about 200 families,
one of the largest colonies of Portuguese on the East Coast of the United States. With no church
building, these Portuguese people attended the St. Ann's Church. However, when the Rev. Joseph
T. deSerpa, pastor of St. John the Baptist Church of the North End, Boston, would come to
Gloucester for them, services in Portuguese were held at Pew's Hall on Howe Street. With Fr.
deSerpa's encouragement, the Portuguese community petitioned the Boston See in 1888 for the
establishment of a parish to be dedicated to Our Lady of Good Voyage. On September 27, 1889, ·
a lot ofland was purchased on Prospect Street, just at the outskirts of the Portuguese Hill settlement.
A temporary building was erected on the newly purchased land for church services. In October
1889, Archbishop Williams of the Boston Diocese established the parish of Our Lady of Good
Voyage. On December 1, 1890, the Rev. Francisco Viera DeBem, a newly ordained priest from
Portugal, was officially appointed the first pastor. Although Fr. DeBem arrived in Gloucester from
the Azores, he had been born in Boston, Massachusetts. When he was a mere infant, his folks
left Boston and returned to their native Azores.
To build a church was a considerable undertaking, but under the leadership of Fr. DeBem
many different small events were held in the parish to raise funds. On November 18, 1890, a "Grand
Fair" at the City Hall was opened by Mayor William W. French. The Gloucester National Band
played while the Azorian men and women danced their colorful hoop and ribbon dances. The
parish women sold their beautiful Fayal embroideries and laces. In the summertime, outdoor fairs
and picnics were held as fund raisers. Finally, enough funds were gathered to begin the building
of the wooden church. On July 9, 1893, the completed church was dedicated.
The original building was a two-story white wooden structure with a single cross-topped
tower. The second floor housed the main altar. The first floor held a slightly smaller altar and was
used for children's Masses.
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�In 1902, Fr. DeBem officiated at a Portuguese celebration that was to become an annual
event. In October of 1900, Captain Joseph P. Mesquita and the crew of the vessel, '' Mary P. Mesquita,''
had been saved from drowning when the Cunard steamer '' Saxonia' ' had rammed and sunk their
fishing schooner in a heavy fog on the George's Banks of Newfoundland. So incredible had been
the rescue that Captain Mesquita vowed to make the "Festival of the Crowning" a yearly event
in his parish. This festival dates back to the 14th century when Queen Isabella of Portugal instituted
the annual practice of crowning one of her subjects imperator for a day. The occasion was marked
by prayer and special charity to the poor.
A beautiful silver crown was fashioned in Portugal and blessed by Pope Leo XIII. It arrived
in Gloucester in time for the first ceremony held in the Spring of 1902.
Shortly after 8:30 on the morning of February 10, 1914, Elizabeth McShara, on her way
to school, noticed smoke pouring from the entran.::e of the church and spread the alarm. By the
time the fire department arrived, the interior of the church was a mass of flames . Shortly after
10:30 A.M., the great wooden cross fell from the tower and crashed through the roof. When recall
was sounded at 12:20 P.M., the church was in ruins.
�The ashes of the disaster were hardly cooled when plans were being made to rebuild. A
committee headed by John Perry, with Mrs. Jennie Mitchell and Manuel Francis, as committee
members, was appointed to begin the task of raising the necessary funds. Numerous business
establishmentscqntributed to the fund, while lodges and clubs throughout the city held benefits.
The parishioners were also aided by many individuals in the community, most notably by A. Piatt
Andrew, a leading citizen of Gloucester. He persuaded his friends, Henry Dana Sleeper, the interior
decorator, and Mrs. Isabelle Stewart Gardner, the Boston philanthropist, to help. Two other staunch
friends of the church, James C. Farrell and his wife, Margaret Brady Farrell, added their support.
It was not long before the funds were acquired. It was decided this time that the church
structure would be of stone and modeled after churches in the Azores. After careful study of the
churches in the Islands of Pico and San Miguel of the Azores, in the main, the lines of the new
building would follow the Romanesque Church of the Magdalena in Pico. This sort of structure
was wholly foreign to this part of the country, but it was planned with the idea of conferring to
the congregation the f.amiliar features of the ''Old Country.'' Fr. DeBem, having dreamed of installing
bells in the church at some time in the future, asked that two towers be built at the front corners
of the structure.
With the concept of what was wanted, a famous local architect, Halfdan M. Hanson, drew
up the plans. It would be a Spanish Mission type building with a simple symmetrical and wellbalanced exterior. The plans were accepted by Er. DeBem and work was begun in April of 1914.
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OUR LACY OF GOOO V O Y AGE
�A statue of Our Lady of Good Voyage, hand-carved in Oporto, Portugal, was donated by
A. Piatt Andrew for installing on the pedestal between the two towers . The statue was 10 feet tall
and stood on a base of waves, while a halo of power light encircled the head. A copper model of
a fishing schooner was held by the right hand.
Numerous and costly pieces of statuary were one of the distinct features of the interior of
the church and attracted much attention. Nearly all were gifts from members of the parish or friendly
outsiders who were interested in the welfare of the church.
The handsome altar was secured mainly by the efforts of A. Piatt Andrew, who, with his
friend Archer Huntington of New York, contributed handsomely. Mr. Andrew was also instrumental
in obtaining a thousand-dollar contribution from the Carnegie Fund whereby it was possible to
install the new organ. The church was fortunate to have the services of a local artist, Joseph Nunes,
who restored some of the statuary that was recovered from the ruins of the fire.
�Just a little more than one year after the calamitous fire, the new church was dedicated on
May 23, 1915.
Chance sometimes has greater influence on the course of events-and this was the case in
the aftermath of the great church fire of 1914 and the subsequent building of the present structure
in 1915. If the tragic fire had not destroyed the original building in 1914, it is rather certain that
the first tuned cast-bell carillon in the United States would not have been in the Church of Our
Lady of Good Voyage.
When the new building was erected, the architecture included two bell towers in the hope
of fulfilling the dream of Fr. DeBem of bells for the church. The good Father had in mind a set
of 8 to 15 chime bells, popular in churches at that time. Fortunately, perhaps, lack of money and
then the advent of World War I forestalled any installation of bells at Our Lady's.
A. Piatt Andrew had travelled in Europe before World War I and during his visits had been
exposed to the carillons of the Low Countries-Denmark and Belgium. Accordingly, when he
returned to Gloucester after the Armistice (having been one of the organizers of the American Field
Service Ambulance Corps in France), he suggested to Fr. DeBem the idea of a full chromatic set
of bells for the tower of Our Lady of Good Voyage Church.
A committee, headed by Manuel P. Domingos , and once again with the aid of now
Congressman A. Piatt Andrew, Isabelle Stewart Gardner, Henry Davis Sleeper, and Mrs. Margaret
Brady Farrell, raised funds to augment the sums Fr. DeBem had collected over the years from
his parishioners toward his dream of the bells. The estimate of the cost of the bells and their installation
was $15 ,000. By 1921 , the committee had raised $13,000 and it was decided to go ahead and order
the bells, with the hope that the other $2,000 would be forthcoming in donations.
The John Taylor & Company Foundry of Loughborough, England, (the same foundry that
had cast the Liberty Bell of Philadelphia) was given the order to cast 25 bells. As they were cast,
some of the bells were engraved around their heads with the names of those who had contributed
much in money, time, and effort in securing them.
In the middle of the anticipated realization of bs dream, in April 1921 , the Rev. Francisco
Viera DeBem died. The bell with his name had already been cast and engraved. On learning of
the death of the priest, 'the foundry inscribed "In Memoriam" above the engraved name.
In February 1922, the bells arrived in Boston, but were promptly impounded by the U.S.
Customs Office for payment of a 40% ($4,000) tariff applicable to musical instruments.
�s
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Ion of 1.wcnty-fi1·c bells to be impo11cd for the Church of Our
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6), 1922.
Aucst:
G.EOH GB A. SAN DEHSON,
Secretar.11.
Fr. DeBem had been succeeded by the Rev. Francisco G. Martins from Portugal. He appealed
to the Hon. A. Piatt Andrew, who had been elected to his first term in Congress representing the
Sixth Congressional District of Massachusetts. He immediately drafted a bill, his very first, to admit
the bells, duty free, as works of art. Andrew's immediate predecessor from the Sixth District was
Wilfred Lufkin, now the Collector of Customs in Boston. Together, the two men arranged to have
the church designated as a bonded warehouse where the bells could be stored until Andrew's bill
passed the Congress. Two months later President Harding signed the bill and little time was lost
in completing the installation of the carillon in the north tower of the church.
On July 2, 1922, the bells were blessed by William Cardinal O'Connell, head of the Boston
See. On Sunday, July 23, 1922, the inaugural carillon recital was played by George B. Stevens,
organist of the Gloucester Independent Christian (Universalist) Church. Monday's newspaper
account placed the listening crowd at more than 5,000 people. On Wednesday, July 26, 1922, at
noon, a special concert was played for Cardinal O'Connell, with one of his own musical compositions
being rendered by Mr. Stevens.
During the fund-raising campaign, the Hon. A. Piatt Andrew had written to John D.
Rockefeller, Jr., petitioning him for a donation. Mr. Rockefeller declined but said the next time
he was on his way to Seal Cove, Maine, in his yacht, he would stop and visit with Mr. Andrew.
He happened to visit on the same Wednesday as the Cardinal O'Connell noon concert. So Mr.
Stevens was called upon to give a second special concert at 2:00 P.M. for Mr. Rockefeller. Mr.
Rockefeller was so pleased with the melodious tones and fine harmony of the bells that he gave
Mr. Andrew a check for $500. This special concert in his honor influenced the Ford tycoon to
install the largest set of carillon bells in the world in the Baptist Riverside Church in New York City.
In 1923, the Taylor Foundry cast six more bells for Gloucester, bringing the total number
of bells to 31. These were installed in the bell tower in 1924.
In the summers of 1924 and 1925, A Piatt Andrew invited M. Anton Brees, world famous
carillonneur, to be his house guest at Eastern Point and to play the carillon at Our Lady's on
Wednesday nights.
In 1925, M . Kamiel Lefevre, then assistant to Anton Brees at Mechelen Cathedral in Belgium,
was engaged to play each Wednensday night for four months. Streets were blocked off around the
church for these concerts and it is reputed that one of M. Lefevre's concerts drew an audience
of over 10,000 people. In 1927, M. Lefevre came to New York as resident carillonneur for the
Riverside Church where Rockefeller had installed his set of carillon bells, but he continued to play
summer concerts in Gloucester.
�Across the street from the church, Capt. Joseph P. Mesquita lived with his fiunily. His daughter,
Mary, was a talented pianist and she undertook to play the carillons. She approached the clavier
with some trepidation, but with a short course in familiarization with the carillon under the tutelage
of M. Brees and M. Lefevre, she was successful and quickly became actively interested in the
instrument. In her, the world, undoubtedly, had its first lady carillonneur. She continued to play
the bells for 25 years.
The concerts were brought to an end after the summer of 1934 when funds could no longer
be raised for payment of the carillonneurs.
Throughout the early years of the bells, Miss Mesquita continued to play regularly, even
after the summer concerts by M. Lefevre were stopped. She realized that someone else should
be trained to carry on the music and in 1946 Eugene L. Alves (now Fr. Alves), one of the church's
altar boys became interested. Under her tutelage he served as carillonneur for about four years
while attending high school. When he left for college, the carillon fell into nearly complete disuse.
Now and then there was a special concert given by some guest recitalists, but for the most part
the bells were silent.
In the summer of 1955, at the invitation of Mons. Stephen E. DeMoura, Martin A. Gilman
became the carillonneur for Our Lady of Good Voyage bells and continued recitals until 1975.
In 1962, Edward E. Gammons, music instructor at the Groton School played Sunday evening
summer concerts. After Mr. Gilman stopped his concerts, once more the bronze bells became silent
sentinels. In 1985, the present pastor resumed the concerts on the traditional Wednesday nights
under the management of Rev. Claudius Nowinski, music director and organist of Our Lady of
Good Voyage Church at the time. The present resident carillonneur of Our Lady's bells is Mrs.
Marilyn Clark.
As the first pastor instituted the Portuguese Crowning Festival, so the Rt. Rev. Stephen E.
DeMoura, the third pastor of the parish, instituted the Gloucester Blessing of the Fleet.
�On Friday afternoon, May 23, 1945, a colorful religious procession, led by some 200
fishermen, marched from Our Lady of Good Voyage Church to the State Fish Pier, where a fleet
of over 20 large draggers and sundry small vessels awaited the blessing by Archbishop Richard
J. Cushing. This ceremony continued every year under the auspices of the Portuguese fishermen
for more than ten years. The National Geographic Magazine, in its July 1953 issue, featured the
Gloucester Blessing of the Fleet since the event had gained such national acclaim. After ten years,
the Portuguese fleet had diminished to such an extent that these fishermen could no longer monetarily
sponsor the event. However, the Italian fishermen took over since they had become the most
numerous in the Gloucester fleet.
In 1945, Mons. DeMoura had the church refurbished and the exterior statue taken down
from its pedestal between the towers and repainted. In September 1945, Richard Cardinal Cushing
visited the newly renovated church and designated it as ''The Shrine of the Fishermen.''
In March 1950, ground was broken and a Parish Hall was built adjacent to the rectory. It
was named the "Stella Maris Hall" and on May 20, 1956, the mortgage on the building was
discharged and burned in a ceremony in the hall.
�Upon the death of Mons. DeMoura, the Rev. John J. Roach became pastor. In 1968 he
authorized Roman J. Prybot, a liturgical artist, to redecorate the interior. New pews were installed
and later the main altar, the altar rail, and many statues around the church were removed, in
accordance with the new Concordat of Vatican II.
On May 14, 1974, due to ill health, Fr. Roach retired. On that same day, His Eminence,
Humberto Cardinal Medeiros, appointed the Rev. Eugene L. Alves Administrator of Our Lady's
parish. The following year Fr. Alves had the church repainted in a more subdued and simplistic style.
In June of 1976, restoration work had to be done on the main entrance. For years the pillars,
doors and pediments (the triangular wood carvings over the doors) had been in need of repairvictims of weather from without and worms and dry rot from within. Local artist, Robert Nally,
along with Rockport artist and carver, Robert Lee Perry, did the restoration work.
In 1984, Fr. Alves had the exterior trim of the church repainted. At that time the workmen
found extensive decay in Our Lady of Good Voyage statue. In December 1984, Our Lady was
removed after more than 60 years on her lofty perch. At the recommendation of Lanesville sculptor,
Walker Hancock, a polyester fiberglass reproduction was made by Robert Shure's Boston restoration
firm. The new hollow, waterproof replica weighs a thousand pounds and the colors of the statue
were added to the resin so that only the gold leaf will need to be renewed in the future.
�At their request, the salvable upper half of the old statue was given to the Cape Ann Historical
Association. It is now installed in their Fishermen's Room.
In 1962, a former public school was acquired from the city by Mons. DeMoura for use as
a Sunday school building. The Corpus Christi Carmelite nuns came to staff the school. A home
at the top of Mr. Vernon Street, to be used as a convent, was purchased and presented to the church
by Mrs. Margaret Farrell Lynch, daughter of Mr. and Mrs. James Lynch who had so staunchly
helped in the previous fund raisings . The Corpus Christi Carmelite nuns ended their mission here
on July 3, 1973. Then the Sisters of St. Joseph came to Our Lady's to continue the work ofreligious
education and they have remained to this day.
The first wooden church structure had a smaller than lifesize statue of Our Lady of Good
Voyage located above the main altar. The small statue had been carved in Oporto, Portugal. In the
fire of 1914, this statue was enveloped in flames . After the holocaust, the only distinguishable part
of the statue was one charred upright hand. Upon erection of the stucco building, two statues of
Our Lady were acquired. A lifesize statue of the Virgin Mary, holding a crowned Christ child in
one arm and a Portuguese-rigged fishing vessel in her other arm, was handcarved by craftsmen
in Oporto again. This was placed in the apex of the altar. The second statue, a gift from A. Piatt
Andrew, was a 10-foot statue of the Virgin with a model of a Gloucester schooner cradled in her
left arm, with her right hand outstretched. This was the original statue raised between the two
guardian towers of the newly constructed church and perched on the center pedestal for 61 years.
When the church was redecorated in 1948, the statue atop the main altar had to be renewed.
Once again a new order was sent to the craftsmen in Oporto. When it was ready, it was put aboard
the " Gil Eannes," the hospital ship of the Portuguese Navy, and accompanied by the Portuguese
Ambassador to the United States, and a bishop of the Portuguese church hierarchy, sailed for
Gloucester. When the ship docked at Gloucester, with great fanfare, the statue was escorted to the
church by the Portuguese fishermen.
�In 1949, the Portuguese Ambassador personally presented to the church a silver model of
the famous American schooner, "Columbia." This was installed in the righthand of the Virgin
above the altar to replace the Portuguese-rigged model.
The parish of Our Lady of Good Voyage has had only five pastors since its inception. The
Rev. Francisco DeBem was appointed its first pastor in 1890. He died in 1921 before the bells he
had worked so hard to obtain could be installed.
In 1922, the Rev. Francisco Martins was appointed parish priest. He served from 1922 until
his death in 1944. He was acclaimed as an orator, both in Portuguese and English. In 1939,
Fr. Martins celebrated his 50th anniversary to the priesthood . At that time the Consul General
of Portugal, Dr. Euclides Goulart de Costa, awarded Fr. Martins the "Military Order of Christ
of Portugal.' ' This award is given for outstanding contributions to humanity. At the time Fr. Martins
received the award, only four other Americans had ever been so distinguished.
With the death of Fr. Martins, the Rev. Stephen E. DeMoura was named the third pastor.
He had served many years of distinguished service in the nearby cities of Salem and Peabody. In
1954, while pastor of Our Lady of Good Voyage Church, Fr. DeMoura was elevated to the rank
of Domestic Prelate by Pope Pius XII.
Upon the death of Mons . DeMoura, in 1965, the Rev. John W. Roach was appointed pastor.
On May 14, 1974, due to ill health, Fr. Roach retired.
His Eminence, Humberto Cardinal Medeiros, then appointed the Rev. Eugene L. Alves as
Administrator and he remained as such for nine years. Just before his death, Cardinal Medeiros
appointed Fr. Alves pastor on August 1, 1983.
Our Lady of Good Voyage Church has become such a unique place of worship due to the
hard-working immigrant Portuguese community and its pastors, all of whom had such high hopes
and dreams. Their impossible dreams have been accomplished over the years through the unending
efforts of parishioners, with the help of many friends and munificent benefactors.
The '' Shrine of the Fishermen,' ' with its distinctive appearance and commanding location
on the hill above the harbor, has become a Gloucester landmark and a national mecca for tourists.
��T
H
E
C
H
0
u
R
F
I
L
D
R
u
T
u
N
E
E
R
Confirmation
First Communion
School
of
Religion
Class
�Christmas Pageant
•
Our Lady's Youth Group
�DOWN MEMORY LANE
When the boys came home.
I I
Banquet - 55th Anniversary of Our Lady of Good Voyage Parish.
�•
Q
Drnm Corps Parade.
-
/~
Crowning Ceremony.
&
�Blessing of the Fleet Parade.
Smiling faces-our youth of yesterday.
�Cardinal Cushing, Right Rev. Monsignor Stephen DeMoura, Rev. Charles Sheehy.
The Acoriana Band.
�r
THE BUILDING OF CHARACTER
Our Lady's Boy Scout Troop and Cub Pack-1945-50 and 1969-72
Our Lady's was the first chartered as a Catholic troop in 1945. Because the Church
did not have a Youth Center at that time, the DES Club located across the street from
the Church offered their lower hall as a meeting place for the troop.
The young boys of the parish that joined the troop and were promoted from the
Pack soon learned how to live by the rules of scouting which are contained in the Scout
Oath, the Scout Law and the Scout Motto. They had to pledge their honor that they would
do their best to God and country. They learned and lived the twelve points of the Scout
Law, that they in fact would be: Trustworthy, Loyal, Helpful, Friendly, Courteous, Kind,
Obedient, Cheerful, Thrifty, Brave, Clean and Reverent.
To be reverent was taught and practiced by all under the guidance of Rev. Father
Charles L. Sheehy, the troop's chaplain. Three scouts from Our Lady's Troop 3 were
awarded the Ad Altare Dei Cros, the highest honor that the Catholic Church awards to
Boy Scouts. They were Clifford Arvilla, Robert C. Alves and Narcisio Cecilio.
�BENEFACTORS
Reverend Eugene L. Alves
A Friend
Mr. & Mrs. Lloyd V. Carreiro
Joseph M. Cody
Mr. & Mrs. Herbert F. Collins
Mr. & Mrs. William V. Ellis
Gloucester Fraternity Club, Inc.
Mr. & Mrs. Samuel Herron, Jr.
Kenneth & Jean Gleason
Frank and Helen Gomes
Margaret Farrell Lynch
Ronald & Cynthia Morin
Mr. & Mrs.Raphael D. Oliver
Joseph & Cecelia Perry
Miss Benilda P. Rose &
Miss Madeline D. Rose
SPONSORS
Mr. & Mrs. Albert A. Creightney
Mr. & Mrs. Guy B. Davis
D.E.S. Portuguese American Club
Maria E. & Mary D. Fernandes
Mr. & Mrs. John Figurido
Anthony R. & Madeline R. Francis
Mr. & Mrs. Leonard J. Letendre
Herbert S. & Maria L. Morais
Mr. & Mrs. Manuel S. Nunes
Walter & Madeline O'Donnell
Gustave & Sandra Olson
Mr. & Mrs. Manuel R. Perry
Capt. & Mrs. Manuel Rocha, Jr.
*Capt. & Mrs. Manuel Rocha
Mr. & Mrs. Donald E. Sudbay, Sr.
* In Memory of
�PATRONS
A Friend
Louis & Rose Aiello
Mrs. Leo Alper
Balbina F. Alves
Blanche L. Alves
Joseph F. Arvilla, Jr. & Evelyn M. Arvilla
Betty & Florence Baker
Mr. & Mrs. James E. Ball
Frances L. Becker
Mr. & Mrs. Lorenzo Billante & Family
Mr. & Mrs. Robert E. Bolcome, Jr.
Alphonse Bouchie
Mrs. Herman Bouchie
Evelyn M. Brown
Mr. & Mrs. Louis Brown
Manuel & Maria Brum
Virginia A. Bulduc
Mr. & Mrs. J. Albert Burgoyne
Mr. & Mrs. Vincent Cafasso
Margaret G. Veator & Mary A. Campbell
Mr. & Mrs. Manuel Carrancho
Philip J. Carroll
Ruth E. Carroll
Lawrence Ciulla
Marilyn Clark
Beulah Cluett
Ronald & Susan Cluett
Arthur & Marion Comeau
Martha Cunningham
Jessie S. Cusumano
Mr. & Mrs. Jose DaLima
Mr. & Mrs. Kenneth E. Davis
Mr. & Mrs. Mark B. Davis & Son
Mr. & Mrs. Philip DeCharles
*Mr. & Mrs. Frank Thome
Mr. & Mrs . Frank Domingos
Mr. & Mrs. Richard A. Duwart
Helen R. Ellis
Lillian Enos
*Peanut Enos
Mr. & Mrs. Jaime A. Faria & Family
Frank & Jean Favalora
Mr. & Mrs. Mario Fernandes
Mr. & Mrs. Ernest G. Field
Nancy E. Fioravanti
Mr. & Mrs . Richard J. Fioravanti
Diamantina Fralic
Mr. and Mrs. Russell T. Gagnon
*Patrick and Mary Keavey
* In Memory of
�PATRONS
Mr. & Mrs. Thomas J. Glenn
Mr. & Mrs. Joseph L. Goncalves
Carleton & Estela Grace
Mr. & Mrs. Leonard R. Grace
Mr. & Mrs. Robert A. Hatcher, Jr.
Catherine M. Jenner & Josephine A. Kraft
Mr. & Mrs. Harold E. Jessa, Jr.
Mary Johnson
Margaret F. Kieran
Mr. & Mrs. Wm. Kilmer
Mrs. Alice R. Krueger
William N. Lanigan, Jr.
Mr. & Mrs. Thomas M. Lattof
Mr. & Mrs. John J. Lawler
Anthony & Alice Lewis
Mr. & Mrs. Jose Lourenco
Mr. & Mrs. James N. Lucas
Mr. & Mrs. Robert McNair
Charles Francis Mahoney
Peter & Vivien Manning
Mr. & Mrs. Raymond March & Family
Mr. & Mrs. Anthony A. Marks
Mrs. Anthony S. Marks
Mrs. Edith Marques
Dorothy & Manuel Martins
Mr. & Mrs. Francis Mitchell
Mary C. Mitchell
Herberta Morais
Mr. & Mrs. Henry A. Morgan, III
M. Jean Morton
Mr. & Mrs. Robert J. Muldoon, Jr.
*Robert & Catherine Muldoon
Turibia Norte
Mrs. Eleanor O'Connell
Helen, John, & John Oliver, Jr.
Mr. & Mrs. Robert O'Neil
The Padre Family
*Mary & Joseph Azvedo
*Frances and Frank Souza
Mr. & Mrs. Sebastian Palazzola
John & Clotilda Parisi
Mr. & Mrs. Russell A. Parsons, Jr.
Jose Pastagal, Sr.
Mary P. Peavey
George Perry
Mr. & Mrs. Richard A. Perry, Jr.
Mr. & Mrs. Ronald F. Peterson
Mr. & Mrs. Joseph G. Puglisi
Mr. & Mrs. Joao C. Ribeiro
* In Memory of
�PATRONS
Mr. & Mrs. Leopoldo S. Ribeiro
Annie M. Rose & Family
Mr. & Mrs. Frank Rose, Jr.
Frank & Eleanor Rose
Doris L. Rowley
Rosalie G. Sclafani
Mr. & Mrs. Everett Sawyer
Emma & Ray Sears
Mary Ann S. Sears
Mr. & Mrs. Milton Sears
Mr. & Mrs. John J. Shaunessy
Mr. & Mrs. Arthur J. Sheehan
Carl & Joan Sikorski
Frances N. Silva
Florence M. Silveira
Mr. & Mrs. Anthony Simmons
Dorothea, Evelyn & Irene Simmons
The Sperry Family
Mrs. Carroll K. Steele
Mr. & Mrs. Herman Surrette
Mr. & Mrs. Francis Tarr
Mr. & Mrs. Edward L. Turner
Mr. & Mrs. Anthony J. Verga
Mr. & Mrs. Jose S. Vinagre
Mr. & Mrs. Gordon M. Weiner
Mr. & Mrs. George Welch
Mr. & Mrs. Frederick J. White
Theresa 0. Wonson
The Erwin H. Ziemer Family
�DONORS
Esther M. Albert
Rose Albert
*Frank Albert
Mrs. Michael Anjoorian & Sons
Dana & Lola Aptt
Thelma Aptt
Mr. & Mrs. Francis Arvilla & Family
Mr. & Mrs. Joseph S. Avila
Mr. & Mrs. Manuel Avila
Collette C. Beck
Mr. & Mrs. John C. Benedetto
Mrs. Gertrude M. Boardman
Mr. & Mrs. Charles Bouchie, Sr.
Edith L. Boudreau
Richard E. Brown, D.M.D.
Joseph J. & Mary F. Burgarella
Mary M. Burgarella
Mr. & Mrs. Raymond Burke
*Mae & Avo
Mrs. Lorraine E. Butler
Cynthia Cafasso
Mae Cardoza
Eleanor Caruso
Mr. & Mrs. Manuel T. Cecilio
Mary Churchill
Anthony & Marianne Ciulla
Inez Clement
Elja Costa Rita
*Carlos Costa Rita
Mary P. Dahlmer
Anita M. Davis
Lorenzo & Mary Delisi
Mr. & Mrs. James L. Dort
Mrs. Fred Doucette, Sr.
Mr. & Mrs. Custodio Cecilio, Sr.
Mr. & Mrs. Charles J. Ellis
James Enos
Mary M. Erwin
Eleanor M. Evans
Amy B. Favalora
Mary E. Feener
Richard & Winifred Figurido
Margaret M. Foley
Georgia L. Forrest
Mary M. Francis
Belmira Freitas
Mr. & Mrs. Gaetano Frontiero
Mrs. Gladys Gay
Ruth & Arthur Gocxlwin
Theresa M. Halloran
Christine & Gerard Hammond
Mr. & Mrs. Arne Hautala
* In Memory of
�DONORS
Oscar & Dorothy Hayes
Mr. & Mrs. Donald Hunter, Jr.
Don & Joyce Lacerda
Mrs. Edward V. Lawson
Mr. & Mrs. Stephen Levy
Eleanor Lufkin
Mr. & Mrs. Toivo Maki
Joseph & Valerie Marino
Richard F. Moore, Jr. & Mary Ellen Moore
Evelyn A. Mullin
Mrs. Judith E. Mullin & Family
*George L. Mullin III
Theresa Muniz
Mary L. Murray
Mr. & Mrs. Sam Nicastro
Mr. & Mrs. Vern Niemi
Marion Ogasapian
Gilbert & Doris Oliver
M. Evelyn Oliver
Mr. & Mrs. James Parisi
Winifred M. Parks
Mary L. Place
Jeff & Pat Powers
Carol A. Quadros
Caroline Quadros
Genevieve Randazza
Maria Silveira Reep
Mary Redding
Alfreda Remeika
Kathleen A. Robinson
Evelyn D. Roderick
Mrs. John Rose
A. C. Roszell
Mr. & Mrs. Donald E. Sanborn
Mr. & Mrs. C. B. Sargent
Genevieve Silveira Schwartz
Mr. & Mrs. Brendon Shea
Benjamin & Patricia Silva
Fernando & Kathleen Silva & Children
Mr. & Mrs. Richard R. Silva
Ronald & Eileen Silva
Mrs. Russell Silveira, Sr.
Mr. & Mrs. Jay Stuart & Family
M. G. Sulton
Alice M . Sweeley
Mr. & Mrs. Lawrence A. Swift
Edith R. Vieira
Marie A. Vieira
Mrs. Arthur J. Welch
Mr. & Mrs. Harold E. Williams
Mary L. Wilkins
Theresa A. Wilkins
* In Memory of
�The Guild of Our Lady, in its 45th year, offers this
page in memory of all its deceased members, with
the hope that the faith and loyalty of its present
members will extend to future Guild members who
strive for the goal for which the Guild was organized
- successful assistance in parish matters.
G
represents the guiding hand under which we work.
Just as Our Lady has helped in answering the prayers
of our fishermen by steering a straight course on a
stormy sea, we, too, feel her presence in steering
the course of our Guild.
U
means unity of purpose in working for the parish,
in forming friendships, in having a better understanding of each other, and in realizing our ambitions.
I
stands for the ideals that we have set forth and for
which we strive in making this Guild outstanding.
L
represents loyalty to our faith , to our leaders, and
to ourselves.
D
signifies our devotion in the cause of Our Lady, that
she may look down upon us and continue to steer
our course through the stormy reefs into a safe
harbor.
�Our Lady
,.
o··
Good Voyage
Church
Holy Name
Society
~j
�'Best Wishes
for the coming years
Compliments of
Mr. & Mrs. Austin P. Nunes
and
Dr. & Mrs. Alfred B. Nunes
�The Thome Family
1st Generation
Frank & Mary Thome
2nd Generation
Pat & Ann Vadala
\
3rd Generation
Phil & Karen DeCharles
Pat & Judy Vadala
Peter & Denise Vadala
4th Generation
Ann Marie DeCharles
Danielle De Charles
Sharon Vadala
Beth Vadala
Amy Vadala
Mark Vadala
Josh Vadala
Dan Vadala
�CENTENNIAL COMMITTEE
Rev. Eugene L. Alves,
General Chairman
Lloyd Carreiro
Mrs. Florence Davis
Mrs. Jean Favalora
Miss Nancy Fioravanti
John Gamradt
Robert Hatcher, Jr.
Mrs. Alice R. Krueger
Mrs. Joyce Lacerda
Francis G. Lewis, Jr.
Mrs. Elsie Marks
Herberto Morais
Austin Nunes
Raphael Oliver
Mrs. Geraldine Puglisi
Miss Benilda Rose
Mrs. Denise Vadala
Peter Vadala
Mrs. Theresa Wonson
In Appreciation
We, the Centennial Committee of Our Lady of Good Voyage Church, wish to express
our sincere thanks to all those persons, both parishioners and members of our community,
who so generously contributed in so many ways to the joyful celebration of our parish's
100th Anniversary.
�Our Lady of Good Voyage Church
100th Anniversary - 1889-1989
.f
Friday, November 11, 1988-0pening mass at 6:00 P.M. celebrated by the Most
Reverend John J. Mulcahy, D.D., followed by social gathering at the Parish Hall.
Renee Nicastro and Sandra Olson
Saturday, April 15, 1989- "Our Portuguese Heritage" night consisting of a
candlelight procession, Portuguese food and dancing, with a short background
of our history and culture at the Parish Hall.
Florence Davis and Herberto Morais
Sunday, May 7, 1989-Week-long festivities in concert with the annual Crown.
.
mg ceremonies .
Holy Name Society
Sunday, July 16, 1989-Family Day on Church Grounds
Stephen Burke and David A. Rose
August 1989-Cape Ann Historical Night (date to be announced).
i
Saturday, October 7, 1989-Parish Reunion Banquet at the Danversport Yacht
Club.
Elsie Marks and Dorothea Simmons
Saturday, November 11, 1989-Closing mass at 6:00 P.M. celebrated by His
Eminence, Bernard Cardinal Law, D. D., followed by social gathering at the
Parish Hall.
Capsule Burying Event
(All events, places and/or times subject to change.)
�Manuel O. Gaipo
excavating-backhoe work
sewer construction/repairs
grading - trenching - water lines
37 Taylor Street
Gloucester, Mass.
281-0115
�Compliments of
D.E.S.
Portuguese Club
�VADALA
REAL ESTATE
P.O. Box 1540
Gloucester, MA 01930
�FROM THE CREW OF THE
Bu LDING CENTER
Congratulations on being a Beacon of Welcome
and a Guiding Light Presiding over Gloucester
for a Century.
building .....
center -
C
A Trusted Source of
Supply .. . since 1903
GLOUCHTIER • ROCK,OAT
one harbor loop on gloucester historic waterfront
�Capt. Carlo's
Seafood
on ''Gloucester's
Working Waterfront''
283-6342
From the fishing vessels of our Town
- into our cutting house, onto your table
we offer a large variety of fresh fish &
shellfish daily.
Our sincerest thanks to Our Lady of
Good Voyage Church and to the
fishermen Our Lady watches over.
�Chisholm & Hunt
Printers, Inc.
Cape Anns Quality Printer
All Types of Printing
• Color Printing • Computerized Typesetting
• Business Forms - Letterheads - Envelopes - Invoices - Etc.
• Personal Stationary • Brochures - Catalogues
• Wedding Invitations
14 Whittemore Street
Gloucester, MA 01930
283-0318 / 283-0413
�PINO & SHEA
ATTORNEYS AT LAW
46 Middle Street
Gloucester, MA 01930
�Mary :B. J?Dse
1881 - 1962
Jlntone 'E. J?Dse
1882 - 1967
[!he J?Dse 'Family
�FRANCIS G. LEWIS, JR.
Plumbing & Heating
I
39 CLEVELAND STREET
GLOUCESTER, MA 01930
281-3737
.,
�CAPE ANN'S
#1 Sandwich Shop
'½ whale of a meal!!''
• HAPPY HOUR - Large Sub for the
price of a Small, 4 p.m. 'til closing
• PARTY PLATTERS for every occasion.
FREE SOUP AND SALAD
WHEN YOU DINE WITH US
DESTINO'S
129 PROSPECT STREET
GLOUCESTER, MA 01930
283-3100
�SAUNDERS
&
ASSOCIATES
INVESTMENT
REAL ESTATE
ESTABLISHED 1898
20 PARK PLAZA
SUITE 728
BOSTON, MA 02116
(617) 426-4000
In Honor of Dick Fiorvanti
�In
Memoriam
A.F. ROSE
Manufacturer of Linquica
Gloucester, Massachusetts
Tel. 2937-R
87 Friend St.
From
John W.
and
Mary E. Gamradt, Jr.
�'BoulevarJ
Ocean View :Restaurant
AMERICAN & PORTUGUESE
FOOD
25 WESTERN AVENUE
GLOUCESTER, MASS. 01930
TELEPHONE 281-2949
JOHN & MARIA BORGE
& STAFF
�,.
~$()M4
218 Main Street, Gloucester, MA 01930
281-2200
.,
Compliments of
Kay and Larry
Rodolosi
�Cape Ann
Market, Inc.
7 Railroad Ave.
Gloucester, MA
�SCAN
OCEAN, INC.
42 Rogers Street
Gloucester, MA
�CHARLES LEWIS
& CO., INC.
P.O. Box 356
Dania, Florida 33004
�(508) 283-2299
ROY SPITTLE
ASSOCIATES, INC.
Electrical Contracting
97 WASHINGTON STREET
GLOUCESTER, MASS. 01930
�ELLIOTT
STEVEDORING
INC.
SHIP AGENTS
STEVEDORES
P.O. BOX 1189
GLOUCESTER, MA 01930
�HASTINGS-TAPLEY
INSURANCE
HOME • AUTO •CONDO • LIFE
- Call Us Today For A Free Competitive Quotation -
4 Railroad Avenue
Gloucester, MA 01930
(508) 283-3280
Toll Free (Mass.) 1-800-842-1218
CAMBRIDGE • DANVERS • GLOUCESTER
IPSWICH • MEDFORD • NORTH READING
• READING • SAUGUS • QUINCY
WATERTOWN • WOBURN
�Iceland
Seafood Corporation
P.O Box K
Gloucester, Mass. 01930
�SUDBAY
Pontiac • Cadillac
• Buick • GMC, Inc.
Causeway Street
Gloucester, MA 01930
�Congratulations
from
Brown's Market of
Manchester, MA/ Corner of Beach & Summer Streets
George A. Brown
Attorney at Law/ P.O. Box 375
7 Summer Street, Manchester, MA 01944
508-526-7171
Paul P. Brown
Realtor
4 Beach Street/ Manchester, MA 01944
508-526-7333
P.A. Brown Realty Trust
Anthony & Doris Brown
Constance P. Brown
Betty Brown Vasilakopoulos
Thomas & Vicki Brown
Paul & Sophie Brown
George & Mary Brown
Jennie Brown
Theodore & Mary Jane Brown
Speros & Pauline Brown
Michael & Katherine Brown Bulgaris
�CONGATULATIONS ON A JOB WELL DONE
Directors, Officers and Staff of
The Gloucester Co-operative Bank
....... Beginning our 101st year.
UNIVERSAL FISH
of BOSTON
10 TOWER OFFICE PARK
SUITE 500
WOBURN, MA 01801
�C?t
{Hv~/OOtlv
JAMES C. GREELY FUNERAL SERVICE INC.
212 WASHINGTON STREET
GLOUCESTER, MA 01930
Directors: James C. Greely III
John W. Greely
AWARD WINNING QUALITY LANDSCAPING
l.f"~l
~-P :
.
WM. H. HATCHER LANDSCAPE
DESIGN AND CONSTRUCTION
30 PINE STREET, P.O. BOX 1409
MANCHESTER by the SEA, MA 01944-0609
(508) 526-1405
A
I.fl
�1torthAffimtic
F;sh Co., Inc~
Breaded and Prepared
Fresh and Frozen Sea Products
88 Commercial Street
Gloucester, Massachusetts 0 19 30
Telephone (508) 283-4121
Frionor Norwegian
Frozen Fish, Ltd.
P.O. Box A-2087
Whaler's Way
New Bedford, MA 02741
�·W
Warmth Without Worry
24 HOUR OIL BURNER SERVICE
P.O. BOX 1108
GLOUCESTER, MA 01930
283-0210
URl<E
as.
AUTO BODY & YACHT INC.
':4. New Symbol of Quality on Cape Ann"
STEVE & JERRY BURKE, PROP.
Pond Road Industrial Park
Telephone 283-2300
�GLOUCESTER BANK
&TRUST COMPANY
2 HARBOR LOOP
GLOUCESTER, MASSACHUSETTS 01930
508/281-6270
Puna's
Country Market
Hot & Cold Subs, Groceries,
Meat & Produce, Beer & Wine
121 Eastern Avenue
Essex, Massachusetts 01929
�SEVEN SEAS WHARF• GLOUCESTER, MA 01930
On scenic Rte. 127, Downtown Gloucester, MA
�Ocean Crest Seafoods, Inc.
Fresh and Frozen Fish
88 Commercial Street
Gloucester, MA 01930
281-0232
ANTHONY PARCO
President
EDWARD E. McCOLLUM, JR.
Treasurer
LEONARD PARCO
Sales Manager
J.M.HARVEY MOBILE GLASS
HOME
AUTO TEL
MARINE
283-7950
a locally owned & operated glass co.
On Location Service For All Types of Glass
Including Mirrors, Custom Mirrors, Table Tops, Screens
Storm Doors & Windows - Patio Doors
Storm Doors For Patio Doors - Shower Doors
Plate Glass - Plexiglass
Auto Glass Replacements - (New & UsedJ
Insulating Glass Service
Specializing in Foreign Glass Replacements
TEL. 283-7950
24 HOUR EMERGENCY SERVICE
1 HOLLY ST., GLOUCESTER AT THE WILLOW REST., P.O. BOX 4 RIVERDALE STATION
�.
,.
Congratulations on 100 years of
Service to
GOD and MAN.
COMPLIMENTS
Orlando & Associates
One Western Avenue
Gloucester, MA 01930
(508) 283-8100
(larb&
PARTY PLATTERS
''Our Specialty''
SERVING 5-500 FOR ANY OCCASION
• Weddings • Showers • Anniversaries
• Xmas • Christenings • Funerals
• Graduations • Business Meetings
• Home Parties
How Many Times Does The Parties Meal Also
Become The Topic Of Conversation
281-3040
406 WASHINGTON STREET, GLOUCESTER
CHOOSE FROM A LARGE VARIETY OF COLD CUTS & CHEESES
OPEN ALL DAY SUNDAY 9 AM - 10 PM
�!?b Jffenwrtanv
JOHN M. ROSE
December 4, 1917
September 3, 1976
Lovingly Remembered in Prayer by His Children
DAVID & NANCY • LINDA & BRIAN
KATHLEEN & RICHARD, JR.
ART
JEWELERS
117 Main Street
Gloucester, MA 01930
�.
,..
IN
MEMORIAM
Mabel Carlz Paz
IN MEMORIAM
Joseph P.
and
Mary Neves Alves
From: Mr. & Mrs. Robert C. Alves & Family
�RE-AINBOW
ENTERPRISE, INC.
DBA. ChrisLee DarRand
1 MAPLEWOOD AVENUE
GLOUCESTER, MA 01930
BAY
TRADING CO., INC.
P.O. Box 3289
Peabody, MA O1960
�~
•.
...
t:
·
r
MASS. LICENSE NO. 016197
ONNI KORPI
CARPENTER & BUILDER
7 SCOTT STREET
GLOUCESTER, MA 01930
TEL. 283-3631
C.F. TOMPl{INS CO.
67 MIDDLE STREET
GLOUCESTER, MA 01930
�SALES • LOCAL SERVICE • PARTS • AMPLE PARKING
Major Credit Cards Accepted
ALCO Appliance
AFTER THE SALE,
IT'S THE SERVICE THAT COUNTS
46 BASS AVENUE
GLOUCESTER, MASSACHUSETTS 01930
(508) 283-0934
Dry Cleaning & Tailoring
I03 Washington Street
Gloucester, Massachusetts 0 19 30
Telephone 283-4464
�-
•
r
EMPIRE FISH CO., INC.
WHOLESALE
FISH
DEALERS
Producers and Packers of Fresh, Frozen and Cooked Fish
P.O. Box 1148, 11-13 Harbor Loop
Gloucester, Nlass. 01930
'lelephone (508) 283-0840
'lelex 95-1038
IN MEMORIAM
FRANCIS G. LEWIS, SR.
From His Wife & Family
�Ahoy!
Lufkin & Brown, Inc.
Realtors
281-0001
W.J (Jooowin
Paper Proouds, Inc.
Paper Goods - Janitorial Supplies
Complete Party Store
Balloons & Costumes
5 Pond Road
Gloucester, MA 01930
281-2440
Virginia Naves
John & Irene
Figurido
10 Oak Street
Gloucester, MA 01930
REAL ESTATE INC.
'THE CAPE ANN AUTHORITY"
For 26 Years Serving the
MANCHESTER • GLOUCESTER • MAGNOLIA
ESSEX • ROCKPORT AREAS
98 East Main Street, Gloucester, MA 01930
283-3823
• RESIDENTIAL • COMMERCIAL • INVESTMENTS
• APPRAISALS • SUMMER RENTALS
Rich-SeaPak Corporation
kona
HIGH TECHNOLOGY PRODUCTS &
SPECIALTY MOLD COMPONENTS
for the Plastic Processing Industry.
KONA CORPORATION • Gloucester, MA 01930
DICK MARIANO
Chevrolet-Olds-Jeep-Eagle
CAUSEWAY STREET
GLOUCESTER, MA 01930
St. Simmon Island, GA
Frozen Seafood Distributors
Gloucester, MA 01930
281-1100
Vice President
THOMAS O'DONNELL
Compliments of
~
Phone: 283-4600
qlouccz,tcz, di,patch, inc.
Boston 322-2463
Beverly 922-4403
150 Eastern Avenue
Gloucester, Massachusetts 01930
�•
Auto Glass
& Specialties
Solid Vinyl Replacement Window
Aluminum Storm Doors and Windows
TUB MASTER" Folding Shower Doors
MIRRORS, TABLE TOPS, PLEXIGLASS
ALBERT R. CARRASCO
61 Maplewood Avenue
Gloucester, MA 01930
283-6695
r
GLOUCESTER CENTRAL
PACKAGE STORE, INC.
''The Liquor Locker''
263 Main Street
Gloucester, Massachusetts
No Sweat I No Pain I No Kidding
Connors Pharmacy Inc
76 Prospect Street
Gloucester, MA 01930
Fitness For The Rest Of Us
2 Pond Road
Gloucester, MA 01930
281-0997
DUKETTE MACHINE
& TOOL CORP.
McGRATH PLUMBING
& HEATING, INC.
211 EAST MAIN STREET
E. GLOUCESTER, MA 01930
6 GILBERT ROAD
GLOUCESTER, MA 01930
E.H. Bickford, Corp.
Gloucester
Eooge ef 'Elks No. 892
20 Maplewood Avenue
Gloucester, MA 01930-2785
42 Pleasant Street
Gloucester, MA 01930
�:Robert JI.. Hatcher,
Jr., P.Jl..
Tax Returns Prepared
Accounting Services
Boat Settlements
8 Marchant Street
Gloucester, MA 01930
Telephone: 283-7258
Coastal Office Supply, Inc.
* Free Parking * Free Delivery
* Call for Specials
Swintec Typewriters
and Calculators
One-Write
Supplies
2 Pond Road , Gloucester, MA 01930
IN MEMORIAM
Anthony J. Fernandes
of
Cambridge & Gloucester
In Memory of
Ji.lice Morse
1921 - 1986
283-9398
From: Eastern Ave. Restaurant
210 Eastern Avenue
Gloucester, MA 01930
Sheila
WILLIAM C. EDGER1DN, D.P.M.
IN MEMORIAM
Call Us Today
IVAN BROWN
BOB SHEA
Podiatrist
Medical and Surgical Treatment of the Foot
CAPE ANN MEDICAL CENTER
GLOUCESTER, MASSACHUSETTS 01930
7 MARKET SQUARE
IPSWICH, MASS, 01938
4 STATE ROAD
DANVERS, MASS. 01923
Rufina and Joseph Rocha
and
Dorothy and Nick Carter
'Jelephone 508-281-2550 Gloucester
508-356-4611 Ipswich
508-777-3220 Danvers
From: Judy and Manny Rocha
IN MEMORIAM
IN MEMORIAM
Florence Kerr
ANTONE
From: Clinton F. Kerr
and
MARY CARREIRO
�•
IN MEMORIAM
r
Mr. anJ Mrs. Pasquale VaJala
in memory
ef our parents
Captain
and
Mrs. Manuel Rocha, Sr.
Mr. anJ Mrs. Matteo VaJala
In Memoriam
IN MEMORIAM
Zulmira Andrade
and
Jose Luis Morais
From: Joseph Goncalves
and Manuel Garcia
Mr. anJ Mrs. 'Frank [!home
MANUEL MARQUES
Born: January 21, 1908
Died: March 24, 1986
HIS MOTHER
MRS. ROSE F. MARQUES
Born: September 15, 1886
Died: November 15, 1968
IN MEMORY OF
CAPE ANN
AUTO BODY, INC.
Captain Manuel
19 GROVE STREET
ESSEX, MASS. 01929
and
Mary S. Sears
BILL PASCUCCI
IN MEMORIAM OF
TALLY'S
Gilbert & Estelle Oliver
AUTO SALES, INC.
TALLY'S
TRUCK CENTER, INC.
Grandmother & Grandfather
2 Washington Street
Gloucester, MA 01930
�Our best wishes for
a happy & blessed
Centennial Celebration
YELLOW SUB
Shop
281-2217
�.. It Alivays Pa71s to Use the Best'·
FROZEN SEAFOOD TRANSPORTATION
to All Cities in U.S.
No Shipment too Large or too Small
U.S. Customs Bonded Carrier
Interline Service
with all Canadian Carriers
Gleason Refrigerated Service. lncR
320 Main Street
Gloucester, Mass 01930
Gloucester
(617) 281-1684
U.S. WATS (except Mass.)
(800) 225-0588
Boston
(617) 289-1294
Mass. WA TS
(800) 272-2572
�GLOUCESTER
HOME of AMERICOLD
GLOUCESTER DIVISION
WORLD'S LARGEST FROZEN SEAFOOD
PROCESSING and DISTRIBUTION CENTER
DIRECT PIERSIDE ACCESS TO
4 AMERICOLD FACILITIES
STEVEDORING and SHIP SERVICES READILY AV AI LAB LE
FOR IMPORT AND EXPORT CARGO
BLAST AND PLATE FREEZING
PHONE: 617-283-6100
TWX 710-347-1314
�.
,
The
Gorton Group
A Division of General Mills, Inc.
Gloucester, Massachusetts 01930
\
f
�PSALM 107: 23-24, 25-26, 28-29, 30-31.
They who sailed the sea in ships,
Earning their living on the sea,
Saw what the Lord has done
And his wonders in the abyss.
His command raised up a stormy wind
Which tossed its waves on high.
They mounted up to heaven; to the depths they sank;
Their.hearts melted away in their plight.
They cried to the Lord in their distress;
He rescued them from their plight .
He hushed the storm to a gentle breeze,
And the billows of the sea were stilled.
They rejoiced that they were calmed;
He brought them safely to their port.
Let them give thanks to the Lord for his kindness
And his wondrous deeds for the children of earth.
��
Dublin Core
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Title
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Sawyer Free Library Portuguese American Collection [1978-1989]
Description
An account of the resource
The Sawyer Free Library (SFL) works to foster the values of place, belonging, and connection in the Gloucester community. The SFL mission is to be a place of learning, innovation, and creativity while nurturing and strengthening the community.
SFL's Local History Collection contains materials about Gloucester and Cape Ann, as well as materials written by and about Gloucester and Cape Ann authors. Subjects include local history, genealogy, biography, and some fiction. Materials are in the form of books, hand-printed items, maps, city documents and more. Also included in this collection are vertical files on a wide variety of subjects related to Gloucester and Cape Ann and microfilm collections.
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Gloucester (Mass.)
Cape Ann (Mass.)
Azores
Pico Island (Azores)
Source
A related resource from which the described resource is derived
Original versions of all items in this collection are held at the Sawyer Free Library.
Relation
A related resource
Visit their website for more information: <a href="https://www.sawyerfreelibrary.org/">https://www.sawyerfreelibrary.org/</a>
Date
A point or period of time associated with an event in the lifecycle of the resource
1978-1989
Creator
An entity primarily responsible for making the resource
Gloucester Lyceum & Sawyer Free Library
Brayton, Linda
Masters, David
Subject
The topic of the resource
Azorean Americans
Carillon music
Catholic Church--Dioceses
Cultural assimilation
Fasts and Feasts
Fisheries
Fishers
Fishing
Immigrants--Cultural Assimilation--United States
Immigrants
Manners and customs
Portugal--Emigration and immigration
Portuguese American women
Seafaring life
Schooners
Shipbuilding
Ship captains
Shipwreck victims
Shipwrecks
Square-riggers
Teachers
Trawlers (Persons)
Trawlers (Vessels)
United States. Navy.
Women household employees
Catholic Church--Societies, etc.
Priests
Ethnic food
Fashion shows
Fires
Processions, Religious--Catholic Church
Boy Scouts
Publisher
An entity responsible for making the resource available
Sawyer Free Library
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Format
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MPEG
PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Audio
Text
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
Any textual data included in the document
Rev. Francisco Viera DeBem
Rev. DeBem
Rev. Martins
Rev. Francisco Goulart Martins
Rev. DeMoura
Rev. Monsignor Stephen DeMoura
Rev. Roach
Rev. John Roach
Dublin Core
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Title
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Our Lady of Good Voyage Parish - 100th Anniversary Celebration Booklet
Date
A point or period of time associated with an event in the lifecycle of the resource
1989-11
Description
An account of the resource
Centennial celebration of the founding of the parish in 1889.
Subject
The topic of the resource
Catholic Church--Dioceses
Priests
Azorean Americans
Carillon music
Portuguese American women
Ethnic food
Fashion shows
Portugal--Emigration and immigration
Immigrants
Schooners
Shipwrecks
Catholic Church--Societies, etc.
Fires
Processions, Religious--Catholic Church
Boy Scouts
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Gloucester (Mass.)
Source
A related resource from which the described resource is derived
Original version of item is held at the Sawyer Free Library.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Format
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PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Acoriana Band
Blessing of the Fleet
Divino Espirito Santo Portuguese Club (DES)
Guild of Our Lady (Gloucester, MA)
Holy Name Society
Ocean View Restaurant
Our Lady of Good Voyage (Glousester, MA)
Pino & Shea Attorneys At Law
Saint Vincent dePaul Society
Vadala Real Estate
-
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INTRODUCTION
The Hudson Massachusetts Focus on Family
project, funded by the Ethnic Heritage Program,
U.S. Office of Education, was designed to help
high school students and faculty to explore
and then share their roots. Where did they
come from? And how did their families all
come to Hudson? Hudson's present population
is approximately 17,000; about one third are
recent immigrants from the Portuguese Azorean
islands of Santa Maria and San Miguel. In the
past, Hudson's citizens have come from Ireland,
Italy, England, Russia, Canada, Germ.any and
other European countries.
Like so many generations before them, recent
immigrants experience both the pains 81:ld joys
of learning to live in a new culture. And,
for the others, their own histories have often
been forgotten and their empathy with newcomers
has disappeared.
In order to awaken the richness of the multiple
pasts that have converged in Hudson,,thus providing a common base for people,, this project
began by trying to find out who came to Hudson,
why they came, and what transitions took place
over the generations. A composite of the town
and its history emerged as the ,students and
their teachers tapped into their own backgrounds
and shared them through writings; mime, art and
oral histories.
This booklet reflects the work of the students
and teachers involved as well as the community
residents who were included as part of the ,
project. The booklet is designed to provide
a forum for the stueents, as well as a guide
for teachers who seek to enrich their curriculum
with multi-cultural experiences. In addition,
an entire in-service seminar on ethnicity and
the family is presented so that other school
systems may find concrete materials that may
-be of use to them.
�,-----
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I
�Acknowledgments:
Efforts and products like this booklet are always cooperative
ones. So many people gave their time, ideas, and commitments.
I wish you could meet and know all of them. Let me try to
communicate their names (not mentioned in any rank or order)
as a bare minimal reflection of their unique contributions.
Faculty members from the Hudson schools contributed their
energies, insight, and criticisms to keep us somewhat balanced.
They are: Maria Afonso, Ruth Anderson, Dorothy Bradlee, Celest¢
Braga, Deborah Colaluca, David Collins, Gabriel Cruz, Irene
Cunha, Doris Farnam, Kathy Francis, Rene Hashey, Paul Johnson,
Patricia Kelleher, Joanne Lalumiere, Holly Fidrych Landry,
Rosemary Marini, Inge Wetzstein, and Margaret Youmatz. These
teachers contributed heavily through the "in-service" course.
Others at the high school contributed meaningfully and graciously
in other ways. They are: Mary McCarthy, Joe Lezon, Mary
DuBois, Janet Dintino, Joan Bellucci, Jack Creamer, Steve
Lynch, Mary Franke, Carol Compton, Ann Lundie, Nina Lanigan,
Billy Bisset, Francis Lambert, Dennis Frias, Joaquim Ferro,
Diana Woodruff, Joyce Glynn, Mary Coyne, Leslie Monteiro, and
John Lacey.
Visiting artists and ethnic specialist added an outstanding
dimension to the project. We are particularly grateful to
David Zucker (mime), Frances Robertson and Rebecca Wells
(actresses), Lou Killens (Irish-English folk musician and
balladeer), and Professor William DeMarco (Italian ethnic
historian) • Professors Mary Vermette and Onesimo A.lmelda,
specialists in Portuguese and Azorean life styles, gave
generously of their time, advice, and support and backup.
George Gould, long time Hudson merchant, generously provided
us with the unique insight of his background. He provided a
memorable learning experience for us at the in-service seminar.
They are all just superb people.
The day-to-day working out of the project was administratively
facilitated by the cooperation and involvement of Joseph L.
Mulready (Superintendent of Schools), John Hollenbach (former
Hudson High School Principal), Elizabeth McQuillan (retired
Assistant Principal at the high school), Edgar Robinson (Busine~s
Manager), and Dr. Joseph McDevitt (the Assistant Superintendent
of Schools}. Clearly, the project received its greatest ongoing day-to-day support from Dr. McDevitt, who was always
our sharpest taskma.ster and "pusher". He was always "there"
when we needed him, a nice blend of Irish humor and academic
efficiency.
�Acknowledgments (continued}
It was also good to have Dr. Gerard Smith of EDCON in New
Bedford, Massachusetts as our evaluator. He has been an
excellent and human critic. Victor Correia, the Title VII
Coordinator, although a recently arrived administrator, has
been a generous, kind, and moderating influence. Mary Barry,
Jean Peltier, Elaine Wade, Beatrice Meers, Russell Gardner,
and Everett Brissette complete the staff of the Hudson School
Department. Communication, payroll, budgeting, accounting,
carpentry, and maintenance are theirs. Who could have
functioned without their involvement and support?
Our community advisors gave very unselfishly of their time and
advice. I would like to thank Denise Burney, George Burney,
Argeo Cellucci, Antonio Chaves, Joseph Coffey, Jose Figueiredo,
Patrick Kavanaugh, Jose Moreira, and Claudinor Salomao. In
addition to serving as a community advisor, Jose Moreira deserves
a measure of thanks for his efforts at the very difficult
beginnings of the project. He gave expertise and commitment
when it was really needed -- under some very trying circumstances.
The local newspapers were most helpful, too. Elwood Greene
of the Worcester Telegram and Diane Fournaris of the Hudson
Daily Sun were very cooperative, sensitive, and journalistically
excellent.
Susan Vladeck Garrett and Isabella Hinds, our "staff" consultants,
were with the project from the beginning to the end. They are
the constant energy and inspiration that any project needs to
keep going. I am indebted to them.
I am also indebted to Helen Santos who, in addition to her
bilingual teaching duties at the high school, was constantly
able to give her skills, insights, time, and patience to the
issues we encountered. Every project should be so fortunate
to have at least one Helen Santos.
Lastly, our thanks to Virginia Wright, our typist, who is so
good she made horrendous tasks look simple, and to the students
who participated in this project and whose work is represented
here.
For balance, I contributed the largest number of mistakes.
William J. Frain
Project Coordinator
March 31, 1~80
�PROJECT STAFF
Project Coordinator
William J. Frain
Ethnic Heritage Specialists
Helen Santos
Isabella Hinds
Arts Specialists
David Zucker
Susan Vladeck Garrett
Typing
Virginia Wright
PRODUCT
Editing, Layout, Photography
Susan Vladeck Garrett
Typing
Ms. Bertha S. Mintz
Proofreading
Mary McCarthy
Margaret Youmatz
William J. Frain
Helen Santos
�TABLE OF CONTENTS
where we came from
personal histories
1
our perceptions of our families and each other
materials for theater
31
how we blended, our celebrations today
essays
43
to see ourselves as others see us
photographs
59
we learned of lifestyles we cannot experience
interview with a whaler
63
who are we?
an in-service seminar
73
�1
where we came from •••• ·.••..
1he following essays -were
written in the classes of
Ms. Margaret You:na.tz and
Ms. Mary McCarthy. 1he
students -were trying to
trace their fanilies'
journey w.ch ended in
Hudson. 1he richness
of a diversity of heritages
is evident in their stories.
HUDSON LOGO
symbolizing bullrushes
of Assabet Valley, the
place of reeds, and
arrowheads of Indian
villages
/
�2
THE BIRTH OF A TOWN
The original reason that Hudson was settled was due to her
abundant resources of both woods and water. Among the tall
and gracious trees was a beautiful valley filled with wild.
rabbits, skunks, and dogs proliferated in the virgin pines.
One of the early establishments was Pomposseticut farm and
out buildings. The main farmhouse still stands as a tribute
to the early architects and stone masons of bygone days.
Due to the lack of (or maybe the cost of) nails and spokes,
many of the large oaken beams are meticulously dow_eled and
pinned and seem to be even stronger than the nails that they
were used to replace. In response to the demand of lumber
and machines, s.ome of the first industries that were established were the lumber mills. These early establishments
were responsible for much of the intricate doweling that was
performed.
Transportation was of much concern to the early settlers,
and the first form of transportation was the horse and
buggy. Later when the trains laid their tracks across the
wilderness·, the transport of goods and materials became possible
and it became economically feasibl~ for big business to settfe--here.
Another attractive feature of Hudson that brought big business was the abundant water power that was available from
the Assabet river. One of the early businesses was the textile mill that combed, spun, and wove the cloth that early
New England was famous for.
Not only lfSS the water power good for the textile industry,
but also it was good for the footwear industry (which is
exemplified by the presence of Frye and other shoe or boot
companies). 'Ibe main advantage of water power at the time
was that tt was so cheap that anybody could use it and not
worry that it might pollute or that it might cause a shortage.
The resources, the industries and the people that the jobs
attracted and brought together greatly contributed to what
Hudson has become today.
Daniel Hudson
�3
LARKIN LUMBER:
A FAMILY LEGACY
Larkin has been a familiar
name in Hudson business for
nearly a century. The Larkin
Lumber Company was founded !n
1882 by James Robertson and
Edgar Larkin. The company
was named Robertson & Larki~
· up until 1916 when James
Roberts'on died and the company changed its name to
Larkin Lumber Company.
...
-
Then E. Lester Larkin took
over ownership of the company
and worked there up until h¢
..__
died in 1954. Lloyd L. Parker,
----.::_,- Edgar's grandson, who had b•en
with the company since 1924,
became the next person to t$ke
over the ownership of the
company.
l
Today Lloyd L. Parker and his three sons, David, Alan, and lee
all have a part in the ownership of the company.
Larkin Lumber has grown continuously since it began in 1882
selling lumber and other building materials. Plans are now
underway to expand the company's size.
Greg Parker
�4
A HOME
There are many types of history. A history could be a family
history, a town history, or the history o,f land and property.
This paper will explain the history of my home, which is located at 264 Chestnut Street, formerly 90 Chestnut Street, in
Hudson, Massachusetts. My home is an old farm house which was
built in the year 1713.
My father, Nonnan R. Underwood Jr., bought the house and two
barns which were built on the front end of the 26 acres of
land in 1959. He knew that it was an old house because of the
features it has that are characteristic of an old house. One
of the old features of this house is wainscoting, which is
boards that cover the wall from the floor up to a height of
about thirty inches on the wall, or close to the window sill.
The purpose of these boards is to hold the plaster on the wall.
The plaster is loose and not as hard as modern plaster. On the
top of these boards rests a moulding called a chair rail; this
is to keep the chairs from chipping the plaster. Wainscotings
and chair rails were common many years ago.
Exposed corner-posts and six-over-nine windows with wavy glass
are distinct characteristics of old homes. Both of these are
found in many ·rooms of our home. The glass is wavy because it
was not made with the specialized equipment that glass is produced with today. The corner posts were left exposed because
at the time it was not necessary or easy to hide them. Besides,
2 x 4's and plywood are used today instead of wide boards and
unsewn timbers.
Many of the doors in the house are the colonial church doors
which were common during the 17th century. The house also has
the low ceilings which were common in colonial fann houses as
opposed to the high ceilings of the more sophisticated town
houses. The ceilings were probably low because the fanners
discovered that low ceilings hold the heat in better than high
ceilings. Also, fieldstone foundations and a ship ballast
brick fireplace and chimney attributed to my father's inquisitiveness as to how old the house really is.
Other antique features of the house were found in the cellar.
Below the fireplace, two columns of brick with chestnut beams
resting between the brick and the fireplace floor form a plate
to hold the chimney in place. The fireplace has no ash-pit or
i
I
L.
�5
damper because at the time these features were unknown. In the
construction of the house, wooden pegs and wrought-iron nails
were used. Both of these were hand made; almost everything at
this time was hand made.
After my father discovered that the house was old, he started
investigating sources such as the Hudson Library and the Middlesex Probate Records. He investigated old deeds and documents that dated back as far as 1713. Most of the deeds
were general and had little to say about the people of that
time, although a testated will was fairly interesting.
The will of Abner Brigham Smith was this interesting document.
He was the farmer who bought our home, known at the time as
Felton Farm,on December 30, 1830. Abner was 31 years old at
the time. He also had six children, four of whom died at a
young age. Their causes of death are unknown. Abner Brigham
Smith died of fever during the summer of 1844; he was only 35
years old. Since he was so young, he had no will, so a will
had to be drawn up for him; this is called a "testated will."
Samuel P. P. Faye, Judge Probate of the Middlesex Count¼ appointed three men, Israel Sectmis, Jonathan Scrow, and Solomon
Weeks, to evaluate the homestead.
The people of this time were land poor, or rather all of their
money was in land since land was so cheap. Therefore, they had
no money·with which to buy even a few luxuries. For instance,
A. B. Smith's 35 acres. were evaluated with all the buildings
thereon at $2,350.00,and the value of his property totalled
only $1,031.71. His debts totalled $290.35, and his cash on
hand was $19.35. As you can see, the people of that time probably bought only necessities. At this time, the house was in
Marlboro and remained so until 1866 when Hudson, Massachusetts
was incorporated.
The house was built in 1713 by Joseph Newton Sr. and his wife
Katherine. The house stayed in the Newton Family for more th4n
100 years until it was sold to Abner Brigham Smith. One of
Joseph Newton's kindred, Silas Newton, sold the homestead to .
A. B. Smith and moved across the street to operate a blacksmith
shop at the bottom of what is now one of our two driveways.
The house has since been owned by approximately twenty families
and one bank. The house is very old and I wish I knew all of the
stories that it has to tell.
Jeffrey Underwood
April 5, 1979
�6
GLEASONDALE, YESTERDAY AND TODAY
Gleasondale was named in 1898 after the Gleason family. It
is a village located partially in Stow and partially in
Hudson. Since the late 17OO's, it has been an industrial
area, with several large businesses located there. Originally, there were grist and saw mills, and in the 184O's the
textile industry was introduced by the Rockbottom (then the
name of the village) Woolen Company, owned by B. W.
Gleason and Samuel Dale. In the 185O's, the Gleasons took
control of the company forming the Gleason Woolen Company.
In the early 19OO's, other textile industries were founded
there, including the Standard Brake Lining Company by Arthur
and Charles Hanslip and the Asbestos Weaving Company by
Joseph Hanslip.
The building pictured with this article is the Gleasondale
Methodist Church. It_was given to the congregation in 1898
in memory of Senator B. W. Gleason by his sons Charles and
Alfred Gleason.
Several members of the
older Gleasondale families remain active in
the affairs of this
church, which has served
both the religious and
social needs of this community for many years.
The Gleason Homestead is
one of the two Gleason
owned homes in the village. It has been in
the Gleason family since
the 184O's, and was the
home of Senator Benjamin
Whitney Gleason. It is
now the summer residence
of Mrs. Emily Gleason
Perkins and her family.
Joe Hanslip
�7
MY HUDSON AND BOLTON ROOTS
Like author Alex Haley, I became interested in tracing my roots.
Through written documentation and my grandmother's recollection
of her ancestors, it was possible for me to trace my family back~
ground in Bolton, Massachusetts (a town adjacent to Hudson).
Knowing one of your ancestors founded a town is a great honor.
The best part of knowing this is that it only takes five minutes
from Hudson to see where my founding fathers lived and worked.
What is now the town of Bolton, Massachusetts, was founded in
1643 by Mr. Thomas King, a trader of Watertown, in company with
several others who purchased the land from an Indian, Sagamore.
In 1647, only three permanent settlers with their families
started living on this newly owned piece of land. By 1653,
these three families had been joined by six more, among whan was
the family of Thomas Sawyer.
Thomas Sawyer was the first of the Sawyer family to live in the
town of Bolton. His house was used for the first town meeting
in Bolton on August 28, 1738, by his son Thomas Jr. Thomas
Sawyer Jr. then married and had a son named William. William
was born in 1721 and died in 1741, leaving a son, Thomas Sawyer,
who was bom in 1738. Thomas then had a son named Benjamin who
ran the saw mill and grist mill. Benjamin Sawyer married and
had twelve children. After his death, he willed the mill to his
youngest son, John Sawyer, who operated it until he died.
The Sawyer's Mill was just one of the contributions of Benjamin
Sawyer. The mill received its water power from West Pond, thus
insuring a fairly steady supply the year through. The grist
mill was still in running order in 1899, when the heirs of
Benjamin Sawyer's son, John F. Sawyer, sold it to James G. Dow,
in whose possession it bumed.
the farm of John Hopkins near West Pond is an ancient tomb.
This tomb has been viewed by students from universities and by
antiquarians, who place the date of its construction prior to
the incorpo.ration of Bolton. The bones inside the coffins are
white and bleached. It has been supposed that this tomb was
constructed by the Sawyer family, and that John Sawyer who died
at age twenty-one, is buried there; but that theory will hardly
hold in the face of· the fact that Benjamin Sawyer first bought
the property in 1791. Benjamin's son, John, liveo to a ripe old
age, and John's son, John F., died in 1898 at the age of seventythree. It is now thought that this burial site may have been a
On
"'- I
�8
community tomb in the days before the incorporation of Bolton.
Burials prior to 1740 were said to be made in Lancaster or
in p'rivate family burial grounds, as there is no record of a
town cemetery before this time. The first cemetery for the
town of Bolton was donated by my great-great-great-grandfather,
William Sawyer. A.suitable spot from his 300-acre farm was·
given to the .town. By coincidence, William Sawyer was the
first to be buried there; his gravestone bears the earliest
date (1740) in the burial ground.
The last male member of the Sawyer family was my great-greatgrandfather, Charles J. Sawyer, a descendant of the original
six settlers of Bolton. He was born in Bolton and went into
business in Hudson. He started buying wood lots (lots of land
to cut wood) and opened a box factory in Hudson called the
Hudson Box Shop, which burned down in the 1930's. The shop was
located on Main Stree~which is now called Sawyer Lane.
Charles' father John ran the only grist mill in Bolton~_
Farmers brought grains to the mill to be crushed and used for
cooking. The grist mill has since burned down. Charles was
a graduate of Worcester Poly Technical Institute in 1888. He
later went into partnership with Charles Combes and started
and operated the Natick Board and Box until hts death in 1940.
This business ·is still in operation and produces folding boxes
for many New England stores. Charles Sawyer was also president
of the Hudson Savings Bank and served on the board of the
Hudson National and Cooperative Bank.
My Bolton ancestry goes back a long way and I found it very interesting to know who my ancestors were. This family heritage
report would not have been a success if over the years records
weren't kept. The Sawyer family was a very interesting and
loving family who contributed much of their time to the incorporation of Bolton.
Monique Cyr
~
�9I
1592
Born Eng.-1592
Humphrey Barrett
Mary (unknown)
ISSUE
Humphrey Barrett Jr.
Born Eng.-1630
Humphrey Barrett Jr.
Mary Potter
ISSUE
Cap't Joseph Barrett
Cap't Joseph Barrett
Rebecca Minott
ISSUE
Lt. Oliver Barrett
Lt. Oliver Barrett
Hannah Hunt
ISSUE
Oliver Barrett Jr.
Oliver Barrett Jr.
Sarah Whitcomb
ISSUE
Maj. Oliver Barrett
Maj. Oliver Barrett
Lucy Fairbanks
Achsah Barrett
John F. Sawyer
Achsah Barrett
ISSUE
Charles J. Sawyer
Charles J. Sawyer
Nellie Foster
ISSUE
Hazel B. Sawyer
Hazel B. Sawyer
1979
Edward J. Murphy
ISSUE
Gloria Sawyer Murphy
Gloria S. Murphy
Richard W. Pierce
ISSUE
Christine M. Pierce
Christine M. Pierce
Rene P. Cyr
Monique A. Cyr
Monique Cyr' s
Family Tree,
Mother's
side
�10
HUDSON VIA THE AZORES
Today we both live in Hudson, but we originally c~e from
the islands of the Azores in the Atlantic Ocean.
Since we lived in the Azores and then came to the United
States we found a little difference in almost everything.
People from the Azores, who never left to visit other
countries, or even to visit the mainland Portugal, come to
the United States and puzzle when they see the beautiful
snow, because they never had seen snow before.
The weather there is healthier, people say. It is hot in
the summer and it barely rains, and in the winter it rains,
thunders, and is also cold, but never snows.
School grades and marks in the Azores are different also.
There, students go to the elementary school for 4 years, and
afterwards they go to college. There is one difference in
an Azorean college and an American college. In the Azores,
the college is the same level as the high school in the
United States. If a student is a senior here, that's the
5th year of college there. Marks don't go from 1 to 100 as
in the U. S. They go from 1 to 2 0 poln ts . From 10 down is
negative, and from 10 up, the higher the better.
In the Azores students have to go to school at least until
they are 14 years old. But if we pass every year, we will
need only the 4 elementary years and 2 more years, either
the 2 first years of college or the 5th and 6th grades of
elementary school, which will prepare us if we want to go
to college.
If we go to the first 2 years of college instead of the 5th
and 6th grades of elementary school, we will then continue
college to its 3rd grade if we want to •.
In the Azores we have to walk to school or get our own ride,
because they don't have school buses as in the U.S.
The fashions are similar except that when we have a new style
here in the States, they will get it in the Azores a couple
of mon~hs later.
�11
In the U.S., many women work, but in the Azores, almost all
the women are housewives. Some women work in offices and
as teachers, but most women work at home.
It is hard for a person to move into a new country without
knowing its customs, but it is even harder not to know its
language. Soone,r or later everyone wants to learn English
as we did. It is a privilege to learn another language.
Anonymous
.
�12
SPANISH FAMILY LIFE
Spanish family life in Hudson is not your typical .American
home life. S.panish parents are very strict. They don't
want their kids to do the same things that other kid~ do.
Daughters are rarely allowed to go out with friends. Boys
are allowed to go out more than girls.
The girls in a Spanish family have a lot more expected of
them than the boys. The girls have to have the hous~ spotless 24 hours a day. They have to pick up after their
brothers and father, and they have to help cook the meals.
The boys just have to stay out of the way and do anything
else they' re told to do (which isn't very much).
House cleaning is considered very important to Spanish
parents. It almost has priority over anything else. If a
girl is going out, her housework has to be done before she
goes. If she has homework to do, the housework has to be
done first.
What most people consider spring cleaning, Spanish people
consider every weekend cleaning.
The appearance of the
house is very {mportant.-If the father complains about the
way the house -looks, the girls have to clean it. Most
fathers will not lift a finger to help.
Spanish parents are overprotective by American standards.
They like to know who all their children's friends are. If
they don't approve of one of the friends, then the daughter
is forbidden to be seen with that person. The gir~s are not
allowed to date until the parents think they're mature
enough to handle dating, which is at around 20 or 21.
School is very important to Spanish parents.
have to at least finish high school. If they
college, they have to pay for it themselves.
to work while they go to school, they have to
grades up to at least average.
Their kids
want to go to
If they want
keep their
In spite of this, the Spao"ish are a very proud and loving
people who care deeply about their children's future.
An_gnynious
�13
TEENAGE, FEMALE, AND PORTUGUESE
I'm a young female from a Portuguese background, and growing up in Hudson has been
very difficult. It's not easy to make new
friends when you are either at work or
cooped up in the house. Sure, you can go
out with friends once in awhile, but you
don't have the freedom they have.
As far as dating is concerned you are not
allowed to go out with boys unless you are
really serious about someone. Boys have
more privileges than girls. It's all right
for boys to stay out all night, but the
girls can't step foot out of the house
after dark.
Women's education to some Portuguese isn't
as important as working and earning money
to help the family. When it comes time to
go to college, it's up to the individual,
and she has to pay her way. Very seldom
do parents help their kids through college,
unless the family is very well off.
Although at times I feel as if I'm a
prisoner in my own home, I know that the
reason that my parents are so overprotective is that they really love me.
Anonymous
�14
BACK TO THE EIGHTH CENTURY
The Gifford family ancestors on my mother's mother's side go
far back. The first-known Giffords date back to the eighth
century. They can then be traced right up to the first Gifford
to land in America in 1630.
The Gifford family is found to have been seated at Honfleur in
Normandy during the eighth century, three centuries before the
conquest of England by Duke William. The duke was a cousin by
marriage to the Giffords.
At the battle of Hastings in 1066, Sire Randolph de Gifforde
was rewarded with the land of Somersetshire and Cheshire. These
lands were formed into a barony. All the Gifford descendants
from this point had summons for Parliament.
During the reign of King Henry II, Sir Peter Gifford married
Alice de Corbuchin. She was the daughter and heiress to the
seat of Buckingham. Sir Peter acquired the seat through marriage. The known person was Sir Stephen Gifford, who was one
of the barons who accompanied Richard Coeur de Lion to the
Holy Land. ·He was killed in the Seige of Jerusalem. Sir
Stephen's son, Sir Stephen, was wounded there also.
George Gifford, who was made Earl of Buckingham by Henry V,
is the next Gifford that we know of. George Gifford became
an earl because he helped the House of York against the House
of Lancaster. Later he was made the Duke of Buckingham by
King Edward V. He then married the princess Maud Plantaganet,
the king's cousin. George's son, George Gifford, Duke of
Buckingham, was beheaded by King Richard for high treason. He
was caught corresponding with the Earl of Richmond (Henry VII).
The Duke left many children who were deprived of their lands
and titles. When "Henry VII became king, he found it easier not
to restore the lands and titles to the children. The king's
son-in-law then became the Duke of Buckingham. The new Duke
of Buckingham's family followed the fate of the Giffords, because the grandson of the Duke was later beheaded and his
family deprived of its lands and titles. The Gifford family
members tried again and again to get the dukedan back by
soliciting the Crown and Parliament, but they were defeated
each tiem.
�15
In the reign of James I, Sir Ambrose Gifford claimed before
the House of Peers to be Duke of Buckingham. His claims were
disallowed by the King because of his poverty. Walter Gifford,
son of Ambrose, emigrated from England to Massachusetts Bay in
1630. He was the originator of the American branch of the
Gifford family.
Those are my ancestors. My family is very proud of them, from
the Giffords in the eighth century to Walter Gifford who emigrated in 1630, but we are more proud of what we are today.
Tammy Macy
�16
THE NAME GOES BACK TO NAPLES
Individual surnames originated for the purpose of more specific
identification. The four primary sources for second names are
occupation, location, father's name and personal characteristics. The surname Marini appears to be "patronymical," or fran
a father's name; it is believed to be associated with the
Italian meaning "descendant of Marino," or, "of the sea." Different spellings of the same name are a common occurrence. The
most praninent variations of Marini are Marino, Marina, Marinos,
and Marinas. Census records show that there are approximately
600 heads of households in the U.S. with the Marini surname.
It is possible for a name to have one or more origins; for example, Marini could have come from Crolla, Italy or Assisi,
Italy.
The Marini name can be dated back to Marini de Assisi, which
originated in Napoli with Capitano Ottavian Marini in 1664.
This was the start of the Marini's going to Italy. All files
on the descendants of Ottavian Marini were lost or could not
be found until the late 1700's. Danenico Marini, born in 1724,
is one of the earliest on file. He had two sons and one daughter, Michele, who married R. Donatico and moved to Padova, No
other records were kept of her. But Luigi fought in a war and
was killed, leaving Giovan-Palo as the only one to carry on
the family name. Giovan-Palo moved to Sicily, where he married
Maria dell Abbadia. The couple had four sons and three daughters.
One of the sons of Giovan-Palo is my fifth generation grandfather, Duchi Marini, born in 1773 in March. He worked as a
grain-grinder and farm.er. The Marinis produced grain and then
ground it down to sell to the local baker. Ouchi married Doria
Calisto and they had eight children, five girls and three boys.
One of the boys, Carlos, in my father's father. Carlos helped
his father in growing grain and then grapes. Carlos became a
mason. He liked to build houses out of stone, wood and thatch.·
Carlos was married at the age of 23 to Nicolo Milano, who came from
Venezia. No one knows how they met, but from here documents were kept
more carefully and the family can be more accurately traced. Carlos
�17
I
fathered three sons, Carlos, Frank and Augusta, and two daughters, Nellie-della and Cesena. Carlos and Augusta left home
at 18 or 19, leaving Frank, Nellie, and Cesena to help around
the house. Carlos and Augusta left to farm elsewhere to eam
money.
When Frank Marini leamed about the new United States where
people could survive and prosper, he saved enough money to go
to the l .S. At the age of 17, Frank left Castino and came to
the United States. He lived in Boston for a while, then he
moved to what is now Hudson (the town was Marlboro back then),
where he met Idalina Costello. At the time they got married,
he was 20 and she was 18. Frank worked for the Town of Hudson,
where he paved roads. He helped to build the Hudson Rotary and
the library's grounds, Main Street, Cox Street, and Central
Street. Frank and Idalina had five children: three girls,
Doris, Viola, and Ellen and two boys, Cleto and Frank Jr.
Frank Jr. married Rosemary ~ut;eau and they had four children:
Lisa, Frank III, Laura, and Linda. This is where my heraldry
ends for another century or two.
Finding where my ancestors came from took many hours of search•
ing through a historical library. I found out that my surname
came £ran the meaning "of the sea" and that my family originated
in Italy.
Frank Marini
�18
AND BACK TO ENGLAND
My family tree, as far as I can trace it, goes back to about
1860. My great-grandparents were born in Bradford, England,
in 1860.
My great-grandfather on my father's side, James Bowen, was a
factory worker. My great-grandmother, Anne, was a housewife.
They were poor but they managed to save enough to go to the
"land of opportunity," the United States. They moved to Lowell,
Massachusetts, when my grandfather was eleven.
My great-grandparents on my grandmother's side were John and
Mary Bott. They too were poor but moved to the United States
from Bradford, England. My grandmother's family moved here
when she was ten years old. Both families moved to Lowell,
Massachusetts. which was a great coinciden~_e. _ Ther~ my _g!'and. parents,.. James and Cather.ine (Bott) Bowen. met and were married.
When my grandparents moved to Hudson, they had three children,
Eileen, James and Len. Eileen and James are now both happily
married. Eileen and Mert Mills had two children, Merleen and
Leola. James and Clair (Byron) had two children, James and
Sue.
My father, Len Bowen,. met Jean Renney in high school. My
father was a great athlete. He was captain of the state
runner-up hockey team and the baseball team. Jean and Len went
out for six years, then they were married in 1953. In 1954,
Lenny was born. He is a mason's helper in Hudson. He is married to Sue Conley. They just had their first child, Kellie
Jean, the first Bowen of the next generation.
Tommy, the second oldest, is a machinist and was a star at
Hudson High in hockey. Tonmy Jacobs and he teamed up to bring
Hudson to the semi-finals in the State. Brian is a student at
Fitchburg State and I am at Hudson High. Through 100 years and
two countries, there are five Bowen's to carry on our name:
James, Len, Tcxn, Brian and myself, Robert.
Robert Bowen
�191
PACIFISTS FROM RUSSIA
The immigration of the Doukhobors, a group of persecuted pacifists, from Russia to Canada was made possible through Leo
Tolstoy. The money from the sales of his book Resurr~ction
paid their way.
My mother's great-grandparents lived in the Caucasian mountains.
Her great-grandfather heard stories of how they used to keep all
their rifles and swords hanging by the front dqor. Then in 1895,
the men piled all of the rifles and swords together with wood,
sprinkled them with kerosene and set them on fire. The men had
decided to never kill again; they became pacifists. The local
officials prosecuted them severely and a lot of them were sent
to prison and Siberia. Families were broken up and many people
died.
In fact, it was as early as the seventeenth and eighteenth
centurj.es when these pacifist groups started. They rejected
most of the Orthodox Church rites and therefore were called
"Doukhobors," meaning "spirit-wrestlers." They then started
their own re_ligion.
This persecuted group of about 7,500 were permitted to leave
Russia in 1898, provided that they paid their own expenses,
made their own travel arrangements, and never returned. That
is why Leo Tolstoy gave the proceeds of Resurrection to the
migration fund, as he too was a Pacifist.
The Canadian government admitted the immigrants to Canada, as
they needed new people to work the land. This is how my mother's
great-grandparents came to Canada, and that is where their descendants were brought up. My mother then met my father and
moved to Hudson. We have been living here for sixteen years.
Paul Huehmer
�20
MANY LINES CONVERGE
My family relatives are from all over North America and Europe.
My family has come from four main countries. On my mother's
side, her father's mother and father came from Czechoslovakia
in 1914. They now live in Oakdale, New York. My grandmother
on my mother's side comes from Quebec, Canada, where the people speak French. My grandmother came to the· United States to
get married, but her family stayed and still lives in Quebec.
On my father's side, it's an all European cast. My grandmother's father and mother came from Dublin, Ireland in 1894.
They came here to find·employment and now they live in Ronkonkoma, New York. My grandfather's parents came from Italy in
1903. They also came here because of unemployment in their
country.
Today, I have a total of three great-grandparents, one in
Canada and two living in New York. I have the four grandparents
mentioned before and I also have a total of fifteen cousins,
two living in Florida, one in Michigan and the rest in New York.
Last but not least come my aunts and uncles. I have one uncle
in California, an aunt in Texas, an aunt and uncle in Michigan
and in Florida, and four more sets of aunts and uncles living
on Long Island, New York.
Finally, there i s ~ family: my mother and father, Connie and
Eugene Fazio, brotners Joe and Jeff Fazio, and last of all, my
pet dog Fifi!
Eugene Fazio
�'
2!1.
FRANCE
France has many family traditions that have been carried on £ran generation to generation. Many of these
traditions are ones made up by families alone, and
others have been carried on by the French nationality
itself.
In my family, the greatest tradition that has been
passed on is drinking wine during mealtime. Even the
children have this privilege, no matter what age they
are.
One characteristic that the French people are known
for is romance, which is not an obvious characteristic
in my family. It is also true that the families in
France are close, and many times live together for a
long time. This was most likely because of the love they
had for each other.
Many years ago, when my relatives immigrated from
France, they were extremely poor and lived and worked
on their own farm. They came over to America in the
early 1900's. Ever since, all of their descendants
were born and raised on farms, including my mother.
While my mother was growing up, she helped on the farm
and she spoke French at home. Unfortunately, she never
passed on this beautiful language to her children.
There are not as many traditions that have been carried
on in my family as in other ones, but we are a clos·e
f~~ily, and I would rathe~ have this closeness than any
great family tradition.
Robin Baker
�22
100 YEARS AGO IN POLAND
A family history is a way of tracing your family heritage.
It has become a popular hobby today since the television show
"Roots." I have traced back my own family close to one hundred
years, beginning with my great-grandfather.
In 1882, my great-grandfather Mi~~a,~lLugin was born in Poland
in a village outside the city of Vilna. During this time, the
Russians controlled Poland. On occasion, the Russian Cossacks
would ride over the Polish border on their horses and using
their long-bladed swords, would chop the heads off of anyone
standing in the way.
In 1898, at the age of sixteen,Michaelwas about to be drafted
into the Russian Army. His neighbors in the village gave him
enough money so that he could go to the United States and never
go into the Russian Army.
After settling in Marlboro, Massachusetts, my great-grandfather
got a job and saved up enough money to pay back the people in
his village in Poland. Then he married a girl from Marlboro
and they bought a home. In 1914, my grandfather -Albert Lugin
was born. He spent his childhood and part of his adult life
at this house until he married Olive Thanas in 1938. ThP-y
moved to Hudson and bought a house on Marjorie Street. There
they had four children, three boys and a girl.
My ~ather Jack was born in 1939. He lived on Marjorie Street
until he met my mother Elizabeth Collins. They were married in
1958 and moved to Manning Street. My brother Michael was born
in 1959 and three years later, I was born. We then moved to
Butman Street and my other brother Declan was born in 1966.
My brother Mike is presently living in San Jose, California.
· He works at Hewlett-Packard and attends school. He also is a
drummer in a musical group that plays for dances or weddings.
In March he played at a college in the town of Hillsborough,
where the Hearst family lives. Deelan is a student at Cartnela
Farley Middle School. He is in the eigh~h grad~.
.
_-)
By using infonnation supplied to me by my grandfather and my
mother, I have traced my family back to Poland and over a
period of almost one hundred years.
0
,.1
David Lugin
�23
THE LITHUANIANS OF HUDSON
My great-grandparents on my mother's side were from Lithuania.
When they emigrated from their country, they came to Hudson. 1902
was the year of the beginning of my great-grandfather's new life
here in Hudson. His name was Dominic Janciauskis, but he shortened
his last name to Yanch. He built a house on Lower Street which is
now called M&son Street. He started his own business of selling
silver fox furs; he owned a silver fox farm in his back yard.
The history of the Lithuanians of Hudson started in the late 1800's.
Lithuanians were emigrating in large numbers from their homeland.
They fled to escape the draft and the pove_rty of their country
under Russian occupation. With.no schooling and little money, these
people left their loved ones in the small villages which they would
never see again and set out for the "land of opportunity" hundreds
of miles away. Many hoped for a happy and secure future in the manufacturing centers of New England, and probably stories of jobs in
Hudson's tannery and rubber factory reached the Lithuanian colonies
in Worcester, Lowell, and Cambridge.
Between 1904 and 1911, several Lithuanians were practically penniless on arrival here. This condition attests to their willingnes$
-to work hard and live thriftily.
The first Lithuanians to become naturalized were Peter Chaplik,
later owner of the Brigham farm on Brigham Street (presently the
Curley farm), and Stephen Timledge. They had become citizens bef~re
coming to Hudson. The first local naturalization was that of Casimir
Statkus in 1906, and the first registered voter was Peter Zanoq, who
registered in 1906.
Lithuanian grocery stores, a butcher shop, a poolroom, barber shops,
a bakery, dairy farms, an apiary, a silver-fox ranch, and a steam
bath (which doubled as a speak-easy during prohibition days) were
built in Hudson.
Although there was a post-World War I immigration policy that caused
no new Lithuanians to come to town, the original Lithuanians and
their families prospered. More and more of them acquired land, homes,
and businesses. Through death or inter-marriage, the Lithuanians as
a group have almost disappeared from Hudson. bt;t their members are still
represented in many 'phases of industry, government service and the
professions.
Gatl Johnston
�I
24
THE MAYFLOWER
The Mayflower came to America in the year 1620. The
Pilgrims landed in Plymouth, Massachusetts and built
a settlement. My relatives started out in Massachusetts with the landing of the Mayflower and moved around
as generations went by.
Richard Warren, one of the first Pilgrim settlers to
come to America, was the first of my relatives to arrive in America. He had a daughter Anna, who grew up
and married a man whose name was Thomas Little. While
living in Plymouth the couple had a daughter, Mercy, who·
married John Sawyer. Mercy and John moved to Marshfield,
Massachusetts, where Mercy died leaving a daughter,
Mercy. Mercy married Anthony Eames and had a baby girl,
Mercy Eames, who was born in Marshfield.
Joseph Phillips married Mercy and they had a daughter,
Agatha Phillips. Agatha married Jonathon Hatch and
moved with her husband to Scituate, where they had a
son, Zacheus Hatch. Zacheus married Persis Dunbar and
moved to Jefferson. Their daughter, Persis, married
John Perkins. Persis and John moved to Nobleboro,
Maine, where their daughter Priscilla was born. Caleb
Maddox married Priscilla and they had a son, Joshua
Perkins Maddox, who moved to Portland and married Susan
Sides. They had a daughter, Susan Alferetta Maddox,
who married Frank Willis Trask. Their daughter,
Hortense Adelis Trask, married Henry Sidelinger and had
a daughter, Luella Mae (my grandmotherh who married
Harold J. Lyons (my late grandfather). They moved to
Cambridge, where my mother Carol Francis Lyons, was
born. She was married in Woburn to my father, Richard
Edmond Rogan. They moved to Winchester, where I,
Jeanette Rogan, was born.
The day the Mayflower landed in America was the day of
the beginning of my heritage. I'm lucky to be a descendant of a Pilgrim family. I can tell my children and
they will tell their children, so the pride in ohr family
tree will never stop growing.
Jeanette Rogan
�25
Richard Warren (Pilgrim settler, 1620}
Anna Warren+ Thomas Little - Mercy Little+ John Sawyer Mercy Sawyer+ Anthony Eames~
Mercy Eames+ Joseph Phillips - Agatha Phillips+ Jonathon
Hatch - Zacheus Hatch+ Persis Dunbar.
Persix Hatch+ John Perkins
Priscilla Perkins+ Caleb Maddox
Joshua Maddox+ Susan Sides
Susan Alferatta Maddox+ Frank Willis Trask
,
,
Hortense Ardelia Trask+ Henry Adoniram Sidelinger
Luella Mae Sidelinger+ Harold Joseph Lyons
Carol Francis Lyons+ Richard Edmond Rogan
Jeanette Rogan
(1980)
�26
AND FROM NORWAY
The Larson family originated in Norway. Both of my
parents are full~blooded Norwegians. My greatgrandfathers.and my great-grandmothers came from
Norway. My grandparents speak Norwegian just for
fun, because English is the language spoken in all
of our homes.
The way the Norwegians could change their last names
was to take their first names and add "son" to the
end of them. My great-great-grandfather on my
father's side's last name was Knudson when he lived
in Norway. When he came over here, he took his
first name which was Lars and added son to the end
of it, to make it Larson, and that's how my family
got its last name. The same goes for other families;
for example, Nels would be Nelson, Hans would be
Hanson.
Tracing my family origins is very hard because my
great-grandparents on my father's side both died
when my grandfather was very young, so he doesn't
know many of his relatives. My mother's side was
easy to trace because my grandmother knew most of
her relatives.
Annette Larson
�27
ANNETTE LARSON'S
FAMILY TREE
unknown
(Dead)
CARL LARSON
Bros.&Sisters
unknown
unknown
MARTIN LARSON Unknown
Brothers &
(Dead)(SYPRIANSON)
Sisters
MAREN LARSON
LAUREN
unknown
Unknown(Dean)
Father - SAM LARSON HELGA
unknown
Brothers
Sisters
MARTIN STOCKMOE
MARION
(STOCKMOE) Bros.&Sisters
CARL
GLENN
PHYLISS
unknown
MYRTLE LARSON
JOANNE
Bros.&Sisters
Unknown
PETER SHEISTAD
JANICE
(Dead)
(Dead)
HAROLD RUBY CLARA STOCKMOE
SANDRA
(HESSELBERG)
(SHELSTAD)
PALMER
SARA
SHELSTAD
Unknown
NELS STUDL:tEN
(Dead)
NELS STUDLIEN
Bros.&Sisters
Unknown
(Studlien)
Mother - DELORIS LARSON
Sisters
Brothers
DONNA
EARN
FERN
VANCE
(Dead)
DENNIS
CAROL
GENE
GARY
(Dead)
NELS STUDLIEN
Bros.&Sisters (Dead)(EVENSON)
CLARENCE
LISA STUDLIEN
EDGAR(Dead)
Bros.&Sisters
GERTRUDE HELENA
OLGA
(BornTii Norway)
JOHN SANDVIK
JUDITH
Bros.&Sisters
E.A. SANDVIK
OLE ANDREW
Bros.&Sisters
THEA(HERFINDAHL
-(BREMSETH)
ORVILLE
EMMA SANDVIK
Bros.&Sisters
GILBERT MABLE
HELMER OLVASS
.,
BERTHE
ERIC EVENSON
•·
KOMPLIN
HERFINDAHL
(Born in Norway)
(Adopted)
unknown
OLE BREMSETH
KARE
ANNA BREMSETH
�28
THE REYNARD FAMILY
(from Finland)
Some of my family's ancestors came from Finland. I can trace
the family tree to about 1800. At one point in our family
tree, there were five generations all living at once.
Our tree begins when Hanna was married to John Perri. They
lived in Puilkonmaki, Finland. John Perri worked for a lumber
yard as a surveyor. In 1884, John and Hanna Porri had a child;
Linda Joanne Perri was the child's name.
Linda Joanne Perri married David Rimmi. Linda and David lived
in the same house and same town as Linda's mother. In
1904, Linda and John Rimmi had a daughter. Their daughter's
name was Irene Rimmi. In the house in Finland, they had a
special table that was specially built for making a Finish
coffee bread on it.
When Irerie Rimmi was a year and a half old, she moved to
America. David Rimmi went to America first and worked until
he saved enough money so that his wife and two children could
join him. They settled in Websterville, Vermont, where David
Rimmi worked.
When Linda Joanne got to America, she saw a spoon that she
liked so she bought the spoon. When my great grandmother
Linda· Joanne died,she gave the spoon to my grandmother, Irene
Rimmi. Later, my grandmother gave it to my sister Joanne
Linda Reynard. That spoon has been in the family for seventythree years.
In 1904, Benjamin Reynard was born. Later he would come to
marry Irene Rimmi. Benjamin was the son of Aquilla Reynard
and Fannie Clark. Fannie Clark came from Maine and she was
· part Indian. Aquilla Reynard came from England.
In 1925, Irene Rimmi married Benjamin Raynard, and they had six
children. One was Lawrence Reynard who was bom in 1929. In
1956 he married Marjorie MacDonald. Marjorie MacDonald was the
daughter of Erwin MacDonald and Jeannette Darling. Marjorie
and Lawrence had six children, of whom I. Laura Revnard am oQe.
4
�29
I
In 1970 there were five generations of my family living, my
great-grandmother Linda Joanne Rimmi, my grandmother Irene
Rimmi, my aunt Marilyn Sabastian, my cousin Geana Sabastian,
and her son Jamie.
Only sane of my relatives came over from Finland. Some of my
relatives still live in Finland. This is the end of our family
tree until the next generation.
Laura Reynard
Reynard Family Tree
John Porri
Hanna
Linda Joanne Porri
David Rimmi
Fannie Clark
Benjamin Reynard
Irene Rimmi
Lawrence Reynard
Linda Rimmi
Irene Reynard
Marilyn Sabastian
Geana Sabastian
Jamie
Jeannette
Darling
Marjorie MacDonald
Laura Reynard
5 generations 1970 :
Acquilla Reynard
,Erwin
MacDonald
�30
DAIGNEAULT'S MARKET - past and present
Now one of the best liquor stores in town, Daigneault's Liquors
started out as a small neighborhood market.
Daigneault's Market was started in 1920 by Leo and Leve Daigneault. They bought the business from the LaBossiere family.
The store was formerly called the Broad Street Market. It
was also known as Girard's Store when the Girard family owned
the store.
The store was a small neighborhood grocery store. It was opened
seven days a week. Leo and Leve each worked six days a week
from 7 AM to 10 PM. The brothers delivered orders to their customers
They started out delivering by horse until they purchased a
Model T Ford. The market gave credit to many of their customers.
The store was given credit by many of the big food distributors
such as New England Grocers, Boston Beef, Chicago Beef and John
Squire.
Leve ran the store by the motto. "Honesty is the best policy."
He never bought more than he could sell. The store only brought
in enough money for Leve and Leo to get by. During the depression there were three bad years when they couldn't get !I lot of
supplies. They had to stop giving credit. The chain stores
also cut into their business. But the market survived.
Daigneault's Market was famous for selling the best hamburg in
town. They cut all their own meat. The hamburg was ground
right in front of you when you bought it. People came from out
of town to buy their hamburg there. Leve says that people still
say to him today that Daigneault's sold the best meat in town.
Leve 3ained complete ownership of the store in 1949. In 1955,
after a long battle he got a beer and wine license. Leve has
kept the business all in the family. His son Albert has been
working at the store for the past twenty years. His nephew
Joe has worked full time at the store since 1966. Daigneault's
Market became Daigneault's Liquors in 1972 when they were granted
a full liquor license.
Leve retired from the business five years ago at the age of 80.
Joe and Al"?ert now run the store which has bec~e a complete
package store. Hopefully, Daigneault Liquors will remain in
the family and in Hudson for as long as there are· Dalgneaults
in Hudson.
Gina Daigneault
�1
our perceptions of our families and of each other •••..••••
/
'lb.e drama students in Ms. Mary }t:Carthy' s
a«> drama classes researched and inte:rvi.ewed
their own families for stories adaptable for
. dramatization. Students in Ms. Helen Santos'
bi-lingual classes did the same thing too.
'lb.e students '\Nere guided in creating a production in m:ime fran these stories by a
professional actor, director and mime,
David Zucker.
Each of the°'° drama classes had an
exchange student; one fran Australia
and one fran Sweden. These students
shared their perceptions of sanethi.ng
American that was different for then
than it was at bane.
the following stories served as
the script that was read by its author.
Each of
The other members of the class acted out
the story in mime production.
��33'
'llle following are excerpts £ran a journal kept by David Zucker on his
~k •with the students as they staged a production based on their pasts:
- I talked with students and teachers about the goal of creating a play
centered on "how we all got here". This included a discussion about the
physical staging of a play and the content. Gave assignments: Find out
how your parents or grandparents came to this country. How did you come
to live in Hudson? What were your grandparents' lives like? Interesting
stories? Differences between your culture and your grandparents.
- discussion of Shakespeares's Romeo and Juliet which the students
had seen. We discussed the use of imagination required on the part
of the audience and how that relates to what we are trying to do with
our play.
- we worked on mime techniques such as people as objects (suitcases,
machines, furniture) and illusion techniques (walking, the wall, fixed
points, handling objects) and collected stories of the student's family
life and history.
- we discussed specific stories to work on and developed some ideas
for acting them out. We also did intensive work with mime illusion
techniques to prepare for acting out stories.
- the students performed one of the stories they had worked on over
the week. I helped them to tighten it up, gave ideas, and we worked
it over and over to build a sense of rhythm and timing. Looks good.
- directed work in progress on two story/plays. Gave blocking ideas,
mime technique, acting suggestions and pacing. Gave direction and fine
tuning to stories to be performed.
-directed the story written by the Swedish exchange student about her
first experience at a. t;i,.gh •chool fpotball game.
-worked with Greg's story of his grandfather's crazy brother, staged it
and worked it through three times.
-in the bi-lingual class we worked on more charades. This time everyone
took a turn at getting up in front of the others. It warmed the cockles
of my heart! 'MERRY CHRISTMAS • •••••
�34
TIME TO GET UP
Mornings with my family in Australia were a leisurely
time. My mother would wake me in the morning with a
soft shake and a cup of tea. I would lie in bed for
half-an-hour and read before I rose to have a shower.
I would then practice the piano until everyone in the
family was ready to eat. Then we would all settle
down to a comfortable meal and talk about what we
planned to do for the day.
In direct contrast with my family in Australia, my
American family likes to be up and out of the house
in a matter of minutes in the morning. I find the
mornings over here a fast, hectic time, which I have
yet to get used to.
My day begins with the sound of my sister's hair
dryer. The noise rings in my ears and my body shakes
with recognition. I lie still for a moment before I
drag myself out of bed. With a shudder I run into the
bathroom to get washed. I have barely managed to
splash my face with cold water when I hear my mother's
alarm. "Time to get out of the bathroom!"
Indignantly I go back to my room. I make my bed, get
my school books together and decide what to wear.
Before I've finished dressing I hear my sister's voice
downstairs.
"Ruth, your breakfast's getting cold!"
Tired from running around upstairs, I settle down to
eat my breakfast. By the time I've sliced my donut,
and had a few sips of my tea, the rest of the family
has finished eating. My sister gathers together her
books, key, etc., and is standing at the door ready
to go before I'm up from the table.
IIC'mon," she yells, "the bus'll be here in a minute."
So I swallow my donut, gulp down my tea, and run up the
stairs once again. I grab what I'll need for school,
gallop down the stairs, and tumble out the door.
�Finally I'm out of the house; my hectic morning is
almost over. I tie my shoelaces and do up my coat.
With shirt hanging out, I run to the bus stop. The
bus just pulls up. Well, I made it through another
American·morning. Next time I may not be so lucky!!
Ruth Thompson-Exchange student from Australia
�36
THREE "CHICKENS"
This is a .story of
grandmother and
great-aunt Margaret.
They lived on a
farm with nine
other brothers and
sisters, and they
took care of many
barnyard animals.
One weekend the
two sisters were
in the middle of
a conversation when
my great-grandfather
Jacob went outside
and caught a chicken.
He brought it inside
to them and dropped
the ch,1cken on the
table. They didn't·
know what to think
!until he told them
to kill the chicken
for supper. They
started arguing after my great-grandfather left to lie down.
They fought over who would kill the chicken and how they
would do it.
J
· My great-aunt Margaret decided to be brave and she picked up
an ax. Grandmother held the chicken while great-aunt Margaret
made several attempts before nicking it. The chicken scra~bled
from from- the tabfe and started running. around--die room while
the two sisters screamed and chased it.
My great-grandfather heard the noise and he came running.
caught the chicken, grabbed the ax and chopped off the
chicken's head.
That night when both sisters sat down to supper ~ither of
them felt very hungry. My great-grandfather said, "Suit
yourselves, but it's all the more ch:tcken for me!"
Marge Curran-Sophomore
He
�371
GRANDFATHER AND HIS BROTHER CLARENCE
It was a cool June morning and I was on my way out
the door when the phone rang. It was a Doctor Wist
from the Vermont State Mental Institute and he said,
"Clarence Brown has fallen and broken his hip. He
wished that Rufus Brown be informed of this injury."
Before I could blurt out the question, "Who is
Clarence?" the phone call was disconnected!
That afternoon I went to see my great-grandfather
Rufus at the nursing-home; I inquired about Clarence
and my grandfather started crying. After he composed
himself, he told me this story . • •
"Clarence was my only brother. He was a good child
but when he got to be about 14 years old he started
to act funny. He would yell a lot and sometimes he
would storm out of the house and not come back for
a whole day!
One day Clarence came into the house. Mother told him
to chop some wood for the stove and Clarence went
"nuts." He picked up a knife from the counter and
started to chase mother around the room. He pinned
her in the corner. My sister picked up a stick of
wood and hit Clarence.
Clarence fell to the floor
and he just lay there for a long time crying.
Well, things got worse and worse and my parents just
didn't know what to do. My father sent Clarence away
to the Mental Hospital in Vermont.
I really missed him for a long time, but after awhile
no one talked about him so I just forgot about him.
Why do you want to know about Clarence anyway?"
I told grandfather the story of the phone call which
only made him more upset, and so I decided not to
question him further and I left.
And so, Clarence has been in the Institute for 70
years and the question I pose is, would Clarence be
the way he is today if his parents had handled the
situation differently?
Greg Johnson~ Jun~or
�38
THE FOOTBALL GAME
It's a cold and windy day in October. Leaves are falling from the trees and rain is expected later during
the day. But ~he people of Hudson don't seem to care
a tiny bit about this •. Despite the weather, they are .
going to see a big football game.
It seems as if most of the people in the town are here
today. Some of them have already sat down in the
stands. I see my friends up there waving at me. I
wave back and walk up to them. They are so happy and
filled with expectations today.
While we are talking, more and more people come to sit
-down in the stands.
All of a sudden, the band starts to play the National
Anthem and everybody rises and turns in the same direction, looking at the flag. I am a little bit uncertain
about what to do; I don't rise as quickly as everybody
else. During the anthem I look around me trying to get
a survey on the situation.
When the anthem is finished, screaming and shouting
from all the students starts and it becomes thunderous.
They wave hands and arms, ready to win the game, because they know their team is the best one.
As I feel something on my head, I turn around to find
out what's going on behind me. An enthusiastic girl
in the last row is busy throwing out small pieces of
paper in abundance over us. I can tell by her face
that she really is enjoying herself.
The sound level is rising enormously and as I hear applause, I turn around with the intention of finding
out what's going on this time. (It seems as if I can't
look at anything without something of importance happening behind my back!) The fans jump to their feet and
I ask my friend next to me· what's happened, but she
doesn't hear me. So I stare at the scoreboard instead,
waiting to see some results. I'm content when I see
7-0 score for Hudson.
�39
As the game continues, I do my very best to concentrate on the action. Somebody throws the funnylooking ball to somebody else, and before the poor
guy gets any reasonable opportunity to escape, a whole
bunch of players are coming running toward him. They
behave themselves as hungry barbarians and attack him
without any time for consideration. In a matter of
seconds they are all over him. Either their intention
is to catch the maltreated ball or the half-dead
player. No, I can't take this. Why doesn't anybody
help the tortured player on the bottom? I just can
not take this on my conscience.
So I stand up and scream loudly, "Help him; he's gonna
smother; he needs help!" I realize that I'm observed
when I see that everybody in the stands is staring at
me. A little bit ashamed of myself, I sit down again.
My friends explain to me that the players didn't do
anything wrong. Those kind of rules are allowed in
American football. (How could I know?) Although I'm
right up in the middle of all this, I really feel as
a stranger. At least I will try to follow the crowd
from now and on.
But what is this? Such a huge messy pile of players.
This looks really funny, I must say. 1 can't help
laughing, but according to the reaction from the people
around me, I understand I shouldn't laugh at all. This
pile is obviously to Hudson's disadvantage. I stop
laughing, since I'm getting embarrassed.
No, I'll watch the cheerleaders instead. After the
game the audience from Hudson declares loudly and
proudly that they won. And I realize that it is difficult to acclimate myself to as strange a custom as
football.
Ann-Charlotte Karlsson-Exchange student from Sweden.
Dec. '79.
�40
GRANDFATHER'S WEDDING
Recently, my grandfather who is 79 years old, telephoned his
daughter Cia to tell her that he was getting married. The
.other news was that the bride was 59 years old, the same age
as Cia.
My aunt Cia was very upset.
She did not like the idea at all.
She said, "What's gonna happen to us kids?"
Grandpa said, "Darn, it Cia, you' re 59 years old.
going to grow up?"
When are you
Cia started nagging and said, "Don't expect me to show up at
your wedding . . • or your funeral if you happen to drop dead!"
My grandfather figured he had heard enough and he simply said,
"Goodbye."
But aunt Cia didn't stop the two lovebirds from tying the knot.
November 17, 1979, at St. Peter's Church in Norwich, Connecticut, Mr. Roman Leonard and Mrs. Irene Cormier were wed. The bride
was very happy at the wedding, but my grandfather didn't show
much enthusiasm at all. He kept checking his watch. Finally
they exchanged rings, the priest announced them as married and
the bride and groom kissed.
On
Then everyone left the church and went to my grandfather's ~ew
house where the family had a chance to meet Irene. My father
said he was hungry and he began eating food at the buffet. My
father's girlfriend kept whispering to him to stop picking at
the food because it was a rude thing to do. My father asked for
everyone's attention and said, "Does anyone mind if I eat?" ·
Everyone laughed and told him to go right ahead. And he did!
At this point my grandmother's sisters brought in trays of
champagne and my grandfather toasted Irene and she toasted him.
Then my uncle proposed a Thanksgiving toast and my father toasted,
"Here's to good food!" This royally embarrassed his girlfriend.
Then things got rather boring for me and I asked my Dad if I
could take his car for a ride. He said okay, so my new cousin
and I went riding around while everyone else sat, ·eating and
chatting.
�41
When we came back my grandfather asked us if we wanted anything
to eat, and we said no. But you know how grandparents are: they
both told us to eat. So we did eat a little and we drank a bit
of champagne.
father told me to get ready to leave, so I went to the closet
and got out my shawl. I walked up to my new grandmother and
said, "It's nice to have a grandmother again. 11 And I gave her
a hug. Grandma Irene got misty and and I added, "Gee, Gram, was
it something I said?" Then we all went home.
My
Katie Leonard - Senior
��43
how we blended, our celebrations today ••••••
These writings daoonstrate how fan:i.ly
traditions are carried £ran one generation
to the next even if the fan:i.ly has left
its original
new world.
mne and
journeyed into a
��45
MOVING
Tradition in my family doesn't have much meaning any
more. Because of the many changes of residence, my
ancestors didn't bother to keep records of facts that
are important to my heritage.
This great change of residence all started when my
great-grandfather and my great-grandmother on my
mother's side met. They both were from Europe; one
was from Ireland and the other from England. When
they got married, they decided to live in Ireland because farming was better in that country than in England.
After living in Ireland for 15 years, they decided
once again it was time to move, only this time they
moved to America. When they left Ireland, they
left behind not only a home but also all of their
traditions.
During the 19th century, when my great-grandparents
moved, industry was growing and most other Irish immigrants came to America also. Once in America, my
great-grandparents bought a house in Brighton,
where my grandmother and mother were born.
My grandmother met my grandfather while working in
an office filing oil bills. My grandfather was an
oil truck driver.
After my grandparents were married for a while,
my mother was born. Later, she moved to Waltham,
where she met my father. They married two years
later and raised a family of six in Hudson.
During this whole journey, many traditions were forgotten. Everyone in my family was striving to better him or herself as an American.
Nancy Williamson
1
�46
HOLY GHOST FEAST
Every year in the town of Hudson, Massachusetts, the Portuguese
inhabitants celebrate the Pentacost. The procession is called
Festa de Es&irito Santo Mariense, or the Feast of the Holy
Spirit oft e people from Santa Maria. The feast stems from a
long tradition among the people of Portugal and particularly
among the people of Santa Maria.
The traditional feast was begun by Queen Elizabeth I of Continental Portugal. The queen celebrated the tradition on
Pentecost Sunday, seven weeks after Easter. She gave the feast
once a year so the poor people of Portugal, especially the children, could eat good food - and plenty of it - for free. The
poor children were the main reason for the feast, because it was
the day they could be happy and eat well.
Each feast has a Leader of Ceremonies, or King for the Day, as
the person is traditionally called. Queen Elizabeth I crowned
a poor man from the streets to be King for the Day of the Festa.
Nowadays, a person is king because-he promises to serve the
Holy Ghost and because he was successful in life and wants to
give thanks. The Imperador or King of the Day must go and get
donations for the feast or get people to promise him some food.
The tradition spread from Portugal to Santa Maria. On the
island of Santa Maria, the people prepare for the feast by baking
giant sweet breads which are about one and a half feet across
and one foot high. The people also make plain bread for the
sopa de carne, which means meat soup. During the year before
the procession, the Imperador is in charge of getting the meat
and the bread through the donations or his own money. The
people eat in the Copeira,· a special house in which to cook
and serve the meal, much like a cafeteria but not as modern.
The people wait in line outside to get in and when they are
inside, they are served sopa de carne com.pa~ (bread) and
vinno (wine).
'
After eating, all the people chant "Viva Espirito Santo,"
which means "Long live the Holy Spirit." The chant signifies
that the meal is over and the next group of people may enter
the Copeira to sit down to eat.
�47
The Tres Fuliffes, or the three entertainers, were the musicians
for the celebration. They entertained the people after the Mas$
and while the people were waiting to get into the Copeira. The
Fuliaos have a tradition of picking out a person and singing
about him.
One of the Fuli~es who knows a person well improvises a song, utilizing facts from that person's life in the
song. The Fulioes use the same tune for every person they are
singing about. The trio goes around all day, wearing ceremonial capes, singing and making people laugh.
My grandfather was Imperador three times on Santa Maria. During
his time, the silver crown used to coronate the Imperador was
put in a decorated room for two weeks prior to the procession
day. While the crown was there, people went to see it as a sym~
bol of adoration of the Holy Ghost.
After a mass and procession, the silver crown is put under a
triato, a building that looks like a small band stand, where
it remains throughout the festivities. The sweet bread is
handed out as donations in the triato, but if one does not
have any money or does not want to pay, one just asks and receives because free food is the whole point of the feast.
The day. before the Festa, the people with the food donations
bring them to the Copeira, and volunteers cook the food all
night long for the next day. On Holy Sunday, the crippled and
the aged are brought some soup, angel cake and sweet bread because of their inability to make it to the festivities.
Over the years, some people from Santa Maria and Sao Miguel
migrated to the United States in search of a better life for
themselves and their children. Many of them settled in
Hudson and had children. In the past twenty years, so many
Portuguese have come over that there was enough fllUbition to
start the Holy Ghost feast in Hudson. The first Hudson.feast
was in 1975, and the celebration has been going on yearly ever
since.
John Chaves
�48
EASTER
As there haven't been any cultural traditions passed down in my family, I will write
about a family tradition that we always follow at Easter.
Every Easter we do the same thing beginning
with the day before Easter. My brothers and
sisters color eggs so that the Easter Bunny
can hide them. Then at 7 o'clock, we go to
Easter Vigil. The Vigil lasts for about two
hours.
Then at night, the children go to sleep upstairs. While asleep, my parents hide all
the eggs and Easter baskets.
When we get up, the children go looking for
the eggs and then each one looks for his
own Easter basket. If you find someone else's,
you leave it where you found it. Then. ·
wake our parents for breakfast.
Later on, my grandparents come over for dinner.
They always bring some candy or gifts and after
dinner we all sit and talk for a couple of
hours.
Donna Pelletier
�49
EASTER
There are many Greek Orthodox traditions, but sane of
the most important ones are the customs followed at
Easter time. The Greek Orthodox Easter is always celebrated after the Jewish Passover. Most of the time,
the date of the Greek Orthodox Easter does not coincide
with that of the Catholic Easter.
The traditions ot the Greek Orthodox Easter begin aboq.t three
aays oefore Easter Sunday. At sunrise on the Thursday before
Easter Sunday, which is called Holy Thursday, the members of each household are supposed to dye all of their
Easter eggs. The eggs are dyed red because the color
is supposed to signify the blood of Christ.
On Good Friday, most of the women from the community go
to the church and decorate a sepulcher which is supposed
to symbolize the tomb of Christ. They decorate this
sepulcher with carnations and other flowers. On this
night, there is a Mass with the sepulcher in the center
of the church.
On Easter Sunday, the red eggs are brought out and two
people hold an egg in one hand and tap the other person's
egg. If the egg doesn't crack when this is done, the
person holding the egg will have good luck for the rest
of the year.
These are the traditions of the Greek Orthodox Easter.
They may be different, but they are customs that many
people have been brought up with.
Connie Tzellas
�so
CHRISTMAS
My family's Christmas is the same every year. The holiday
celebration has becane a tradition with our family. The
same customs are followed every year from: Christmas Eve until
Christmas night •
Every Christmas Eve our family visits relatives and friends
who live close by. We bring gifts to the grandmothers and
grandfathers and then give gifts to the parents of God children. After we have visited e~eryone, we return home. We
always stay in the cellar where our tree is and sit by a warm
fire watching television. My parents make calls to old
friends who have moved away or whom they met while my father
was in the army. Other relatives and friends usually come by
to say "Merry Christmas." After everyone has left, my brothers, sisters, and I go to bed early for the next day. My
parents stay up trying to remember where they have hidden the
gifts so they can put them under the tree.
On Christmas morning, we usually wake up at about 5:30 and
check ·our stockings. After we have gone through our stockings,
we go to my mother's and father's room and wake them up. We
all then go downstairs and have a quick cup of coffee or hot
chocolate while we wait for my brother and his family to arrive. Once they arrive, we all go down to the cellar and begin opening gifts. To begin, each person takes one gift and
gives it to another person. Once everyone is finished, the
gift opening becomes a free-for-all.· Everyone digs in and begins unwrapping gifts while my father takes movies of us.
After each gift, the person who receives the gift kisses the
person who gave the gift to him or her. After all the gifts
have been opened, the gifts of each person are placed in each
person's own pile, then a mass clean-up takes place.
While clean-up is going on, my mother prepares breakfast for
everyone. Then everyone does his own thing while dinner is
prepared. Dinner always begins with my father's saying grace.
Then everyone has a glass of cranberry juice and rt•s onto a huge turkey, stuffing, potatoes, squash, peas, carrots
and cranberry sauce. After the meal has been completed, it
�is topped off by a choice of about six different pies. Afterwards, everyone tries to get up.so the women can clean up while
the men sit down and watch football and drink.
Later in the afternoon, our gra~dparents come over and stay
for supper. We all usually end up in bed by 9:00 because we
are so tired.
Michael Gill
�52
CHRISTMAS
Christmas at our house is a very festive occasion. The holiday is celebrated similarly
to most of the American people's holiday.
Gifts are given and received and everyone eats
until he _is full and even more after that.
Relatives are also a part of the celebration.
They are either visiting or being visited.
To our family, Christmas is the time when
everyone joins together and has fun. We get
up early and open presents and then have a
large breakfast. When we are through with
breakfast, we go back and look at the gifts
given to us.
During the course of the afternoon, all of the
relatives are visited. One by one we go to
to the homes of our relatives and join them in
their celebrations. Of course, not all of our
relatives get along but we try to the best of
our abilities.
Christmas would not be Christmas if there were
not a fight to go along with the pleasure.
There is always one person who has to start an
argument, but sooner or later the fighting
stage wears off and everything gets back to
normal.
Christmas is a very festive occasion in our
house as it probably is in yours. If your
family is anything like mine, there is sure to
be a fight or two, but things always turn out
well in the end!!!
Patti Houghton
�53
ITALY
Have you ever wondered why during the summer hundreds of
Italians from all over gather
in the crowded streets of
Boston's Old North End?
They come to take part in the
F'eas ·t of St. Anthony, when
Italians from all over the U.S.
come to share old traditions
and good food.
The Italian festival of St.
Anthony started many years ago,
but still retains the old customs of Italy. Feast-goers can
purchase Italian food, drinks,
and cloth. While enjoying the entertainment of the many brass
bands and dancers, they can sample Italian favorites, such as
fish, oysters, squid, cooked sausages, fried dough, and noodles.
The major event of the day is the
procession of the statue of the
Madonna, on· which money is
placed by the people in the
streets. So, if you're looking
for a good time, good food, and
a chance to meet old friends,
then head for the feast of
St. Anthony this August.
Flemish, a more conservative
language which still has much
in common with Dutch, is,
with French, the joint official
language of Belgium. It has
about five million speakers in
the country and in adjacent
areas of northern France. In
colonial times, Dutch was also
an important means of communication in the Dutch East Indie:s.
This shows that Dutch is spoken
in other countries than just
Holland.
Donna Pelletier
FRANCE
Each European country has certain traditions that are passed
on from generation to generation. France, for example, has
a tradition of drinking wine.
Even the children have this
beverage at mealtimes. Another
tradition is that families
stay home together on Sundays.
This tradition helps French
families to be close, ~nd is
practiced by many families of
French descent in the United
States today.
Robin Baker
Frank Marini
RUSSIA/POLAND
HOLLAND/BELGIUM/FLANDERS
Dutch, which is in some ways
more closely related to English
than to modern German, is
spoken by about twelve million
people in Holland.
During the 19th century in
Russia, a group of warriors
called Cossacks policed the
nation. These warriors rode
big, fast horses and carried
long-bladed swords.
�54
These Cossacks would ride over
the Russian border into Poland
and, using their long-bladed
swords, would cut off the heads
of the Polish people standing
in the way. My great-grandfather witnessed this event often
and eventually fled the country by
stowing away on a ship. He
came to Massachusetts and settled in Marlborough.
David Lugin
GERMANY
Emerald Country (Ireland).
Leprechauns make shoes for
fairies and do favors for
people who do favors for them.
The Irish believe that if a
mortal can catch a leprechaun,
the leprechaun has to tell
him where his riches are
hidden. But if the leprechaun can trick the mortal
into looking away, he will
vanish and save the riches.
Janet Hovey
Each culture has its own way of
What is about two feet tall
celebrating the Christmas holi-a'OLi brings luck and good
day. The German custom starts
fo~tune to the Irish? A
on Christmas Eve, when the
leprechaun!
father of the family goes out
and buys a Christmas tree. He
A leprechaun is a mischievous
decorates the tree while the
elf of Irish folklore.
rest of the family waits in the
Dressed in little green suits
covered with shamrocks,
kitchen. After the tree has
leprechauns spread their
been decorated, the family members sit down to eat their
good luck and fortune. The
supper. Once supper is finished, magical powers of a leprethe family goes into the room
chaun are supposed to ward
where the tree is and opens up
off all evils that haunt the
all of the presents. At midIrish. The saying "Luck of
night, they all go to a church
the Irish" originated from
service and then come home and
the little leprechaun's good
deeds.
go to bed.
Paul Huehmer
Nancy Williamson
IRELAND
In Irish folklore, the
leprechaun is a small mischievous fairy with the appearance of a little old man.
Leprechauns wear green, the
traditional color of the
Many people probably do not
realize that Saint Patrick's
Day is not really an Irish
tradition. The holiday was
started in the United States
by the Irish to celebrate
St. Patrick's birthday.
�55
Legends have it that St.
Patrick drove all of the
snakes out of Ireland and
into the sea. Another remarkable fact about St.
Patrick that is not widely
known is that he was actually
of Italian descent.
Tim Hannan
MORE IRELAND
Thousands of people are attracted to the Blarney Stone
in Ireland each year to receive its magical gift. The
stone, which is over 500 years
old, is the subject of many
legends.
The most famous legend is about
the first owner of the castle in
which the stone lies. By
kissing the stone, the owner
received the gift of smooth
tongue and flattery, which
enabled him to outtalk his
enemies and to prevent the
surrender of his castle.
Does the stone really possess
a magical gift? The thousands
of people who come from all
parts of the world each year
to kiss it obviously think it
does.
Michael Gill
ENGLAND
Dancing is done in many countries on many occasions and
for many different reasons.
Styles of dance change over
the years, but traditional
dances are never forgotten.
One such traditional dance
is the Hornpipe.
The Hornpipe, a dance made
popular in England, was once
performed at festivals and
gatherings of all sorts.
Sailors adopted this dance
bec,mse no partner was needed.
Also, little space was required to perform the dance
on ship.
The Hornpipe is done by
folding the arms over the
chest and includes knee
bends and frequent thrusts
of the legs from a squatting
position. This dance has
been passed on for years as
entertainment for sailors
and people all over the
world.
Jeanette Rogan
�56
ENGLAND
An old English wedding custom of
young children. The old custom,
traditional part of the marriage
the beginning of the ceremony or
yesteryear is now a game played by
which had no special name, was a
ceremony. It was done either at
at the end of the ceremony.
The bride and bridesmaids were dressed alike with veils over their
heads and stood inside a circle drawn in the dirt. The husband or
husband-to-be would then have to pick his bride out of the circle.
The ritual would continue until the groom chose the right woman.
If the ritual were done before the ceremony, the couple could not
get married until the groom picked the right girl. If the ritual
were done after the couple were married, the couple could not leave
for the honeymoon until the groom chose correctly.
A game played today, called "Kiss in the Ring," is a variation of
this marriage rite. To play the game, a girl puts a shawl over her
head and all of the other children who are playing the game walk
around the circle. If the girl identifies anyone correctly, the
person she identifies has to come into the circle and kiss her.
Tammy Macy
NEW YORK
SWEDEN
Christmas Eve with relatives and
friends is nice, but Christmas at
your grandmother's house in New
York is the best.
All the relatives enjoy making the
food and eating it. Then at night
they open the presents and celebrate.
!ut the special thing about Christmas Eve is that the entire family
is together at Grandma's in New York
for Christmas.
The people of Sweden eat many
traditional dishes. One of
the most popular is their
Swedish Dessert Pancakes.
These dessert cakes are like
the conventional pancake except they are rolled like a
jelly roll, stuffed with
applesauce or jam, and
sprinkled with sugar. The
pancakes are eaten on birthdays, holidays and other
special occasions.
Eugene Fazio
Patti Houghton
�57
NORWAY
Lefsa is a type of bread made and eaten by
the Norwegian people here and in Norway.
The most common time Lefsa is eaten is during the Christmas and Thanksgiving holidays.
Making Lefsa takes a lot of work. The bread
consists of mashed potatoes, milk, salt, and
flour mixed together and then rolled out and
fried on a Lefsa frier. To eat Lefsa, you
lay it flat, put butter and sugar on it, and
roll it up. Some say the flavor and texture
of Lefsa is similar to the Syrian bread popular today.
Annette Larson
FINLAND
A special bread recipe that originated in
Finland makes a good breakfast food. The
recipe came from my grandmother, who once
lived in Finland.
The bread, called nisau, contains milk,
yeast, salt, cardamon, butter, eggs, sugar
and flour. Thanksgiving and Christmas are
the two holidays when my family eats the
bread, but it's good to have any moming.
Laura Reynard
��9
"to see ourselves as other$ s~ us"
The English class of Mrs. Carol Compton wa• stydying
"Our Town" by Thornton Wilder. Students iza this class
as well as students in Ms. Helen Santos' b-'-lingual
class made collages of their families photOgraphs
that spanned a number of years.
����63
we learned of lifestyles we cannot
experi
Manuel Avil.a, now of Hudson, Massachusetts, . hunted
whales for most of his life from the island of Pico
in the Azores. He hunted them in the traditional
manner of the Portuguese islanders -- in small boats.
Recently, he talked with the staff of the nFoc.us
on Familyn Project about this traditional form of
family self-sufficiency that he knew for so.ate thirtyfive years before coming to Hudson in 1969. 'l'his
interview was conducted by Ms. Helen Santos of
the Bilingual Department at Hudson High School.
ce •••
��65
Question:
Weren't you afraid of hunting whales in these canoas (a kind
of long row-boat)?
Manuel Avila:
in fear.
day.
Danger was always present.
The whalers then weren't as nervous as people are to-
The elders knew what they were doing.
life.
But we didn't live
Weather was always a problem.
That was their
And so were the whales.
But my father, grandfather and uncles taught us about the
weather, and navigation.
They taught how to avoid the "bad"
whales--the "mean" ones.
There were "mean" ones--just like
some people.
We were taught about "warned" whales--ones that
had been harpooned before but managed to break the lines somehow.
And when we came back on land we all felt like brothers.
We didn't have many accidents, arguments or fights.
marvel.
It was a
People then talked with each other lovingly.
Question:
In pursuing the whales, how far from the waters of Pico (an
island in the Azores) would you go?
Manuel Avila:
We almost never left Pico.
follow a whale to S«o Jorge,
Sometimes we might
Faial or Graciosa (other nearby
islands in the Azores) to kill it.
Sometimes we would be out
�66
I
in the ocean for two days and two nights.
But most _of the time
I
we came in every ntght.
Question:
Would you go out after the whales in bad weather?
Manuel Avila:
No.
would get dangerous.
made bad waves.
If it was a south or southwest wind the sea
But north or east land winds on the ocean
There's no better machine in the world that can
tell the weather than our mountains and the clouds.
We always
watched where and how the clouds crossed the mountain.
We al-
ways tried, if we were out in boats, to stay close enough to
see the mountains.
Fog was dangerous.
Question:
How did you learn about whaling?
Manuel Avila:
all of us.
You began to learn this as a little boy.
We began to learn all of it as boys.
listen to the words of our elders.
they said.
whaling.
We would
We would listen to what
They worked hard and they too were raised around
And they were not afraid.
was his father before him.
a boy.
Yes,
My father was a whaler as
And I went out with both of them as
My uncles were there too.
We were together.
My elders
�I
67
were knowledgeable without being schooled.
navigate, particularly in bad weather.
They knew how to
They taught me how to
anticipate storms and escape from angry whales.
The danger
signals of nature were known by the elders.
Question:
What was whaling like in the Azores?
Manuel Avila:
Whales would appear about forty times a year in
the waters of Pico and Terceira.
Faial.
They also appeared around
There was no particular season.
the year.
Whales came throughout
We would see one almost every day, but it wasn't
always close enough or the right kind.
enough we could see their trunks.
If they were close
Then we would get into the
canuas (small boats--like a long row boat) and go after them
if they were the right kind (i.e., sperm whales).
Question:
How many whales would you kill in a year?
Manuel Avila:
We usually killed about 35 a year in a boat.
Rarely did we reach 40.
,
�68
Question:
How did you kill the whales?
Manuel Avila:
We would row out to the whale.
frightened by the sound of motors.
six feet of the whale.
We would try to get within
It is necessary to be very strong.
had handsome, strong men who worked with us.
they were all small.
you throw the harpoon.
The whale is
We
In th~ old days
When the whale is right in front of you,
There are few men who can get the
harpoon in when the whale is farther than six feet away.
The
harpoon is used to grab the whole and stays in him until he
comes up again.
The lance is used to kill the whale.
are sharp and large, about 20 pounds each.
on them.
They
They have no lines
The harpoon does.
Some whales take about three or four harpoons with them.
helps to bleed the whale.
just one lance.
depends.
lungs.
That
The whale can sometimes die with
Sometimes they may take up to twelve.
It
It dies faster when you cut the vein or hit the
The whale has a lot of blood.
Sometimes it bleeds for
a whole day and night.
When the whale
~.~
actually hit by the harpoon and the lance
it dives down into the ocean.
We put up a flag so that our
�69
companions know that we have it.
Then we take our harpoon
line and tie it to the end of the line of another canua.
Sometimes it takes two or three canuas.
We all spread out in
the ocean chasing after the harpooned whale.
Then we send for
a motor boat to take it into shore.
Question:
How would you locate these whales?
Manuel Avila:
20 miles or so.
The person on watch on the mountain can see about
No one can see more than that.
When he sees
the whale lift its tail up into the air he calls everyone.
The
kind of whale we looked for does that.
It
It's the only one.
lifts the tail into the air and then goes down into the ocean.
We recognize it because of its tail.
that does that.
It's the only sea animal
Then we know which direction it's going be-
cause of the way it twists its tail.
going left or right, down deep or not.
It tells us if it's
And so we know it.
Question:
What happens after the whale dies?
Manuel Avila:
A motor boat comes out to get it and pulls it
into shore to the factory (the processing plant).
The factory
�70
has personnel to cut and clean it.
in the old days.
out of it.
meat.
We often did this ourselves
The factory personnel make everything possible
Fertilizer and oil are made from the melted-down
Animal food is made from the meat that isn't or can't
be melted-down.
What is left is taken to another factory for
more processing.
Questi9E.:
What was the quality of the waters around the Azores in which
these whales were found?
Manuel Avila:
pure.
Our water there is very different.
Here it smells.
It's very
There in the Azores it's virgin water
and the fish taste better.
Question:
What was different about learning to be a young man in a traditional whaling connnunity?
Manuel Avila:
We only went to school from ages 7 to 10.
parents needed us after that.
weren't afraid or nervous.
Life was harder there.
But we
We were taught life by the elders.
There was quite a "science" to it.
with our elders.
Our
We spent hours and hours
Our elders aren't like the modern ones of
�71
today.
And we were proud of them.
I had an uncle (Jose Batota)
who used to kill more than 50 whales a year.
about him.
They made a film
Not many men could kill more whales than he did ..
Also the elders taught us how to save people from drowning.
I saved someone that way once.
We didn't wear life jackets.
Maybe today the modern boys spend too much time in school?
Maybe they know about school.
nize storms.
of nature.
But they don't know-how to recog-
They haven't been taught to recognize the signals
Years went by without an accident.
dangerous for the young people.
Today life is
Our children go out.
You wonder if something can happen to your child.
An accident?
We get very sad.
Question:
What has happened to this traditional form of whaling in the
Azores?
Manuel Avila:
At one time our small fleet was 14 canuas.
Now there are only two left.
out.
And on some days only one goes
There used to be seven companies hunting whales.
companies have gotten together.
sentative of an oil company.
today.
Now?
Now the
A man from Lisbon is a repre-
He owns about 53% of the whaling
�f-
'
,,
�73 l
who are we?
In order to answer this question, an in-service
seminar was designed to bring teachers, administrators
and community residents together around the themes
of the Focus on Family project. This seminar
was at the center of the links between the teachers,
the school administration, the town and the students.
�74
"THE ETHNIC FAMILY AND THE PROBLEM OF VALUES
IN CONTEMPORARY AMERICAN SOCIETY"
· I.
Purpose of the Seminar (for Hudson, Massachusetts, Administration, Faculty, Community Residents and Focus-onthe Family staff):
To consider the· ethnic family as a social reservoir of
personal identity and community values.
In an histor-
ical period of rapid social and economic change, the
seminar will focus on the cultural values heretofore
nurtured in ethnic family life.
Of equal concern will
be the personal and community problems that have emerged
with the ethnic family's subsequent emigration and socialization into the dominant life styles of the U.S.
Moreover, the meetings will examine the suggestion that
the "melting pot" theory of cultural assimilation is
under renewed scrutiny as the presence of "cultural
diversity" is viewed by many as a strength, not a weakness.
Methods and materials for the classroom integration of
the above will be discussed and developed.
�75
II.
Development:
Meeting Topics
1.
Wednesday, Sept. 26, 1979. The Contemporary Americanized Nuclear Family and Social Change (Facilitator:
W. J. Frain)
2.
October 3. Primitive Families, Ethnic Families and.
the Maintenance of Values (Facilitator: W. J. Frain)
3.
October 10. The Loss of Culture, Ethnicity and The
Emerging Life Styles of Alienation/Normlessness/
Impersonality (Facilitator: W. J. Frain)
4.
October 17. The Experience of Immigration: The Irish
Family and Its Upheaval (Facilitator: W. J. Frain)
5.
October 24. The Experience of Immigration: .The
Italian Families and Their Upheavals (Facilitator:
Dr. William DeMarco, Department of History, Boston
College.
6.
October 31. The Experience of Immigration: The
Portuguese Family (Facilitator: Dr. 0n,s1mo Almeida,
Center for Portuguese and Brazilian Studies, Brown
University, Providence, R.I.
7.
November 7. Schools and the Americanization of the
Ethnic Family (I) (Facilitators: J. Leo Mulready,
Superintendent of Schools, John Hollenbach, Principal,
Dr. Joseph L. McDevitt, Assistant Superintendent,
Dr. Geard Hoffman, Associate Director of the National
Origin Desegregation Assistance Center, Teachers'
College, Columbia University, N.Y., N.Y.
8.
November 14. The Schools and the Americanization of
the Ethnic Family (II), (Facilitator: Dr. Mary
Vermette, Director, Bilingual Program, Southeastern
Massachusetts University.
9.
November 28. The Community and the Americanization
of the Ethnic Family. (Facilitator: Mr. George
Gould, Merchant, Hudson, Mass.)
10.
December 5. Materials and Methods for the Classroom
Study of Ethnic Family Values. (Facilitators:
seminar participants)
�76
III.
REQUIREMENTS:
1.
Attendance
2.
Development of a "family tree" - preferably one's
own
3.
An
4.
Involvement in the development and presentation of
materials for the seminar meeting of December 5.
annotated listing of a m1.n1.mum of ten resources
specifically focusing on family ethnicity and the
schools or family ethnicity and the community
Hudson Faculty Registered for In-Service Course: Ethnic
Families and the Problem of Values in Contemporary
American Society"
(September 26, 1979 to December 5, 1979)
7
Name
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
School
Maria Afonso
·cox St. School
Ruth M. Anderson
Cox St.
Dorothy Bradlee
Farley
Celeste Braga
Cox St.
Deborah Colaluca
Hudson High
David Collins
High School
Gabriel Cruz
Cox St.
Irene Cunha
Forest Ave.
Doris Famam
High School
Kathy Francis
High School
Rene Hashey
High School
Paul Johnson
High School
Patricia M. Kelleher High School
Joann Lalumiere
High School
Holly Fidrych Landry Cox St.
Rosemary Marini
Forest Ave.
Doris Salzberg
Cox St.
Helen Santos
High School
Jim Smitn
High School
Maryann Spencer
Forest Ave.,
Packard, Hubert
Inge Wetzstein
Cox St., J.F.K.,
Farley
Margaret Youmatz
High School
Subject
Elementary
Elementary
Foreign'Language
Elementary
Math
Special Needs
Bilingual
Elementary
Foreign Language
Foreign Language
English
Music
Guidance
Special Needs
Special Needs
Bilingual
English
Music
Special Needs
English
�77
SEMINAR 1:
THE CONTEMPORARY AMERICANIZED NUCLEAR FAMILY
AND SOCIAL CHANGE (Facilitator: W. J. Frain)
Suggested Resources:
Joseph Bensman and Arthur Vidich.
Society (1968).
Small Town in Mass
John Cheever. The Brigadier and the Gold Widow and
Other Stories (1964)Stanley Diamond.
Joe Flaherty.
In Search of the Primitive (1974)
Fogarty and Co. (1973)
Christopher Lasch. "The Seige of the Family,"
New York Review of Books (11.24.77)
~
Arlene and Jerome Skolnick (eds.) The Family in Transi(1977)
�78
SEMINAR 1
Anthropology is a kind of debate between human
possibilities--a dialectical movement between
the anthropologist as a modern man and. the
primitive people he studies. The science and
the technology of the modern world have left
us barren--passionless and fantasyless in our
understanding--and subject to the politicians
and professionals who preach resignation before
the tyranny of their official definitions of
reality. Some anthropologists contend that
only communications with the primitive peoples
of the past and present, and with our own
primitive possibilities, can we create an
image, a vision, a sense of life once led by
all men and still led by some, a life richer
and more intricately human than our own.
From an Introduction to Stanley Diamond,
In Search of the Primitive
The . . . struggle between the state--the civil
authority--and the constituent kin or quasi-kin
units of society--is the basic struggle in human
history.
Stanley Diamond, In Search of the Primitive (1974)
�79
SEMINAR 2.
PRIMITIVE FAMILIES, ETHNIC FAMILIES AND THE
MAINTENANCE OF VALUES (Facilitators: W. J. Frain)
Suggested Resources:
Johan Huizinga, The Waning of the Middle Ages (1924)
Elizabeth M. Thomas, The Harmless People (1958)
Colin Turnbull, The Mountain People (1973)
T. C. McLuhan, Touch the Earth (1973)
George Gurvitch, The Social Frameworks of Knowledge (1971)
�80
SEMINAR 2
In June 17, 1744, the
Virginia negotiated a
Nations at Lancaster,
vited to send boys to
day they declined the
commissioners from Maryland and
treaty with the Indians of the Six
Pennsylvania. The Indians were inWilliam and Mary College. The next
offer as follows:
WE KNOW THAT YOU HIGHLY ESTEEM THE KIND OF LEARNING
taught in those Colleges, and that the Maintenance of our
young Men, while with you, would be very expensive to you.
We are convinced, that you mean to do us Good by your
Proposal; and we thank you heartily. But you, who are
wise must know that different Nations have different
Conceptions of things and you will therefore not take it
amiss, if our Ideas of this kind of Education happen not
to be the same as yours. We have had some Experience of
it. Several of our young People were formerly brought
up at the Colleges of the Northern Provinces: they were
instructed in all your Sciences; but, when they came back
to us, they were bad Runners, ignorant of every means of
living in the woods . . . neither fit for Hunters, Warriors,
nor Counsellors, they were totally good for nothing.
We are, however, not the iess oblig'd by your kind Offer,
tho' we decline accepting it; and, to show our grateful
Sense of it, if the Gentlemen of Virginia will send us a
Dozen of their Sons, we will take Care of their Education,
instruct them in all we know, and make Men of them.
T. C. McLuhan (ed.).
Touch the Earth (1971)
�81
SEMINAR 2
Born i'n March 1890, Sun Chief grew up among the Hopi in
Oraibi, Arizona. In his youth, he attended the Sherman
Institute in Riverside, California, where he acquired a
good knowledge of English and adapted quickly to the
white man's ways. However, he later returned to live
with his people in Oraibi. Between 1938 and 1941 he
wrote the story of his life; the following extract is a
comment on his early experiences.
I HAD LEARNED MANY ENGLISH WORDS AND COULD RECITE PART OF
the Ten Commandments. I knew how to sleep on a bed, pray
to Jesus, comb my hair, eat with a knife and fork, and
use a toilet • • . • I had also leamed that a person
thinks with his head instead of his heart.
T. C. McLuhan,
Touch the Earth (1971)
�82
SEMINAR 3.
THE LOSS OF CULTURE, ETHNICITY AND THE
EMERGING LIFE STYLES OF ALIENATION/
NORMLESSNESS/IMPERSONALITY (Facilitator:
W. J. Frain)
Suggested Resources:
Herbert Asbury.
The Gangs of New York (1927)
Onesimo T. Almeida. "A Profile of the Azorean"
unpublished manuscript, Brown University-(1979)
Wendell Berry.
Agriculture (1975)
Joyce Cary.
The Unsettling of America: - Culture and
Mr. Johnson (1961)
Albert Camus.· The Stranger (1942)
James T. Farrell.
James Flink.
Irving Howe.
Republic (1977)
Alvin Josephy.
Car Culture (1975)
"The Limits of Ethnicity," The New
"The Custer Myth, 0
Theodora Kroeber.
R. D. Laing.
Ralph Linton.
of Man (1936)
Studs Lonigan (1937)
~
(July 2, 1971)
Ishi; Last of His Tribe (1964)
The Divided Self (1969)
"Cultural Diffusion," in his The Study
Robert Jay Lifton.
"Protean Man," Yale Law Review (1976)
Horace Miner. "Body Ritual Among the Nacirema,"
American Anthropologist (1956)
Roderick Seidenberg.
Post Historic Man (1957)
.,
�!
83
SEMINAR 3.
"The Loss of Culture, Ethnicity and the Emerging
Life Styles of Alienation/Normlessness/
Impersonality''
. . . The famous melting-pot of American society could grow very
hot, indeed, too hot for those being melted. Usually it was the
immigrants and their children who were the meltees, while the
temperature was being regulated by the WASP meltors. So by now
many of ·us are rightly suspicious about easy notions concerning
cultural assimilation, what might be called the bleaching of
America. Some of us remember with discomfort our days in high
school when well intentioned but willful teachers tried to
smooth the Jewish creases out of our speech and our psyches.
We don't want to be smoothed out--at least ent+rely, at least
not yet. We don't want to yield ourselves completely to that
"destruction of memories" which the great sociologist, W. I.
Thomas, once said was the essence of the Americanizing process
Finally, however, the great weakness of the tum to ethnicity is
that it misreads or ignores the realities of power in America.
The central problems of our society have to do, not with ethnic
groupings, but with economic policy, social rule, class relations.
They have to do with vast inequities of wealth, with the shameful
neglect of a growing class of subproletarians, with the readiness
of policy-makers to tolerate high levels of unemployment. They
have to do with "the crisis of the cities,1' a polite phrase
masking a terrible reality--the willingness of this country to
dump millions of black (and white) poor into the decaying shells
of once thriving cities . . .
This is not just a problem in social strategy; it has also to d,o
with human awareness and self-definition. We want to remain,
for the little time that we can, whatever it was that we were before they started pressurizing us in those melting pots. So
let's try, even if the historical odds are against us. But there
is also another moral possibility, one that we call in Yiddish
being or becoming a mensch. The word suggests a vision of humanity or humaneness; it serves as a norm, a possibility beckoning
us. You don't have to be Jewish (or non-Jewish), you don~t have
to be white (or black) in order to be a mensch. , Keeping one eye
upon the fading past and the other on the unclear future, enlarging ethnic into ethic, you can become a man or wanan of the
world, even as you remember, perhaps because you remember, the
tongue your grandfather and grandmother spoke in, though in fact
the words themselves are fading from memory . . •
Irving Howe. "The Limits of Ethnicity," The New Re~ublic
·
1977)
•
�84
SEMINAR 3.
"The Loss of Culture, Ethnicity and the Emerging
Life Styles· of Alienation/Normlessness/Impersonality"
To be just, however, it is necessary to remember that there has
been another tendency: the tendency to stay put, to say, "No
farther. This is the place.". So far, this has been the weaker
tendency, less glamorous, certainly less successful. It is also
the older-of these tendencies, having been the dominant one among
the Indians.
The Indians did, of course, experience movements of population,
but in general their relation to place was based on old usage and
association, upon inherited memory, tradition, veneration. The
land was their homeland. The first and greatest American revolution, which has never been superseded, was the coming of people
who did not look upon the land as a homeland. But there were
always those among the-newcomers who saw that they had come to a
good place and who saw its domestic possibilities. Very early,
for instance, there were men who wished to establish agricultural settlements rather than quest for gold or exploit the
Indian trade. Later, we know that every advance of the frontier
left behind families and communities who intended to remain and
prosper where they were.
But we know also that these intentions have been almost systematically overthrown. Gen.eration after generation,· those who intended to remain and prosper where they were have been dispossessed
and driven out, or subverted and exploited where they were, by
those who were carrying out some version of the search for El
Dorado. Time after time, in place after place, these conquerors
have fragmented and demolished traditional communities, the beginnings of domestic cultures. They have always said that what
they destroyed was outdated, provincial, and contemptible. And
with alarming frequency they have been believed and trusted by
their victims, especially when their victims were other white
people.
If there is any law that has been consistently operative in
American history, it is that the members of any established
people or group or community sooner or later become "redskins 11 - that is, they become the designated victims of an utte.rly ruthless,
officially sanctioned and subsidized exploitation·. The colonists
who drove all the Indians came to be intolerably exploited by
their imperial governments. And that alien imperialism was thrown
off only to be succeeded by a domestic version of the same thing:
�85
the class of independent small farmers who fought the war of
independence has been exploited by, and recruited into, the
industrial society until by now it is almost extinct.
Sixty years ago, in another time of crisis, Thomas Hardy wrote
these stanzas:
Only a man harrowing clods
In a slow silent walk
With an old horse that stumbles and nods
Half asleep as they stalk.
Only thin smoke without flame
From the heaps of couch-grass,
Yet this will go onweard the same
Through Dynasties pass.
Today mpst of our people.are so conditioned that they do not
wish to harrow clods either with an old horse or with a new
tractor. Yet Hardy's vision has come to be more urgently true
than ever. The great difference these sixty years have made is
that, though we feel that this work must go onward, we are not
so certain that it will. But the care of the earth is our most
ancient and most worthy and,, after all, our most pleasing responsibility. To cherish what remains of it, and to foster its
renewal, is our only legitimate hope.
Wendell Berry.
.
The Unsettling of America
(1975)
�86
SEMINAR 3.
"The Loss of Culture, Ethnicity and the Emerging
Life Styles of Alienation/Normlessriess/Impersonality"
(Most of us come from some place.)
"CULTURAL DIFFUSION"
Our solid American citizen awakens in a bed built on a pattern
which originated in the Near East but which was modified in
Northern Europe before it was transmitted to America. He
throws back covers made from cotton, domesticated in India, or
linen, domesticated in the Near East . • . or silk, the use of
which was discovered in China. All of these materials have
been spun and woven by processes invented in the Near East. He
slips into his moccasins, invented by the Indians of the Eastern
woodlands, and goes to the bathroom, whose fixtures are a mixture
of European and Americ~n inventions, both of recent date. He
takes· off his pajamas, a garment invented in India, and washes
with soap invented by the ancient Gauls. He then shaves, a
masochistic rite which seems to have been derived from either
Sumer or ancient Egypt.
Returning to the bedroom, pe removed his clothes from a chair
a southern European type and proceeds to dress. He puts on
garments whose form originally derived from the skin clothing
of the n91Uads of the Asiatic steppes, puts on shoes made from
skins tanned by a process invented in ancient Egypt and
ties around his neck a strip of bright-colored cloth which is a
vestigial survival of the shoulder shawls worn by the seventeenthcentury Croatians. Before going out for breakfast he glances
through the window, made of glass invented in Egypt, and if it
is raining puts on overshoes made of rubber discovered by the
Central American Indians and takes an umbrella, invented in
~outheastern Asia •. Upon his head he puts a hat made of felt,
a material invented in the Asiatic steppes.
,..
his way to breakfast he stops to buy a paper, paying for it
with coins, an ancient Lydian invention. At the restaurant a
whole new series of borrowed elements confronts him. His plate
1.s made of a form of pottery invented in China. His knife is of
steel, an alloy first made in southern India, his fork a medieval Italian invention, and his spoon, a derivative of a Roman
original. He begins breakfast with an orange, from the eastern
Mediterranean, a cantaloupe from Persia, or perhaps a piece of
On
�817
African watermelon. With this he has coffee, an Abyssinian
plant, with cream and sugar. Both the domestication of cows
and the idea of milking them originated in the Near East,
while sugar was first made in India. After his fruit and first
what domesticated in Asia Minor. Over these he pours maple
syrup, invented by the Indians of the Eastern woodlands. As a
side dish he may have eggs of a~species of birds domesticated
in Indo-China, or thin strips of the flesh of an animal domesticated in Eastern Asia which have been salted and smoked by a
process developed in northern Europe.
When our friend has finished eating he settles back to smoke, an
American Indian habit, consuming a plant domesticated in Brazil
in either a pipe, derived from the Indians of Virginia, or a
cigarette, derived from Mexico. If he is hardy enough he may
even attempt a cigar, transmitted to us from the Antilles by
way of Spain. While smoking he reads the news of the day, imprinted in characters invented by the ancient Semites upon a
material invented in China by a process invented in Germany. As
he absorbs the accounts of foreign troubles he will, if he is a
good conservative citizen, thank a Hebrew deity in an IndoEuropean language that he is 100 percent American.
by Ralph Linton, from
The Study of Man (1936)
.
�88
SEMINAR 4.
THE EXPERIENCE OF IMMIGRATION:· THE IRISH FAMILY
AND ITS UPHEAVAL (Facilitator:· W. J. Frain)
Suggested Resources:
Herbert Asbury. The Gangs of New York (particularly
Chap·ter I, "The Cradle of the Gangs 11 and Chapter II, "The Draft
Riots"), op. cit.
Christy Brown.
Eric Cross.
Down all the Days (1972)
The Tailor and-Ansty (1964)
James T. Farrell.
Pete Hamill.
Leon Uris.
Studs Lonigan. (1932)
"Foreword," from The Irish Songbook (1969)
Trinity (1976)
Cecil Woodham-Smith.
The Great Hunger (1962)
�SEMINAR 4.
"The Experience of Immigration:
Family and Its Upheaval"
the Irish
The great famine came bitterly close to breaking the
Irish spirit. An entire social pattern changed from
early to late marriages, from an effervescent peasantry
to a cautious, religiously subjugated people. The
close-knit family unit was shattered. The specter of
the famine would remain forever.
The British have a magnificent sense of justice second
to that of no other people on earth, but they seem to
abandon it when it comes to the Irish, whom they largely
consider to be a nation of quaint, lying, lazy, ignorant,
shiftless drunks.· When a great power reduces a defeated
people to where they have surrendered even their dignity,
nothing decent, holy, or just gives that great power any
right to condemn or berate those who have been the victims of their creation.
Jill and Leon Uris.
Ireland: A Terrible Beauty
(l976)
...
�90
SEMINAR 4:
Schools vs. Learning?
"All
the fancy political jabber didn't do much for us,"
he said. "The croppies r~mained among the most wretched
and destitute peasants· in the -world and, adding to oiir ___
miseries, mother church was bent on helping the British
attempts to Anglicize us. They no longer prayed in the
old language. Iri the schools and the books there was
never a mention of Irish history or legends. It_was the
shanachies-- (i.e., "storytellers11 --ed.) and hedge school
teachers like my own daddy, repeating his tales from
village to village and giving secret lessons, who saved
t~e culture."
Leon Uris.
On
Trinity (1976)
the Anglicizing of the Irish Family.
�SEMINAR 4.
"The Experience of Immigration:
Family and Its Upheaval"
The Irish
"the good old days"
" . . One of the evidences of the degeneracy of our
morals and of the inefficiency of our police.is to be
seen in the frequent instances of murder by stabbing.
The city is infested by gangs of hardened wretches, born
in the haunts of infamy, brought up in taverns, educated
at the polls of elections, and following the fire engines
as a profession. These fellows (generally youths between
the ages of twelve and twenty-four) patrol the streets
making night hideous and insulting all who are not strong
enough to defend themselves; their haunts all the night
long are the grog-shops in the Bowery, Corlear's Hook,
Canal Street and some even in Broadway, where drunken
frolics are succeeded by brawls, and on the slightest
provocation knives are brought out, dreadful wounds inflicted, and sometimes horrid murder committed. The watchmen and police officers are intimidated by the frequency
of these riots, the strength of the offenders and the disposition which exists on the part of those who ought to
know better to screen tlie culprits from punishment . . . "
"(These Irishmen) . . . are the most ignorant and consequently the most obstinate white men in the world, and I
have seen enough to satisfy me that, with few exceptions,
ignorance and vice go together . . . . These Irishmen,
strangers among us, without a feeling of patriotism or
affection in common with American citizens, decide the
elections of the City of New York . . . the time may not
be very distant when the same brogue which they have instructed to shout 'Hurrah for Jackson!' shall be used to
impart additional horror to the cry of 'Down with the
natives . . . '"
Diary of Philip Hone, 1828-51. (N.Y.: 1936), p. 434.
(Philip Hone was a Mayor of the City of New York during
this period - ed.)
�92
SEMINAR 5.
THE EXPERIENCE OF IMMIGRATION: THE ITALIAN
FAMILIES AND THEIR UPHEAVALS (Facilitator:
Dr. William DeMarco, History Deparbnent,
Boston College)
Suggested Resources:
Luigi Barzini.
The Italians (1964)
Ann Cornelian.
Women of the Shadows (1977) -
Richard Gambino.
Blood of
My
Blood (1974)
Vendetta! · (1978)
Herbert Gans.
Carlo Levi.
Urban Villagers (1962)
Christ Stopped at Eboli (1947)
Jerry Mangione.
Mount Allegro (1943)
Angelo Pellegrini.
Immigrant's Return (19~1)
Bernard Weisberger. "Troublemakers" (Joseph J. Ettor,
,: Arturo Giovannetti, Joe Hill) in his The American People
(1970)
pp. 2-99-_-3-02-.-
•
"The Urban Promised Land," ibid.,
�93
SEMINAR 5 .
. . . The more aware I became of the great differences between their Latin world and the AngloSax0n world (I thought of it as "American" then)
the more disturbed I was; nor was I the only
child of Sicilian parents who was disturbed. We
sensed the conflict between the two worlds in
almost everything our parents did or said. Yet
we had to adjust ourselves to their world if we
wanted any peace. At the bottom of our dissatisfaction, of course, was the normal child's passion for conventionality. It wasn't that we
wanted to be Americans so much as we wanted to
be like most people.
Most people, we
realized as we grew older, were not Sicilians.
So we fretted inside.
I was embarrassed by the things my relatives did
when in public; most of all by their total indifference to what Americans might be thinking of
them. I mistook their high spirits, their easy
naturalness, and their extraverted love of life
for vulgarity, never dreaming that these were
qualities many Americans envied. I had a particular dread of picnics in public parks.
Spaghetti, chicken, and wine were consumed with
pagan abandon then and the talk and laughter of
my relatives filled the park like a warm summer
breeze.
Some reminiscences of a Sicilian upbringing in Rochester, New York, appear in Jerre
Mangione's book Mount Allegro.
�94
SEMINAR 6.
THE EXPERIENCE OF IMMIGRATION:
THE PORTUGUESE
FAMILY (Facilitator: Dr. Onesimo Almeida,
Center for Portuguese and Brazilian Studies,
Brown University, Providence, Rhode Island
INTRODUCTION:
It is both presumptuous and ludicrous to analyze a creature
that does not, in fact, exist. This paradox strikes hard at
the present task, since there is truthfully no such thing as
"Azorean," any more than there is some quintessential
"American."
.
Despite a theoretical willingness to acknowledge the truth of
this statement, our society nevertheless relies heavily on
stereotypes and cliches about social groups. And here I again
face the task of portraying a group to which I belong and about
which I can say progressively less the more I learn about it.
For indeed, generalizations about human cultures steadily lose
both objectivity and accuracy as they increasingly attempt to
be definitive, detailed statements.
In addition.to the usual difficulties inherent in the social
sciences, (namely those arisen by the fact that the subjects
doing the.observing are inevitably part of the objects being
observed), this paper's objectivity is perhaps further limited,
at least potentially, by the fact that this author is himself
an Azorean.
On the other hand, in areas of this country where Azorean immigrants are concentrated, there exists a real need for a
greater degree of understanding of certain aspects of Azorean
life and culture. That need both justifies and begs for some
rough characterization of the Azorean people. Because
hundreds of school teachers in this country work on a daily
basis with Azorean immigrant children, and further, because
many of these teachers have expressed having great difficulty
in understanding those children's habits, values, and beliefs,
it is fully appropriate to attempt a broad sketch of the
Azorean. In order to minimize the limitations inherent in
such a generalized treatment, the discussion will consider the
�95.,
various major sub-groups of Azoreans separately . . . (1)
The Azoreans are seen as possessing a character that is deeply
religious, good natured, submissive, indolent, sensitive,
pacific, orderly, family oriented, industrious, nostalgic and
somewhat sad. (34) That character is deeply endowed with a
strong s.ense of family responsibility, one which transmits to
children a worldview calling for adherence to a hard-work
ethnic (35) and to well-disciplined obedience. Because most
of these characteri_stics are shared with societies throughout
Southern Europe, (36) particularly with traditionally conservative, (3 7) rural (38) and Catholic populations, (39) they
need not be greatly elaborated on here. (40)
Of all the aforementioned traits, the Azorean's deep religious
sen~iment should be stressed. It can be said that above all
in the Azores there is religion, but a religion which does not
necessarily entail a commitment to church activities. That
religion is expressed in part through the cult of Santo Cristo
on Sao Miguel, the Espirito Santo (Holy Spirit) and the Virgin
(1)
Due to the nature of this essay, geographical and historical information on the Azores has been kept to a minimum.
He,re are a few pertinent facts: The archipelago consists
of nine islands divided into three separate groups: the
Central group (Terciera, Graciosa, Sao Jorge, Pico and
Faial), the Western group (Flores and Corvo), and a third
group (Eastern) consisting of Sao Miguel and Santa Maria.
The islands have a combined surface area of about 2,330
square kilometers, or 900 square miles. Sao Miguel is
the largest island, accounting for almost one-third of
the total land area.
The Azores lie about one-third of the distance from Lisbon
to Boston. Reaching them by air takes two hours from
Lisbon, and four and one-half hours from Boston.
The islands had no human inhabitants at the time of their
discovery, which probably occurred in 1427. Soon thereafter
(1439) they began to be populated, primarily by mainland
Portuguese.
In 1960 the population of the archipelago was 320,000, with
roughly 170,000 of these on Sao Miguel. Since that time a
steady wave of emigration has greatly reduced those numbers,
bringing the total to 290,000 in 1970 and to 260,000 in 1975.
By that point emigration had returned the population size
back to exactly what it had been one century earlier, in 1875
�96
Mary, throughout all the islands. Those are all as much a part
of life in all the islands as air and bread. (41)
This religiosity carries with it an especially strong sexual
ethnic. It fails, however, to generate a strong sense of community or collective responsibility in the arena of world affairs. Although the Azorean is ·very altruistic on sentimental
occasions, particularly when that altruism is dictated by religious ethics, he is strongly individualistic in most matters.
The dearth of collective spirit has been crudely stressed by
Jose Enes. Although this situation changed somewhat after the
1974 Portuguese revolution, it still applies fundamentally today:
The mass of workers and employees, who serve the
island's aggregate of large (only a few) middlesized and small -capitalists show no class spirit.
Despite the de jure existence of labor unions, the
workers are not united.
And what about the agricultural masses, which comprise 70% of the Azorean population? Most Azorean
agricultural workers are likewise dominated by a
profound individualism and distrust in their relationships within their own social group. In. some
cases they also reflect a certain sourness towards
the superior social classes.
A small percentage of the fishermen can be included,
in terms of general spirit, in the class of agricultural workers. (42)
The fragmentation of social and political life is strongly
manifested through the phenomenon of bairrismo, or island
rivalry. Each island acquires a special meaning for its inhabitants, and great inter-island antagonism exist which
often polarize any given pair of islands. This is especially
true for any two islands that face another geographically, or
that have close ongoing administrative or economic ties. (43)
A recent study notes that the Azorean people appear to be characterized by behavioral patterns which generally oppose associative cooperation. On the other hand, it stresses that a
number of factors do indeed favor some cooperative spirit.
These include:
�97
The widespread practice of mutual and reciprocal
help among people, social pressures (and the absence
of specific humanitarian motives behind those pressures) the adhesive effect of neighborhood pride and
rivalry, a sense of community belonging in recreational pursuits and the persistence of certain cooperative structures within various activities. (44)
Reinforcing each of these characteristics in the fatalistic
worldview which, rooted both in religion and in the environment, dominates the. islands . . .
The archipelago lies profoundly cut off from the external
world. Even today they remain two hours by plane from Lisbon,
and four and one half hours from Boston. Isolation from the
outside aggravates isolation between individual islands; both
exert a tremendous effect on peoples' lives. The impact of
isolation upon social and political structures shall be discussed shortly. At this point, it is useful to consider the
psychological effects on the individual. Isolation is felt
to varying degrees, depending in part on the size and character
of a given island. Certain groups of people on several of the
larger islands enjoy relatively ·greater physical mobility and
varied social exposure than do most Azoreans . . .
This island syndrome affects the individual Azorean in countless ways. His worldview is shrunken considerably simply because his world itself is so small. (73) Being stuck in the
middle of the ocean creates a feeling of abandonment which
erodes hope, instead producing fatalism. The islander feels
wholly engulfed by the elements, and beyond more engulfment,
he feels imprisoned. Furthennore, this feeling is unconscious
among these people who have never had much exposure to the outside world . . .
All of the islands' major religious celebrations have some
underlying connection to natural disasters. These relationships are clearly evidenced in a number of religious events.
The tradition of the Romeiros (79) for instance, was begun in
direct response to several vulcanic disasters. Similarly, the
cult of Santo Cristo owes much of its development to geological
tragedies . . •
A recent brief but interesting political document (91) has attempted to explain the islands' present stage of development.
Under the sub-heading "Keys to an Understanding of Azorean
Backwardness," the document points to the policies of the
�98
Lisbon government and the behavior of the local dominant
classes in the Azores, stressing the two leitmotives of stultification and abandonment. The document holds that the poli._tical powers in Lisbon directly promoted and sustained the archipelago's socioeconomic isolation and lack of growth, and that
those powers acted largely thro~gh the remnapts of the old
Azorean aristocracy and their associates.
The document pinpoints the following three reasons for the
region's underdevelopment: 1) the development policies of the
Esatdo Novo (the Salazar-Caetano regime); 2) the local (Azorean)
land-holding system; and 3) the local socio-cultural microsystem.
Each of these merits some consideration . • .
Arruda Furtado has referred to the tradition of "monumental ignorance in all social classes." (100) This may have played a
role in the islands' underdevelopment during the 1800's, but·
this was no longer the case by the turn of the• century. By that
point the ascending elite had in fact become quite well-educated.
The education of the elite, however, had almost no effect on
the already crystallized social structures which left most
countryside towns in the dominant hands of plenipotentiary
priests and all-knowing teachers·. Rather, the dominant classes'
acquisition of education-merely refined the existing social
system, sharpening the hiatus between rulers and ruled. The
Estado Novo did all it could to help preserve the status quo,
receiving full cooperation from the local establishment in
that effort. Towards this end, education for the majority of
the population was strongly deemphasized. Until the late
sixties, the Azores had only four years of compulsory education.
Given that mass of the people were, never taught the value of
education, but were in fact discouraged from seeking it, one
can better understand why schooling is not a high priority
among many Azorea~s today . . • (101)
Fortunately this circle is broken here and there both by outside forces, coupled with a very deep human longing for something else. The saudades da terra never cease to act upon the
islanders, and whenever life in the islands has become close to
impossible, people leave. Overpopulation, acute economic crises,
and periodic lack of outside involvement in the archipelago, (104)
have all provoked emigration. The largest migratory waves have
been to Brazil in the 18th and 19th centuries, to the United
States towards the latter part of the 19th century, and today
increasingly to the u.s. and Canada; in truth, virtually to·
every single place on the surface of the earth • • • (105)
�99
CONCLUSION
The foregoing perspective on the Azorean is, needless to say,
one perspective. If objectivity is unattainable, even at the
microscopic level· within a single social science, then clearly
a broad interdisciplinary analy$is such as tµis one (an analysis which is intentionally holistic and which employs both
diachro~ic and synchronic approaches almost simultanesouly),
will inevitably be,highly subjective. _Given the subjectivity
inherent in this approach, I have purposely avoided hiding behind any so-called and illusive "demands of methodological
rigour." (108) My. point of view has been left clear, and the
values underlying my analysis made quite visible._ In this I
chose to follow Gunner Myrdal's advice, (109) for an object
is always perceived by a subject from some point of view.
There is no point in concealing or obscuring which side one is
on •.
Given that data collection itself constitutes a selection process, then clearly the evaluation of that data will necessarily
involve premises built on personal beliefs, values, and preconceived assumptions of the evaluator. I note this to point out
that the reader of this paper will arrive at his or her own conclusions, and that those conclusions will vary between readers,
even where none of those readers have access to any additional
info~ation about Azoreans other than that presented here. For
instance, a folklorist conmitted to the preservation of old
cu~toms merely for the sake of preservation will lament the
rapid Americanization of Azorean immigrants, and may even lament
any changes that occur within the islands. Someone else might
applaud the arrival of television to the islands as a means of
breaking the thick isolation between the archipelago and the
outside world. A more traditional moralist might be infuriated
by the same eve~t because it will jeopardize the survival of
ancient mores. As a final example of possible contradictory
value preferences, consider people in an American factory which
employs a good number of Azoreans. ·Management may praise the
hard-working virtues and good-natured obedience of those immigrants who oppose strikes and rarely complain about working conditions. American workers raised within a tradition of un;i.ons
and of rights-consciousness, however, may become enraged wilth
the subservient attitude of Azoreans who want not to offend
their bosses and who argue that they should be thankful to the
owners for ever having received a job.
1
�The preceding examples illustrate but a few conceivable
scenarios wherein the Azorean people may b.e judged as "beautiful" by some, and as quite the opposite by others. This paper
does not intend to prevent this sort of. inevitable interpretive
variation. Such differences in perceived worth are an unavoidable part of the value conflicts_ we all face.daily. Rather,
this paper has attempted merely to address- two broad questions.
The first of these comes from people who do not know the ·
Azoreans well, and ,that ·is: "What are ~he Azoreans like?" The
second comes from those who know the islanders, but who may be
perplexed and have either mixed or non-sympathetic feelings
towards them: "Why are the Azoreans like that?"
These questions, raised by Americans about the immigrants in
their midst, are often raised from an idiosyncratic and rather
ethnocentric point of view. This is true, for instance, of such
questions as: "Why do the Azoreans drop out of school?" "Why
dontt they value efficiency?" or "Why aren't they more active in
local politics?" Inquiries such as these are all equally common, and it was with precisely this type of question in mind
that the preceding pages were written. ·
To combat any Manichaen tendencies on the part of the reader,
he/she is reminded that·t:he Azorean people are as "good" and/or
as "bad" as any other human group. Like any other people, the
Azoreans have been strongly affected by the ecological and·social
infra-'andsupra-structures which pervaded their lives throughout
centuries. Whether we like it or not, cultures do not change
instantaneously. The effects of profound and prolonged infl~ences upon·a culture remain in force, to varying degrees, for
long periods. But then as ecological and/or socio-political
conditions change, cultures are also bound to change, however
slowly. This is the inevitable outcome of any historical processes: so cult~res continue as they are, change, or die.
PERSONAL NOTE
1 wish to make one final statement to my fellow Azoreans. This
essay was not written for a touristic brochure, and thus I did
not refer to "the beauty of the islands and the polichromy of
the landscapes ,i' nor did I insist much on the hospitality of the
people. This analysis was not a hymn to the land nor a eulogy
to the populace. The acorianidade (Azoreaneity) which I share
and which will always be an integral part of my wori'd should not
prevent me, or any compatriot, from taking a close look at our
�·10].
roots in order to understand them. If understanding is to be
meaningful, we cannot avoid being c~itica~ in the genuine
sense of the word. Following Socrates' advice, "know thyself,"
is both helpful and difficult. But pursuit of that goal reveals ourselves to us as we are, rathe-r than in illusions of
what we would like others to think we are. That is at least
a worthwhile beginning.
These statements (above) are excerpts from Onesimo
Almeida' s "A Profile of the Azorean, 11 an unpublished
manuscript. They were reprinted by the Hudson School
Department by permission of the author.
�102
SEMINAR 7.
NOVEMBER 7: "THE SCHOOLS AND 'I'HE AMERICANIZATION OF THE ETHNIC FAMILY"
Guest Panel: J~hn ~ollenbach, Principal, Hudson
High School; Leb Mulready, Superintendent of
Schools; Dr. Joseph L. McDeyitt, Assistant
Superintendent of Schools; -Dr. Gerard Hoffman,
Asso~iate Director of the National Origin
Desegregation Assistance Center, Teachers'
College, ColUinbia University.
The discussion centered on the possible collision course between the goals of the
schools (as institutionalized leaming) and
the needs of_the ethnic family.
�103 I
SEMINAR 7
Successful Programs Allow the Transfer Principle to Work
ARK-BILINGUAL-BICULTURAL PROGRAMS
SOClALLY DIVISIVE?
WILLIAM PULTE
, In Integrateducation
Several anthropologists have expressed concern that multicultural education programs, including bilingual-bicultural
prog+ams, tend to teach minority children only the knowledge
associated with the minority culture, thus denying them access
to the knowledge needed for acquisition of power in the larger
society.
These.particular critics find suspect the "culturally relevant
curr;i.culum"--one which takes into account the preschool and
out~of-school experiences of minority children. Such a curriculum is intended to promote the ethnic identity of the
minority child while p~oviding·access simultaneously to the
knowledge valued by the mainstream society. Susan U. Philips
notes that "for some aspects of a curriculum, it is difficult
to find fault with the·expectation that the two concerns can
be equally well-served."
~ince the critics include bilingual-bicultural programs in
their critique, I will assume that they will also find suspect
what I will call the "linguistically appropriate curricula" or
bilingual programs--curricula taught through the medium of the
child's native language as well as through the medium of
English in order to provide an optimal learning environment.
Philips has noted that aspects of the curriculum can promote
·ethnic identity through their cultural relevance and s.imul. taneously promote the acquisition of knowledge needed iri mainstream society. But her statement needs to be strengthened.
Many aspects o_f knowledge needed to function in the mainstream
society can be acquired much more effectively through use of a
culturally relevant curriculum.
This point can be illustrated in ~he use of a bilingual program
· which utilizes the child's native language and culture .to pro~ote learning. Consider the use of the child's native language
�104
for the teaching of reading skills. The theoretical model
of bilingual education calls for the initial teaching of
reading in the child's own language.
Only when the reading skills have been acquired· through the
medium of the first language, and only when the second language has been learned, is the ·transfer of the skills from the
native language to the second language attempted. In this way,
the child learns to read the second language much more rapidly
than he would if 'he were to wait to begin reading until the
second language has been acquired, or if he were forced to make
an unsuccessful attempt at reading in a language he did not
·understand.
A similar point can be made about teaching content through the
child's native language. Obviously, math or science concepts
can be taught most effectively in the language the child unders·tands best. As soon as the child has mastered the concepts
and those aspects of English vocabulary and-structure which are
necessary to discuss them in English, reinforcement of the acquired concepts and further learning can take place through
the medium of English.
Often, it may be precisely when the use of English is delayed
the longest that the child learns most-effectively knowledge
needed to function in the larger society. According to a recent unofficial report from the Texas Education Agency, there
are only four bilingual education programs in Texas in which
the students are reading at grade level in English in the
fourth grade. What these four programs have in common is that
the use of English in the teaching of reading is not introduced until the second or third grade.
THE TRANSFER PRINCIPLE
These four programs have apparently succeeded because the transfer principle has·. been allowed to work. Before reading skills
acquired through the medium of Spanish can pe brought to bear
on reading in English, these skills must be mastered. In too
many cases, the transfer is attempted too soon and with negative
results.
Observers who fear that minority children will be denied access
to knowledge needed for coping in the mainstream.culture through
excessive use of the minority language may often take this position because ~hey fail to understand the transfer principle.
�105
principle. This principle implies that knowledge of the
basic skills which form the core of the curriculum is not
specific to any culture or language. This knowledge •can be
acqui~ed in a minority language and facilitated by the use
of culturally relevant curriculum.
The failure to understand the transfer principle and the ten.:.
dency to exaggerate the extent to which bilingual-bicultural
programs teach "knowledge specific to a minori.ty culture" may
result from what Eleanor Leacock terms "we-they dichotomizim.tt
In her v~ew, this is a powerful tendency within American society to relate to people in "terms of strongly evaluative
unidimensional polarities according to which individuals are
viewed in terms of higher and lower on a scale." Critics who
fear that bilingual ·education programs teach only the knowledge associated with the minority culture may feel _there are
two kinds of knowledge; ours and theirs. This leads to the
erroneous view that knowledge of the basic educational skills
is specific to the so-called mainstream.
,
.
I conclude that bilingual-bicultural programs as presently
conceptualized and implemented are not divisive. One may
reasonably ask, however, if they tend to be assimilationist.
It could be argued that children who more effectively acquire
the knowledge needed to function in the larger society by
virtue of their participa_tion in a bilingual-bicultural program are more likely to lose their ethnic identity. This
seems to be the intent of certain educators who advocate the
bridge model of bilingual education, in which the·use of the
minority language is discontinued as soon as sufficient proficiency in English is achieved. It remains an open question,
however, if children who succeed in a bilingual-bicultural
program of this kind are any more likely to lose their sense
of ethnic identity than are minority children who fail miserably in a traditional school program, since the latter may
blame their language and cultural background for their failure
and reject their .ethnic identity as a result.
1
It seems clear, however, that the maintenance model of bilingualbicultural education, which provides for continued use of the
minority language together with English and fo:rt continued use
of a culturally pluralistic curriculum, is muc~ more likely
to lead to what Philips calls "the goal of acc~ss to power and
the goal of maintenance of ethnic culture and group identity."
Students who succeed in school because the transfer principle
was understood and utilized and who become fun~tionally literate in their own language are much more likely 'to maintain
their ethnic identity than are those who see the use of their
�106
native language discontinued as soon as they are capable of
leaming through the medium of English.
Minority parents need not fear that bilingual-bicultural edu-.
cation programs will prevent their children £ran gaining access· to power in the mains-tream society. What they do need
to fear is that a linguistically appropriate, culturally relevant curriculum will not be sufficiently utilized to promote
optimal l~aming of basic skills needed for coping in the
larger society. They should also fear, if they wish their
children to retain their ethnic identity and to becane literate in their own language, that the use of their language
will not continue long enough to promote this goal effectively.
William Pulte is Associate Professor of
Anthropology, Southem Methodist University, Dallas, Texas. Condensed from
. Integrateducation, XVI (September/October
1978), 31-33.
�107
SEMINAR 8.
THE SCHOOLS AND THE AMERICANIZATION OF THE
ET1:f:NIC FAMILY (II)"
11
Guest Facilitator: Dr. Mary Vermette, Director, Bilingual
Program, Southeastern Massachusetts University.
Dr. Vermette discussed the schools as a viable institution for Portuguese family acceptance into the community and the family's possibility of subsequent upward
social mobility.
\
Suggested Readings: Jonn Holt, Paul Goodman, R. D. Laing,
Ivan Illich, and others have argued that the schools
are the contemporary major institutions in neuterizing
or aberating the young, and this seems particularly
clear where ethnicity is still visible.
That is, to the extent, heretofore, that the schools
."pr~pare a person· for a job," cio tney have to neu·tralize
him ethnically and ethically? And vet today-comes the hue and cry
"there's no conmon sense; the kids have no morals or
values."
Or, put it another way, do t~e schools make the young
indifferent to everything, particularly their families,
history, language, so that nothing is important?
�108
SEMINAR 9.
NOVEMBER 28: "THE COMMUNITY AND THE AMERICANIZATION OF THE ETHNIC FAMILY"
Guest Facili ta tor: George Gould, Merchant, · Hudson, Mass .
Mr. Gould's presentation centered on "Jewish Family
Life in a Small New England Town." The presenta·tion
was the focal point of the seminar's discussion on
how a community's institutions .(e.g., the church, religion,
school, banks, police, etc.) shape ethnic family life.
SEMINAR 10.
Facilitators:
"MATERIALS. AND METHODS FOR THE CLASSROOM
STUDY OF ETHNIC FAMILY VALUES"
seminar participants
Selllinar·participants presented.specific classroom
methodologiee ,for the .implementation of ideas and
concepts developed.throughout the seminar.
�109
LIST OF.FURTHER ACTIVITIES AND RESOURCES UTILIZED
Activities:
1.
Lou Killens--balladeer of traditional Irish and
English songs--called "a master of the traditional ballad" by the New Yor}c Times,
November 26, 1979, at Hudson High School.
2.
Rebecca Wells and Frances Robertson (professional
actresses) in "Portraits of Working Women"
(a one act play adapted from Studs Terkel's
Working.
3.
Participation by Focus on the Family Staff in the
Feast of the Holy Spirit, June 1979, Hudson,
Mass.
Resources:
1.
Community Advisory Board: Antonio Chaves,
Claudinar Salomao, Jose Mareira, Jose
Figueiredo, Patrick Kavanaugh, George Burney,
Denise Burney, Joseph Coffey.
2.
Dr. Mary Vermette, Director, Bilingual Program,
Southeastern Massachusetts University
3.
Dr. Onesimo Almeida, Center for Portuguese and
Brazilian Studies, Brown University
4.
Dr. Gerard Hoffman, Associate Director of the
National Origin Desegregation Assistance
Center, Teachers' College, Columbia University,
New York, N. Y.
5.
Dr. William DeMarco, Department of History,
Boston College
6.
Development of Ethnic Heritage Center~
Hudson, Massachusetts
�I
IRISH SAYINGS:
ITALIAN ~BARIS!) PEASANT SAYINGS:
Tutti i ~rincipe sono difficili.
(All the !beginnings are hard.)
Put the devil on horseback and he'l
ride you to hell. ·
The quietest way is the best way.
Una mano lava l'altra.
(One hand washes the other.)
Non far cadere il sole sul tuo
rancore.
(Save the anger of the night
until the morning.)
Don't speak the truth until you
have your own money.
A man who is not afraid of the
sea will soon be drowned.
An education is no burden.
Merry hearted boys make the best
of old men.
PORTUGUESE SAYINGS
-Felicidade e um fenomeno curioso. Quanto maior ea por~i'o de
felicidade que damos aos out~os, tanto maior ea parte que nos
fies.
Happiness is a curious phenomenon.
The bigger the portion of happiness we give ·to others, the bigger the piece we get to keep.
-A felicidad~ consiste em vermo-nos formosos no espelho da
consciencia.
Happiness consists of seeing ourselves as handsome in the mirror
of consciousness.
-Mais vale um p,ssaro na mao do que dois pelo ar.
A bird in the hand is worth two in the bush_
-Quem hem me quer, hem lhe venha, quem mal me quer o pior que lhe
venha.
L~t good come to the person who wishes me well.
to him who wishes me evil.
May the worst come
�.i
t
��
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Helena Lucas Santos Collection [1937-2000]
Source
A related resource from which the described resource is derived
Donated by Helena Santos.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Format
The file format, physical medium, or dimensions of the resource
JPEG
PDF
TIFF
Language
A language of the resource
English
Portuguese
Type
The nature or genre of the resource
Image
Text
Identifier
An unambiguous reference to the resource within a given context
SantosHelena_
Date
A point or period of time associated with an event in the lifecycle of the resource
1937-2000
Creator
An entity primarily responsible for making the resource
Santos, Helena
Santos, Alzira Lucas
Berthiaume, Roger
Cruz, Gabriel
Sousa, Ramiro
Sousa, Lucy
Costa, Emilia
Subject
The topic of the resource
Portuguese American women
Immigrant families
Immigrants
Portugal--Emigration and immigration
Education
Education, Bilingual
Teachers
Political paraphernalia
Dictators
Barbershops
Madeirans
Cultural assimilation
Soccer
World War, 1914-1918
World War, 1939-1945
Veterans
Wedding attendants
Azorean Americans
Family violence
Politics and government
Whaling
Weather forecasting
Oral tradition
Fasts and Feasts
Ethnic food
Model minority sterotype
School field trips
English language--Study and teaching--Foreign speakers
Community organization
Boy Scouts
Wine and wine making
Immigrants--Cultural Assimilation--United States
Portugal--History--Revolution, 1974
Fulbright scholars
Women in higher education
Counseling in higher education
Student counselor
English language--Study and teaching--Foreign speakers
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Alcobaça (Portugal)
Ludlow (Mass.)
Hudson (Mass.)
Azores
Pico Island (Azores)
Santa Maria (Azores)
Boston (Mass.)
Cambridge (Mass.)
Lawrence (Mass.)
Medford (Mass.)
Worcester (Mass.)
Framingham (Mass.)
Somerville (Mass.)
Springfield (Mass.)
Description
An account of the resource
<p>The Helena Lucas Santos Collection contains documents and photographs pertaining to the life and career of Helena Santos, EdD, a Portuguese American educator in Massachusetts. Most of the items focus on her time as a teacher and educator at Hudson Public Schools, where she worked within the ESL and Bilingual Education programs. Also included are various images and writings from bilingual students who attended Hudson Public Schools from 1977-1986.<br /><br />Her doctoral dissertation was titled <a href="https://www.proquest.com/docview/305382111?pq-origsite=gscholar&fromopenview=true">"The Socialization Experience of Cape Verdean, Latina and Portuguese Women Faculty at Four-Year Institutions in Southern New Enland"</a>.</p>
<p><br /><strong>Biographical Sketch</strong></p>
Helena Lucas Santos (b. 1954) is a Portuguese American educator and scholar from Ludlow, Massachusetts. She holds a Doctorate in Higher Education Administration (UMass Boston), a Master’s in Education in Bilingual/Cross-cultural Counseling (Boston University), and a Bachelor's Degree in Portuguese (UMass Amherst). She taught at Hudson Public Schools for 9 years as a teacher and counselor within the English as a Second Language and Transitional Bilingual Education programs. She also served as the Title VII Lau Coordinator from 1982-1986. In 1986, she moved to Bridgewater State University where she worked in the Academic Achievement Center and in 2006 to Lasell University where she served as Assistant Vice President and Dean of Academic Success for the rest of her career. While teaching in Hudson, Helena met David Fox, also from Hudson, and they married in 1984. They have one son, Daniel.<br /><br />Helena was born to Alzira Lucas Santos (1922-2015) and Antonio do Rosario Santos (1920-2019). Alzira was born as the third child to Germano and Gloria Lucas, Portuguese immigrants living in Ludlow, MA. Germano and Gloria decided to move back to Evora de Alcobaça, Portugal to raise their children but, shortly after returning, the two older children passed away. Alzira became the oldest of seven children that followed. It was here that Alzira eventually met her husband, Antonio do Rosario Santos, and they married in 1946.<br /><br />Because she was born in the United States, Alzira held American citizenship. Therefore, she came back to the United States in 1952 and her husband and their daughter, Maria, followed soon after. They settled in Ludlow, MA, where Alzira was born. The Santos’ went on to have two more children: Helena and Jose, and two grandchildren: Daniel Santos Fox and Isabel Corkey Santos. Alzira worked as a seamstress in the local manufacturing companies such as Cromwell Mills, Carter’s Clothing, and Spaulding Sports Corporation. Antonio worked for various companies such as Chapman Valve, Westinghouse, and Moore Drop Forging Co./Danaher Tools.
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
Any textual data included in the document
Maria Afonso
Ruth Anderson
Dorothy Bradlee
Celeste Braga
Deborah Colaluca
David Collins
Gabriel Cruz
Irene Cunha
Doris Farnam
Kathy Francis
Rene Hashey
Paul Johnson
Patricia Kelleher
Joanne Laluiere
Holly Fidrych Landry
Rosemary Marini
Inge Wetzstein
Margaret Youmatz
Mary McCarthy
Joe Lezon
Mary DuBois
Janet Dintino
Joan Bellucci
Jack Creamer
Steve Lynch
Mary Franke
Carol Compton
Ann Lundie
Nina Lanigan
Billy Bisset
Francis Lambert
Dennis Frias
Joaquim Ferro
Diana Woodruff
Joyce Glynn
Mary Coyne
Leslie Monteiro
John Lacey
Mary Vermette
Onesimo Almeida
Victor Correia
Denise Burney
George Burney
Argeo Cellucci
Antonio Chaves
Joseph Coffey
Jose Figueiredo
Patrick Kavanaugh
Jose Moreira
Claudinor Salomao
Jose Moreira
Helen Santos
Helena Santos
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Source
A related resource from which the described resource is derived
Donated by Helena Santos.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Title
A name given to the resource
"Focus on Family: Hudson, Massachusetts, A Town and the People" (1980)
Date
A point or period of time associated with an event in the lifecycle of the resource
1980
Description
An account of the resource
Funded by the Ethnic Heritage Program in the U.S. Office of Education. Designed to help high school students and faculty to explore and then share their roots.
Creator
An entity primarily responsible for making the resource
Frain, William J.
Subject
The topic of the resource
Immigrant families
Immigrants
Cultural assimilation
Education, Bilingual
Portuguese American women
Azorean Americans
Fasts and Feasts
Ethnic food
Whaling
Weather forecasting
Model minority sterotype
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Hudson (Mass.)
Santa Maria (Azores)
Pico Island (Azores)
Azores
Format
The file format, physical medium, or dimensions of the resource
PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Contributor
An entity responsible for making contributions to the resource
Chaves, John
Avila, Manuel
Almeida, Onesimo
Feast of the Holy Ghost
-
https://d1y502jg6fpugt.cloudfront.net/42465/archive/files/a4d59bd75c37420dd50c71368fd2e750.pdf?Expires=1712793600&Signature=Mi7H9Vo%7EFTwcW0A2sIv4Jv--LWFZ1nXI29qSbw5vW%7Ehh1n3L68nPH0xrPwpEbYRz9C4BcTfCaJ3U%7Ew-FZMo3kV9-uh1rOQu%7EBNObB9K8%7EZM8K0-SmrtsDpp7O%7EOmH1Wz2vn0bbxnXXGPDM1xhkZDTUEfReP6JSXJoX9zusRI1bbAorgVybJEfZFc3TPSoso6lVYdZPxvAHq7-FgCWbYTcCgQuP2uqSls8d0Ss0-lYMtgbSoJnd3epJKyMZu105PbNjex%7E7wE5JCvL6aUANklQM3a2KhMvlA1n3Lr8xrMgCbP7H%7E8Fsxwc9A98%7EtfdwUDdqEA23GMnDmUFDmj7ZlpQA__&Key-Pair-Id=K6UGZS9ZTDSZM
21363dded3c526de9122b1a2ed5f8b0d
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Saint Anthony's Church Archives [1902-2014]
Subject
The topic of the resource
Catholic Church--Dioceses
Acolytes
Altars
Azorean Americans
Balls (parties)
Boy Scouts
Catholic Church--Societies, etc.
Choirs (Music)
Christmas
Church group work with youth--Catholic Church
City council members
Fasts and Feasts
First Confession and Communion
Folk dancing, Portuguese
Girl Scouts
Instrumentation and orchestration (Band)
Loreto, Our Lady Of
Music--Portuguese influences
Musicians
Nuns
Police
Portuguese American women
Processions, Religious--Catholic Church
Priests
Religious gatherings
Snow
Veterans
Wedding photography
Source
A related resource from which the described resource is derived
Archives at St. Anthony's Church in Lowell, MA.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Date
A point or period of time associated with an event in the lifecycle of the resource
1902-1943
Description
An account of the resource
This collection of items come from the Archives held at Saint Anthony's Church in Lowell, MA. These items are kept in the Rectory and were organized by PADA archivists in 2021.<br /><br /><strong>Biographical Overview:</strong>
<p><span>For over two decades beginning in the 1870s, when Portuguese immigration to Lowell began to rise, most of the city’s Portuguese Catholics worshipped at St. Peter’s Church, a largely Irish and Irish-American parish. By the late 1890s the pastor of St. Peter’s arranged for Rev. Antonio J. Pimentel, of Boston and originally from Terceira in the Azores, to hold services for the Portuguese in a hall across the street from the church. With the Portuguese population approaching 1,000, a number of influential community members, notably Manuel P. Mello (1867-1938), from Graciosa, sought to establish their own parish. Rev. John Joseph Williams, Archbishop of Boston, supported this effort. Aided by Rev. Pimentel, Mello formed a committee, and, in 1900, began raising money for a church. One year later the committee had collected sufficient funds to purchase the abandoned Primitive Methodist Church, a wood-frame building on Gorham Street, built thirty years earlier. Dedicated on May 19, 1901, St. Anthony’s Church opened with Rev. Manuel C. Terra, the well-known pastor of St. Peter’s Church in Provincetown, celebrating the first High Mass with several hundred parishioners in attendance.</span><span> </span></p>
<p><span>In early 1902, Archbishop Williams appointed Joaquim V. Rosa as pastor at St. Anthony’s. Born on the island of Pico, Joaquim Vieira da Rosa (1872-1964) immigrated to the United States in 1896 and for several years he assisted the pastor at St. John’s Church in New Bedford. Rev. Rosa celebrated his first Mass at St. Anthony’s in January, 1902. </span><span> </span></p>
<p><span>Soon after taking charge of St. Anthony’s, Rev. Rosa established or supported the creation of a number of parish organizations. This included the long-lived Holy Rosary Sodality and the Holy Ghost Society. In addition to his clerical duties, he also led numerous fund-raising programs. Father Rosa also ministered to Lawrence’s Portuguese and helped found that city’s Portuguese Catholic Church. </span><span> </span></p>
<p><span>In 1904, Archbishop Williams assigned Rev. Paul L. Despouy to assist Father Rosa at St. Anthony’s and to lead in establishing a Portuguese parish in Lawrence. At the same time Lowell’s growing number of Portuguese parishioners strained the capacity of the old wooden structure on Gorham Street and the search for a new church began. Once again, Manuel P. Mello played a major role in raising funds. Within two years, he and other parishioners had collected enough money to acquire land on Central Street across from the Lyon Street public school. </span><span> </span></p>
<p><span>With the purchase of property, Boston-based architect Timothy Edward Sheehan (1866-1933), designer of a number churches for the Archdiocese, executed the design of the new St. Anthony’s. On Thanksgiving Day, 1907, Archbishop William O’Connell presided over the dedication of the laying of the cornerstone.</span><span> </span></p>
<p><span>In 1908, with construction funds fully expended, only the granite walls and the floor of the basement were completed, and a flat roof was installed over the largely subterranean structure. Nevertheless, in May Father Rosa then celebrated the first Solemn High Mass. Joining him was Father Pimentel, who now led St. Anthony’s parish in Cambridge, Father Despouy, from his mission in Lawrence, and Rev. Manuel C. Terra of Provincetown. Although the rectory next to the church was finished and occupied by Father Rosa in 1908, funds to complete the construction of the highly ornate Mission-style church, following the original architectural design, remained insufficient. For the next 50 years, services continued to be held in the basement structure.</span><span> </span></p>
<p><span>In 1911 Rev. Rosa, suffering from poor health and fatigue, due in part to his strenuous duties in leading his parishioners, resigned his pastorate and returned to his native Pico. In an action that proved especially fortuitous for the parish Archbishop O’Connell appointed Bishop Henrique Jose Reed da Silva (1854-1930) to lead St. Anthony’s. Bishop da Silva’s life prior to his arrival in Lowell was quite unique.</span><span> </span></p>
<p><span>Born in Lisbon, where he was educated and ordained a priest in 1879, the charismatic Bishop da Silva, fluent in several languages and a sacred music scholar who possessed a fine musical voice, quickly caught the attention of the Bishop of Portalegre, </span><a href="https://en.wikipedia.org/w/index.php?title=Jos%C3%A9_Maria_da_Silva_Ferr%C3%A3o_de_Carvalho_M%C3%A1rtens&action=edit&redlink=1"><span>José Maria da Silva Ferrão de Carvalho Mártens</span></a><span>. In 1884, shortly after turning 30, Rev. da Silva was appointed the prelate of Mozambique and moved to Maputo. Upon his ordination as a bishop, he assumed control of the Maputo archdiocese. Three years later Bishop da Silva took charge of the Diocese of São Tomé of Meliapore in southern India.</span><span> </span></p>
<p><span>During the bishop’s mission, the assassination of Portugal’s King Carlos and his son, followed by the Republican revolution in 1910, resulted in Bishop da Silva becoming an expatriate. By 1911 he returned to Boston from California and accepted Archbishop O’Connell’s offer to serve as pastor at St. Anthony’s.</span><span> </span></p>
<p><span>In 1916 the bishop was joined by an assistant pastor, Rev. John S. Perry from St. Peter’s Church in Plymouth, Massachusetts. Father Perry, of Azorean parentage and born in Rhode Island in 1874, quickly formed a close working relationship with the bishop. Although in good health at age 62, Bishop da Silva relied heavily on Rev. Perry for regular sacramental duties and to lead the church during his frequent absences due to his duties on behalf of Cardinal O’Connell.</span><span> </span></p>
<p><span>In 1924, after being away from his native Portugal for nearly 18 years, and having reached the age of 70, Bishop da Silva quietly decided to retire from St. Anthony’s, return home, and live the remainder of his days in his beloved Lisbon. In his place, Cardinal O’Connell named Rev. Joseph T. Grillo (1885-1948) as pastor of St. Anthony’s. Born on the island of </span><span>São Miguel Father </span><span>Grillo immigrated to the United States in 1899, settling in Hudson, Massachusetts.</span></p>
<p><span>Under Rev. Grillo’s leadership, several affiliated organizations were revitalized. This included the Vincent de Paul Society, the Holy Name Society, and the Holy Rosary and Young Ladies sodalities. He undertook the first significant renovation of the church, overseeing the installation of a terrazzo floor, a new brighter sanctuary, complete with new statuary. Father Grillo also re-established the annual day-long picnic for parishioners and their families. In addition, he promoted various church-sponsored athletic programs and teams ranging from soccer, baseball, and basketball to track and field, along with a fife and drum corps. He also intensified various fund raising initiatives including the popular penny sales.</span><span> </span></p>
<p><span>Throughout much of his pastorate, Father Grillo had no assistant pastor except for one year in the early 1930s when Rev. </span><span>Theophilo Pedro Damiao de Oliveira, from São Miguel served in this role. Finally, in early 1937, in recognition of his devotion and many contributions to St. Anthony’s parish, Rev. Grillo was named permanent pastor by Cardinal O’Connell. During the Second World War, Father Grillo was among Lowell’s leading clergymen heading the War Fund Drive. He was also instrumental in establishing a memorial in 1943 for Private Charles Perry (Carlos Pereira), who was killed in North Africa the previous year and was the first Portuguese-American serviceman from Lowell to give his life for the nation.</span><span> </span></p>
<p><span>In the years after World War II, Father Grillo suffered from poor health that resulted in lengthy hospital stays. In his absence, priests at St. Peter’s, who were Irish-American and spoke no Portuguese, filled in for him. Likely aware of the language difficulties this presented to his parishioners, Father Grillo contacted Bishop Giuseppe Alves Matoso of Guarda, Portugal, and requested that he send priests to New England. The Boston Archdiocese supported this initiative and in March 1947, Rev. João F. da Silva, (anglicized to John F. Silva), arrived in Lowell from Portugal to assist Father Grillo. Within a few months another priest from Portugal, Rev. Manuel J. Cascais, joined Father Silva as a second assistant pastor.</span><span> </span></p>
<p><span>A few months after celebrating his 25 years in the priesthood, Father Grillo’s health worsened and in November, 1948, he died at the age of 63. </span><span>Rev. John F. Silva succeeded him and began a 30-year tenure as pastor at St. Anthony’s. While Father Grillo led St. Anthony’s parish through the hard times of the Great Depression and during the difficult years of World War II, Rev. Silva assumed control of the church during a period of prosperity for many of his parishioners. In 1958, over a 1,000 attended the 50th anniversary of the church on Central Street. Held at the Lowell Auditorium, the celebration featured speeches by Senator John F. Kennedy and Representative Edith Nourse Rogers. The most significant physical change occurred in 1960 when the superstructure of the church was finally constructed. Boston architect Mario V. Caputo produced the design for St. Anthony’s modeled after a church in Colombia.</span><span> </span></p>
<p><span>During Father Silva’s pastorate, a number of priests assisted him, including Rev. Joseph L. Capote (1949 to 1950) and Rev. Antonio Pinto (1952 to 1954). In late 1972, Rev. Eusebio Silva, a cousin of Father Silva, arrived from Portugal to serve as his assistant. Father John Silva successfully led opposition to a proposed extension of the Lowell Connector highway that would have obliterated a large part of the parish neighborhood.</span><span> </span></p>
<p><span>In 1978, Father Silva retired from the priesthood and Cardinal Humberto Medeiros appointed Rev. Eusebio Silva as administrator of St. Anthony’s. When Father Eusebio assumed the pastorate of St. Anthony’s in Cambridge, Rev. Antonio Pinto was appointed interim priest. During this time, Deacon Richard Rocha also served at Saint Anthony's, starting from his ordination in May 1983. In 1990, Rev. </span><span>José S. Ferreira assumed the leadership of the church and was assisted by the Rev. Ronald Gomes. In 1995, Father Ferreira was transferred to St. Anthony’s in Cambridge, and Rev. Francis M. Glynn, the first non-Portuguese priest of the parish, became pastor. Father Glynn served during a period of a growing Brazilian community in Lowell, but also at the time of a major strike in the city at the Prince Pasta factory, which employed dozens of his parishioners. Father Glynn supported the striking workers and their families, but despite his efforts and many others, including Representative Martin Meehan and Senator Edward M. Kennedy, the corporation that owned the plant shut it down. </span><span> </span></p>
<p><span>In 2004, following Father Glynn’s assignment to a parish in Waltham, Massachusetts, Rev. Charles J. Hughes, became the pastor at St. Anthony’s. Father Hughes’ tenure proved a challenging time with declining parish membership and church closures in the wake of the numerous clergy sexual abuse cases in the Archdiocese. As with many other parishes, St. Anthony’s had no connection to any of these cases; however, it shared with many other churches increasing financial struggles and a continued drop in membership. Following Father Hughes’ departure in 2016, St. Anthony’s became part of the Lowell Collaborative in which it was joined with Immaculate Conception Church and Holy Trinity Church under the leadership of Rev. Nicholas A. Sannella. This administrative arrangement remains in place with Rev. Deacon Carlos DeSousa serving as a key clergyman at St. Anthony’s. </span></p>
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Portuguese
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Title
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Holy Ghost Feast pamphlet (1980)
Source
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Archives at St. Anthony's Church in Lowell, MA.
Publisher
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UMass Lowell, Center for Lowell History
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Text
Subject
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Catholic Church--Societies, etc.
Fasts and Feasts
Ethnic food
Description
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Event took place at the Holy Ghost Society Hall in Lowell, MA.
Date
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1980-05-25
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Picanso, Gladys
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StAnthonys_HolyGhost26
Coverage
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Lowell (Mass.)
Feast of the Holy Ghost
Holy Ghost Band
Holy Ghost Society (Lowell, MA)
Louie Gomes Orchestra
-
https://d1y502jg6fpugt.cloudfront.net/42465/archive/files/5a9a7fe8b2d3c74b01ed23c4ba9c2093.pdf?Expires=1712793600&Signature=W2jrJkxITmi7EuUFcshaOEbEUel1PnZB4ShEiTz1Ld1NSRiSbk4AqQam8ViVBEP6XCUW7Fq3wqhYIH0mf-ZYeqc%7EXya51H49GsGybjHDKVJZTfs6VfbPwxfC0ZGexqucHA2XEv%7Ej%7EzH6jt5vJMo0pl3Cnana7tvSFaHb-bHmfntKlJUmsjCqZB12qaYnrEfIo%7Ek66aDmAgONtTlvnW1oFeBuzSyJY52gZRij%7E%7EEC3rAeuLGz31y4VA3B22h0opkvopFdk1Y4Fp-CZWVWQ2v0DuOWmxgmHW2GFSfIZ2kfEUo0NgdZC%7EMQoH-bVM5qZxq1I9Oqmf1oYr7o6e4MRSJy1Q__&Key-Pair-Id=K6UGZS9ZTDSZM
ef03ed914ae955d1cd6a3d28591498a3
PDF Text
Text
'
HOLY
GHOST
SUNDAY MAY
HQ LY
65
FE A ST
22', 1983
r.Ho~-r· ~oc Il?I'Y HA LL
Village ~treet
lCWELL, I-'.ASSACHUSETTS
The Beard of Directors of Holy Ghost Society
lr.:J.nk everyone uho helped to make this feast a succes~.
A Dlrec9ao da Sociedade do Divine 11:sp!rito santo
c~w l~ensam-cnte agradec!da a todas as pessoas que
tralalhar.im ou que de q~alquer modo contribu.lra111 para
o sucesso desta festa. A todos o nosso ser.tido.
BEM HAJAM
�¥.E'HSACBM DO PRESIDrrm
,i.
U:u vez llilis aqui e~tanos reu~ldos para celebrar
da'lc.~ao e:m hon..-ra do Divino Br.p!rito $.').nlo u;r..-~ dJ.:.:
ff..:.ls antig~s trad!ioe~ portuguc~as ~ue foi tr3~ic#k
;ara. czte pa!s p,::lc!': :primeiros eaigra.nte~ que vic::-.;.1r,
p:cinc ipalt-.ehte do.; A~orc:s e i-1:id<! ir.:i..
Dcpol~ de u..nto~ anc~ e~t.a tradi~ac 1r.1~t£m-~~ alnw
c""' viv:.. ~nt1·~ r.o:.. F:>rtugueu~E. e n&. prusi::tnta e.:.-.:.., .::i.
,:r;;.. ::..tord.ca. ei:1 ~u~ a Hurninidade g_ua.1:,.c se ul trapav.:a a
Ii!. propria C em q ....e varlas convulsces di(? ct!lo :l',<l~::.;ala.r.1 0 filUndo, t.orrut-se Jlr.ai:;; ncc~:::;s:ario l:'ant~r p'.!'Ofunda:oonte vha rias nossu.s a.Ir.as a dev~ao etn honra
do Divino Esp!rit.o ~nto.
!~-.;c.itcmos r:.est~s d.u as palavras tao simples na;.;
coi"!l uin si«niflc:ado -tao profundo: EspfrHo que ni 6 n1.;, ·
fica alr.:a e Santo que si~'flifi~a bondade extrema.
P~r 1s5o eu ap<?lo para todos vos para ~ue tent~i5
·d.•ter todos os dias das vos~as vidasde ac ordo ccm o
F:;:;pfrHo f,anto e que o 11;esmo Esp frito Santo vos protej;,. e a~n~oo para sempr~.
MESSAGE FROM THE PRESIDENT
Once again we are reunited here to celebrate
tho devotion to the Holy Ghost tha most ancient portug.icse tr-.idi tion brought t.o this country by the ca:dy
lmnder ants who carw mainly from Azores and l'.adeira ..
1, ."'ter so ma.ny yca:rs this devotion is still alivt. ,-..:-J.,. 6 us the Portuguel.ie people and it is in the
p.re,~.. :~t e::-a, the atomic era when the huizanity al1to::.t
ovcrt.:,.kcs itself it is r,,o:re necessary to keep deeply
alive 1n ours souls the devotion to th3 Holy Chest.
1¼-dltate in this two words very simple with such
a dcop meaningr Holy r,ea.nz extreme goodness and Ghost
~ans soul.
I apcal to all of you to try live
frolll now on
in everyday of your lives. in the spirit of the Holy
Ghost.
The Holy Ghost proctects and blesses you all
forever.
PROGHAMA
IDAS VINDAS
A~RESENTAC~O DA MESA PRI~'CIPAL
Mr,. Joh.?J -it. Falante
Mr. Ern.:i:: t Ha1ta:1.lho
f{r<.;.
Encarregado do bingo
Tesoureiro
M:i:ria . Alice Reis Seeretarla
rt.. Do~ingos Reis
Hr:a.. Alda. Je- Sousa
Mr. Aristides de Sousa Vice ~sidente
Mrs. Maria Felix
Mr. Antonio ~lix Presidente
llov.
Eu~~bi:,
..
. . .. t;'. s a ".'-i., '!as
, . tor
Mr. HcJrbert Pitta
Mrs. Her oort Pit ta
-
¥rrs. Ma-cy Silva Secret.aria de finan~as
Miss Lisa Simoes
Miss Connie Silveira
Miss Maria ~ilveira
DIRECTORES
Mr. Daniel Braga,Mrs. Hose da. Costa, Mrs. Gladys
?ican~o, Mr. Virg!nio ~ilva, Mr. Mi.nuel Silva ,
:,tr,. Arllndo I•~lo, Mr. Arthur Silva, Mr. John ~ia,
Mrs.Phyllis ~:auyar, Mr.Gabriel. santos, Mr. ?-anuel
Tomas• Ni,~. 1.:;.\:1. Lobio, Mr. Ald~vino Braga:
MENSAm;M DO P~ESIDENTE
MENSA GEM DA RAINHA
APRESENTACXO DOS MEMBROS VITAL1CIOS
APRESE?ITA<;XO DOS VECEDORES DAS BOLSAS DE ESTUDO
INVOCAf;AO
Rev. EUStBIO SILVA
�EMENT.A
DO
JANTAR
MENU
SQfA
DO ESP!RITO SANTO
PORTUGUESE SOUP WITH MEAT
SALADA DE VERDURAS
TOSSED GARDEN SAUD
CARNE ASSADA COM BATATAS
ROAST BEEF FAMILY STYIE
BROWNED POTATOES -- JREAD .
GEUDO
ICE CREAM
TONIC and COFFEE
TONICA E CAFt
BA ND
CONCERT
CONCERTO PELA BANDA DO
ESP1RITO SANTO DE LOWELL
AUCTION
ARREMA TA~OES
DANCING
Dan~a e · Pie Nie
......................
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Saint Anthony's Church Archives [1902-2014]
Subject
The topic of the resource
Catholic Church--Dioceses
Acolytes
Altars
Azorean Americans
Balls (parties)
Boy Scouts
Catholic Church--Societies, etc.
Choirs (Music)
Christmas
Church group work with youth--Catholic Church
City council members
Fasts and Feasts
First Confession and Communion
Folk dancing, Portuguese
Girl Scouts
Instrumentation and orchestration (Band)
Loreto, Our Lady Of
Music--Portuguese influences
Musicians
Nuns
Police
Portuguese American women
Processions, Religious--Catholic Church
Priests
Religious gatherings
Snow
Veterans
Wedding photography
Source
A related resource from which the described resource is derived
Archives at St. Anthony's Church in Lowell, MA.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Date
A point or period of time associated with an event in the lifecycle of the resource
1902-1943
Description
An account of the resource
This collection of items come from the Archives held at Saint Anthony's Church in Lowell, MA. These items are kept in the Rectory and were organized by PADA archivists in 2021.<br /><br /><strong>Biographical Overview:</strong>
<p><span>For over two decades beginning in the 1870s, when Portuguese immigration to Lowell began to rise, most of the city’s Portuguese Catholics worshipped at St. Peter’s Church, a largely Irish and Irish-American parish. By the late 1890s the pastor of St. Peter’s arranged for Rev. Antonio J. Pimentel, of Boston and originally from Terceira in the Azores, to hold services for the Portuguese in a hall across the street from the church. With the Portuguese population approaching 1,000, a number of influential community members, notably Manuel P. Mello (1867-1938), from Graciosa, sought to establish their own parish. Rev. John Joseph Williams, Archbishop of Boston, supported this effort. Aided by Rev. Pimentel, Mello formed a committee, and, in 1900, began raising money for a church. One year later the committee had collected sufficient funds to purchase the abandoned Primitive Methodist Church, a wood-frame building on Gorham Street, built thirty years earlier. Dedicated on May 19, 1901, St. Anthony’s Church opened with Rev. Manuel C. Terra, the well-known pastor of St. Peter’s Church in Provincetown, celebrating the first High Mass with several hundred parishioners in attendance.</span><span> </span></p>
<p><span>In early 1902, Archbishop Williams appointed Joaquim V. Rosa as pastor at St. Anthony’s. Born on the island of Pico, Joaquim Vieira da Rosa (1872-1964) immigrated to the United States in 1896 and for several years he assisted the pastor at St. John’s Church in New Bedford. Rev. Rosa celebrated his first Mass at St. Anthony’s in January, 1902. </span><span> </span></p>
<p><span>Soon after taking charge of St. Anthony’s, Rev. Rosa established or supported the creation of a number of parish organizations. This included the long-lived Holy Rosary Sodality and the Holy Ghost Society. In addition to his clerical duties, he also led numerous fund-raising programs. Father Rosa also ministered to Lawrence’s Portuguese and helped found that city’s Portuguese Catholic Church. </span><span> </span></p>
<p><span>In 1904, Archbishop Williams assigned Rev. Paul L. Despouy to assist Father Rosa at St. Anthony’s and to lead in establishing a Portuguese parish in Lawrence. At the same time Lowell’s growing number of Portuguese parishioners strained the capacity of the old wooden structure on Gorham Street and the search for a new church began. Once again, Manuel P. Mello played a major role in raising funds. Within two years, he and other parishioners had collected enough money to acquire land on Central Street across from the Lyon Street public school. </span><span> </span></p>
<p><span>With the purchase of property, Boston-based architect Timothy Edward Sheehan (1866-1933), designer of a number churches for the Archdiocese, executed the design of the new St. Anthony’s. On Thanksgiving Day, 1907, Archbishop William O’Connell presided over the dedication of the laying of the cornerstone.</span><span> </span></p>
<p><span>In 1908, with construction funds fully expended, only the granite walls and the floor of the basement were completed, and a flat roof was installed over the largely subterranean structure. Nevertheless, in May Father Rosa then celebrated the first Solemn High Mass. Joining him was Father Pimentel, who now led St. Anthony’s parish in Cambridge, Father Despouy, from his mission in Lawrence, and Rev. Manuel C. Terra of Provincetown. Although the rectory next to the church was finished and occupied by Father Rosa in 1908, funds to complete the construction of the highly ornate Mission-style church, following the original architectural design, remained insufficient. For the next 50 years, services continued to be held in the basement structure.</span><span> </span></p>
<p><span>In 1911 Rev. Rosa, suffering from poor health and fatigue, due in part to his strenuous duties in leading his parishioners, resigned his pastorate and returned to his native Pico. In an action that proved especially fortuitous for the parish Archbishop O’Connell appointed Bishop Henrique Jose Reed da Silva (1854-1930) to lead St. Anthony’s. Bishop da Silva’s life prior to his arrival in Lowell was quite unique.</span><span> </span></p>
<p><span>Born in Lisbon, where he was educated and ordained a priest in 1879, the charismatic Bishop da Silva, fluent in several languages and a sacred music scholar who possessed a fine musical voice, quickly caught the attention of the Bishop of Portalegre, </span><a href="https://en.wikipedia.org/w/index.php?title=Jos%C3%A9_Maria_da_Silva_Ferr%C3%A3o_de_Carvalho_M%C3%A1rtens&action=edit&redlink=1"><span>José Maria da Silva Ferrão de Carvalho Mártens</span></a><span>. In 1884, shortly after turning 30, Rev. da Silva was appointed the prelate of Mozambique and moved to Maputo. Upon his ordination as a bishop, he assumed control of the Maputo archdiocese. Three years later Bishop da Silva took charge of the Diocese of São Tomé of Meliapore in southern India.</span><span> </span></p>
<p><span>During the bishop’s mission, the assassination of Portugal’s King Carlos and his son, followed by the Republican revolution in 1910, resulted in Bishop da Silva becoming an expatriate. By 1911 he returned to Boston from California and accepted Archbishop O’Connell’s offer to serve as pastor at St. Anthony’s.</span><span> </span></p>
<p><span>In 1916 the bishop was joined by an assistant pastor, Rev. John S. Perry from St. Peter’s Church in Plymouth, Massachusetts. Father Perry, of Azorean parentage and born in Rhode Island in 1874, quickly formed a close working relationship with the bishop. Although in good health at age 62, Bishop da Silva relied heavily on Rev. Perry for regular sacramental duties and to lead the church during his frequent absences due to his duties on behalf of Cardinal O’Connell.</span><span> </span></p>
<p><span>In 1924, after being away from his native Portugal for nearly 18 years, and having reached the age of 70, Bishop da Silva quietly decided to retire from St. Anthony’s, return home, and live the remainder of his days in his beloved Lisbon. In his place, Cardinal O’Connell named Rev. Joseph T. Grillo (1885-1948) as pastor of St. Anthony’s. Born on the island of </span><span>São Miguel Father </span><span>Grillo immigrated to the United States in 1899, settling in Hudson, Massachusetts.</span></p>
<p><span>Under Rev. Grillo’s leadership, several affiliated organizations were revitalized. This included the Vincent de Paul Society, the Holy Name Society, and the Holy Rosary and Young Ladies sodalities. He undertook the first significant renovation of the church, overseeing the installation of a terrazzo floor, a new brighter sanctuary, complete with new statuary. Father Grillo also re-established the annual day-long picnic for parishioners and their families. In addition, he promoted various church-sponsored athletic programs and teams ranging from soccer, baseball, and basketball to track and field, along with a fife and drum corps. He also intensified various fund raising initiatives including the popular penny sales.</span><span> </span></p>
<p><span>Throughout much of his pastorate, Father Grillo had no assistant pastor except for one year in the early 1930s when Rev. </span><span>Theophilo Pedro Damiao de Oliveira, from São Miguel served in this role. Finally, in early 1937, in recognition of his devotion and many contributions to St. Anthony’s parish, Rev. Grillo was named permanent pastor by Cardinal O’Connell. During the Second World War, Father Grillo was among Lowell’s leading clergymen heading the War Fund Drive. He was also instrumental in establishing a memorial in 1943 for Private Charles Perry (Carlos Pereira), who was killed in North Africa the previous year and was the first Portuguese-American serviceman from Lowell to give his life for the nation.</span><span> </span></p>
<p><span>In the years after World War II, Father Grillo suffered from poor health that resulted in lengthy hospital stays. In his absence, priests at St. Peter’s, who were Irish-American and spoke no Portuguese, filled in for him. Likely aware of the language difficulties this presented to his parishioners, Father Grillo contacted Bishop Giuseppe Alves Matoso of Guarda, Portugal, and requested that he send priests to New England. The Boston Archdiocese supported this initiative and in March 1947, Rev. João F. da Silva, (anglicized to John F. Silva), arrived in Lowell from Portugal to assist Father Grillo. Within a few months another priest from Portugal, Rev. Manuel J. Cascais, joined Father Silva as a second assistant pastor.</span><span> </span></p>
<p><span>A few months after celebrating his 25 years in the priesthood, Father Grillo’s health worsened and in November, 1948, he died at the age of 63. </span><span>Rev. John F. Silva succeeded him and began a 30-year tenure as pastor at St. Anthony’s. While Father Grillo led St. Anthony’s parish through the hard times of the Great Depression and during the difficult years of World War II, Rev. Silva assumed control of the church during a period of prosperity for many of his parishioners. In 1958, over a 1,000 attended the 50th anniversary of the church on Central Street. Held at the Lowell Auditorium, the celebration featured speeches by Senator John F. Kennedy and Representative Edith Nourse Rogers. The most significant physical change occurred in 1960 when the superstructure of the church was finally constructed. Boston architect Mario V. Caputo produced the design for St. Anthony’s modeled after a church in Colombia.</span><span> </span></p>
<p><span>During Father Silva’s pastorate, a number of priests assisted him, including Rev. Joseph L. Capote (1949 to 1950) and Rev. Antonio Pinto (1952 to 1954). In late 1972, Rev. Eusebio Silva, a cousin of Father Silva, arrived from Portugal to serve as his assistant. Father John Silva successfully led opposition to a proposed extension of the Lowell Connector highway that would have obliterated a large part of the parish neighborhood.</span><span> </span></p>
<p><span>In 1978, Father Silva retired from the priesthood and Cardinal Humberto Medeiros appointed Rev. Eusebio Silva as administrator of St. Anthony’s. When Father Eusebio assumed the pastorate of St. Anthony’s in Cambridge, Rev. Antonio Pinto was appointed interim priest. During this time, Deacon Richard Rocha also served at Saint Anthony's, starting from his ordination in May 1983. In 1990, Rev. </span><span>José S. Ferreira assumed the leadership of the church and was assisted by the Rev. Ronald Gomes. In 1995, Father Ferreira was transferred to St. Anthony’s in Cambridge, and Rev. Francis M. Glynn, the first non-Portuguese priest of the parish, became pastor. Father Glynn served during a period of a growing Brazilian community in Lowell, but also at the time of a major strike in the city at the Prince Pasta factory, which employed dozens of his parishioners. Father Glynn supported the striking workers and their families, but despite his efforts and many others, including Representative Martin Meehan and Senator Edward M. Kennedy, the corporation that owned the plant shut it down. </span><span> </span></p>
<p><span>In 2004, following Father Glynn’s assignment to a parish in Waltham, Massachusetts, Rev. Charles J. Hughes, became the pastor at St. Anthony’s. Father Hughes’ tenure proved a challenging time with declining parish membership and church closures in the wake of the numerous clergy sexual abuse cases in the Archdiocese. As with many other parishes, St. Anthony’s had no connection to any of these cases; however, it shared with many other churches increasing financial struggles and a continued drop in membership. Following Father Hughes’ departure in 2016, St. Anthony’s became part of the Lowell Collaborative in which it was joined with Immaculate Conception Church and Holy Trinity Church under the leadership of Rev. Nicholas A. Sannella. This administrative arrangement remains in place with Rev. Deacon Carlos DeSousa serving as a key clergyman at St. Anthony’s. </span></p>
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Title
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Holy Ghost Feast booklet (1983)
Source
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Archives at St. Anthony's Church in Lowell, MA.
Publisher
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UMass Lowell, Center for Lowell History
Type
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Text
Subject
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Catholic Church--Societies, etc.
Fasts and Feasts
Ethnic food
Description
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Event held at the Holy Ghost Society Hall.
Date
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1983-05-22
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StAnthonys_HolyGhost11
Coverage
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Lowell (Mass.)
Feast of the Holy Ghost
Holy Ghost Band
Holy Ghost Society (Lowell, MA)
-
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40b13e6b45e2bc9d1450e1b53f677fdc
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Text
H O L Y
G H O S T
F E A S T
SUNDAY, MAY 29, 1977
HOLY GHOST SOCIETY HALL
65 Village Street
LOWELL, MASSACHUSETTS
We wish to thank all the devoted workers
who helped to make this feast a success.
********* **
A Comissao da Festa do Divina Espirito
Santo, fica muitissimo reconhecida a
todos os que trabalharam com dedica~ao
para o born exito desta Festa.
OBRIGADO
�P R O G R A M
A MESSAGE FROM THE PRESIDENT
WELCOME
Cn this festive day - the Feast of the Holy
Ghost, I wish to express my thanks to all
who have helped the Society in whatever way
they could.
With a membership of over 600 perhaps the
Society could get the help of all members
in making all our future functions a great
success.
My heartfelt thanks to all of you.
Joseph A. Camara
President
Mr. Francis J. Bettencourt
INTRODUCTION nF HEAD TABLE:
Mr. John Falante - Financial Secretary
Mr. Err.est Ramalho - Treasurer
Mr. Dimas Espinola - Secretary
Mrs. Adeline Bettencourt
Mr. Francis J. Bettencourt - Director
Rev. John F. Silva - Pastor
Mr. Joseph A. Camara - President
Mrs. Patricia A. Camara - Director
Rev. Eusebio F. Silva - Assistant
Mrs. Gladys Picanso - Vice President
Mr. Lino Picanso - Director
Miss Sheila Coulham - Attendant
Miss Natividade Pereira - Holy Ghost Queen
Miss Joanne Camara - Attendant
INTR0DUCTION CF DIRECTORS:
MENSAGEM DO PRESIDENTE
Neste nia - a Festa do Divina Espirito Santo, gostaria de expressar os meus a?radecimentos a to<los os que, de qualquer forma,
ajudaram a nossa Sociedade.
·
Agora, com um nurnero de membros superior a
600, esperamns a ajuda de todos para ~ue
todas as nossas fun~oes no future, sejam um
sucssso grandiose.
Grate por tud0 e com muita a~izade
Joseph A. Camara
Presidente
Mr. Daniel Braga, Mr. Manuel Crrea,
Mr. Anthony Da Cost2, Mr. Arlinda Melo,
Mrs. Angelina Mello, Mr. George Oliveira
Mr. Manuel Mendonsa, Mr. Virginie Silva,
Mr. Andrew TyMowicz.
PRESIDENT'S MESSAGE
Mr. Joseph A.
Camara
QUEEN'S MESSAGE
Miss Nativicade Pereira
PRESENTATION OF LIFE MEMBERS
PRESENTING SCHOLARSHIP
INVOCATION
Rev. John F. Silva
�D I N N E R
Portuguese Soup ·with meat
Tossed Garden Salad
Roast Beef Family Style
Browned Potatoes - Bread
Ice Cream
Wine, Tonic and Coffe
BAND CONCERT
BANDA DO ESPIRITO SANTO
AUCTION
LOUIS GOMES ORCHESTRA
FOR DANCING
YOUR COOPERATION IS
VERY MUCH APPRECIATED. THANK YOU.
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Saint Anthony's Church Archives [1902-2014]
Subject
The topic of the resource
Catholic Church--Dioceses
Acolytes
Altars
Azorean Americans
Balls (parties)
Boy Scouts
Catholic Church--Societies, etc.
Choirs (Music)
Christmas
Church group work with youth--Catholic Church
City council members
Fasts and Feasts
First Confession and Communion
Folk dancing, Portuguese
Girl Scouts
Instrumentation and orchestration (Band)
Loreto, Our Lady Of
Music--Portuguese influences
Musicians
Nuns
Police
Portuguese American women
Processions, Religious--Catholic Church
Priests
Religious gatherings
Snow
Veterans
Wedding photography
Source
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Archives at St. Anthony's Church in Lowell, MA.
Publisher
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UMass Lowell, Center for Lowell History
Coverage
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Lowell (Mass.)
Date
A point or period of time associated with an event in the lifecycle of the resource
1902-1943
Description
An account of the resource
This collection of items come from the Archives held at Saint Anthony's Church in Lowell, MA. These items are kept in the Rectory and were organized by PADA archivists in 2021.<br /><br /><strong>Biographical Overview:</strong>
<p><span>For over two decades beginning in the 1870s, when Portuguese immigration to Lowell began to rise, most of the city’s Portuguese Catholics worshipped at St. Peter’s Church, a largely Irish and Irish-American parish. By the late 1890s the pastor of St. Peter’s arranged for Rev. Antonio J. Pimentel, of Boston and originally from Terceira in the Azores, to hold services for the Portuguese in a hall across the street from the church. With the Portuguese population approaching 1,000, a number of influential community members, notably Manuel P. Mello (1867-1938), from Graciosa, sought to establish their own parish. Rev. John Joseph Williams, Archbishop of Boston, supported this effort. Aided by Rev. Pimentel, Mello formed a committee, and, in 1900, began raising money for a church. One year later the committee had collected sufficient funds to purchase the abandoned Primitive Methodist Church, a wood-frame building on Gorham Street, built thirty years earlier. Dedicated on May 19, 1901, St. Anthony’s Church opened with Rev. Manuel C. Terra, the well-known pastor of St. Peter’s Church in Provincetown, celebrating the first High Mass with several hundred parishioners in attendance.</span><span> </span></p>
<p><span>In early 1902, Archbishop Williams appointed Joaquim V. Rosa as pastor at St. Anthony’s. Born on the island of Pico, Joaquim Vieira da Rosa (1872-1964) immigrated to the United States in 1896 and for several years he assisted the pastor at St. John’s Church in New Bedford. Rev. Rosa celebrated his first Mass at St. Anthony’s in January, 1902. </span><span> </span></p>
<p><span>Soon after taking charge of St. Anthony’s, Rev. Rosa established or supported the creation of a number of parish organizations. This included the long-lived Holy Rosary Sodality and the Holy Ghost Society. In addition to his clerical duties, he also led numerous fund-raising programs. Father Rosa also ministered to Lawrence’s Portuguese and helped found that city’s Portuguese Catholic Church. </span><span> </span></p>
<p><span>In 1904, Archbishop Williams assigned Rev. Paul L. Despouy to assist Father Rosa at St. Anthony’s and to lead in establishing a Portuguese parish in Lawrence. At the same time Lowell’s growing number of Portuguese parishioners strained the capacity of the old wooden structure on Gorham Street and the search for a new church began. Once again, Manuel P. Mello played a major role in raising funds. Within two years, he and other parishioners had collected enough money to acquire land on Central Street across from the Lyon Street public school. </span><span> </span></p>
<p><span>With the purchase of property, Boston-based architect Timothy Edward Sheehan (1866-1933), designer of a number churches for the Archdiocese, executed the design of the new St. Anthony’s. On Thanksgiving Day, 1907, Archbishop William O’Connell presided over the dedication of the laying of the cornerstone.</span><span> </span></p>
<p><span>In 1908, with construction funds fully expended, only the granite walls and the floor of the basement were completed, and a flat roof was installed over the largely subterranean structure. Nevertheless, in May Father Rosa then celebrated the first Solemn High Mass. Joining him was Father Pimentel, who now led St. Anthony’s parish in Cambridge, Father Despouy, from his mission in Lawrence, and Rev. Manuel C. Terra of Provincetown. Although the rectory next to the church was finished and occupied by Father Rosa in 1908, funds to complete the construction of the highly ornate Mission-style church, following the original architectural design, remained insufficient. For the next 50 years, services continued to be held in the basement structure.</span><span> </span></p>
<p><span>In 1911 Rev. Rosa, suffering from poor health and fatigue, due in part to his strenuous duties in leading his parishioners, resigned his pastorate and returned to his native Pico. In an action that proved especially fortuitous for the parish Archbishop O’Connell appointed Bishop Henrique Jose Reed da Silva (1854-1930) to lead St. Anthony’s. Bishop da Silva’s life prior to his arrival in Lowell was quite unique.</span><span> </span></p>
<p><span>Born in Lisbon, where he was educated and ordained a priest in 1879, the charismatic Bishop da Silva, fluent in several languages and a sacred music scholar who possessed a fine musical voice, quickly caught the attention of the Bishop of Portalegre, </span><a href="https://en.wikipedia.org/w/index.php?title=Jos%C3%A9_Maria_da_Silva_Ferr%C3%A3o_de_Carvalho_M%C3%A1rtens&action=edit&redlink=1"><span>José Maria da Silva Ferrão de Carvalho Mártens</span></a><span>. In 1884, shortly after turning 30, Rev. da Silva was appointed the prelate of Mozambique and moved to Maputo. Upon his ordination as a bishop, he assumed control of the Maputo archdiocese. Three years later Bishop da Silva took charge of the Diocese of São Tomé of Meliapore in southern India.</span><span> </span></p>
<p><span>During the bishop’s mission, the assassination of Portugal’s King Carlos and his son, followed by the Republican revolution in 1910, resulted in Bishop da Silva becoming an expatriate. By 1911 he returned to Boston from California and accepted Archbishop O’Connell’s offer to serve as pastor at St. Anthony’s.</span><span> </span></p>
<p><span>In 1916 the bishop was joined by an assistant pastor, Rev. John S. Perry from St. Peter’s Church in Plymouth, Massachusetts. Father Perry, of Azorean parentage and born in Rhode Island in 1874, quickly formed a close working relationship with the bishop. Although in good health at age 62, Bishop da Silva relied heavily on Rev. Perry for regular sacramental duties and to lead the church during his frequent absences due to his duties on behalf of Cardinal O’Connell.</span><span> </span></p>
<p><span>In 1924, after being away from his native Portugal for nearly 18 years, and having reached the age of 70, Bishop da Silva quietly decided to retire from St. Anthony’s, return home, and live the remainder of his days in his beloved Lisbon. In his place, Cardinal O’Connell named Rev. Joseph T. Grillo (1885-1948) as pastor of St. Anthony’s. Born on the island of </span><span>São Miguel Father </span><span>Grillo immigrated to the United States in 1899, settling in Hudson, Massachusetts.</span></p>
<p><span>Under Rev. Grillo’s leadership, several affiliated organizations were revitalized. This included the Vincent de Paul Society, the Holy Name Society, and the Holy Rosary and Young Ladies sodalities. He undertook the first significant renovation of the church, overseeing the installation of a terrazzo floor, a new brighter sanctuary, complete with new statuary. Father Grillo also re-established the annual day-long picnic for parishioners and their families. In addition, he promoted various church-sponsored athletic programs and teams ranging from soccer, baseball, and basketball to track and field, along with a fife and drum corps. He also intensified various fund raising initiatives including the popular penny sales.</span><span> </span></p>
<p><span>Throughout much of his pastorate, Father Grillo had no assistant pastor except for one year in the early 1930s when Rev. </span><span>Theophilo Pedro Damiao de Oliveira, from São Miguel served in this role. Finally, in early 1937, in recognition of his devotion and many contributions to St. Anthony’s parish, Rev. Grillo was named permanent pastor by Cardinal O’Connell. During the Second World War, Father Grillo was among Lowell’s leading clergymen heading the War Fund Drive. He was also instrumental in establishing a memorial in 1943 for Private Charles Perry (Carlos Pereira), who was killed in North Africa the previous year and was the first Portuguese-American serviceman from Lowell to give his life for the nation.</span><span> </span></p>
<p><span>In the years after World War II, Father Grillo suffered from poor health that resulted in lengthy hospital stays. In his absence, priests at St. Peter’s, who were Irish-American and spoke no Portuguese, filled in for him. Likely aware of the language difficulties this presented to his parishioners, Father Grillo contacted Bishop Giuseppe Alves Matoso of Guarda, Portugal, and requested that he send priests to New England. The Boston Archdiocese supported this initiative and in March 1947, Rev. João F. da Silva, (anglicized to John F. Silva), arrived in Lowell from Portugal to assist Father Grillo. Within a few months another priest from Portugal, Rev. Manuel J. Cascais, joined Father Silva as a second assistant pastor.</span><span> </span></p>
<p><span>A few months after celebrating his 25 years in the priesthood, Father Grillo’s health worsened and in November, 1948, he died at the age of 63. </span><span>Rev. John F. Silva succeeded him and began a 30-year tenure as pastor at St. Anthony’s. While Father Grillo led St. Anthony’s parish through the hard times of the Great Depression and during the difficult years of World War II, Rev. Silva assumed control of the church during a period of prosperity for many of his parishioners. In 1958, over a 1,000 attended the 50th anniversary of the church on Central Street. Held at the Lowell Auditorium, the celebration featured speeches by Senator John F. Kennedy and Representative Edith Nourse Rogers. The most significant physical change occurred in 1960 when the superstructure of the church was finally constructed. Boston architect Mario V. Caputo produced the design for St. Anthony’s modeled after a church in Colombia.</span><span> </span></p>
<p><span>During Father Silva’s pastorate, a number of priests assisted him, including Rev. Joseph L. Capote (1949 to 1950) and Rev. Antonio Pinto (1952 to 1954). In late 1972, Rev. Eusebio Silva, a cousin of Father Silva, arrived from Portugal to serve as his assistant. Father John Silva successfully led opposition to a proposed extension of the Lowell Connector highway that would have obliterated a large part of the parish neighborhood.</span><span> </span></p>
<p><span>In 1978, Father Silva retired from the priesthood and Cardinal Humberto Medeiros appointed Rev. Eusebio Silva as administrator of St. Anthony’s. When Father Eusebio assumed the pastorate of St. Anthony’s in Cambridge, Rev. Antonio Pinto was appointed interim priest. During this time, Deacon Richard Rocha also served at Saint Anthony's, starting from his ordination in May 1983. In 1990, Rev. </span><span>José S. Ferreira assumed the leadership of the church and was assisted by the Rev. Ronald Gomes. In 1995, Father Ferreira was transferred to St. Anthony’s in Cambridge, and Rev. Francis M. Glynn, the first non-Portuguese priest of the parish, became pastor. Father Glynn served during a period of a growing Brazilian community in Lowell, but also at the time of a major strike in the city at the Prince Pasta factory, which employed dozens of his parishioners. Father Glynn supported the striking workers and their families, but despite his efforts and many others, including Representative Martin Meehan and Senator Edward M. Kennedy, the corporation that owned the plant shut it down. </span><span> </span></p>
<p><span>In 2004, following Father Glynn’s assignment to a parish in Waltham, Massachusetts, Rev. Charles J. Hughes, became the pastor at St. Anthony’s. Father Hughes’ tenure proved a challenging time with declining parish membership and church closures in the wake of the numerous clergy sexual abuse cases in the Archdiocese. As with many other parishes, St. Anthony’s had no connection to any of these cases; however, it shared with many other churches increasing financial struggles and a continued drop in membership. Following Father Hughes’ departure in 2016, St. Anthony’s became part of the Lowell Collaborative in which it was joined with Immaculate Conception Church and Holy Trinity Church under the leadership of Rev. Nicholas A. Sannella. This administrative arrangement remains in place with Rev. Deacon Carlos DeSousa serving as a key clergyman at St. Anthony’s. </span></p>
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Information about rights held in and over the resource
No Copyright - Non-Commercial Use Only: This Work has been digitized in a public-private partnership. As part of this partnership, the partners have agreed to limit commercial uses of this digital representation of the Work by third parties. You can, without permission, copy, modify, distribute, display, or perform the Item, for non-commercial uses. For any other permissible uses, please review the terms and conditions of the organization that has made the Item available.
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Format
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JPEG
PDF
TIFF
Language
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English
Portuguese
Type
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Image
Physical Object
Text
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Holy Ghost Feast booklet (1977)
Source
A related resource from which the described resource is derived
Archives at St. Anthony's Church in Lowell, MA.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Type
The nature or genre of the resource
Text
Subject
The topic of the resource
Catholic Church--Societies, etc.
Fasts and Feasts
Ethnic food
Date
A point or period of time associated with an event in the lifecycle of the resource
1977-05-29
Rights
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In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
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PDF
Language
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English
Portuguese
Identifier
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StAnthonys_HolyGhost8
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Feast of the Holy Ghost
Holy Ghost Society (Lowell, MA)
-
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f052a904606a752de2cee43553ae4ed8
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Text
SOCIEDADE DO DIVING ESPIRIT O SANT O
~
RESUMO DAS REUNIOES DE DIRECTORES
20 de Janeiro de J9S5
/
0 Iucro Anual do Bingo f c.i de $1 5,6 67 .57, isto e proveniente
da venda de 7's e lobsters.
Foi decidido comprar batedores para o Bar, assim coma novos
cortinadcs para o Salao.
Planas foram feitos para a renovacao do quarto do Bingo.
~
O earnaval tera lugar nos dias 16 e 17 de Fevereiro. A ad~issao
sera gratis no Domingo dia 17 .
0 Presidente apontou a u omissao de Balsas de Estudo.
3 de Fevereiro de 1985
0 Tesoureiro informou que a noite de dan9a com o Jorge Ferreira ,
deu um lucro de $1 , 691 . 42.
Danny Braga e Virginia Si l va , ;ia consertaram 45 cadeiras.
A danya da Rainha tera lugar no dia 16 de Mar90 de 1985.
9 de Marco de 1985,
0 Tesoureiro informou que o Carnaval deu um lucro de $813.35.
A atendencia do Bin~o esta muito fraca .
Foi decidido a partir de agora ter 1 policia em casamentos e
Jack & Jill ' s.
No dia 30 de Mar~o de 1985, tera lugar o ;iantar com Jorg e Ferreira.
Maria Rosa e Adeline Janeiro, foram votadas Membros Vital{cios .
A pr6xima reuniao Geral, tera lugar no dia 21 df' Abri. l cte l 98S.
14 de A~ril de 1985
0 Tesoureiro informou que a dan9a da Rainha deu um lucro de
$1 , 153 . 14 .
A Secretiria de Finan9as informou existirem 736 Membros para 1985 .
As eleicoes terao lugar no dia 9 de Junho de 1985 .
Mary Silva foi votada Membro Vital{cio .
Foi decidido ter as . coroas na Sociedade desde o dia 19 de Maio ,
ate ~o dia 26 de Maio . 0 terfO sera rezado desde a Segunda- f ei ra at/
a o Sabado .
O Jantar de Esp!rito Sant o , constara de Sopa: e Carne Cozida .
0 Jan_iar sera gratis para os membros . As pessoas que nao sao ~embros ,
pagarao $10 . 00 pelo jahtA.r . Cr j an9 as dos 14 aos 18 anos :pagarao $5 .00 .
Havera rnusica no Sabado se o temp o permitir.
0 Tesoureiro tamb~ informou que a dan9a de Jorge Ferreira deu um lucro de
$1,474 . 51.
�HOLY GHOST SOCIETY , INC .
Director ' s Meetings Sum~ary
January 20 , 1985
The Annual Bingo Profit was for the amount of $15 , 667 . 57 , which
came from the sale of 7 ' s and Lobsters .
It was decided to buy shakers for the Bar , and new drapes for
the Ball .
Plans were made to renovate the Bingo Room .
Mardi - Gras will take place on February 16 and 17 . Admission will
be free on the 17th .
The President appointed t~1e Scholarship committee .
February 3 , 1985
The Treasurer ~eported a profit for the Jorge Ferreira Dance ,
for the amount of $1,691 . 42 .
Danny Braga and Virginie Silva fixed 45 chairs .
The Queen's Dance will be held on March 16 , 1985 .
March 9 , 1985
The Treasurer reported a profit of $813.35 , f~r the Carnaval
Weekend .
Bingo attendance is very poor .
l t WctS d~-::id8d to ~:ave } fJJl ic·e:uan at w,:id ,..1.ings aIJd Jae-:: m1C: Jill's
from now on .
On March 30 , 1985 , there will be a dance with Jorge Ferreira .
Maria Rosa and Adeline Janeiro , were voted as Life Members .
The next General Meeting will be on April 21 , 1985.
April 14 , 1985
The Treasurer rer, crted a profit of $1 , 153 . 14 , for the Queen ' s Dance .
The Fi ~ancial Secretary reported 736 Members for 1985 .
Election of new officers will take place on June 9 , 1985 .
Mary Silva was voted as life Member .
It was decided to have the cr own up in the Hall from May 19 to
l'f:ay 26 . The Rosary will be r.ecited fro ,n Monday to Sat'...l.:-ci2y .
The Holv Ghost Dinner. wil1 be Soup and Boiled Meat. Dinner will
be free for Members, how ever no.i- :nembe rs wrull have to nav $10 . 'JO per
p erson and children fro~ 14 to 18 will pay $5 . 00 .
There will be entertainme::it on Saturday , weather permi tinh .
The Tresurer also informed that the Jorge Ferreira dance had a profit of
$1,474.51
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Saint Anthony's Church Archives [1902-2014]
Subject
The topic of the resource
Catholic Church--Dioceses
Acolytes
Altars
Azorean Americans
Balls (parties)
Boy Scouts
Catholic Church--Societies, etc.
Choirs (Music)
Christmas
Church group work with youth--Catholic Church
City council members
Fasts and Feasts
First Confession and Communion
Folk dancing, Portuguese
Girl Scouts
Instrumentation and orchestration (Band)
Loreto, Our Lady Of
Music--Portuguese influences
Musicians
Nuns
Police
Portuguese American women
Processions, Religious--Catholic Church
Priests
Religious gatherings
Snow
Veterans
Wedding photography
Source
A related resource from which the described resource is derived
Archives at St. Anthony's Church in Lowell, MA.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Date
A point or period of time associated with an event in the lifecycle of the resource
1902-1943
Description
An account of the resource
This collection of items come from the Archives held at Saint Anthony's Church in Lowell, MA. These items are kept in the Rectory and were organized by PADA archivists in 2021.<br /><br /><strong>Biographical Overview:</strong>
<p><span>For over two decades beginning in the 1870s, when Portuguese immigration to Lowell began to rise, most of the city’s Portuguese Catholics worshipped at St. Peter’s Church, a largely Irish and Irish-American parish. By the late 1890s the pastor of St. Peter’s arranged for Rev. Antonio J. Pimentel, of Boston and originally from Terceira in the Azores, to hold services for the Portuguese in a hall across the street from the church. With the Portuguese population approaching 1,000, a number of influential community members, notably Manuel P. Mello (1867-1938), from Graciosa, sought to establish their own parish. Rev. John Joseph Williams, Archbishop of Boston, supported this effort. Aided by Rev. Pimentel, Mello formed a committee, and, in 1900, began raising money for a church. One year later the committee had collected sufficient funds to purchase the abandoned Primitive Methodist Church, a wood-frame building on Gorham Street, built thirty years earlier. Dedicated on May 19, 1901, St. Anthony’s Church opened with Rev. Manuel C. Terra, the well-known pastor of St. Peter’s Church in Provincetown, celebrating the first High Mass with several hundred parishioners in attendance.</span><span> </span></p>
<p><span>In early 1902, Archbishop Williams appointed Joaquim V. Rosa as pastor at St. Anthony’s. Born on the island of Pico, Joaquim Vieira da Rosa (1872-1964) immigrated to the United States in 1896 and for several years he assisted the pastor at St. John’s Church in New Bedford. Rev. Rosa celebrated his first Mass at St. Anthony’s in January, 1902. </span><span> </span></p>
<p><span>Soon after taking charge of St. Anthony’s, Rev. Rosa established or supported the creation of a number of parish organizations. This included the long-lived Holy Rosary Sodality and the Holy Ghost Society. In addition to his clerical duties, he also led numerous fund-raising programs. Father Rosa also ministered to Lawrence’s Portuguese and helped found that city’s Portuguese Catholic Church. </span><span> </span></p>
<p><span>In 1904, Archbishop Williams assigned Rev. Paul L. Despouy to assist Father Rosa at St. Anthony’s and to lead in establishing a Portuguese parish in Lawrence. At the same time Lowell’s growing number of Portuguese parishioners strained the capacity of the old wooden structure on Gorham Street and the search for a new church began. Once again, Manuel P. Mello played a major role in raising funds. Within two years, he and other parishioners had collected enough money to acquire land on Central Street across from the Lyon Street public school. </span><span> </span></p>
<p><span>With the purchase of property, Boston-based architect Timothy Edward Sheehan (1866-1933), designer of a number churches for the Archdiocese, executed the design of the new St. Anthony’s. On Thanksgiving Day, 1907, Archbishop William O’Connell presided over the dedication of the laying of the cornerstone.</span><span> </span></p>
<p><span>In 1908, with construction funds fully expended, only the granite walls and the floor of the basement were completed, and a flat roof was installed over the largely subterranean structure. Nevertheless, in May Father Rosa then celebrated the first Solemn High Mass. Joining him was Father Pimentel, who now led St. Anthony’s parish in Cambridge, Father Despouy, from his mission in Lawrence, and Rev. Manuel C. Terra of Provincetown. Although the rectory next to the church was finished and occupied by Father Rosa in 1908, funds to complete the construction of the highly ornate Mission-style church, following the original architectural design, remained insufficient. For the next 50 years, services continued to be held in the basement structure.</span><span> </span></p>
<p><span>In 1911 Rev. Rosa, suffering from poor health and fatigue, due in part to his strenuous duties in leading his parishioners, resigned his pastorate and returned to his native Pico. In an action that proved especially fortuitous for the parish Archbishop O’Connell appointed Bishop Henrique Jose Reed da Silva (1854-1930) to lead St. Anthony’s. Bishop da Silva’s life prior to his arrival in Lowell was quite unique.</span><span> </span></p>
<p><span>Born in Lisbon, where he was educated and ordained a priest in 1879, the charismatic Bishop da Silva, fluent in several languages and a sacred music scholar who possessed a fine musical voice, quickly caught the attention of the Bishop of Portalegre, </span><a href="https://en.wikipedia.org/w/index.php?title=Jos%C3%A9_Maria_da_Silva_Ferr%C3%A3o_de_Carvalho_M%C3%A1rtens&action=edit&redlink=1"><span>José Maria da Silva Ferrão de Carvalho Mártens</span></a><span>. In 1884, shortly after turning 30, Rev. da Silva was appointed the prelate of Mozambique and moved to Maputo. Upon his ordination as a bishop, he assumed control of the Maputo archdiocese. Three years later Bishop da Silva took charge of the Diocese of São Tomé of Meliapore in southern India.</span><span> </span></p>
<p><span>During the bishop’s mission, the assassination of Portugal’s King Carlos and his son, followed by the Republican revolution in 1910, resulted in Bishop da Silva becoming an expatriate. By 1911 he returned to Boston from California and accepted Archbishop O’Connell’s offer to serve as pastor at St. Anthony’s.</span><span> </span></p>
<p><span>In 1916 the bishop was joined by an assistant pastor, Rev. John S. Perry from St. Peter’s Church in Plymouth, Massachusetts. Father Perry, of Azorean parentage and born in Rhode Island in 1874, quickly formed a close working relationship with the bishop. Although in good health at age 62, Bishop da Silva relied heavily on Rev. Perry for regular sacramental duties and to lead the church during his frequent absences due to his duties on behalf of Cardinal O’Connell.</span><span> </span></p>
<p><span>In 1924, after being away from his native Portugal for nearly 18 years, and having reached the age of 70, Bishop da Silva quietly decided to retire from St. Anthony’s, return home, and live the remainder of his days in his beloved Lisbon. In his place, Cardinal O’Connell named Rev. Joseph T. Grillo (1885-1948) as pastor of St. Anthony’s. Born on the island of </span><span>São Miguel Father </span><span>Grillo immigrated to the United States in 1899, settling in Hudson, Massachusetts.</span></p>
<p><span>Under Rev. Grillo’s leadership, several affiliated organizations were revitalized. This included the Vincent de Paul Society, the Holy Name Society, and the Holy Rosary and Young Ladies sodalities. He undertook the first significant renovation of the church, overseeing the installation of a terrazzo floor, a new brighter sanctuary, complete with new statuary. Father Grillo also re-established the annual day-long picnic for parishioners and their families. In addition, he promoted various church-sponsored athletic programs and teams ranging from soccer, baseball, and basketball to track and field, along with a fife and drum corps. He also intensified various fund raising initiatives including the popular penny sales.</span><span> </span></p>
<p><span>Throughout much of his pastorate, Father Grillo had no assistant pastor except for one year in the early 1930s when Rev. </span><span>Theophilo Pedro Damiao de Oliveira, from São Miguel served in this role. Finally, in early 1937, in recognition of his devotion and many contributions to St. Anthony’s parish, Rev. Grillo was named permanent pastor by Cardinal O’Connell. During the Second World War, Father Grillo was among Lowell’s leading clergymen heading the War Fund Drive. He was also instrumental in establishing a memorial in 1943 for Private Charles Perry (Carlos Pereira), who was killed in North Africa the previous year and was the first Portuguese-American serviceman from Lowell to give his life for the nation.</span><span> </span></p>
<p><span>In the years after World War II, Father Grillo suffered from poor health that resulted in lengthy hospital stays. In his absence, priests at St. Peter’s, who were Irish-American and spoke no Portuguese, filled in for him. Likely aware of the language difficulties this presented to his parishioners, Father Grillo contacted Bishop Giuseppe Alves Matoso of Guarda, Portugal, and requested that he send priests to New England. The Boston Archdiocese supported this initiative and in March 1947, Rev. João F. da Silva, (anglicized to John F. Silva), arrived in Lowell from Portugal to assist Father Grillo. Within a few months another priest from Portugal, Rev. Manuel J. Cascais, joined Father Silva as a second assistant pastor.</span><span> </span></p>
<p><span>A few months after celebrating his 25 years in the priesthood, Father Grillo’s health worsened and in November, 1948, he died at the age of 63. </span><span>Rev. John F. Silva succeeded him and began a 30-year tenure as pastor at St. Anthony’s. While Father Grillo led St. Anthony’s parish through the hard times of the Great Depression and during the difficult years of World War II, Rev. Silva assumed control of the church during a period of prosperity for many of his parishioners. In 1958, over a 1,000 attended the 50th anniversary of the church on Central Street. Held at the Lowell Auditorium, the celebration featured speeches by Senator John F. Kennedy and Representative Edith Nourse Rogers. The most significant physical change occurred in 1960 when the superstructure of the church was finally constructed. Boston architect Mario V. Caputo produced the design for St. Anthony’s modeled after a church in Colombia.</span><span> </span></p>
<p><span>During Father Silva’s pastorate, a number of priests assisted him, including Rev. Joseph L. Capote (1949 to 1950) and Rev. Antonio Pinto (1952 to 1954). In late 1972, Rev. Eusebio Silva, a cousin of Father Silva, arrived from Portugal to serve as his assistant. Father John Silva successfully led opposition to a proposed extension of the Lowell Connector highway that would have obliterated a large part of the parish neighborhood.</span><span> </span></p>
<p><span>In 1978, Father Silva retired from the priesthood and Cardinal Humberto Medeiros appointed Rev. Eusebio Silva as administrator of St. Anthony’s. When Father Eusebio assumed the pastorate of St. Anthony’s in Cambridge, Rev. Antonio Pinto was appointed interim priest. During this time, Deacon Richard Rocha also served at Saint Anthony's, starting from his ordination in May 1983. In 1990, Rev. </span><span>José S. Ferreira assumed the leadership of the church and was assisted by the Rev. Ronald Gomes. In 1995, Father Ferreira was transferred to St. Anthony’s in Cambridge, and Rev. Francis M. Glynn, the first non-Portuguese priest of the parish, became pastor. Father Glynn served during a period of a growing Brazilian community in Lowell, but also at the time of a major strike in the city at the Prince Pasta factory, which employed dozens of his parishioners. Father Glynn supported the striking workers and their families, but despite his efforts and many others, including Representative Martin Meehan and Senator Edward M. Kennedy, the corporation that owned the plant shut it down. </span><span> </span></p>
<p><span>In 2004, following Father Glynn’s assignment to a parish in Waltham, Massachusetts, Rev. Charles J. Hughes, became the pastor at St. Anthony’s. Father Hughes’ tenure proved a challenging time with declining parish membership and church closures in the wake of the numerous clergy sexual abuse cases in the Archdiocese. As with many other parishes, St. Anthony’s had no connection to any of these cases; however, it shared with many other churches increasing financial struggles and a continued drop in membership. Following Father Hughes’ departure in 2016, St. Anthony’s became part of the Lowell Collaborative in which it was joined with Immaculate Conception Church and Holy Trinity Church under the leadership of Rev. Nicholas A. Sannella. This administrative arrangement remains in place with Rev. Deacon Carlos DeSousa serving as a key clergyman at St. Anthony’s. </span></p>
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No Copyright - Non-Commercial Use Only: This Work has been digitized in a public-private partnership. As part of this partnership, the partners have agreed to limit commercial uses of this digital representation of the Work by third parties. You can, without permission, copy, modify, distribute, display, or perform the Item, for non-commercial uses. For any other permissible uses, please review the terms and conditions of the organization that has made the Item available.
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PDF
TIFF
Language
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English
Portuguese
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Image
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Text
Text
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Holy Ghost Society Directors Meetings Notes (1985)
Source
A related resource from which the described resource is derived
Archives at St. Anthony's Church in Lowell, MA.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Type
The nature or genre of the resource
Text
Subject
The topic of the resource
Catholic Church--Societies, etc.
Ethnic food
Date
A point or period of time associated with an event in the lifecycle of the resource
1985
Rights
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In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Format
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PDF
Language
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English
Portuguese
Identifier
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StAnthonys_HolyGhost5
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Holy Ghost Society (Lowell, MA)
-
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308e183da37c6193cba243952d585c67
PDF Text
Text
FESTA DO DIVINO ESPIRITO SANTO
30 de Maio de 1982
No Campo do Divino Espirito Santo
65 Village Street
Lowell, Massachusetts
OFICIAIS
Capela-o
Presidente
Vice-Presidente
Secretaria
Tesou:reiro
Secretaria Fin.
Rev. Eus~bio F. Silva
Manuel Correa
Antonio Felix
Maria Alice Reis
Ernest Ramalho
E'lorine Bakke
DIRECTORES
Daniel Braga
Rose Dacosta
Jack DeFreitas
Aristides Desousa
,iohn Falante
Luis Gomes
John Maia
Arlindo Melo
Gladys Picanso
Henry Rocha
Phyllis Sawyer
Arthur Silva
Virginio Silva
�PROGRAM
ORACAO
ao DIVINO ESPIRITO SANTO
,
Holy Ghost Hymn - Banda do Divino Espirito Santo
Introduction of Head Table - Maria Alice Reis
oh: Divino Espirito Santo, vos que iluminais todos
os meus caminhos para que eu possa atingir a
felicidade vos que me concedeis o subli~e dom de
perdoar e esquecer as ofensas e ate o mal que me
tenham feito, a vos que estais comigo em todos
instantes eu quero humildemente agradecer por
tudo o que sou, por ·tudo o que tenho e confirrnar
uma vez mais a minha intens;ao de nunca me afastar
de vcis, por maiores ·gue- sejam as ilusci~s
OU tentac;:o·es materiais' com a esperanca de um
dia rnerecer e poder juntar-me a vos e · a todos
OS meus irmaos na perpetua gloria e paz, amen.
Miss Chris Rodrigues, attendant
Miss Terese Castelo, Queen
Miss Lisa Simoes, att~ndant
Mr. Domingos Reis
Mrs. Maria Alice Reis, Secretary
Mr. John R. Falante, Jr., Beano chairman
Mrs. Rita Pitta
**************************************
A cornissao da
festa do Divine Espirito Santo
fica muitissimo reconhecida a todos os que
trabalharam com dedica~ao para o born exito
Atty. Herbert Pitta, attorney . for society
Mr . Manuel Correa, President
Mrs. Sally G. Correa
Rev. Eusebio F. Silva
Mr. Ernest Ramalho, Treasurer
desta festa.
Mrs. Mary Pelix
OBRIGADO
Mr. Antonio Felix, Vice President
Manuel Correa
**************************************
Mrs. Florine Bakke, Financial Secretary
Mr. Waldo Bakk~
Invocation -
Reverend Eus~bio F. Silva
•
J
�DINNER
Portuguese soup
Tossed garden salad
Roast beef, family style
Browned potatoes - bread
Ice Cream
Tonic~ Coffee - Wine
* * * * * * * * *·* * * * *
WINE - donated by Manuel Barbosa
BAND CONCERT AND AUCTION
Mr. Luis Gomes O!chestra, 4 -
8pm
We wish to thank all the devoted workers who
helped to make this feast a success.
--
ATEN CAO
As pessoas que desejarem ter o Divino Espirito
Santo em casa durante uma semana no proximo ano,
devem fazer a sua inscri?a·o hoje, das 7 'as 8 ho1-a.s
da
noite.
0 Rev. Pe. Eusebio F. Silva, fara a
seleccio
dos names pelas 8 horas.
,
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Saint Anthony's Church Archives [1902-2014]
Subject
The topic of the resource
Catholic Church--Dioceses
Acolytes
Altars
Azorean Americans
Balls (parties)
Boy Scouts
Catholic Church--Societies, etc.
Choirs (Music)
Christmas
Church group work with youth--Catholic Church
City council members
Fasts and Feasts
First Confession and Communion
Folk dancing, Portuguese
Girl Scouts
Instrumentation and orchestration (Band)
Loreto, Our Lady Of
Music--Portuguese influences
Musicians
Nuns
Police
Portuguese American women
Processions, Religious--Catholic Church
Priests
Religious gatherings
Snow
Veterans
Wedding photography
Source
A related resource from which the described resource is derived
Archives at St. Anthony's Church in Lowell, MA.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Date
A point or period of time associated with an event in the lifecycle of the resource
1902-1943
Description
An account of the resource
This collection of items come from the Archives held at Saint Anthony's Church in Lowell, MA. These items are kept in the Rectory and were organized by PADA archivists in 2021.<br /><br /><strong>Biographical Overview:</strong>
<p><span>For over two decades beginning in the 1870s, when Portuguese immigration to Lowell began to rise, most of the city’s Portuguese Catholics worshipped at St. Peter’s Church, a largely Irish and Irish-American parish. By the late 1890s the pastor of St. Peter’s arranged for Rev. Antonio J. Pimentel, of Boston and originally from Terceira in the Azores, to hold services for the Portuguese in a hall across the street from the church. With the Portuguese population approaching 1,000, a number of influential community members, notably Manuel P. Mello (1867-1938), from Graciosa, sought to establish their own parish. Rev. John Joseph Williams, Archbishop of Boston, supported this effort. Aided by Rev. Pimentel, Mello formed a committee, and, in 1900, began raising money for a church. One year later the committee had collected sufficient funds to purchase the abandoned Primitive Methodist Church, a wood-frame building on Gorham Street, built thirty years earlier. Dedicated on May 19, 1901, St. Anthony’s Church opened with Rev. Manuel C. Terra, the well-known pastor of St. Peter’s Church in Provincetown, celebrating the first High Mass with several hundred parishioners in attendance.</span><span> </span></p>
<p><span>In early 1902, Archbishop Williams appointed Joaquim V. Rosa as pastor at St. Anthony’s. Born on the island of Pico, Joaquim Vieira da Rosa (1872-1964) immigrated to the United States in 1896 and for several years he assisted the pastor at St. John’s Church in New Bedford. Rev. Rosa celebrated his first Mass at St. Anthony’s in January, 1902. </span><span> </span></p>
<p><span>Soon after taking charge of St. Anthony’s, Rev. Rosa established or supported the creation of a number of parish organizations. This included the long-lived Holy Rosary Sodality and the Holy Ghost Society. In addition to his clerical duties, he also led numerous fund-raising programs. Father Rosa also ministered to Lawrence’s Portuguese and helped found that city’s Portuguese Catholic Church. </span><span> </span></p>
<p><span>In 1904, Archbishop Williams assigned Rev. Paul L. Despouy to assist Father Rosa at St. Anthony’s and to lead in establishing a Portuguese parish in Lawrence. At the same time Lowell’s growing number of Portuguese parishioners strained the capacity of the old wooden structure on Gorham Street and the search for a new church began. Once again, Manuel P. Mello played a major role in raising funds. Within two years, he and other parishioners had collected enough money to acquire land on Central Street across from the Lyon Street public school. </span><span> </span></p>
<p><span>With the purchase of property, Boston-based architect Timothy Edward Sheehan (1866-1933), designer of a number churches for the Archdiocese, executed the design of the new St. Anthony’s. On Thanksgiving Day, 1907, Archbishop William O’Connell presided over the dedication of the laying of the cornerstone.</span><span> </span></p>
<p><span>In 1908, with construction funds fully expended, only the granite walls and the floor of the basement were completed, and a flat roof was installed over the largely subterranean structure. Nevertheless, in May Father Rosa then celebrated the first Solemn High Mass. Joining him was Father Pimentel, who now led St. Anthony’s parish in Cambridge, Father Despouy, from his mission in Lawrence, and Rev. Manuel C. Terra of Provincetown. Although the rectory next to the church was finished and occupied by Father Rosa in 1908, funds to complete the construction of the highly ornate Mission-style church, following the original architectural design, remained insufficient. For the next 50 years, services continued to be held in the basement structure.</span><span> </span></p>
<p><span>In 1911 Rev. Rosa, suffering from poor health and fatigue, due in part to his strenuous duties in leading his parishioners, resigned his pastorate and returned to his native Pico. In an action that proved especially fortuitous for the parish Archbishop O’Connell appointed Bishop Henrique Jose Reed da Silva (1854-1930) to lead St. Anthony’s. Bishop da Silva’s life prior to his arrival in Lowell was quite unique.</span><span> </span></p>
<p><span>Born in Lisbon, where he was educated and ordained a priest in 1879, the charismatic Bishop da Silva, fluent in several languages and a sacred music scholar who possessed a fine musical voice, quickly caught the attention of the Bishop of Portalegre, </span><a href="https://en.wikipedia.org/w/index.php?title=Jos%C3%A9_Maria_da_Silva_Ferr%C3%A3o_de_Carvalho_M%C3%A1rtens&action=edit&redlink=1"><span>José Maria da Silva Ferrão de Carvalho Mártens</span></a><span>. In 1884, shortly after turning 30, Rev. da Silva was appointed the prelate of Mozambique and moved to Maputo. Upon his ordination as a bishop, he assumed control of the Maputo archdiocese. Three years later Bishop da Silva took charge of the Diocese of São Tomé of Meliapore in southern India.</span><span> </span></p>
<p><span>During the bishop’s mission, the assassination of Portugal’s King Carlos and his son, followed by the Republican revolution in 1910, resulted in Bishop da Silva becoming an expatriate. By 1911 he returned to Boston from California and accepted Archbishop O’Connell’s offer to serve as pastor at St. Anthony’s.</span><span> </span></p>
<p><span>In 1916 the bishop was joined by an assistant pastor, Rev. John S. Perry from St. Peter’s Church in Plymouth, Massachusetts. Father Perry, of Azorean parentage and born in Rhode Island in 1874, quickly formed a close working relationship with the bishop. Although in good health at age 62, Bishop da Silva relied heavily on Rev. Perry for regular sacramental duties and to lead the church during his frequent absences due to his duties on behalf of Cardinal O’Connell.</span><span> </span></p>
<p><span>In 1924, after being away from his native Portugal for nearly 18 years, and having reached the age of 70, Bishop da Silva quietly decided to retire from St. Anthony’s, return home, and live the remainder of his days in his beloved Lisbon. In his place, Cardinal O’Connell named Rev. Joseph T. Grillo (1885-1948) as pastor of St. Anthony’s. Born on the island of </span><span>São Miguel Father </span><span>Grillo immigrated to the United States in 1899, settling in Hudson, Massachusetts.</span></p>
<p><span>Under Rev. Grillo’s leadership, several affiliated organizations were revitalized. This included the Vincent de Paul Society, the Holy Name Society, and the Holy Rosary and Young Ladies sodalities. He undertook the first significant renovation of the church, overseeing the installation of a terrazzo floor, a new brighter sanctuary, complete with new statuary. Father Grillo also re-established the annual day-long picnic for parishioners and their families. In addition, he promoted various church-sponsored athletic programs and teams ranging from soccer, baseball, and basketball to track and field, along with a fife and drum corps. He also intensified various fund raising initiatives including the popular penny sales.</span><span> </span></p>
<p><span>Throughout much of his pastorate, Father Grillo had no assistant pastor except for one year in the early 1930s when Rev. </span><span>Theophilo Pedro Damiao de Oliveira, from São Miguel served in this role. Finally, in early 1937, in recognition of his devotion and many contributions to St. Anthony’s parish, Rev. Grillo was named permanent pastor by Cardinal O’Connell. During the Second World War, Father Grillo was among Lowell’s leading clergymen heading the War Fund Drive. He was also instrumental in establishing a memorial in 1943 for Private Charles Perry (Carlos Pereira), who was killed in North Africa the previous year and was the first Portuguese-American serviceman from Lowell to give his life for the nation.</span><span> </span></p>
<p><span>In the years after World War II, Father Grillo suffered from poor health that resulted in lengthy hospital stays. In his absence, priests at St. Peter’s, who were Irish-American and spoke no Portuguese, filled in for him. Likely aware of the language difficulties this presented to his parishioners, Father Grillo contacted Bishop Giuseppe Alves Matoso of Guarda, Portugal, and requested that he send priests to New England. The Boston Archdiocese supported this initiative and in March 1947, Rev. João F. da Silva, (anglicized to John F. Silva), arrived in Lowell from Portugal to assist Father Grillo. Within a few months another priest from Portugal, Rev. Manuel J. Cascais, joined Father Silva as a second assistant pastor.</span><span> </span></p>
<p><span>A few months after celebrating his 25 years in the priesthood, Father Grillo’s health worsened and in November, 1948, he died at the age of 63. </span><span>Rev. John F. Silva succeeded him and began a 30-year tenure as pastor at St. Anthony’s. While Father Grillo led St. Anthony’s parish through the hard times of the Great Depression and during the difficult years of World War II, Rev. Silva assumed control of the church during a period of prosperity for many of his parishioners. In 1958, over a 1,000 attended the 50th anniversary of the church on Central Street. Held at the Lowell Auditorium, the celebration featured speeches by Senator John F. Kennedy and Representative Edith Nourse Rogers. The most significant physical change occurred in 1960 when the superstructure of the church was finally constructed. Boston architect Mario V. Caputo produced the design for St. Anthony’s modeled after a church in Colombia.</span><span> </span></p>
<p><span>During Father Silva’s pastorate, a number of priests assisted him, including Rev. Joseph L. Capote (1949 to 1950) and Rev. Antonio Pinto (1952 to 1954). In late 1972, Rev. Eusebio Silva, a cousin of Father Silva, arrived from Portugal to serve as his assistant. Father John Silva successfully led opposition to a proposed extension of the Lowell Connector highway that would have obliterated a large part of the parish neighborhood.</span><span> </span></p>
<p><span>In 1978, Father Silva retired from the priesthood and Cardinal Humberto Medeiros appointed Rev. Eusebio Silva as administrator of St. Anthony’s. When Father Eusebio assumed the pastorate of St. Anthony’s in Cambridge, Rev. Antonio Pinto was appointed interim priest. During this time, Deacon Richard Rocha also served at Saint Anthony's, starting from his ordination in May 1983. In 1990, Rev. </span><span>José S. Ferreira assumed the leadership of the church and was assisted by the Rev. Ronald Gomes. In 1995, Father Ferreira was transferred to St. Anthony’s in Cambridge, and Rev. Francis M. Glynn, the first non-Portuguese priest of the parish, became pastor. Father Glynn served during a period of a growing Brazilian community in Lowell, but also at the time of a major strike in the city at the Prince Pasta factory, which employed dozens of his parishioners. Father Glynn supported the striking workers and their families, but despite his efforts and many others, including Representative Martin Meehan and Senator Edward M. Kennedy, the corporation that owned the plant shut it down. </span><span> </span></p>
<p><span>In 2004, following Father Glynn’s assignment to a parish in Waltham, Massachusetts, Rev. Charles J. Hughes, became the pastor at St. Anthony’s. Father Hughes’ tenure proved a challenging time with declining parish membership and church closures in the wake of the numerous clergy sexual abuse cases in the Archdiocese. As with many other parishes, St. Anthony’s had no connection to any of these cases; however, it shared with many other churches increasing financial struggles and a continued drop in membership. Following Father Hughes’ departure in 2016, St. Anthony’s became part of the Lowell Collaborative in which it was joined with Immaculate Conception Church and Holy Trinity Church under the leadership of Rev. Nicholas A. Sannella. This administrative arrangement remains in place with Rev. Deacon Carlos DeSousa serving as a key clergyman at St. Anthony’s. </span></p>
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Holy Ghost Feast booklet (1982)
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Archives at St. Anthony's Church in Lowell, MA.
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Catholic Church--Societies, etc.
Fasts and Feasts
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1982-05-30
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Lowell (Mass.)
Feast of the Holy Ghost
Holy Ghost Society (Lowell, MA)
Louie Gomes Orchestra
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UNIVERSITY OF LOWELL
CENTER FOR LOWELL HISTORY
ORAL HISTORY PROGRAM
LOWELL NATIONAL HISTORICAL PARK PROJECT
INFORMANT: Mary Alves
CONDUCTED BY: Maria Holden
DATE: February 23, 1981
A: = Alves
H: = Hobden
H: What's your name?
A: Mary Alves.
H: And what year were you born?
A: 1908.
H: Ah, do you know why um, why your parents left Portugal?
A: Well, they wanted to come to better themselves.
H: And um, do you still have relatives in Portugal that you keep in contact with?
A: I have some, but I don't keep in contact and they're distant cousins.
H: Have you visited Portugal?
A: I visited in 1974.
H: Did you find many changes?
A: I didn't find no changes at all because I don't remember it. [laugh] But ah, but ah.
H: That's right too, you were only 12 when you left.
�A: But ah, that's right. It was beautiful though.
H: Do you have special family traditions at Christmas time and Easter?
A: Well, the only Christmas tradition we had is La-Pina, which is ah, what ya call it now?
Infant Jesus. The way we used to do it in Portugal. And with all the fruit and things around it.
That's what we do here at home.
H: I remember that. How many brothers and sisters in your family?
A: There's ah, you mean the whole family that were born all together or just what's living now?
H: Well, the whole family.
A: Oh, there was ten of us. There was four boys, and six girls.
H: Ah, what was your place in the family? Are you the oldest?
A: I'm the oldest of the girls.
H: Oldest of the girls. Can you describe a typical day for your mother when all the children
were living at home?
A: Oh, yes.
H: Things you remember doing?
A: Cooking, washing, setting the table twice a day. Big dinners at noontime when they came
from work at noon. And at night again another big supper. That was the way it was then.
H: How would you describe your mother?
A: My mother was a big beautiful woman. Always full of happiness. Always ready to do
something to make somebody else happy. She never complained.
H: Sounds like a wonderful person.
A: She was.
H: Ah, what do you consider to be the most important things your mother taught you?
A: Obedience, respect.
H: Ah, did your mother ever work outside the home?
�A: Yes, she did. Ah, she'd go to work say um, when the children were bigger. And then she'd
come, the funny part of it, she'd get pregnant after six-months working.
H: [laugh]
A: Is that interesting? [laugh]
H: Ah, what kind of work did she do?
A: She was a weaver.
H: She was a weaver. And what mill did she work in?
A: She worked in the Appleton Mill. Also the Massachusetts Mills. They used to make ah,
blankets? Yeah, I think it was blankets they make at the Massachusetts Mills.
H: And that would have been, do you remember the year?
A: Oh! Ah, just at the turn of the First World War.
H: Around 19, 14?
A: 14, yeah. Right.
H: How did her working affect her, and the children, and your father?
A: Well, I was already about nine years old, or ten years old at the time. So the little ones
stayed at the neighbor's house. And then my mother used to do all the work in the morning
before she left. And she'd come. At night she'd do the work again.
H: What did your father think about her working?
A: Well, it was good to help out, but, when any of us were ill he'd make sure she'd stay out of
work. In fact there was quite an incident one time. She was working at the Appleton Mill. And
one of us was sick. I don't remember which one. And he told her, "you go in and tell the boss
that you can't work." So my mother went in. She told the boss she couldn't work cause one of
her children were sick. He says, "you can't go out. You have to work." So my father around ten
o'clock came in the room. He said, "what are you doing here?" She said, "they won't let me
out." He said, "you get out." So she did go out. And my father lost his job. [laugh]
H: Your father lost his job. And your mother didn't lose her,
A: She did too.
H: She did too. Did you have special household chores as a child?
�A: Yes I did. I took care of washing the dishes. And changing the beds. Was my part of work,
after school, or before going to school.
H: Everybody had a little job.
A: Everybody had something to do.
H: Ah, did the boys in the family have similar duties, or were they,
A: The boys chopped wood. Brought the coal up from the basement. And that was their job.
H: Ah, what kind of work did your father do?
A: My father was also a weaver. He was in weaving until right after the um, weaving. Then he
was a what you call it a mechanic. And then after the World War I. He went into his own
profession trade. Which he did in Portugal. Which they called it a tin smith. Which is sheet
metal workers now. I believe they call it. He went into that.
H: And when your father worked in the mills. Do you remember which mills he worked in?
A: He worked in the Appleton Mill and also in the Hamilton.
H: Hamilton?
A: Hamilton. He worked in those, those, I don't know if he worked in Massachusetts or not.
That I don't remember.
H: Can you describe a typical day for your father? When you were growing up? What was his
usual schedule?
A: Well they'd go to work at six o'clock in the morning. And then they'd come home for lunch
at twelve o'clock. And then he'd come in the evening, and he'd go to the club and play cards with
the men.
H: Which club was it? The Portuguese Club?
A: That was the Portuguese Club on Charles Street. I don't remember the name of the club now.
H: Um, How would you describe your father?
A: My father was a stern man, but he loved all of us. And he brought us up very strict. We
were brought up very strict.
H: What do you consider to be the most important things your father taught you?
A: Again love, respect, and obedience.
�H: What schools did you go ?
A: I went to the Charles Street School. Ah, nearest to Gorham Street. And then from there I
went to the Coburn School on Lawrence Street.
H: How many years did you attend school?
A: I left in the ninth grade.
H: Was it to go to work?
A: To go to work at fourteen.
H: Ah, whose decision was it to leave school?
A: Mine.
H: It was your decision. You wanted to help out. Ah, did your parents want you to follow in a
certain occupation?
A: No, my father said that no children of his would ever work in the cotton mills. So I went to
work in the hosiery mill. [laugh]
H: [laugh] As a teenager do you remember some of your ambitions? What you wanted to do in
your life?
A: No. I really didn't have much ambition for anything but to work and fall in love and get
married some day.
H: Which you did.
A: Which I did.
H: Were you ever involved in other kinds of schools such as ah, such as classes [unclear] house,
Y.M.C.A.
A: No.
H: Different programs.
A: No I wasn't but, when I started work at fourteen. We had to go once a week to the
Continuation School to have um, English, and study a occupation. Which I took sewing. But it
would be sewing and also I had English. Until I was sixteen tears old. Then we didn't have to go
any more.
�H: Ah, did your family attend church?
A: Yes!
H: Which church did you,
A: Saint Anthony's in Lowell.
H: Ah, can you remember about the churches physical appearance?
A: Oh my God! It's changed quite a bit since then, [laugh]
H: They added, it used to be just a cellar,
A: The basement, yeah. And then they added the top to it. The last twenty years I think.
H: Was the minister or pastor local or from the outside?
A: Father Perry, he was local. I think.
H: What roles did men play in the church, and women? At that time?
A: Well they had the Holy Rosary Sodality They had the Daughters of Mary. And they had the
Men's Holy Name. My father belonged to the Holy Name. My mother belonged to the Holy
Rosary. And then we belonged to the Daughters of Mary.
H: Ah, what were you taught to believe as a child?
A: What to believe? In what?
H: Um,
A: We were taught to believe that we should go to Sunday School. To be First Communion,
Confirmation, and go to Mass. That was our belief. And what was the other one now?
H: How does that compare to your religious belief today?
A: I find the same.
H: Do you still belong and worship in the home church?
A: I do.
H: Ah, what kinds of behavior were frowned upon? Or expected at that time?
�A: Oh, not to go out with the boys. [laugh] That was very frowned upon. Not to go out you
know dilly-dallying with the boys. That's my father rules, and my mothers rules.
H: And the rules also probably of the,
A: Of the church too.
H: What are the most important things you remember about your religious life?
A: My First Communion.
H: First Communion. Were you expected to earn money as a child?
A: No.
H: What was your first real job? And how old were you?
A: I worked at the Ipswich Mills running a knitting machine. And I was fourteen when I started.
H: How did you get the job?
A: A friend of ours got it for me, Marion Silva.
H: At that time. That's the way you got a job.
A: At that time. I got it through her. She worked at the Ipswich.
H: How old were you? You already told me you were fourteen. What did the work involve?
A: It involved putting um, transfer work they called it. We'd put a cuff in the machine, and then
it would make the foot of the stocking. That would involve, and you'd run five, six machines.
The same time.
H: And how long did it take like to make one of those cuffs?
A: It didn't take long at all. Didn't take long at all. No, it didn't take long at all.
H: Was it, did you enjoy working?
A: Yes, I enjoyed it cause it was sort of a freedom. [laugh]
H: What was your salary at that time? Do you recall?
A: It was seven dollars and something. I can't remember what, what exactly it was. But I didn't
stay too long there. Cause I think about a year and a half, then my father moved up to East
�Chelmsford. He didn't want me to travel back and forth. So I didn't start working till I was
sixteen again.
H: You probably would of had to walk if you did.
A: No, they had the trolleys.
H: They had the trolleys and you would have been able to get the trolley to work on time.
A: To work on time, right.
H: Now what did you do with the money that you did earn?
A: I gave it to my parents and they gave me allowance. Twenty-five cents a week.
H: [laugh] And what were you able to buy with that twenty-five cents at that time?
A: I'd go to the movies.
H: Go to the movies and,
A: That's all because the parents supply us with everything else.
H: So to get into the movies you'd probably pay five-cents.
A: Five-cents.
H: And then you had money left over for some candy, and pop corn, and you still had money
left over perhaps.
A: Right.
H: Very good. Can't do that today.
A: No you can't.
H: Was there a daily routine in your job? Can you describe a typical working day?
A: Yes, we worked eight hours. Ah, twelve o'clock we went home for lunch until five o'clock in
the afternoon. But on Wednesdays we had till twelve o'clock to go to school at the Continuation
School. And that's where we took up English. And I took up sewing.
H: And at that time the mills were working. They were producing socks.
A: Yeah, stockings. Was woman's, was men's, was woman's stockings too.
�H: Do you know how many people were employed?
A: No, I don't.
H: How many shifts were operating at that time?
A: I believe it was just one shift.
\
H: The day shift.
A: The day shift only.
H: And you were on that shift.
\
A: Right.
H: Did you have to punch a time clock? What happened if you were late?
A: No, we didn't punch no time clock.
H: Was there anything said to you if you were late?
A: Never happened. I never was late.
H: Ah, did you ever take off from work without the supervisors permission?
A: Goodness gracious, no! [laugh]
H: Did you know, did many people ever,
A: Some of them did. Some did.
H: What would happen to them if,
A: Well, they had a good excuse. They were sick or they felt so sick and they was around and
they'd go home.
H: So if there were a good excuse they wouldn't fire you.
A: Right. Specially the young women.
H: How closely were you supervised in your work?
A: Not too bad. I don't remember it being bad at all. No at that particular time it wasn't bad at
all.
�H: Were there certain rules at the work place? Like no smoking, and talking, and the way you
dressed.
A: We couldn't talk too much. We had to concentrate on what we were doing. And our dress
code was not bad at all. Just what we wore on the street. We didn't even change cause it was
clean work.
H: And ah, were there any breaks allowed?
A: No, not at that particular time.
H: The men didn't have one either.
A: No, they didn't.
H: Did you have a production quota?
A: Yes, we did. And um, we used to make the production quota. And they'd say we did meet it
and that's all there was too it.
H: And if you didn't meet the quota what would happen?
A: Well, I really don't know. Cause I,
H: Every one always did.
A: I never heard of anyone not meeting their quota.
H: How quickly did you have to work? Was it fast?
A: It was fast. Was fast. We worked fast.
H: Did you learn short cuts in performing this work?
A: Yes, we did. In fact we learned short cuts where we could fill up three transfers at one time.
Instead of just filling one at a time. Where we could just sort of rest in between.
H: Was the work dangerous?
A: No.
H: You don't recall any accidents on the job.
A: No, I didn't.
H: Can you describe your work environment?
�A: Was clean. Very clean. It was all ladies. We only had mechanics that's all. Come and fix
machines. It was all ladies working. There was no men working on the machines at all, just
ladies.
H: And the working conditions, do you recall any odors or was it very hot or very cold or very
noisy?
A: It was very hot. And it was noisy. Especially in the summer time it was very noisy.
Because it was quite hot. It had to be hot on account of the yarn. You had to keep the yarn sort
of damp so it wouldn't break. That's all there was to that.
H: Did you work alone or with others?
A: No we worked, every five or six machines they'd be a girl working with others. All in a row.
H: Ah, were there many black people? Or was it mostly whites?
A: I don't remember any black people there at the time.
H: Or other ethnic groups?
A: Oh, there was Greek. There was Italians. There were Portuguese. There was Germans.
There were Irish. They were all mixed up.
H: And everybody got along well.
A: Right, we did.
H: Did you have contact with other people who worked in other sections of the mill?
A: No. We went straight home and that was it.
H: Was there any, do you remember any conflicts or jealousy between different groups of
people? Skilled verses unskilled?
A: No I don't remember that because they were all young. So I don't think there was that
problem at all. We were all about the same age.
H: Were some workers treated with more respect than others that you recall?
A: No, I don't recall that at all.
H: Everybody was treated about the same. Was there any competition amongst the workers?
�A: Well we used to try to do it with a friend. I say, "well, I made so many dozen today than you
did. Tomorrow I'll make more than you did." And that, but all in a friendly um,
H: Friendly manner.
A: Manner.
H: Did management promote competition?
A: Yes, they did. But they didn't give you any thing. They just, so that you could um, If you
mean anything in monetary value, no. They didn't give you anything.
H: Would they promise like a better job or something like that?
A: No.
H: How were promotions arranged?
A: I don't really know. Cause like I said I was just a, fourteen years old going on sixteen. And
than like I, I only worked for a year and something there and then I left. So I didn't have that
much experience there.
H: Were you ever promoted to a higher position?
A: Nope. Not there cause I left. That's how come I left.
H: Was there any communication problems with people that didn't speak English and practiced
both their own language.
A: Yes there was some, but, we got along by sign language and our hands talk an awful lot.
And can do a lot. An awful lot. We'd get along by the sign language.
H: What did your mother and father do for social activities.
A: Well they'd visit. On Saturdays and Sundays they'd visit some other people. They'd come up
the house five, six couples. The men would play the guitars the women would sing and serve
something to eat. And that's how they passed their,
H: What did they serve to eat?
A: Well they'd make sandwiches and they'd make what we'd call Bloogs a cake. Portuguese
cake and we'd have, Christmas time especially we'd have what we'd call Carne-d-Vinho-e-alhos.
Which is marinated pork. And that was a very delicious thing. That was a Christmas tradition.
To make Carne-d Vinho-e-alhos which is marinated pork
H: Did they have the La Pinha?
�A: We had the La Pinha. And ah, I can't describe it. It was a very happy time. At that
particular time when they had,
H: And there was the Baby Jesus,
A: The Baby Jesus and they'd make it in a ladder effect. Like with the Baby at the top. And
then they had the fruit. And they had the nuts. They had all around the Baby Jesus. And then
um, they'd pray every night. Not the rosary just praying. Not the rosary. and um, and sing
songs of the Baby Jesus. Oh, my goodness! I can't remember the songs.
H: Do you remember the songs..
A: I wouldn't even sing it, cause I don't dare do that. But um, they'd sing all Christmas songs.
And then we'd play too the Three Kings. They'd go from house to house. They'd go to the first
house on the street. They'd get in and they'd sing what they call the [unclear]. And they'd eat
something something there, and drink something there. And then those people that were in that
house go altogether again with the other bunch they'd go to the next house. And they'd do a
whole street at a time. First thing you know your the last house would have everybody in. And
then they'd sing the Hize again and eat and drink. And each everybody went back to their home.
That was one of the Christmas, up till the sixth of January.
H: Were there any New Year Celebrations?
A: Oh, yes! There was. Yes it was very, very good. In fact I remember my mother dressing up
for New Years. She'd be cooking all day long, and then in the evening she'd, one evening she
got out of the house and, and then somebody knock at the door and there was this big man at the
door. And he said he wanted to talk to Daniel Fratis and, with overalls on and a big hat on, It
was my mother. And we didn't recognize her and she started to sing songs to my father. My
father couldn't make head or tails out of it. But my mother knew. [laugh]
H: And this was the New Year?
A: The New Years.
H: This was a traditional ah,
A: Yeah, they used to do those things like that,yeah.
H: They did that in Portugal?
A: Yeah, they did that in Portugal too,yeah.
H: Do you remember any songs that they sang at other times when the friends would visit and
they'd play the guitar?
�A: Oooo! Yes! They sang the [in Portuguese] and they'd sing the ah, ah how you call that?
They'd sing the [unclear] and the Chalombous. Which is like a fast, like a little, they'd be
singing, and dancing, and jumping up and down. They'd have a ball. And we'd try to follow suit
as youngsters. That's about all I can remember now.
H: Ah, when your parents came from Portugal. This was Madeira Island?
A: Madeira Island, yes.
H: Were they able to travel together, or,
A: No, they didn't travel together. Father came in April. And mother came later in October.
Father reached Boston in April the first. And he had quite an experience getting there cause first
sight of Boston was all gray. It looked terrible to him. He felt so bad. He thought America was
more shiny and more clear than it was. And then when he took the train to come to Lowell. The
first experience he had getting off the train, some young boys there with snow on the ground.
They made big snow balls and he had a straw hat. And they just knocked his straw hat out.
[laugh] And he didn't think that was very nice. That was the end of the straw hat for him. But
after that he liked the United States very much.
H: And your mother was able to come,
A: Mother came in October after my sister was born. And ah, when we left Madeira we stopped
at Saint Michael, and from Saint Michael you had to take a boat to the United States. But, um
the boats were not um, you had to wait for your time. We were there five weeks in Saint
Michael. With my sister not even three weeks old. And I think I was about fifteen months or so.
And ah, there she was with these two children. If it wasn't for Mr. John Ferreira he used to the
ah, He used to have the Brady House on Central Street. So he sort of looked out for my mother.
He also had a family, and I don't know what would have happened if it wasn't for him.
H: And where did tour mother stay while she was in the Azors waiting for the boat?
A: Well,
H: Did she wait at a hotel?
A: They had us at a hotel. The agency had to supply them with a place to stay. That's how they
stay at the hotel there.
H: And does your mother know any one?
A: No. All she knew was Mr. Ferriera and his wife. And that's a good thing she had them there.
To sort of look after her, and both of us the two children.
H: And did your mother then have a pleasant voyage?
�A: Goodness, gracious! No! I think the steward told her when they got, if for my mother I'd be
dead. My sister would be dead. [laugh] Cause my mother just couldn't get out of bed. Just took
care of my sister with her. And you know the cabins were one on top of the other. And I'd be
sitting on the floor eating. And the steward would bring me the food so I could eat. And then I
just would eat, anyone told me I could eat,
H: Seasick?
A: Seasick, right.
H: Your mother was seasick also.
A: My mother was seasick. The only one wasn't seasick was Julia the baby. But she was with
my mother all the time. And then they had to take my mother and put her outside in the air once
in a while. So she could get some fresh air.
H: And was she sick through out the voyage or,
A: She was sick right through out the voyage.
H: Do you know how many days it took?
A: I think it took two weeks. To get here. Two weeks to get here. But she landed in Boston.
My father was waiting for her, and that was the beginning of her life for her. Then they came to
Lowell. We came to a boarding house.
H: Do you remember where?
A: No, I don't remember where. But my aunt was here. They came to live with my aunt. And
we stayed there, my mother said it was two weeks. My father found a little tenement. And then
my aunt and my mother were to live together and my uncle. That's how we always, in fact we
lived that way until they died.
H: And did your father have a job?
A: Yeah, he got a job in a weaving room.
H: When he landed.
S: When he landed he had a job.
H: And he had a job when the family arrived,
A: Right. He had a job then. And my uncle worked in the Picking Room. And um, that was in
the um, they made a cotton to go in round circles. I don't know what it is. Any how, And my
father went to working from the weaving room to machinist afterwards. Then it was during the
�war, World War One that he left to work in sheet metal work. When we started better ourselves.
He went to his own trade to work there. And my mother worked in the cotton mills. [unclear]
but it seems to me every time she worked she ah, after six months she'd come home she'd be
pregnant. So her time of work was very short. [laugh]
H: Do you remember if your parents spoke about the conditions of the mills?
A: Yes, they did. They complained about them an awful lot. They really went through things
that were not too easy for them.
H: Do you remember what they were?
A: Well, I'd like to shut it off now.
H: Why was it that your father and mother didn't travel together?
A: Well the reason was that,
H: When they left Portugal?
A: Portugal, When we left ah, I came down with a bad case of eczema underneath my chin.
And the people scared my father and mother saying that we'd never pass the immigration over
here in Boston cause of the disease. I'd never pass it. So my father came first. And then we
came in October. And by that time the eczema was all cleaned.
H: And I think you told me the name of the ship,
A: The name of the ship was the Rominic. Don't ask me how to spell it. The Rominic, [laugh]
H: Ah, your father left being a weaver at one of the cotton mills. You said either the Hamilton,
or the Appleton. Your not sure which. To better himself as a sheet metal worker? He had
learned his trade in Portugal, and he had an opportunity to get a job here in this country.
A: Right, because he knew already a little English. Where he could talk to the employees and,
and do, follow instructions. That was his trade in Portugal. That's what he learned as a young
boy, and he went through, So he went to work for Newton and Moulton. And they used to have
a shop on Fletcher Street. And he enjoyed his work very much there. And also they used to go
on trips to Buffalo New York, and too North Adams. He'd be gone for a week or more
sometimes until he'd come back. But he enjoyed his work. It was just what he always wanted to
do. And there he didn't have no problems at all. Even though his English was kind of a little
broken but, he knew his work. And then from then on when Newton-Multon went out of
business he worked for Kelly's it's still going on, on Fletcher Street. He worked a different
company.
H: Kelly's Sheet Metal Shop?
�A: Sheet Metal Shop, yes. Also when the um, the work slowed up and there was not much
work, so they started work at, it used to be the back of Lowell Shop. And they were making ice
boxes. So my father went to work there. Cause that's part of sheet metal work too. And ah, they
were there for about a year, a year and a half. Then again Newton-Multon called them back so
he went back to work for Newton-Multon. That's where he stayed most of the time. Working
sheet metal work,
H: Working conditions were good.
A: Very good,
H: And they paid,
A: They paid his transportation when he went to Buffalo, North Adams and all that. They paid
his transportation there.
H: And his hotel accommodations.
A: Right, that was all paid for.
H: Do you have memories of what Lowell was like as a child?
A: Yes I have. Cause we used to have a lot of fun at the South Common. Where they had the
recreation and we used to have, the month of May we used to have a May Pole and dancing and
different activities. Which I enjoyed very much. Also on Charles Street too, in the evening
they'd have these instructors go there and we'd play ball. And ah, it was very good for the
children around in the area.
H: Do you recall who were the people who sponsored,
A: They were just sponsored by the city. By the city.
H: Do you remember the names?
A: No, I don't. I don't. I don't remember the names. That particular time I don't remember the
names.
H: How would you describe Lowell in your youth, in working years, and today?
A: Er, much better today. I can't ex, I enjoyed my youth though because um, I used to um, like I
didn't do much dancing at the time. But I used,
H: Was there a place to go to dance?
A: There was the Commodore, but I never went there cause it was one of the rules of the house.
We couldn't go to the Commodore and dance. But, it was suppose to be not a nice place to go
�and dance at that particular time. So we weren't allowed to go out and dance at all. The only
time
H: Were the boys allowed to go?
A: No, the boys not the kind that went dancing either. The boys weren't that much of a, but the
only dance that we went to was from the church dances. That we enjoyed very much.
H: Where were they held?
A: They were held at the um, ah, oh, let's see. They used to have dances at the Odd Fellows
Hall.
SIDE 2
A: In the back there used to be a procession, and then we'd all go there to eat. At that particular
time. And those were the days when you had a lot of fun. But that's all that I can remember. As
far as I can remember. That's all.
H: Ah, was there a bad part of town? Where you were afraid to go? And can you describe what
it looked like?
A: Well the bad part of town we were not allowed to go to at night. Especially at Moody Street.
They didn't want us to go there at night because, in my growing years there was a lot of
Speakeasies. And I remember working at the Hub Hosiery. And we'd go by there at five o'clock
in the morning start working at six. And we'd be all five of us together. Mary Barrows, Mary
Mc Vey, Mary, and ah, my sister Oalla and I. And we'd all go together cause we didn't go there
alone. Cause there was always somebody in corners trying to talk to you. We were not allowed
to do that.
H: Boys,
A: Boys and men [laugh]. yeah. At that particular time there was that there.
H: Ah, can your define your neighborhood? And where you lived and ah,
A: We lived on a, the neighbor hood I remember quite well. It was back Central Street. At the
corner of Tyler Street and Central Street. The tenement over the Chinese Laundry. Which is
now going to Zayer's Market, Zayer's Stores. And we lived there quite a while. And then we
moved to number twenty Tyler Street. Which was a great big house. My aunt bought that
house. And we lived there quite a while. It was very nice. It was a good house and, it was very
nice too there. And then after that we moved to East Chelmsford. I liked it. We lived on
Riverneck Road for the longest time there. But then I was sixteen already and I was taking the
um, the ah, let me see I was taking the trolleys to go to work at the hub hosiery. And I used to
�walk almost a half an hour to get to Golden Cove Road. To take a trolley, to get down to the
center of Lowell, to go to work. That was a lot of riding at that particular time.
H: That was sort of a rural area.
A: At that time it was very rural.
H: How many years did you live there?
A: We lived three years up there. We lived four years up there. Then we moved back to forty
Chapel Street. That's where I got married from, forty Chapel Street. And next door my
neighbors were the Martins.
H: What did you do for fun and activities at that time when you were growing up?
A: At that time we had a lot of activities from the church in the sodalities and the societies. We
used to have picnics. And we used to go in trucks. And we used to put these benches on the
trucks and the fam, you know we'd all climb into it. And it would take us to the grounds. One of
the grounds we used to go a lot to was the Willowdale. We used to go there a lot. And there
were others around in Woban. And around in the area we used to go. But ah, most of the time
we went to Willowdale. It was a lot of fun there. They had swings, they had swimming. We did
have fun. And then another time we used to go to the beaches. That too, we used to go on trucks
one time. Then we took the buses after that. And that used to be a lot of fun. We used to take,
and we'd, they'd hire two or three buses and all the families would pay so much they'd go, we'd
go early in the morning and come home at night. And that's the only way we used to get to the
beach. We had a lot of fun though, it really was fun! The Silvas used to go with us. The
Gonsalves family, and the children, it wasn't the children, was kept right, everybody went. Even
the babes in arms.
H: Ah, you've mentioned that your first holy communion was an important occasion as a child.
Can you describe the ceremony connected with it?
A: Well, the ceremony is almost like it is today. We used to um, go all together you know. In a
procession to the church. It was really a very solemn affair. And we were so happy with our
first communion. My sister and I made it the same day. And to our family it was really
something big? We had a little party at home afterwards and all that. It was really great. But
the ceremony is just like they do it today. The same way.
H: How were you dressed?
A: All in white. With the vale, and the long white stockings up to, er, dress up, below my knees.
H: Was the dress long to the floor?
A: No, no. Just below my knees.
H: And how were the boy's dressed?
�A: The boy's used to be dressed all in white. With the ribbon, the band, a white ribbon band on
the side.
H: Um, getting back to your father in the mills. Can you describe, ah, did your father ever
describe any of the conditions in the mills?
A: Well, father was not much of a complainer about hard work. He, he worked hard.
Sometimes he'd say something. One of the men did this or one of the men did that. But was
nothing to ah, he didn't complain that much, no. He didn't complain that much.
H: And did your mother describe any ah,
A: Well, mother was in and,
H: complaints in the mill?
A: Yeah, mother was in and out of the mills because she'd have children. And she'd come home
and have the children. Then she wouldn't go in for about a year or two later to work. And she'd
never work that long. But the last time she worked was at the Massachusetts Mills. And um, she
loved to go to work. Because they had at noon hour, at lunch hour. They had an hour for lunch.
And then they'd, school teachers would come in and teach them English. They had classes.
Mother loved that. She's not the only one. Most everybody took it. And every day for half an
hour they took these lessons. And I think that was wonderful. That's what put my mother on to
going to night school.
H: And this is how she learned to read and,
A: She learned to read and write in English. Right.
H: How has Lowell's physical appearance changed during your lifetime?
A: Oh, it's changed,
H: The buildings and streets and,
A: It's changed a lot.
H: Can you describe how it's changed?
A: Well, the district I used to live on Chapel Street one time was really very nice. And it was
nice homes. And people took care of it. Then all at once it started decaying and it was really
awful But thank goodness it has been brought up to date again. And it's really nice again. But
that's how it was there. And Back Central Street has changed a lot. Take where Zayer's Store is.
That used to be Tyler Street. Used to be nice homes in there. There was Polish people liven
there, Irish, there was Armenian. We had differences yes, but nothing at all what you compare to
�some of the differences there having now-a-days. It was nothing like that. It was just because
we didn't understand the same language. But we got along beautifully.
H: And what did your house look like?
A: My house looked like, [laugh] it's very bare. [laugh] When we were little, right. Well, the
house on Central Street. You climb up the stairs. My father always wanted to live in a house
where you only had one door for our family. He wouldn't move into a house unless he had just
the one door for us. And we'd climb up the stairs, and they'd be a hall way. We're into the
kitchen. It was a great big kitchen. And the wide oak floors, they used to be scrubbed every
Saturday, be nice and clean. And to the right of the house was a living room. But we didn't have
as a living room. My aunt lived with us. And she had that as her bedroom. Then we had a small
little room that was like a little um, well like a little living room. Just a table and chairs, and that
was it. The kitchen too was big table and kitchen chairs. A big black stove which had to be kept
shining. And then the bathroom was like a closet, about five by five. Like that. And that's
where the ah, bathroom was. And then out of that room there was another bedroom. Which was
my mothers bedroom. But we slept up stairs. We had to go through this narrow hall way.
Climb up the stairs. There was four bedrooms up stairs. And to go to bed at night, we'd undress
by the stove downstairs. And then we'd put a blanket over us and run like mad upstairs. [laugh]
H: Cause it was so cold.
A: Cause it was so cold. Cause there was no heat what so ever upstairs. Mother used to put
these um, hot bottles of um, oh, how you call them now? Ho water, er, brown, brown bottles.
And she used to fill it with, clay bottles. She used to fill it with hot water. And she'd bring it
upstairs before we went to bed. And she'd put one in each bed. For us to keep, when we got
there the bed was nice and warm. And about a dozen blankets. You couldn't even move
underneath the bed. That's how it was.
H: These were clay bottles?
A: It was clay bottles that they came from Portugal. They brought whiskey in them. They were
sort of long. And they had, and they were clay. And that held the water good and hot. See, they
bought these bottles from Europe, from Portugal. And mother had two or three of them. And
she'd put them from one bed till we warmed all up.
H: And what was in the bottles when they came?
A: Whiskey.
H: Whiskey?
A: Whiskey. [laugh]
H: And so they were put to good use after that.
�A: Right. Cause they were made out of clay. They were a brown bottle. Clay.
H: Very good. And what, how were the houses painted? Like was it a certain color? All of
them or was it different shades?
A: No, they were papered. There was wallpaper and were painted. And um, the land,
H: Outside of the house too?
A: The out side, well we lived on, the one I'm talking about was a brick building. It was a brick
building. And there was cock-roaches. But ah, it's a good thing that we had neighbors who were
Portuguese right down the line. There was the um, Tescheras, there was the Silvas, there was the
Fermange. And we all got together, my mother did. And they used to put this kind of powder on
so they could get rid of them. But,
H: On the cockroaches?
A: On the cockroaches. And that's how we kept the place clean.
H: Can you describe the stores where you shopped, and your parents shopped?
A: Well, we shopped mostly in the Portuguese um, stores. Where you know, knowing the
language well. Mother used to go there and shop. There used to be the [unclear] right opposite
where we lived on Central Street. And he had the store there for a long time. We did our
shopping there for years and years. Then he sold it to Mr. Souza afterwards. He took over the
store then. The Souza's Market.
H: And where was this located?
A: Right opposite Central Street. On Central Street where there is a drug store there now. Right
now there is a drug store there now. And also there was another Portuguese store we called it [in
Portuguese] which it means Cooperate Market. And that used to be run by Portuguese people
too. We used to do our groceries there. In fact that's where Danny Silva started to work as a
young man. He worked there. Then for our clothing
H: Is he still in the food business?
A: Oh, yes. He has the Pioneer Market. He has the Pioneer Market. And then for clothing, we
used to go to the store of Manuel Souza. He used to have a store on Gorham Street. And also he
had it on um, I think Middlesex Street too. He had a store there. But then as we began to learn
the language more, we used to, venture into the English speaking stores and buy our things.
H: Ah, who owned the house that you lived in? Was it a Portuguese person?
�A: No, um, um my goodness. I think it belonged to the Floods. I think it belonged to, I don't
remember exactly. But I think all those houses they used to belong to the Floods. There used to
be a,
H: Were they well known people in Lowell?
A: Yes. They were well known people in Lowell. They were real-estate people. Ya, the
Floods. As far back as I can remember, that's what I can remember. The name Flood.
H: They owned a lot of property.
A: Right.
H: Ah, did the people fix up their yards?
A: Yes. Yes they did. They did. Yes, they did, ya. They had nice yards fixed up.
H: Did they have gardens? Grow things?
A: Flowers. Not in food. My father on, when my father, this is years afterwards. When he
lived on Back Central Street he had a garden in the back. Ah, during the World War 11, he built,
he had a garden where he raised [unclear] and tomatoes, and lettuce, and potatoes, and even
raised chickens. At that particular time you could do that. That was during the World War 11.
They were told that the people could raise chickens in the city. And um, in fact when my brother
was in the service he'd come home, bring a pal or two. My mother would go outside and kill a
fresh chicken and make fried chicken for the boys.
H: And was this mostly for the use of the family?
A: Use of the family, yes.
H: Ah, do you recall where the children played at that time?
A: Ah, in my time we played in our own yards. And ah, like I said, like I think I said before we
used to, they used to have these recreation on Charles Street as a youngster. And we used to go
there and play. After six o'clock they used to have all these kind of different games. We used to
go and play.
H: Supervised.
A: Supervised, right. And um, and the South Common too they used to go. But we were not
allowed. My mother and father wouldn't allow us to leave the area. We had to stay home in our
own back yards.
H: Did you have any pets? Or,
�A: No. Cats. We used to have cats. But we didn't have dogs until way, way into my teens.
That we had, ya, See I was the oldest of the family so there was not much, then the youngest start
coming in and they liked pets. So as I was older too, I used to say, "come on get them a pet." Ya
know. So that's how they got the pets. They had dogs.
H: Do you remember how you learned to speak English?
A: Well,
H: Did your speak er, Portuguese?
A: They didn't speak Eng, oh, they were perfect they were all Portuguese at home. We didn't
speak, I didn't learn to speak English until I went to school I think. Because Portuguese was
spoken at home.
H: Do you remember anything about how you, you know got along with the other children, that
might have spoken just English? Or another language?
A: No, I didn't, most of us were the same ethnic group. And um, I can find a hard time to learn,
to pick up the English language at all. I didn't find it hard at all. Cause,
H: Were there other children there that couldn't speak,
A: Yes, there was other child, yes there was other peo, children that couldn't understand,
H: Other nationalities.
A: Er, nationalities yes.
H: How were you taught the English? Do you remember?
A: Um, When I went to, I went to school was the first grade. And that was down in New
Bedford. Cause we moved to New Bedford when things were a little hard here in Lowell. There
were no jobs. My father moved to New Bedford. There my first school was in New Bedford.
But ah, we didn't go every day to school. Because my mother, at that time didn't think, if we
didn't want to go to school we didn't go. That was it, ya know. So I didn't get much class till I
came back to Lowell. Then I started going to Charles Street School. On the side of Gorham
Street. Used to be a Charles Street School there. And then that's when I started go. But already
then I already had a spattering of English. Enough to pick up,
H: Wasn't it mandatory at that time to go to school?
A: Yes, yes it was. Yes it was,
H: Therefore when you were kept at home what did they do about it?
�A: They used to call mother and um, and tell that we didn't go to school. Mother would say she
was sick or something like that. And of course not knowing how to read or write, she couldn't
very well give us notes to bring to school. But ah, they were not very strict. At that particular
time as they are now. As when I got married and my children were at that, they were not too
strict with the families then.
H: Did they feel that education was important? At that time, or,
A: My parents did. They did. But they thought that I was just too young to go. To school, my
brother and I was too young to go to school. At that time.
H: How old were you? Do you remember?
A: Um, I must have been about six. When I started going to school steady, when I started to go
to school steady, I started at six years old, yes.
H: Well did you start at an earlier age to go to school?
A: Was about five when I started.
H: Kindergarten.
A: Not kindergarten. It was first grade down New Bedford. I didn't get the schooling until I
came to really going, until I came to Lowell. Back to Lowell. We were two years in New
Bedford.
H: How did you and your family observe the Lenten Season?
A: We observe it, we observe it, my mother was strict on that. With us and my father. We used
to go to the stations of cross every Friday um, during Lent. And we used to observe fasts on
Wednesdays and Fridays. No fish what so ever these two days. And we had to give up
something which we liked very much. We had to give that up. And um, and then on um, Holy
Thursday we'd visit the churches. By walking we didn't have cars then. We were just
youngsters. We didn't have no cars. We'd go either to five churches, seven churches, or nine
churches. We made seven most of the time. And that was too,
H: An odd number?
A: An odd number. It had to be an odd number. I think that's superstitious but that's what they
had. I had to be an odd number. And we used to go to Saint Peters, Sacred Heart, and come
down. We used to go to the Polish Church on High Street. Then go to Immaculate Conception.
Then come all the way down to the ah, Saint Jean not Saint Jean oh, Saint Jean Baptiste, and then
to the Shrine in back of the five, Saint Joseph. We used to go. As long as we made five or
seven. And then back to Saint Anthony's, and then back home. And that's what we used to do
on Holy Thursday. Now nobody does that now-a-days.
�H: I guess it's a little different. And you also said that you went to the Franco-American. Um,
where the orphanage is. And you would say the stations.
A: Ya. That was a treat to go there. And ah, we'd walk too. On a Sunday afternoon. That's the
only time we could get with the family. We'd walk up there. And we'd say the stations of the
cross. It was beautiful then. It was really nice. You can go up to the top of the stairs to the
cross. The crucifixion. We used to walk up there. I know my mother made a promise one time.
She walked on her knees up there.
H: Up to the cross? How many steps?
A: Oh gee, I don't remember. There's quite a lot of steps there. [laugh]
H: And is it still like that today?
A: It's still there, yes. But I don't think it's, there as new as they used to be.
H: The stations of the cross are still there?
A: And the crucifix is still up, is way up. It's beautiful.
LONG PAUSE ON TAPE
A: After I was working at the Hub Hosiery for sixteen years. I left and went to work in the shoe
shop. And um, I worked there till 1978. In shoe shops. Grace Shoe was the last place I worked.
Now in 19, what year was that, that they came in, the Cubans? The Cubans start coming into
Lowell.
H: The first ones.
A: The first ones. And ah,
H: Was that 1940?
A: 1940. I think it was about 1940 they came in. And ah, one day the Personal Manager came
upstairs and he asked me if I spoke Portuguese I said, "yes, I speak Portuguese, and read a little."
He said, "come downstairs, I need you downstairs." As we were going down he told me I was
going to speak to Spanish people. I told him I didn't speak Spanish I spoke Portuguese. That's
all right he said, You'll understand. So when I got down to the office there was about six ladies
there. And I felt so sorry for them because they were nice looking ladies and they were all
excited too. So I told them. I said, in Portuguese, and half Spanish. I said, "No habbla est
Spaniol, habbla Portuguese." They were very glad to hear that. But then um, I start speaking to
them. And I asking their names and so forth and so on but I think the most um, international
language is the hand language. It really can do wonders. And from then on I learned quite a bit
�of Spanish. By asking their names, who they were and so forth. And these people really
suffered a lot coming over and um, after that I used to go down there practically every day. I'd
be down the office. Or upstairs where I worked translating for them.
H: What types of jobs would they take?
A: They took stitching, they took cementing, they took pressing. They did everything. And
these people, the first people that came from across, from Cuba. They were not just ordinary
people. They were people that were educated people. The people were lawyers and people who,
girls who worked in the ah, in the courts typing and all that. And they came and they worked.
Really hard and they tried. And it was a pleasure to see these people get on so good.
H: And they left their own country with better jobs,
A: With better jobs, to
H: To come to America.
A: To work in the shoe shop. Which to them was a big thing, ya know, for them to do. In fact
one of the ladies was pregnant. And we used to laugh at her because, she'd be working and then
she'd decide to sit down for a little while and do a little knitting. [laugh] Till the boss came over.
He told me, he says, "will you tell her that during work we don't knit." So I had to go over and
tell her in Spanish that, er Portuguese and English and hand language that that couldn't be done.
She said all right. And she started to work. She understood that they couldn't stop whenever
they want to and do their own thing. And then there was another case where I felt awfully bad
for the lady, She had a baby that was six months old. And this baby was born in a cave. While
they were waiting for transportation to come over. So you see that these people suffered awful
lot waiting.
H: She was born in a cave, in Cuba? Or,
A: The baby in Cuba was born while they were waiting to come over here. THE BABY WAS
BORN IN A CAVE. So that she didn't go to the hospital or anything. And that baby was here in
the United States with her. I thought that they really went through a lot these people. They were
very brave. In coming to a New World not knowing the language. And all that, I thought it was
wonderful of them. And I enjoyed translating for them. And I had, I don't know why because
maybe I came from an ethnic group too that I felt akin to them.
H: You mentioned the N.R.A.
A: Oh, in 19 um, 192, I can't remember the date now. We had the N.R.A. come in. Where they
raised the wages. From practically nothing, which in a shoe shop and in dress making places
where they call them sweat shops. They had to pay them twelve dollars, almost thirteen dollars.
They raised the rate up to that a week. They had to pay that much.
H: And what were they getting prior to that?
�A: Oh, I was making seven, eight, and nine dollars a week. If I worked a full week. Cause we
didn't have much work then too. Work was very slow. But as long as we were in the mill or in
the shop they had to pay us. Or else send us home.
H: And the N.R.A. was a government,
A: Was a government sponsored thing, we had at the time.
H: To protect the workers.
A: Protect the workers.
�
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c93c35939dc90be8603bda64e904c1af
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
UMass Lowell Portuguese American Oral Histories [1985-2018]
Description
An account of the resource
These oral histories with Portuguese immigrants and their descendants in the Greater Lowell area were conducted between 1985-2016. Topics covered include the experience of immigration, working conditions, family life, and more. These oral histories were funded by the Lowell National Historical Park, the American Folklife Center, and UMass Lowell.
Subject
The topic of the resource
Azorean Americans
Children of immigrants
Cultural assimilation
Mills and mill-work
Portuguese American women
Format
The file format, physical medium, or dimensions of the resource
PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Document
Source
A related resource from which the described resource is derived
All items can be found at the Center for Lowell History in Lowell, MA.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Date
A point or period of time associated with an event in the lifecycle of the resource
1985-2018
Oral History
A resource containing historical information obtained in interviews with persons having firsthand knowledge.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Mary Alves Oral History Interview
Subject
The topic of the resource
Portuguese American women
Christmas
Immigrant families
Mills and mill-work
Ethnic food
New Year
Madeirans
Balls (parties)
Creator
An entity primarily responsible for making the resource
Holden, Maria
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Date
A point or period of time associated with an event in the lifecycle of the resource
1981-02-23
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Format
The file format, physical medium, or dimensions of the resource
PDF
MP3
Language
A language of the resource
English
Type
The nature or genre of the resource
Audio
Text
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Madeira (Madeira Islands)
Lowell (Mass.)
Description
An account of the resource
Mary Alves was born in 1908 on the island of Madeira. She left Portugal with her family when she was 12 years old and immigrated to the United States. In this interview, she describes holiday traditions, work in the mills, church groups, and social outings in Lowell. She also tells her family's immigration story, including her mother's tough time on the ship while trying to take care of a newborn.
Charles W. Morey Elementary School
Coburn School
Daughters of Mary
Holy Name Society
Holy Rosary Sodality (Lowell, MA)
Pioneer Quality Market
Portuguese American Center (Lowell, M.A.)
Saint Anthony's Church (Lowell, MA)
Sousa's Market
-
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1e3e36b492b4b83dadbc3a035c732cad
PDF Text
Text
ST. ANTHONY'S NEWSLETTER
Volume 1, Number 4
December2000
Lowell, Massachusetts
**************************** ****************************
Pde. Frank
Glynn
Fr. Frank Glynn
The Christmas season stimulates many
reactions in our hearts. There is the dread
that we non-shoppers feel as we consider
how to survive the process of deciding what
t o buy and how to do it as painlessly as
possible. There is the annoyance with t he
w orld as every year they hijack the feast of
the gift of the Lord to be a marketing tool
for their profit-making schemes. There is
the wonder as we gaze upon our children
with their dreams of Santa Claus and his
gifts and their learn ing of Jesus and His
gifts. There is the exhaustion as we roam
from store to store, party to party, house to
house! decorating, cooking, cleaning, and
planmng. There is the joy of happy
memories of Christmas spent in the
innocence of our younger years. There is
the sadness as we spend this Christmas
wit hout loved ones who made past
Christmases so special. In paragraph 464
the Catechism of the Catholic Church help~
us to put the feast of Christmas in correct
perspective: "The Word became flesh to
make us partakers of the divine nature. For
Continues next page
A quadra natalicia provoca muitas
reacc;oes nos nossos corac;oes. Existe a
ansia que nos, OS que nao gostamos de
fazer compras, sentimos quando estudamos
o modo de sobreviver ao processo de
decidir o que comprar e, como faze- lo com o
menor esforc;o possivel. Ha a furia e a
zanga para com o mundo quando, t odos os
anos, eles nos roubam a f esta do Senhor,
t ransformando-a numa ferramenta a servir
os seus esquemas de lucros pessoais. Ha a
alegria maravilhosa de olhar para as nossas
crianc;as com os seus sonhos de Sao Nicolau
e os seus presentes e ve-las aprender sobre
Jesus e os Seus dons. Ha ainda o cansac;o
de correr de loja para loja, de casa para
casa, decorando, cozinhando, limpando e
planeando. Ha a alegria das memorias
felizes de Natais passados na inocencia dos
anos de infancia. E ha tambem a tristeza,
ao passarmos est e Natal sem as pessoas
queridas que fizeram Natais passados tao
especiais para nos.
No paragrafo 464 o Catecismo ajudanos a por o Natal na perspectiva correcta:
"O Verbo fez-se carne para fazer-nos
participantes da natureza divina. Epor isto
que o Verbo se tornou homem, e o Filho de
Deus se tornou no Filho do Homem: para
que os homens, entrando em comunhao
com o Verbo, e deste modo recebendo
f iliac;ao divina, possam tornar-se filhos de
Deus. 0 Filho de Deus tornou-se homem
continua na pagina seguint
1
�this is why the Word became a man, and the
Son of God became the Son of Humanity: so
that humanity, by entering
into communion with the Word and thus
receiving sonship and daughtership, might
become a child of God. For the Son of God
became a man so that we might become
God. The only-begotten Son of God,
wanting to make us sharers in His divinity,
assumed our nature, so that He, made
human, might make humans gods." We
wish each other a "Merry Christmas".
Synonyms for "merry" are: mirthful,
hilarious, gleeful, blithe, gay, jolly, and
jovial. These words should help us to
contemplate the wondrous gift of our God
and reaction to it. God loves us so much
that He sent His only-begotten Son to live
with us as The Sign of His love. We are
safe, precious, and free. As we face the
dark days of winter we erupt with mirth,
laughter, and joy as we realize that God is
love and dwells with us. So, as we do all the
stuff associated with this time of year, let us
take time to contemplate our magnificent
God, His gift to us in Jesus, and the peace
and joy that is ours forever, no matter what
the winter or fate should bring us. Have a
Merry Christmas with each other and with
the Lord.
para que nos possamos ser Deus. O Filho
de Deus, querendo fazer-nos
participantes da Sua divindade, assumiu a
nossa natureza, para que Ele, feito homem,
possa fazer-nos deuses humanos."
Desejamos uns aos outros "Feliz
Natal". Sinonimos para "feliz" sao: ditoso,
alegre, contente, satisfeito, venturoso,
aben~oado ••. Estas palavras deviam ajudarnos a melhor contemplar a maravilhosa
oferta do nosso Deus e a nossa reac~ao a
ela. Deus ama-nos tanto que nos mandou o
Seu (mico filho para viver connosco, como
sinal do Seu amor. Nos estamos seguros,
somos preciosos e livres. Ao encararmos os
dias escuros do Inverno, enchemo-nos de
alegria, sorrisos e felicidade, ao realizarmos
que Deus amor e vive entre nos. Portanto,
enquanto fazemos todas as coisas que se
associam com esta quadra, tiremos tempo
para contemplar o Deus magnifico, a Sua
oferta para nos em Jesus, e a paz e alegria
que sao nossas para sempre, seja o que for
que o Inverno ou a sorte nos traga.
Tenham um Feliz Natal uns com os
outros e todos, com o Senhor.
e
2
�Mutt-o-Oh-rtgado--(!/ at-6 UWl/
THANK YOU AND GOOD-BYE:
TR00P429
___ ___________
I
[__
di:a✓,·
Por: Joanne Silva
~
By: Joanne Silva
(i<J-Jt;ariamo-J'bagradecer ~Paroqut:a,b
SanbJ-A nbfn£o-f!/ ~ecia/,mente,, ao-Padrf!/
Frank- f!/ ~(jerry wda,~ge,,tr'~f!/ .I-Up~
dado-ao- nosso-grupo-: Se-nruno--n,,os, .semprf!/
benil~ <i<J-Jt;ariamo-J' b dqfer ~ @dos;
9 uao-~~n,,os,~,serrrir.
remdr
remdr
perl,a/@ ntib-poder~ ~1#£U-ar 0-- nossogrupo--es-w, ano-por~ b uderer.
~ e r ~ @poder 1/o/,tz:u; no--fi.dur0;
Mtd-w-Obrifjado<irupo-- b
I
We would like to thank St. Anthony's parish
and especially Fr. Frank Glynn and Gerry
McDonald for all their kindness and support
that was shown to our Troop. We felt very
welcome. We would like to tell everyone
how special you made us feel. We are sorry
to say we will be unable to hold our troop
this year due to a shortage of leaders. We
hope that sometime in the near future we
will be able to return.
EJC,ate£ra.,,, 429
IIUMENTIIR OS IIEJ:ESSITIIOOS
Thank you.
I
Uma vez por mes a Igreja de St.
Antonio prepara e serve um almoc;o para os
necessitados da Cidade, no YMCA na Hale
St., em Lowell. A comida e feita pela Emily
e pelo Mario Silva e servida coma ajuda de
voluntarios da nossa Par6quia.
A nossa par6quia esta envolvida neste
programa de caridade ha ja varios anos e
sempre com muit o sucesso, servindo
normalmente SO a 60 refeic;oes.
Muitas pessoas e familias tem
participado com regularidade. Se alguem
estiver interessado em colaborar, por favor,
contacte a Reitoria.
Troop 429 and our Leaders
A Gift of Food
Emily & Mario Silva
Once a month St. Anthony's Church
provides a dinner for the needy of the city,
at the YMCA on Hale St. in Lowell. The food
is prepared by Emily and Mario and served
by volunteers of the parish.
Our Church has been involved in this
charitable event for several years with
much success, serving normally SO to 60
meals.
People and families of all ages participate
on a regular basis. If you wish to help,
please contact the rectory.
3
�Ill
THE Hl!AL TH SPOT
Ill
HIGH.:.BLOOD PRESSURE
Evelyn Hazel, RN
Hypertension is the result of persistent
high arterial blood pressure, which may
cause damage to the vessels and arteries
of the heart, brain, kidneys, and eyes. The
entire circulatory system is affected since
it becomes increasingly more difficult for
the blood to travel from the heart to the
major organs. Multiple blood pressure
readings are taken to establish an average
and then analyzed by a physician to
determine hypertension. You may have
symptoms of headache, blurring of vision,
or chest pains, but in some cases you may
not have any symptoms at all.
Modern life styles tend to increase blood
pressure causing hypertension. Some of the
known factors include a high salt intake,
excessive alcohol consumption, and obesity.
Genetic factors may also influence this
disease. Primary hypertension is the most
com mon type and a healthier life style and
medication generally improve it when
needed. Secondary hypertension is the
result of a disorder or abnormality of the
kidney, adrenal gland or other vital organ.
This less common type of hypertension is
often treated surgically. Hypertension may
also occur during pregnancy and require
special attention.
Arteriosclerosis, a fatty build-up, also call
plaque, develops in the damaged arterial
wall, clogging the flow of blood
throughout the artery. Blood clots may
form more easily and become dangerous if
dislodged. Under increasing blood
pressure, a weakening of the artery wall
may balloon out (aneurysm) and break,
causing blood loss, tissue damage, and
even death.
Often, the cause of high blood pressure is
unknown, but certain factors can place people
at risk. If you have high blood pressure, take
steps to get it under control, but always check
with your health care provider before you
begin any diet or exercise/weight-loss
program. Eat smart, lose weight, exercise
regularly, don't smoke, or quit if you do, limit
alcohol, reduce stress, take the medication
you've been prescribed.
High blood pressure, if left uncontrolled, can
lead to more serious health problems like:
enlargement of the heart, hardening of the
arteries, stroke, heart attack, kidney damage.
Jose C. Agrela
Jacqueline S. Ormonde
Luis_Agrela
Crystal L. Ornelas
Danubia Barajas
George M. Pilato
Monica R. Bettencourt
Jason F. Pi mentel
Tanya S. Bettencourt
Joshua A. Rocha
Derek M. Boland
Daniel M. Ruas
Brian J. Brasil
Andrew W. Santos
Rui M. Camara
Jason V. Santos
Andrea M. Cesar
Adam M. Silva
Melissa F. Correia
Kevin J. Silva
Derek J. Dacunha
Nicole M. Silva
Ana M. DaSilva
Tristan C. Silva
Kevin J. DaSilva
Carla C. Silveira
Melanie M. Dasilva
Timothy J. Silveira
Elisabeth C. Desousa
Michael Soares
Leslie M. Espinola
Andy G. Sousa
Valdemar C. Estevam
Daniel C. Sousa
Liberto Faria
Peter J. Sousa
Paul S. Farrante
Anita S. Tavares
Adam F. Laurencio
Stephanie Valente
Roberto M. Leal
Christina F. Vasconcelos
Robin K. Lima
Shanna G. Vieira
Carla Martins
Sonia B. Martins
Lisa Borges
Jennifer L. Mello
Carla Cruz
Melanie Mendonca
Amy Felix
Cesar E. Meneses
Elizabete Santos
Congratulations to all Confirmandi
4
�SAODE
TENSAO ALTA
Evelyn Hazel, RN
Hipertensao e o resultado de constante
tensao arterial alta, que pode danificar as
veias e as arterias do cora~o, cerebro, rins
ou olhos. Todo o sistema circulat6rio flea
afectado na medida em que se torna cada vez
mais dificil para o sangue circular do cora~o
para os orgaos principais do corpo.
Varias leituras da tensao arterial sao
tomadas a fim de estabelecer uma media que
e entao analisad a pelo medico na
determina~ o de hipertensao. Podera ter
como sintomas: dores de cabe~, visao
toldada ou dores no peito, mas, em alguns
casos, pode nao haver sintomas nenhuns.
O estilo da vida moderna tende a
aumentar a tensao arterial, causando
hipertensao.
Alguns dos factores mais
comuns sao: o grande consumo de sal,
excesso de bebidas alco61icas ou gordura.
Hereditariedade e tambem um factor com um.
Hipertensao primaria e a mais vulgar e
geralmente pode ser controlada com
medica~o e uma vida saudavel. Hipertensao
secundaria, por outro lado, e o resultado de
funcionamento anormal dos rins, glandula
adrenal ou outro orgao vital. Esta doen~a e
normalmente tratada com cirurgia. Tensao
alta pode tambem surgir durante a gravidez,
requerendo neste caso aten~o medica
especial.
Arteriosclerose, acumula~o de gordura
nas paredes internas das arterias bloqueia o
fluxo normal de sangue, alterando a tensao
arterial; coagulos sanguineos podem formarse mais facilmente, bloqueando a passagem
de sangue. Sob o aumento da pressao
sanguinea, uma arteria enfraquecida, pode
inchar (aneurismo) e romper-se causando
perda de sangue, dano de tecidos ou ate a
morte.
Algumas vezes a causa da hipertensao
e desconhecida mas, certos factores
aumentam o risco de a ter. Se tem tensao
alta, tome medidas para controla-la, mas
consulte o seu medico antes de come~ar
qualquer dieta, exercicios ou programa para
perder peso. Tome cuidado com a
alimenta~ao, perca peso, fa~ exercicio, nao
fume, beba pouco alcool, reduza o stress e
tome a medica~o que lhe for prescrita.
Tensao arterial alta, se nao for
controlada pode levar a problemas de saude
muito mais serios tais como: alargamento do
cora~ao, endurecimento das arterias,
trombose, ataque de cora~ao e doen~as
renais.
Newspaper Committee
Members:
f
''
.
~
~J
Bea Cunha
Evelyn Hazel
Bea Hogan
Georgina Leal
Maria Lima
Priscilla Marsh
Lidia Melo
Carol Rocha
Joanne Silva
Victor Melo
L-.-------------5
�sAO II/COi.AU E O IIATAL
CHRISTMAS
ENSINE AS CRIANCAS
AIIO
SAIITA
TEACH THE CHILDREN
Late on Christmas Eve, I sank back into my easy chair,
tired but content. The kids were in bed, the gifts were all
wrapped, and the milk & cookies waited by the fireplace
for Santa. As I sat back admiring the tree with its
decorations, I couldn't help feeling that something
important was missing. It wasn't long before the tiny tree
lights lulled me to sleep.
I don't know bow long I slept but all of a sudden, I knew I
wasn't alone. I opened my eyes, and you can imagine my
surprise when I saw Santa Claus himself standing next to
my C hristmas tree. He was dressed all in fur from bead
to foot, just as the poem described him, but be was not the
"Jolly Old Elf' of Christmas legend. The man who stood
before me looked sad and disappointed and there were
tears in his eyes. "Santa, what's wrong?" I asked. "Why
are you crying?" "It's the children," Santa replied sadly.
"But Santa, the children love you," I said. " Oh, I know
they love me, and they love the gifts I bring them," Santa
said, "but the children of today seem to have somehow
missed out on the true spirit of C hristmas. It's not their
fault. It's just that the adults, many of them not having
been taught themselves, have forgotten to teach the
children." "Teach them what?" I asked.
Santa's kind old face became softer and more gentle. His
eyes began to shine with something more than tears. He
spoke softly. "Teach the children the true meaning of
Christmas. Teach them that the part of Christmas we can
see, bear, and touch is much more than meets the eye.
Teach them the symbolism behind the customs and
traditions of Christmas that we observe. Teach them
what is truly important and what the symbols represent.
Santa reached into bis bag, pulled out a tiny Christmas
tree and set it on my mantel. "Teach them about the
Christmas tree. Green is the second color of Christmas.
The stately evergreen, with its unchanging color,
represents the hope of eternal life in Jesus.
Tarde, na Noite de Natal, encostei-me so sofa,
cansada mas satisfeita. Os miudos estavam na cama,
os presentes estavam todos embrulhados e o leite e as
bolachas esperavam por Sao Nicolau, junto a lareira.
Estando admirando a arvore e as suas decoracoes senti
que algo estava faltando. Nao demorou muito para que
o piscar da luzes da arvore me levasse a dormir.
Nao sei por quanto tempo dormi mas de repente
apercebi-me de que nao estava s6zinha. Abri os olhos
e imaginem o meu espanto quando o Pai Natal de pe, ao
lado da minha arvore. Estava vestido com peles, da
cabeca aos pes, tal como o poema o descreve, mas nao
era o "Alegre e ldoso Elf' das hist6rias de Natal. 0
homem que estava junto de mim olhava-me com tristeza
e desapontamento e lagrimas brotavam-lhe nos olhos.
-"Que se passa Pai Natal?" perguntei. "Perque estas
chorando?" -"E por causa das criancas," respondeu
tristemente.
E eu disse "Mas, as criancas gostam
muito de ti." -"Oh, eu sei que elas gostam de mim e
dos presentes que lhes trago, mas as criancas de hoje
parecem ter perdido o verdadeiro sentido do Natal. Nao
e culpa delas. E que os adultos, muitos deles nao
aprenderam, esqueceram-se de ensinar as criamcas."
-"Ensinar o que?" perguntei.
A face do Pai Natal abrandou e tornou-se mais
gentil. Os olhos comecaram a brilhar com algo mais
que lagrimas e ele falou suavemente. "Ensina as
criancas o verdadeiro sentido do Natal. Explica-lhes
que aquilo que no Natal vemos, ouvimos e sentimos e
muito mais profundo do que parece. Ensina-lhes o
simbolismo por detras dos habitos e tradicoes de Natal.
Diz-lhes o que e o mais importante e o que tudo
sig nifica."
Entao, o Pai Natal pegou no seu saco, tirou dele
uma pequena aevore de Natal e colocou-a em cima da
lareira. "Ensina-as acerca da arvore de Natal. Verde e a
segunda cor do Natal. Os Pinheiros, com as suas cores
que nao mudam, representam a esperanca da vida
eterna em Jesus. As agulhas apontando para o ceu
lembram-nos que os pensamentos dos homens deviam
tambem virar-se para o ceu.
0 Pai Natal pegou de novo no saco e dele
retirou uma estrela brilhante que pos no cimo da
pequena arvore. "A estrela e o sinal celestial de
promessa. Deus prometeu um Salvador ao mundo, e a
estrela foi o sinal do cumprimento dessa promessa, na
noite em que Jesus Cristo nasceu. Ensina as criancas
que Deus cumpre sempre as Suas promessas, e que os
homens sabios continuam a Sua procura.
"Vermelho ea primeira cor de Natal." Disse ele,
colocando um ornamento vermelho na arvore.
"Vermelho e intense, profundo e vivido. E a cor do
sangue vital que corre nas nossa veias. E o simbolo
6
�Its needles point heavenward as a reminder that man's
thoughts should turn heavenward as well."
Santa reached into his bag again, pulled out a shiny star,
and placed it at the top of the small tree. "The star was the
heavenly sign of promise. God promised a Savior for the
world, and the star was the sign of the fulfillment of that
promise on the night that Jesus Christ was born. Teach the
children that God always fulfills his promises, and that wise
men still seek Him."
"Red" said Santa, "is the first color of Christmas." He
pulled forth a red ornament for the tiny tree. "Red is deep,
intense, vivid. It is the color of the life-giving blood that
flows through our veins. It is the symbol of God's greatest
gift. Teach the children that Christ gave his life and shed
his blood for them that they might have eternal life. When
they see the color red it should remind them of that most
wonderful gift."
Santa found a silver bell in his pack and placed it on the
tree. "Just as lost sheep are guided to safety by the sound
of the bell, it continues to ring today for all to be guided to
the fold. Teach the children to follow the one true
Shepherd, who gave His life for the sheep."
Santa placed a candle on the mantel and lit it The soft glow
from its tiny flame brightened the room. "The glow of the
candle represents how man can show his thanks for the gift
of God's son that Christmas Eve long ago. Teach the
children to follow in Christ's footsteps. To go about doing
good. Teach them to let their light so shine before men that
all may see it and glorify God. This is what is symbolized
when the twinkling lights shine on the tree like hundreds of
bright, shining candles, each of them representing one of
God's precious children, their light shining for all to see."
Again Santa reached into his bag and this time he brought
forth a tiny red and white striped cane. As he hung it on the
tree he spoke softly. "The cane is a stick of hard white
candy. White is to symbolize the Virgin Birth and the
sinless nature of Jesus, and the hard candy symbolizes the
Solid Rock, the foundation of the church, and the firmness
of God's promises. The candy cane is in the form of a "J"
to represent the precious name of Jesus, who came to earth
as our Savior. It also represents the crook of the Good
Shepherd, which He uses to reach down into the darkest
corners of the world to lift out the fallen lambs who have
gone astray. The original candy cane had three small red
stripes, which represent the stripes of the scourging Jesus
received by which we are healed. The large red stripe
represents the blood Jesus shed, so that we may have the
promise of eternal life if we believe in Him. Teach these
things to the children.
Continues next page
da mais preciosa dadiva
de Deus. Ensina-lhes
que Cristo deu a Sua
vida e derramou o Seu
sangue por elas, para
que elas possam
alcanc;ar a vida eterna.
Quando elas virem a cor
vermelha lembrar-se-ao
des ta maravi lhosa
oferta,"
Encontrou uma
campainha prateada e
po-la na Arvore. "Do mesmo modo que as ovelhas
perdidas se guiam pelo som da campainha, assim hoje
ela continua a tocar, chamando-nos a seguranc;a do
redil. Diz as crianc;as para seguir o (mico e verdadeiro
Pastor, que deu a Sua vida pelo Seu rebanho."
0 Pai Natal colocou depois uma vela na junto da
arvore e acendeu-a. A luz suave da pequena chama
iluminou o quarto. "O brilho da vela representa o modo
como os homens podem mostrar o seu agradecimento
pela maravilhosa dadiva do Filho de Deus nessa Noite
de Natal de ha tantos anos atras. Ensina as crianc;as a
seguir os passos de Cristo, a fazer o bem. Ensina-as a
deixar as suas luzes brilhar perante os homens para que
todos a possam ver e glorificar a Deus. Estee o simbolo
das luzes piscando na arvore, tal como centenas de
pequenas velas brilhando, cada uma delas
representando um dos preciosos filhos de Deus, a sua
luz brilhando para todos verem."
Uma vez mais o Pai Natal voltou ao saco e desta
vez tirou uma pequena bengala de rebuc;ado, branca e
vermelha. Ao po-la na arvore, disse suavemente. "Esta
bengala e uma pequena vara de rebuc;ado duro e branco.
A cor branca e o simbolol da Virgem e da concepc;ao
sem pecado de Jesus, ea dureza do rebuc;ado simboliza
a Rocha S61ida, a fundac;ao da lgreja e a firmeza das
promessas de Deus." Tem o feitio de um "J" para
representar o precioso nome de Jesus, que veio a terra
como nosso Salvador. Representa tambem o bastao do
Bom Pastor que Ele usa para resgatar as ovelhas
tresmalhadas pelos cantos escuros do mundo. 0
rebuc;ado original costumava ter tres tiras vermelhas,
que representam as chicotadas que Jesus recebeu pela
nossa salvac;ao. A tira vermelha mais larga representa o
sangue que Jesus perdeu, como garantia da vida eterna
que teremos se acreditarmos nEle. Ensina tudo isto as
crianc;as."
Entao ele tirou uma linda Coroa de Natal feita de
plantas frescas e cheirosas e atou-lhe um lac;o vermelho
brilhante. "0 lac;o serve para lembrar- nos da uniao
perfeita que o Amor. A Coroa representa todas as
coisas boas sobre o Natal para aqueles que tem olhos
para ver e corac;ao para sentir. Contem verde e
vermelho com as agulhas do pinheiro voltadas para o
ceu. 0 Lac;o vermelho fala-nos de boa vontade para com
e
Continua na pagina seguinte
7
�Santa then brought out a beautiful wreath made of fresh,
fragrant greenery and tied with a bright red bow. "The
bow serves to remind us of the bond of perfection, which is
love. The wreath embodies all the good things about
Christmas for those with eyes to see and hearts to
understand. It contains the colors of red and green and the
heaven-turned needles of the evergreen. The red bow tells
the story of goodwill towards all, binding us all together
with love, and its color reminds us of Christ's sacrifice.
Even its very shape is symbolic, representing eternity and
the eternal nature of Christ's love. It is a circle, without
beginning and without end. These are the things you must
teach the children. "
"But where does t hat leave you Santa?" I asked. The tears
gone now from his eyes, a smile broke over Santa's face.
"Why bless you, my dear," he laughed, "I'm only a symbol
myself. I represent the spirit of family fun and the joy of
giving and receiving. If the children are taught these other
things there is no danger that I will ever be forgotten." "I
think I'm beginning to understand at last," I replied.
"That's why I came," said Santa. "You are an adult. It is
your responsibility. If you don't take the time to teach the
children what Christmas is really all about, then who will?"
. ,, .
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todos, juntando-nos em amor, e a sua cor recorda-nos
o sacrificio de Cristo. Ate a sua forma e simb61ica,
representa a eternidade e a natureza eterna do amor de
Cristo. E um circulo, sem principio nem fim. Estas sao
as coisas que deves ensinar as crian~as."
"Mas, no meio disto tudo, qual o teu papel, Pai
Natal?" perguntei. Ja sem lagrimas nos olhos, um
sorriso brilhou na sua cara. " Deus te aben~oe minha
querida," riu-se, "Eu tambem sou s6 um simbolo. Eu
represento o espirito de familia e a alegria de dar e
receber. Se todas estas coisas forem ensinadas a
crian~as, nao ha perigo de se esquecerem de mim."
" Penso que estou percebendo finalmente," repliquei.
"Foi por isso que aqui vim," disse o Pai Natal. " Tu es
uma adulta. Esta e uma responsabilidade tua. Se nao
tirares tempo para ensinar as crian~as sobre o
verdadeiro significado do Natal, entao quern o fara?"
e
.
THE HOLIDAYS ARE COMING AND WE
HAVE ADDED A NEW PAGE TO THE
NEWSPAPER. HERE ARE A FEW TRIED
AND TRUE RECIPES. ENJOYHH!!!!!!!!!!
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Nozes Caramelizadas
Caramelized Nuts
3 cups of peeled walnuts ( cut in half)
1 cup of sugar
6 tbsp. of milk
1 tsp. of cinnamon
1 tsp. of vanilla
Mix in a pan: sugar, milk, ground cinnamon,
vanilla and the walnuts, cook mixing all
the time.
When it reaches the boiling point, time 10
minutes, always mixing.
At the end of 10 minutes, turn the pan on a
board and let everything cool down.
3 copos de nozes descascadas as metades
1 copo de a~ucar
6 colheres de sopa de leite
1 colher de cha de canela
1 colher de cha de baunilha em liquido
Modo de Fazer
Deitam-se num tacho o a~ucar, o leite, a canela,
a baunilha e as nozes.
Mexe-se sempre com cuidado para nao pegar.
Quando com~r a ferver marque mais
10 minutos, continuando a mexer.
Ao fim dos 10 minutos vire o tacho num
tabuleiro para arrefecer.
8
�SPINACH SQUARES
4 Tbsp. Margarine
3 eggs
1 cup flour
1 tsp. Baking powder
llb. Cheddarcheese
2-packages chopped spinach, thaw and
squeeze out water.
1 cup milk
1 tsp. Salt
In a 9x13 pan add margarine and melt. In a large
bowl, beat eggs; add flour, milk, salt and
baking powder. Mix. Add chopped cheese
and spinach, mix. Spoon into pan and
flatten.
Bake in a 350 degree oven for 35 min. Cut into
sq uares.
This freezes well. Cut into squares before
freezing. To reheat: 325 for 12 m inutes.
QUADRADOS DE ESPINAFRES
4 colheres de sopa de Margarina
3Ovos
1 Copo de Farinha
1 colher de cha de Fermento de bolos
1 libra de queijo Cedar
2 embalagens de espinafres, descongelados
expremidos (sem agua)
1 Copo de Leite
1 colher de cha de Sal
Num tabuleiro 9X13 derreta a margarina. Numa
tac;a grande bata os ovos; junte o leite, a
farinha, o sale o fermentode bolos.
Misture tudo. Junto o queijo, picado e os
espinafres e mexa bem. Coloque no
tabuleiro e indireite.
Cozinhe no forno a 350° por 35 min. Corte em
quadrados e refrigere se quiser.
Para reusar: aquec;a a 325° por 12 minut es.
I Bacalhau de Consoada I
CHRISTMAS CODFISH
Salted Codfish(bacalhau)-1 piece per person
Hard Boiled Eggs - 1 per person
Kale - 1 per every 2 persons
Potatoes - 2 per person
Boil everything separately -should be
served hot, salt to taste.
To prepare the codfish: soak it in water for
24 hours, and in milk for 24 hours
more, before cooking-keep container
in the refrigerator during the process.
Sauce: put 1/3 cup of Olive oil, per person,
in a pan with a few cloves of garlic
( opened in half) and some minced
fresh parsley. Warm it until it start
boiling. Serv it hot in a few drops of
white wine vinegar
fhe Newsletter Committee wishes to extend
heir heartfelt thanks to Mr. Glenn Mello for
sponsoring the newsletter.
Cozem-se postas de Bacalhau alto, bem
demolhado juntamente com couves (Kale).
A parte cozem-se batatas com a pele e,
tambem parte, um ovo por pessoa.
Na altura de servir, descascam-se os
ovos e pelam-se as batatas.
Deve preparar-se tudo ultima da hora
para que seja servido hem quente.
a
a
Preparacao do molho: leva-se ao lume
uma por~o de azeite - cerca de ½ decilitro por
pessoa - com alguns dentes de alho abertos ao
meio e salsa a gosto. Quando levantar fervura,
retira-se do lume e junta-se um pouco de
vinagre.
Serve-se numa molhadeira.
Commissao do Jornal Agradece detodo o.,
orac;ao ao senhor Glenn Melo por subsidiar . ,'
ste jornal
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9
�THE ST. VINCENT dePAUL
SOCIETY
The St. Vincent dePaul Society is an
international organization founded in 1833
by a young man named Frederick Ozanam
along with some of his fellow college
students. (Frederick Ozanam was
canonized recently by Pope John Paul II).
Under the patronage of St. Vincent dePaul,
today the society includes almost 900,000
members spread among 46,000
confraternities in 130 countries.
Who was St . Vincent dePaul? Born in
Gascony, Fra nce, in 1581, Vincent attended
t he universit ies of Dax and Toulouse. It is
said that Vincent was seized by pirat es
while going from Marseilles to Narbonne in
1606. Sold into slavery in Tunisia, he
escaped and returned to France some
months later. He spent some 20 years as a
parish priest and chaplain to an aristocratic
family. He was also Chaplain General of the
galleys of France and as such tried to aid the
galley slaves. In 1617 he founded the first
Confraternity of Charity, made up of
wealthy women working among the sick
and poor near Lyon, France. With the
support of the family with whom he served
as chaplain, Vincent founded the
Congregation of the Mission to preach to the
peasants in the family's estates. A
community of the congregation was
formally established at the college of BonEnfants in Paris in 1626 where Vincent
served as principal. The alternate name of
Lazarist Fathers was given to the group
when it established its headquarters in the
former priory of St. Lazare in Paris in 1632.
Vincent not only headed the order, but also
founded several other charitable
organizations, most notably the Daughters
of Charity in 1633. The founding hospital in
Paris owes its origin to this group. The
congregation of Missions organized several
A SOCIEDADE DE SAO VICENTE DE
PAULO
A Sociedade de Sao Vicente de Paulo e uma
organiza~o internacional fundada em 1833
por um jovem chamado Frederick Ozanam,
junto com alguns colegas da universidade.
(Frederick Ozanam foi recentemente
canonizado pelo Papa Joao Paulo II).
Tendo como patrono Sao Vicente de
Paulo, a sociedade inclui, hoje em dia, cerca
de 900.000 membros espalhados por 46 mil
grupos em 130 paises.
Quern foi Sao Vicente de Paulo? Nascido
em Fran~ (Gascony) em 1581, Vicente foi
aluno das Universidades de Tax e de Toulouse.
Diz-se que Vicente foi raptado por piratas
quando ia de Marselha para Narbonne, em
1606. Vendido como escravo em Tunisia,
escapou e regressou a Fran~ alguns meses
mais tarde. Passou 20 anos como paroco e
capelao de uma familia aristocrata.
Foi
tambem capelao Geral das gales francesas e,
nessa qualidade, tentou ajudar os escravos
das gales.
Em 1617 fundou a primeira
Confraria de caridade, composta de mulheres
ricas, trabalhando entre os doentes e os
pobres junto de Lyon, Fran~. Com o suporte
da familia a quern servia como capelao,
10
�Vicente fundou a Congrega~o da Missao para
pregar aos camponeses dos terrenos da
familia. Uma comunidade dessa congrega~o
foi oficialmente estabelecida no colegio de
"Bon-Enfants" em Paris no ano de 1626, onde
Vicente serviu com Director.
Outro nome - Irmaos Lazaristas - foi
dado ao grupo, quando estabeleceu o quartel
general na antiga prioria de Sao Lazaro em
Paris, em 1632. Vicente nao so se manteve
frente da ordem como tambem fundou outras
organiza~oes de caridade, principalmente as
"Irmas de Caridade", em 1633. O primeiro
hospital dos Vicentinos, em Paris foi fundado
por este grupo. A congrega~ao das Missoes
formou diversos Seminarios para a forma~ao
e treino de Padres, como resultado do
trabalho feito por Vicente com os jovens
acabados de ordenar. Preocupou-se muito,
tambem com trabalhadores substitutos
durante as guerras religiosas em Fran~a.
Vicente morreu em 1660. Foi canonizado em
1737 e foi nomeado patrono dos trabalhos de
caridade em 1855. A Festa de Sao Vicente de
Paulo e no dia 27 de Setembro.
o proposito da Sociedade de Sao
Vicente de Paulo e providenciar ajuda directa
aso que sofrem, e ajudar os individuos a
reduzir ou ate eliminar a causa do seu
sofrimento.
Arquivos antigos da sociedade revelam
o grupo da Paroquia de Santo Antonio foi
formado em 1925 e tem sido activo desde
entao, ajudando os necessitados da nossa
paroquia, levando comida aos pobres e
visitando os idosos, os solitarios e os doentes.
Como parte de uma organiza~o mais vasta,
e-nos
por vezes pedido para ajudar
necessitados em outras partes do mundo.
Isto e possivel atraves de contribui~oes
financeiras, campanhas de angariamento de
comida e roupa, inteiramente sustentadas
pe/os nossos paroquianos.
a
seminaries for t he t raining of priests as a
result of the work done by Vincent with young
men about t o be ordained. He was also
concerned with relief work during the
religious wars in France. Vincent died in
1660. He was canonized in 1737 and was
named patron of works of charity in 1855. St.
Vincent dePaul's feast day is September 27th •
The society's purpose is to provide direct aid
to those who suffer, and to help individuals
reduce and even eliminate the cause of their
suffering.
Earliest records show that St. Anthony's
Society was organized in 1925 and has been
active ever since, helping the needy of our
parish by bringing food to the poor and
visiting the elderly, the lonely and the sick.
As part of a larger organization, we are
sometimes asked to help the needy in other
parts of the world. This is done through
financial contributions, food and clothing
collections, all donated by our parishioners.
t
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11
�Living Will or Health Care Proxy
By Bea Hogan
Did you know that the State of
Massachusetts does not recognize a "Living
Will"? Only a "Health Care Proxy" is
formally recognized by Massachusetts Law.
While interviewing Attorney Linda J.
Robbins, I asked her what the difference
was between a "Living Will" and a "Health
Care Proxy". Attorney Robbins stated that
a " Living Will" is a document that
specifically details a person's preference
about life support. A "Health Care Proxy"
is a legal document under Massachusetts's
law that enables you to choose a Health
Care Agent. A Health Care Agent is a
person who speaks for you if you ever
become incapable of taking part in
planning the course of your own medical
care.
Unlike a will, which is a private document
and usually no one knows what's in it until
after the person has died, Attorney
Robbins says that the more people who
have your "Health Care Proxy" the better.
Your Doctor should have a copy of your
"Health Care Proxy", as well as knowing
the substance of the discussions you have
had with your Health Care Agent and how
t o get in touch with him or her.
I n most cases, the Health Care Agent
would be a family member or close friend.
He or she should be someone whose
judgment you trust and who would be
comfortable with the responsibility. Many
factors enter into deciding who should be
your Health Care Agent. For instance,
some people would be too emotional to
take on the responsibility of being a Health
Care Agent. You would have to talk to the
person whom you would want to be your
agent and make him or her understand
what your wishes are should you become
incapable of stating them yourself. You
should focus your discussion; try to think
about what another person would need to
know about you in order to make decisions
that are consistent with your values and
preferences.
It is important for you to recommend an
alternate Health Care Agent in case your
agent cannot be reached. You would also
want to discuss your values and preferences
with this person. You will want to discuss
what you are putting in your health care
proxy with as many family members as
possible, thereby, making no mistake about
your wishes. Be very clear and concise
when discussing this matter with others.
A lawyer would not be needed t o help you
complete the form t hat is available at most
hospitals and senior centers. Therefore, I
asked Attorney Robbins what would be the
advantage of hiring a lawyer to help with
the " Health Care Proxy". Attorney Robbins
stated that an attorney would "fine tune"
the "Health Care Proxy" to meet the
person's needs. An Attorney would also be
able to answer any legal questions you may
have concerning the "Health Care Proxy".
Finally, an Attorney would be able to create
a document that gives a person peace of
mind.
12
�I Testamento e Procurador de Sau.de
Por Bea Hogan
Sabeis que o Estado de Massachusetts
nao reconhece uma "Living Will"? Apenas
uma "Health Care Proxy" (Procurac;ao de
Saude) e oficialmente aceita pela Lei do
Estado. Enquanto estava entrevistando a
advogada Linda J. Robbins, perguntei qual a
diferenc;a entre estes dois documentos. Ela
respondeu que "Living Will" e um documento
que detalha especificamente a vontade da
pessoa acerca suporte artificial da vida
(miiquinas, etc). "Health Care Proxy" e um
documento legal que dii a oportunidade de
escolher um Agente de Saude (Procurador).
Este procurador (Health Care Agent) e uma
pessoa que falara por si, se em alguma
altura for incapaz de tomar decisoes
pessoais que digam respeito a cuidados e
procedimentos medicos.
Diferente de um testamento, que e um
documento privado e de que normalmente
ninguem sabe ate que a pessoa morra, a
advogada Robbins diz que quantas mais
pessoas tiverem uma "Procurac;ao de Saude"
melhor. O vosso medico pessoal deve ter
uma c6pia deste documento, bem como o
conteudo dos assuntos que discutisteis com
o vosso Procurador e, como contactar com
ele.
Na maior parte dos casos o
"Procurador de Saude" e um membro da
familia ou um amsgo intimo. Deve ser
alguem em cujo julgamento confiais e que,
ao mesmo tempo se sente confortiivel com a
responsabilidade. Muitos factores ha que
considerar ao decidir quem escolher para
"Procurador de Saude". Por exemplo,
algumas pessoas sao demasiado emocionais
para
poderem
assumir
esta
responsabilidade. Havera que falar com a
pessoa escolhida e faze-la compreender os
vossos desejos e vontades em caso de
ficardes incapaz de poder expressa-los
pessoalmente. Ha que considerar bem a
materia; tenha em considerac;ao o que essa
pessoa precisa de saber em ordem a tomar
decisoes que sejam consistentes com os
vossos valores e preferencias.
E importante que se nomeie um
segundo Agente para o caso de nao se
conseguir contactar com o primeiro. Tambem
tereis de discutir os vossos valores e
preferencias com esta pessoa. Eaconselhavel
informar e conversar com o maior numero
possivel de familiares sobre o conteudo da
"Health Care Proxy", desta forma, deixando
bem clara a vossa vontade. Seja claro e
conciso quando discutir este assunto com
outras pessoas.
Um advogado nao e necessario para
preencher este documento que esta a
disposic;ao de quem estiver interessado, na
maior parte dos hospitais e centros de idosos.
Dai, eu perguntei a Advogada Robbins qual
seria a vantagem em contratar um advogado
para este efeito. Ela respondeu que um
advogado ajudaria com os pequenos
pormenores, para que o documento fosse de
acordo com as necessidades individuais. Um
advogado pode tambem responder a
perguntas ou duvidas que tenham sobre
aspectos legais. Por fim, um advogado pode
mais facilmente produzir um documento que
possa dar a pessoa paz de consciencia.
13
�HAPPY
BlRTHDAY
JESUS
A CHRISTMAS STORY
By: Joan Varosky
My niece and her husband have three children
Brendan 6, Alexandra 5 and Michaela 3. Every
Christmas Eve they have a wonderful open house
for family and friends to stop by. Last Christmas
Eve the house was full of people and the children
were entertaining the guests with their Christmas
songs when the front door opened and in came a
couple with a baby in a car seat. Well, the two girls
w ent flyi ng to the door and were very excit ed and
kept saying "BABY JESUS"," BABY JESUS"! They
w ould not let the baby go. They kept holding on the
t o car seat. Finally the Mother made her way into
the living room and put the baby on the floor. The
girls were all excited. They were just in another
world. You could see the gleam in their eyes that
" BABY JESUS" had come to their house.
Well after a few minutes of this excitement we
were all wonderi ng what made them believe that
is was "BABY JESUS" and he had come to their
, ouse. Well my niece finally made it into the room
nd explained to us that she had been explaining to
the three children that Christmas is just not getting
resents from Santa, w e celebrate the birth of
" BABY JESUS". So in their little minds "BABY
JESUS" had come to their house to celebrate his
birthday. After all, it was a party and family and
friends were there. Everyone was just so amazed
that Michaela who was two at the time had his
thought in her mind.
On Christmas Day we have breakfast with the
children and then open presents. When we arrived
to have breakfast, they came to the door explaining
to us the "BABY JESUS" came to their house last
night to celebrate his birthday. If you could
imagine the two grandmothers and greatgrandmothers had tears in their eyes as they
proceeded to explain about "BABY JESUS". This
was just a delight for everyone. I have told this
story many times to people and they are all
delighted to think of how their little minds work.
I think it is the best Christmas story.
Uma Historia de Natal
Por Joan Varosky
A minha sobrinha e o marido tem tres criany1s,
Brendan, 6 anos, Alexandra, 5 e Michaela com 3 anos.
Todos os anos, na vespera do Natal, elas convidam a
familia e amigos para uma visita.
No ano passado a casa estava cheia de gente e
as criany1s estavam a entreter os convidados com as
suas can~oes de Natal quando entrou um casal com um
bebe num carrinho. Bom, as duas raparigas correram
para a porta, muito excitadas e repetindo "MENINO
JESUS","MENINO JESUS"! Nao largavam o bebe.
Continuam a segurar o carrinho.
Finalmente, a mie trouxe o bebe para a sala e
po-lo no chao. As raparigas estavam noutro mundo.
Podia ver-se pelo brilho nos seus olhos, o "MENINO
JESUS" viera a casa delas.
Depois de alguns minutos de excita~o todos
· comey1mos a pensar qual seria a razao para elas
pensarem que aquela crianyt era o Menino Jesus e
porque que e que Ele viera visit:a-las.
Ent:ao a minha sobrinha veio sala e disse que
tinha estado a explicar aos filhos que o Natal nao era
so ter presentes do Pai Natal, que nos celebramos o
nascimento do Menino Jesus. Dai, nas suas pequenas
cabey1s, o Menino Jesus tinha vindo a casa delas para
celebrar o seu aniversario. No fim de contas, havia
uma festa e a familia e os amigos estavam la. Todos
ficamos impressionados que a Michaela, que ao tempo
tinha dois anos, tivesse tido tal pensamento.
No dia de Nat al t omamos o pequeno almo~o
com as criany1s e depois abrimos presentes. Quando
chegamos para o pequeno alm~o, elas vieram
correndo para a porta explicando-nos que o Menino
Jesus tinha vindo a casa delas na noite anterior para
celebrar o Seu aniversario. Podeis imaginar como as
duas avos e bisavos tinham lagrimas nos olhos
enquanto as criany1s lhes ex plicavam sobre o Menino
Jesus. Isto foi uma delida para toda a gente.
Tenho contado esta historia as pessoas, muitas
vezes e todos ficam maravilhados como a mente das
criany1s trabalha por vezes.
Penso que esta e
a melhor historia
de Natal de
sempre.
a
14
�We welcome the new members of our parish familyOamos parabens aos, recentemente baptizados.
Parents
SEPTEMBER -Johan Albert Morales
Cody Eusebio Moniz
Claudia Maria Bento Torres
Nicolas Anthony Alves
Isaac Medina Tavares
Gabriel Christopher Ortiz
OCTOBER -Brandon Manuel Silva
Christopher Michael Boyle
2000 Haylie Olivia Bjorklund
Alexis Patricia Alves
Kenneth Raymond Reis
Davonn Carlos Smith
Emily Jean Resendes
Sabrina Lynn Swienski
Aline-Lee Taylor Da Silva
Arianna Marie Patenaude
Mackenzie Lee-Laurencio Ponte
Alexander Zachary Rivera
NOVEMBER -Jake Albano Ferreira
2000 Serena Eva Jalbert
2000
Pais
-Robert & Vivalda (Almeida) Morales
Eusebio & Brandi (Volianitis) Moniz
Paulo &Maria (Bento) Torres
Antonio & Filomena (Coelho) Torres
Nelson & Marilyn (Bettencourt) Tavares
Hector & Carmita (Silva) Ortiz
-Kose M. & Mary (Silva) Silva
Dryl. & Alizabete (Leal) Boyle
Joshua N .& Sandra (Oliveira) Bjorklund
Celso & Kristen (Marchand) Alves
Jose L. & Rosanne (Camara) Reis
Donnel & Carla (Brinquinho) Smith
Jose M . & Christine(Colton) Resendes
Raymond J. & Rosa (Bettencourt) Swienski
David & Lucia (Pais) Da Silva
Jason P. & Leslie (Rocha) Patenaude
Joseph M . & Jennifer A.(Silva) Ponte
Rafael & Maria Lurdes (Da Silva) Rivera
---Albano S.& Holly (Trombly) Ferreira
Thomas Edward & Liliana (Mendonca) Jalbert
We wish the best to the newly married couples from our parish
Desejamos as maiores felicidades aos novos casais da nossa par6quia
SEPTEMBER 2000
OCTOBER 2000
NOVEMBER 2000
Robert M.Medina &. Kelli-Jo M. McMahon
Paul Arruda &. Lelia Rodrigues
Apolinario Lima Simao Jr. &. Kylee Ann Palmer
Donnald C. Realejo &. Alice Mary Mendonca
Jeremy L. Mcsorley &. Darlene Maria Leal
Steve A. Silva &. Moria M. Lally
We laid down to rest these dear friends.
SEPTEMBER 2000
John P. Machado
Aldina Bettencourt Costa
Margaret Silva Cota
Rui Picanco &. Darlene Da Cunha
Shaun Michael Irwin &. Anamaria Mendonca
Michael Robert Lumia &. Tammy Reis Baker
Leo Ramos Bettencourt &. Elizabeth Anne LaVita
Dizemos adeus aos nossos amigos
OCTOBER2000
Isalino S. Da Silva
Belmira M. Espinola Vieira
Cidalia Pequeno Luz
NOVEMBER 2000
John A. Mello
Manuel M. Vieira
Gabriel M. Lima
Clarimundo C. De Melo
Eufruzina Bettencourt
We are looking for great Portuguese and American Recipes to be published either in future Newsletters or for a Recipe Book fund
raising project. Please help us
Necessitamos de receitas de comidas Portuguesa ou Americanas para futuros jomais ou para publkar mun Livro de Receitas para
angariamento de fundos . Por favor ajude-nos
/C,.
~~ ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
We are interested in obtaining information from our parishioners regarding things and events of interest for our future
Newsletters. If you have any bits of news such as graduations, weddings, anniversaries, etc., or if you would like to be on our
mailing list, please fill in the information below and mail to/deliver or drop off at: St. Anthony's Rectory, c/o Newsletter
Committee, 893 Central Street, Lowell, MA 01852. '
·
Name:
Address:
News:
15
�THE CHILDREN'S PAGE
Alfy's Daily Jokes
Why did the boy throw
Butter out the window?
Answer:
Because he wanted
to see a butterfly.
.
How many words can you
get out of the following?
Merry Christmas
What do you call a cow
with no legs?
Answer:
ground beef!
Who does a frog call
if he gets a flat tire?
Answer:
a toad truck!
Color Me Please
What do ghosts eat
for dinner?
Answer:
spook-ghetti
Knock,knock
Who is there?
Annie!
Ann ie who?
Annie thing you can do
I can do better.
Knock, knock,
Who is there?
House!
House who?
House it going?
What do you call a mother rabbit with babies?
Answer:
A hare raising experience!
o you have any jokes or stories to share? No need to keep them to yourself.
lease send them to the Children 's Page to be shared by all. Please mail them to
aint Anthony's Rectory in care of the newsletter. Thank you.
By: Carol Rocha
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Saint Anthony's Church Collection, UMass Lowell [1905-2017]
Subject
The topic of the resource
Fasts and feasts
Immigrant families
Community organization
Immigrants
Community development--Religious aspects--Catholic Church
Description
An account of the resource
This collection includes items related to St. Anthony's Church in Lowell, MA from the Center of Lowell History's collection. Current items include two brochures related to church events and community organization.
Collection: Lowell Files AKA Vertical Files
Box: 14 Churches St. Anne's - St. Peter's.
Folder: Churches – Saint Anthony's LF.C4789
LF.C4789 UML – O Visitador Calendario Mensal, Volume 1, Number 1, 1905 March, Lowell, Massachusetts.
LF.C4789 LHS – 25th Anniversary of the Opening of the present St. Anthony’s Church, Lowell Memorial Auditorium, 1933 October 22. Lowell, Massachusetts.
LF.C4789 UML –“New Alter at St. Anthony’s Church,” Lowell Sunday Telegram, 1951 August 19. Lowell, Massachusetts.
LF.C4789 UML – St. Anthony’s Newsletter Lowell, Volume 1, Number 4, 2000 December. St. Anthony’s Newsletter Committee, 893 Central Street, Lowell, Massachusetts.
LF.C4789 UML – St. Anthony Relic Visit card, 2017 October 9. Saint Anthony Church, 893 Central Street, Lowell, Massachusetts.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Date
A point or period of time associated with an event in the lifecycle of the resource
1905-2017
Rights
Information about rights held in and over the resource
No Copyright - United States: The organization that has made the Item available believes that the Item is in the Public Domain under the laws of the United States, but a determination was not made as to its copyright status under the copyright laws of other countries.
Format
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PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Identifier
An unambiguous reference to the resource within a given context
LFC478
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Source
A related resource from which the described resource is derived
All items housed at the Center for Lowell History in Lowell, MA.
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Text
Any textual data included in the document
The Christmas season stimulates many reactions in our hearts. There is the dread that we non-shoppers feel as we consider how to survive the process of deciding what t o buy and how to do it as painlessly as possible. There is the annoyance with t he world as every year they hijack the feast of the gift of the Lord to be a marketing tool for their profit-making schemes. There is the wonder as we gaze upon our children with their dreams of Santa Claus and his gifts and their learning of Jesus and His gifts. There is the exhaustion as we roam from store to store, party to party, house to house! decorating, cooking, cleaning, and planmng. There is the joy of happy memories of Christmas spent in the innocence of our younger years. There is the sadness as we spend this Christmas without loved ones who made past Christmases so special. In paragraph 464 the Catechism of the Catholic Church help~ us to put the feast of Christmas in correct perspective: "The Word became flesh to make us partakers of the divine nature. For this is why the Word became a man, and the Son of God became the Son of Humanity: so that humanity, by entering into communion with the Word and thus receiving sonship and daughtership, might become a child of God. For the Son of God became a man so that we might become God. The only-begotten Son of God, wanting to make us sharers in His divinity, assumed our nature, so that He, made human, might make humans gods." We wish each other a "Merry Christmas". Synonyms for "merry" are: mirthful, hilarious, gleeful, blithe, gay, jolly, and jovial. These words should help us to contemplate the wondrous gift of our God and reaction to it. God loves us so much that He sent His only-begotten Son to live with us as The Sign of His love. We are safe, precious, and free. As we face the dark days of winter we erupt with mirth, laughter, and joy as we realize that God is love and dwells with us. So, as we do all the stuff associated with this time of year, let us take time to contemplate our magnificent God, His gift to us in Jesus, and the peace and joy that is ours forever, no matter what the winter or fate should bring us. Have a Merry Christmas with each other and with the Lord. We would like to thank St. Anthony's parish and especially Fr. Frank Glynn and Gerry McDonald for all their kindness and support that was shown to our Troop. We felt very welcome. We would like to tell everyone how special you made us feel. We are sorry to say we will be unable to hold our troop this year due to a shortage of leaders. We hope that sometime in the near future we will be able to return. Thank you. Troop 429 and our Leaders Once a month St. Anthony's Church provides a dinner for the needy of the city, at the YMCA on Hale St. in Lowell. The food is prepared by Emily and Mario and served by volunteers of the parish. Our Church has been involved in this charitable event for several years with much success, serving normally SO to 60 meals. People and families of all ages participate on a regular basis. If you wish to help, please contact the rectory. HIGH.:.BLOOD PRESSURE Evelyn Hazel, RN Hypertension is the result of persistent high arterial blood pressure, which may cause damage to the vessels and arteries of the heart, brain, kidneys, and eyes. The entire circulatory system is affected since it becomes increasingly more difficult for the blood to travel from the heart to the major organs. Multiple blood pressure readings are taken to establish an average and then analyzed by a physician to determine hypertension. You may have symptoms of headache, blurring of vision, or chest pains, but in some cases you may not have any symptoms at all. Modern life styles tend to increase blood pressure causing hypertension. Some of the known factors include a high salt intake, excessive alcohol consumption, and obesity. Genetic factors may also influence this disease. Primary hypertension is the most common type and a healthier life style and medication generally improve it when needed. Secondary hypertension is the result of a disorder or abnormality of the kidney, adrenal gland or other vital organ. This less common type of hypertension is often treated surgically. Hypertension may also occur during pregnancy and require special attention. Arteriosclerosis, a fatty build-up, also call plaque, develops in the damaged arterial wall, clogging the flow of blood throughout the artery. Blood clots may form more easily and become dangerous if dislodged. Under increasing blood pressure, a weakening of the artery wall may balloon out (aneurysm) and break, causing blood loss, tissue damage, and even death. Often, the cause of high blood pressure is unknown, but certain factors can place people at risk. If you have high blood pressure, take steps to get it under control, but always check with your health care provider before you begin any diet or exercise/weight-loss program. Eat smart, lose weight, exercise regularly, don't smoke, or quit if you do, limit alcohol, reduce stress, take the medication you've been prescribed. High blood pressure, if left uncontrolled, can lead to more serious health problems like: enlargement of the heart, hardening of the arteries, stroke, heart attack, kidney damage. Late on Christmas Eve, I sank back into my easy chair, tired but content. The kids were in bed, the gifts were all wrapped, a nd the milk & cookies waited by the fireplace for Santa. As I sat back admiring the tree with its decorations, I couldn't help feeling that something important was missing. It wasn't long before the tiny tree lights lulled me to sleep. I don't know bow long I slept but all of a sudden, I knew I wasn't alone. I opened my eyes, and you can imagine my surprise when I saw Santa Claus himself standing next to my C hristmas tree. He was dressed all in fur from bead to foot, just as the poem described him, but be was not the "Jolly Old Elf' of Christmas legend. The man who stood before me looked sad and disappointed and there were tears in his eyes. "Santa, what's wrong?" I asked. "Why are you crying?" "It's the children," Santa replied sadly. "But Santa, the children love you," I said. " Oh, I know t hey love me, and they love the gifts I bring them," Santa said, "but the children of today seem to have somehow missed out on the true spirit of C hristmas. It's not their fault. It's just that the adults, many of them not having been taught themselves, have forgotten to teach the children." "Teach them what?" I asked. Santa's kind old face became softer and more gentle. His eyes began to shine with something more than tears. He spoke softly. "Teach the children the true meaning of Christmas. Teach them that the part of Christmas we can see, bear, and touch is much more than meets the eye. Teach them the symbolism behind the customs and traditions of Christmas that we observe. Teach them what is truly important and what the symbols represent. Santa reached into bis bag, pulled out a tiny Christmas tree and set it on my mantel. "Teach them about the Christmas tree. Green is the second color of Christmas. The stately evergreen, with its unchanging color, represents the hope of eternal life in Jesus. Its needles point heavenward as a reminder that man's thoughts should turn heavenward as well." Santa reached into his bag again, pulled out a shiny star, and placed it at the top of the small tree. "The star was the heavenly sign of promise. God promised a Savior for the world, and the star was the sign of the fulfillment of that promise on the night that Jesus Christ was born. Teach the children that God always fulfills his promises, and that wise men still seek Him." "Red" said Santa, "is the first color of Christmas." He pulled forth a red ornament for the tiny tree. "Red is deep, intense, vivid. It is the color of the life-giving blood that flows through our veins. It is the symbol of God's greatest gift. Teach the children that Christ gave his life and shed his blood for them that they might have eternal life. When they see the color red it should remind them of that most wonderful gift." Santa found a silver bell in his pack and placed it on the tree. "Just as lost sheep are guided to safety by the sound of the bell, it continues to ring today for all to be guided to the fold. Teach the children to follow the one true Shepherd, who gave His life for the sheep." Santa placed a candle on the mantel and lit it The soft glow from its tiny flame brightened the room. "The glow of the candle represents how man can show his thanks for the gift of God's son that Christmas Eve long ago. Teach the children to follow in Christ's footsteps. To go about doing good. Teach them to let their light so shine before men that all may see it and glorify God. This is what is symbolized when the twinkling lights shine on the tree like hundreds of bright, shining candles, each of them representing one of God's precious children, their light shining for all to see." Again Santa reached into his bag and this time he brought forth a tiny red and white striped cane. As he hung it on the tree he spoke softly. "The cane is a stick of hard white candy. White is to symbolize the Virgin Birth and the sinless nature of Jesus, and the hard candy symbolizes the Solid Rock, the foundation of the church, and the firmness of God's promises. The candy cane is in the form of a "J" to represent the precious name of Jesus, who came to earth as our Savior. It also represents the crook of the Good Shepherd, which He uses to reach down into the darkest corners of the world to lift out the fallen lambs who have gone astray. The original candy cane had three small red stripes, which represent the stripes of the scourging Jesus received by which we are healed. The large red stripe represents the blood Jesus shed, so that we may have the promise of eternal life if we believe in Him. Teach these things to the children<br /><span>Santa </span><span>then </span><span>brought </span><span>out </span><span>a beautiful </span><span>wreath </span><span>made </span><span>of </span><span>fresh, </span><span>fragrant </span><span>greener</span><span>y and </span><span>tied </span><span>with </span><span>a bright </span><span>red </span><span>bow. </span><span>"The </span><span>bow </span><span>serves </span><span>to </span><span>remind </span><span>us </span><span>of </span><span>the </span><span>bond </span><span>of </span><span>perfection, </span><span>which </span><span>is </span><span>love. </span><span>The </span><span>wreath </span><span>embodies </span><span>all </span><span>the </span><span>good </span><span>things </span><span>about </span><span>Christmas </span><span>for </span><span>those </span><span>with </span><span>eyes </span><span>to </span><span>see </span><span>and </span><span>hearts </span><span>to </span><span>understand. </span><span>It </span><span>contains </span><span>the </span><span>colors </span><span>of </span><span>red </span><span>and </span><span>green </span><span>and </span><span>the </span><span>heaven-turned </span><span>needles </span><span>of </span><span>the </span><span>evergreen. </span><span>The </span><span>red </span><span>bow </span><span>tells </span><span>the </span><span>story </span><span>of </span><span>goodwill </span><span>toward</span><span>s all, </span><span>binding </span><span>us </span><span>all </span><span>together </span><span>with </span><span>love, </span><span>and </span><span>its </span><span>color </span><span>reminds </span><span>us </span><span>of </span><span>Chris</span><span>t's </span><span>sacrifice. </span><span>Even </span><span>its </span><span>very </span><span>shape </span><span>is </span><span>symbolic, </span><span>representing </span><span>eternity </span><span>and </span><span>the </span><span>eternal </span><span>nature </span><span>of </span><span>Christ's </span><span>lo</span><span>ve. </span><span>It </span><span>is </span><span>a circle</span><span>, without </span><span>beginning </span><span>and </span><span>without </span><span>end. </span><span>These </span><span>are </span><span>the </span><span>things </span><span>yo</span><span>u must </span><span>teach </span><span>the children.</span><span>" </span><span>"But </span><span>where </span><span>doe</span><span>s t hat </span><span>lea</span><span>ve </span><span>y</span><span>ou </span><span>Santa?" </span><span>I asked</span><span>. The </span><span>tears </span><span>gone </span><span>now </span><span>from </span><span>his </span><span>eyes, </span><span>a smile </span><span>broke </span><span>over </span><span>Santa's </span><span>face. </span><span>"Why </span><span>bless </span><span>you, </span><span>my </span><span>dear," </span><span>he </span><span>laughed, </span><span>" I'm </span><span>only </span><span>a symbol </span><span>my</span><span>self. </span><span>I represe</span><span>nt </span><span>the </span><span>spi</span><span>rit </span><span>of </span><span>family </span><span>fun </span><span>and </span><span>the </span><span>joy </span><span>of </span><span>giving </span><span>and </span><span>receiving. </span><span>If </span><span>the </span><span>children </span><span>are </span><span>taught </span><span>these </span><span>other </span><span>things </span><span>the</span><span>re </span><span>is </span><span>no dan</span><span>ger that </span><span>I </span><span>will </span><span>ev</span><span>er </span><span>be </span><span>forgotten." </span><span>"I </span><span>think </span><span>I'm </span><span>be</span><span>gi</span><span>nn</span><span>ing to understa</span><span>nd </span><span>at </span><span>last</span><span>," </span><span>I replied</span><span>. </span><span>"Th</span><span>at'</span><span>s </span><span>why </span><span>I came," </span><span>said </span><span>San</span><span>ta. "Yo</span><span>u a re an </span><span>adul</span><span>t. </span><span>It </span><span>is </span><span>your </span><span>res</span><span>ponsibility. </span><span>If </span><span>you </span><span>don'</span><span>t take </span><span>t he ti</span><span>me </span><span>to teach the </span><span>childre</span><span>n what </span><span>Chr</span><span>istmas </span><span>is </span><span>really </span><span>all </span><span>abou</span><span>t, the</span><span>n </span><span>who </span><span>will?"</span><br /><span>THE </span><span>HOLIDAYS </span><span>ARE </span><span>COMING </span><span>AND </span><span>WE </span><span>HAVE </span><span>ADDED </span><span>A </span><span>NEW </span><span>PAGE </span><span>TO </span><span>THE </span><span>NEWSP</span><span>AP</span><span>ER. </span><span>HERE </span><span>ARE </span><span>A </span><span>FEW </span><span>TRIED </span><span>AND </span><span>TRUE </span><span>RECIPES. </span><span>ENJOYHH!</span><span>!!!!!</span><span>!!!! </span><br />Carmelized Nuts<br />Spinach Squares<br />Christmas Codfish<br /><span>THE </span><span>ST. </span><span>VINCENT </span><span>dePAUL </span><span>SOCIETY </span><span>The </span><span>St. </span><span>Vincent </span><span>dePaul </span><span>Society </span><span>is </span><span>an </span><span>international </span><span>organization </span><span>founded </span><span>in </span><span>1833 </span><span>by </span><span>a </span><span>young </span><span>man </span><span>named </span><span>Frederick </span><span>Ozanam </span><span>along </span><span>with </span><span>some </span><span>of </span><span>his </span><span>fellow </span><span>college </span><span>students. </span><span>(Frederick </span><span>Ozanam </span><span>was </span><span>canonized </span><span>recently </span><span>by </span><span>Pope </span><span>John </span><span>Paul </span><span>II). </span><span>Under </span><span>the </span><span>patronage </span><span>of </span><span>St. </span><span>Vincent </span><span>dePaul, </span><span>today </span><span>the </span><span>society </span><span>includes </span><span>almost </span><span>900,000 </span><span>members </span><span>spread </span><span>among </span><span>46,000 </span><span>confraternities </span><span>in </span><span>130 </span><span>countries. </span><span>Who </span><span>wa</span><span>s St . Vince</span><span>nt </span><span>deP</span><span>aul? </span><span>Bo</span><span>r n in </span><span>Gascony, </span><span>Fra nce, in </span><span>15</span><span>81</span><span>, </span><span>Vincent </span><span>a</span><span>tt</span><span>ende</span><span>d </span><span>t he </span><span>uni</span><span>v</span><span>er</span><span>sit ies </span><span>of </span><span>Dax and </span><span>Toulouse. </span><span>It </span><span>is </span><span>said </span><span>that </span><span>Vincent </span><span>was </span><span>seized </span><span>by </span><span>p</span><span>ir</span><span>at es </span><span>while </span><span>g</span><span>oin</span><span>g </span><span>fr</span><span>om </span><span>Marseilles </span><span>to </span><span>Narbonne </span><span>in </span><span>1606. </span><span>Sold </span><span>into </span><span>slavery </span><span>in </span><span>Tunisia, </span><span>he </span><span>escaped </span><span>and </span><span>returned </span><span>to </span><span>France </span><span>some </span><span>months </span><span>later. </span><span>He </span><span>spent </span><span>some </span><span>20 </span><span>years </span><span>as </span><span>a </span><span>parish </span><span>priest </span><span>and </span><span>chaplain </span><span>to </span><span>an </span><span>aristocratic </span><span>family. </span><span>He </span><span>was </span><span>also </span><span>Chaplain </span><span>General </span><span>of </span><span>the </span><span>galleys </span><span>of </span><span>France </span><span>and </span><span>as </span><span>such </span><span>tried </span><span>to </span><span>aid </span><span>the </span><span>galley </span><span>slave</span><span>s. </span><span>In </span><span>1617 </span><span>he </span><span>founded </span><span>the </span><span>first </span><span>Conf</span><span>raternity </span><span>of </span><span>Charity, </span><span>made </span><span>up </span><span>of </span><span>we</span><span>althy </span><span>women </span><span>working </span><span>among </span><span>the </span><span>sick </span><span>and </span><span>poor </span><span>near </span><span>Lyon, </span><span>France. </span><span>With </span><span>the </span><span>support </span><span>of </span><span>the </span><span>family </span><span>with </span><span>whom </span><span>he </span><span>served </span><span>as </span><span>chaplain, </span><span>Vincent </span><span>founded </span><span>the </span><span>Congregation </span><span>of </span><span>the </span><span>Mission </span><span>to </span><span>preach </span><span>to </span><span>the </span><span>peasants </span><span>in </span><span>the </span><span>family's </span><span>estates. </span><span>A </span><span>community </span><span>of </span><span>the </span><span>congregation </span><span>was </span><span>formally </span><span>established </span><span>at </span><span>the </span><span>college </span><span>of </span><span>Bon-</span><span>Enfants </span><span>in </span><span>Paris </span><span>in </span><span>1626 </span><span>where </span><span>Vincent </span><span>served </span><span>as </span><span>principal. </span><span>The </span><span>alternate </span><span>name </span><span>of </span><span>Lazarist </span><span>Fathers </span><span>was </span><span>given </span><span>to </span><span>the </span><span>group </span><span>when </span><span>it </span><span>established </span><span>its </span><span>headquarters </span><span>in </span><span>the </span><span>former </span><span>priory </span><span>of </span><span>St. </span><span>Lazare </span><span>in </span><span>Paris </span><span>in </span><span>1632. </span><span>Vincent </span><span>not </span><span>only </span><span>headed </span><span>the </span><span>order, </span><span>but </span><span>also </span><span>founded </span><span>several </span><span>other </span><span>charitable </span><span>organizations, </span><span>most </span><span>notably </span><span>the </span><span>Daughters </span><span>of </span><span>Charity </span><span>in </span><span>1633. </span><span>The </span><span>founding </span><span>hospital </span><span>in </span><span>Paris </span><span>owes </span><span>its </span><span>origin </span><span>to </span><span>this </span><span>group. </span><span>The </span><span>congregation </span><span>of </span><span>Missions </span><span>organized </span><span>several </span><br /><span>s</span><span>eminarie</span><span>s </span><span>for </span><span>t he t</span><span>rain</span><span>ing </span><span>of </span><span>pries</span><span>ts </span><span>as </span><span>a </span><span>resu</span><span>lt </span><span>of </span><span>the </span><span>work </span><span>do</span><span>ne </span><span>by </span><span>Vincent </span><span>with </span><span>young </span><span>men </span><span>ab</span><span>out </span><span>t o </span><span>be </span><span>ord</span><span>aine</span><span>d. </span><span>He </span><span>was </span><span>also </span><span>c</span><span>oncerned </span><span>with </span><span>re</span><span>lief </span><span>wor</span><span>k </span><span>dur</span><span>ing </span><span>the </span><span>rel</span><span>ig</span><span>io</span><span>us </span><span>war</span><span>s </span><span>in </span><span>Fr</span><span>an</span><span>ce. </span><span>Vi</span><span>ncent </span><span>di</span><span>ed </span><span>in </span><span>1660. </span><span>He </span><span>was </span><span>canonized </span><span>in </span><span>1737 </span><span>and </span><span>was </span><span>named </span><span>patron </span><span>of </span><span>works </span><span>of </span><span>charity </span><span>in </span><span>1855. </span><span>St. </span><span>Vincent </span><span>dePaul's </span><span>feast </span><span>day </span><span>is </span><span>September </span><span>27</span><span>th</span><span>• </span><span>The </span><span>society's </span><span>purpose </span><span>is </span><span>to </span><span>provide </span><span>direct </span><span>aid </span><span>to </span><span>those </span><span>who </span><span>suffer, </span><span>and </span><span>to </span><span>help </span><span>individuals </span><span>reduce </span><span>and </span><span>even </span><span>eliminate </span><span>the </span><span>cause </span><span>of </span><span>their </span><span>suffering. </span><span>E</span><span>arliest </span><span>records </span><span>show </span><span>that </span><span>St. </span><span>Anthony's </span><span>Society </span><span>was </span><span>organized </span><span>in </span><span>1925 </span><span>and </span><span>has </span><span>been </span><span>active </span><span>ever </span><span>since, </span><span>helping </span><span>the </span><span>needy </span><span>of </span><span>our </span><span>parish </span><span>by </span><span>bringing </span><span>food </span><span>to </span><span>the </span><span>poor </span><span>and </span><span>visiting </span><span>the </span><span>elderly, </span><span>the </span><span>lonely </span><span>and </span><span>the </span><span>sick. </span><span>As </span><span>part </span><span>of </span><span>a </span><span>larger </span><span>organization, </span><span>we </span><span>are </span><span>sometimes </span><span>asked </span><span>to </span><span>help </span><span>the </span><span>needy </span><span>in </span><span>other </span><span>parts </span><span>of </span><span>the </span><span>world. </span><span>This </span><span>is </span><span>done </span><span>through </span><span>financial </span><span>contributions, </span><span>food </span><span>and </span><span>clothing </span><span>collections, </span><span>all </span><span>donated </span><span>by </span><span>our </span><span>parishioners. </span><br /><span>Living </span><span>Will </span><span>or </span><span>Health </span><span>Care </span><span>Proxy </span><span>By </span><span>Bea </span><span>Hogan </span><span>Did </span><span>you </span><span>know </span><span>that </span><span>the </span><span>State </span><span>of </span><span>Massachusetts </span><span>does </span><span>not </span><span>recognize </span><span>a </span><span>"Living </span><span>Will"? </span><span>Only </span><span>a </span><span>"Health </span><span>Care </span><span>Proxy" </span><span>is </span><span>formally </span><span>recognized </span><span>by </span><span>Massachusetts </span><span>Law. </span><span>While </span><span>interviewing </span><span>Attorney </span><span>Linda </span><span>J. </span><span>Robbins, </span><span>I asked </span><span>her </span><span>what </span><span>the </span><span>difference </span><span>was </span><span>between </span><span>a </span><span>"Living </span><span>Will" </span><span>and </span><span>a </span><span>"Health </span><span>Care </span><span>Proxy". </span><span>Attorney </span><span>Robbins </span><span>stated </span><span>that </span><span>a " Living </span><span>Will" </span><span>is a </span><span>document </span><span>that </span><span>specifically </span><span>details </span><span>a person's </span><span>preference </span><span>a</span><span>bout </span><span>life </span><span>support. </span><span>A </span><span>"Health </span><span>Care </span><span>Proxy" </span><span>is a lega</span><span>l d</span><span>ocume</span><span>nt unde</span><span>r Massachusetts's </span><span>law </span><span>that </span><span>enables </span><span>you </span><span>to </span><span>c</span><span>ho</span><span>ose a </span><span>Healt</span><span>h </span><span>Care </span><span>Agent. </span><span>A Hea</span><span>lt</span><span>h C</span><span>are </span><span>Ag</span><span>ent is a </span><span>person </span><span>who </span><span>speaks </span><span>for </span><span>you </span><span>if </span><span>y</span><span>ou </span><span>e</span><span>ver </span><span>become </span><span>incapable </span><span>of </span><span>taking </span><span>part </span><span>in </span><span>planning </span><span>the </span><span>course </span><span>of </span><span>your </span><span>own </span><span>med</span><span>i</span><span>ca</span><span>l </span><span>care. </span><span>Unlike </span><span>a </span><span>will, </span><span>which </span><span>is a </span><span>private </span><span>document </span><span>an</span><span>d </span><span>usually </span><span>no </span><span>one </span><span>knows </span><span>what's </span><span>in </span><span>it </span><span>until </span><span>aft</span><span>er </span><span>the </span><span>person </span><span>has </span><span>died, </span><span>Attorney </span><span>Ro</span><span>bbins </span><span>says </span><span>that </span><span>the </span><span>more </span><span>people </span><span>who </span><span>ha</span><span>ve </span><span>your </span><span>"Health </span><span>Care </span><span>Proxy" </span><span>the </span><span>better. </span><span>Your </span><span>Do</span><span>ct</span><span>or shoul</span><span>d ha</span><span>ve </span><span>a copy </span><span>of </span><span>your </span><span>"Health </span><span>Care Proxy</span><span>", as </span><span>well </span><span>as </span><span>knowing </span><span>the </span><span>substance </span><span>of </span><span>the </span><span>discussions </span><span>you </span><span>have </span><span>had </span><span>with </span><span>your </span><span>Health </span><span>Care </span><span>Agent </span><span>and </span><span>how </span><span>t o </span><span>get </span><span>in </span><span>touch </span><span>with </span><span>him </span><span>or </span><span>her. </span><span>I n </span><span>most </span><span>cases, </span><span>the </span><span>Health </span><span>Care </span><span>Agent </span><span>would </span><span>be </span><span>a </span><span>family </span><span>member </span><span>or </span><span>close </span><span>friend. </span><span>He </span><span>or </span><span>she </span><span>should </span><span>be </span><span>someone </span><span>whose </span><span>judgment </span><span>you </span><span>trust </span><span>and </span><span>who </span><span>would </span><span>be </span><span>comfortable </span><span>with </span><span>the </span><span>responsibility. </span><span>Many </span><span>factors </span><span>enter </span><span>into </span><span>deciding </span><span>who </span><span>should </span><span>be </span><span>your </span><span>Health </span><span>Care </span><span>Agent. </span><span>For </span><span>instance, </span><span>some </span><span>people </span><span>would </span><span>be </span><span>too </span><span>emotional </span><span>to </span><span>take </span><span>on </span><span>the </span><span>responsibility </span><span>of </span><span>being </span><span>a </span><span>Health </span><span>Care </span><span>Agent. </span><span>You </span><span>would </span><span>have </span><span>to </span><span>talk </span><span>to </span><span>the </span><span>person </span><span>whom </span><span>you </span><span>would </span><span>want </span><span>to </span><span>be </span><span>your </span><span>agent </span><span>and </span><span>make </span><span>him </span><span>or </span><span>her </span><span>understand </span><span>what </span><span>your </span><span>wishes </span><span>are </span><span>should </span><span>you </span><span>become </span><span>incapable </span><span>of </span><span>stating </span><span>them </span><span>yourself. </span><span>You </span><span>should </span><span>focus </span><span>your </span><span>discussion; </span><span>try </span><span>to </span><span>think </span><br /><span>about </span><span>what </span><span>another </span><span>person </span><span>would </span><span>need </span><span>to </span><span>know </span><span>about </span><span>you </span><span>in </span><span>order </span><span>to </span><span>make </span><span>decisions </span><span>that </span><span>are </span><span>consistent </span><span>with </span><span>your </span><span>values </span><span>and </span><span>preferences</span><span>. </span><span>It </span><span>is </span><span>important </span><span>for </span><span>you </span><span>to </span><span>recommend </span><span>an </span><span>alternate </span><span>Health </span><span>Care </span><span>Agent </span><span>in </span><span>case </span><span>your </span><span>agent </span><span>cannot </span><span>be </span><span>reached. </span><span>You </span><span>would </span><span>also </span><span>want </span><span>to </span><span>discuss </span><span>your </span><span>values </span><span>and </span><span>preferences </span><span>with </span><span>this </span><span>person. </span><span>You </span><span>will </span><span>want </span><span>to </span><span>discuss </span><span>what </span><span>you </span><span>are </span><span>putting </span><span>in </span><span>your </span><span>health </span><span>care </span><span>proxy </span><span>with </span><span>as </span><span>many </span><span>family </span><span>members </span><span>as </span><span>possible, </span><span>thereby, </span><span>making </span><span>no </span><span>mistake </span><span>about </span><span>your </span><span>wishes. </span><span>Be </span><span>very </span><span>clear </span><span>and </span><span>concise </span><span>when </span><span>discussing </span><span>this </span><span>matter </span><span>with </span><span>others. </span><span>A </span><span>lawyer </span><span>would </span><span>n</span><span>ot </span><span>be </span><span>neede</span><span>d t o </span><span>he</span><span>lp </span><span>y</span><span>ou </span><span>compl</span><span>e</span><span>te </span><span>the </span><span>form </span><span>t hat is available </span><span>at </span><span>mos</span><span>t </span><span>hospitals </span><span>and </span><span>senior </span><span>centers. </span><span>Therefore, </span><span>I </span><span>asked </span><span>Attorney </span><span>Robbins </span><span>what </span><span>would </span><span>be </span><span>the </span><span>advantage </span><span>of </span><span>hiring </span><span>a </span><span>lawyer </span><span>to </span><span>help </span><span>with </span><span>the </span><span>" He</span><span>alt</span><span>h Car</span><span>e Pro</span><span>xy". </span><span>A</span><span>ttorney </span><span>Robbins </span><span>stated </span><span>that </span><span>an </span><span>attorney </span><span>would </span><span>"fine </span><span>tune" </span><span>the </span><span>"Health </span><span>Care </span><span>Proxy" </span><span>to </span><span>meet </span><span>the </span><span>person's </span><span>needs. </span><span>An </span><span>Attorney </span><span>would </span><span>also </span><span>be </span><span>able </span><span>to </span><span>answer </span><span>any </span><span>legal </span><span>questions </span><span>you </span><span>may </span><span>have </span><span>concerning </span><span>the </span><span>"Health </span><span>Care </span><span>Proxy". </span><span>Finally, </span><span>an </span><span>Attorney </span><span>would </span><span>be </span><span>able </span><span>to </span><span>create </span><span>a </span><span>document </span><span>that </span><span>gives </span><span>a person </span><span>peace </span><span>of </span><span>mind. </span><br /><span>A CHRISTMAS </span><span>STORY </span><span>By: </span><span>Joan </span><span>Varosky </span><span>My </span><span>niece </span><span>and </span><span>her </span><span>husband </span><span>have </span><span>three </span><span>children </span><span>Brendan </span><span>6, </span><span>Alexandra </span><span>5 </span><span>and </span><span>Michaela </span><span>3. </span><span>Every </span><span>Christmas </span><span>Eve </span><span>they </span><span>have </span><span>a </span><span>wonderful </span><span>open </span><span>house </span><span>for </span><span>family </span><span>and </span><span>friends </span><span>to </span><span>stop </span><span>by. </span><span>Last </span><span>Christmas </span><span>Eve </span><span>the </span><span>house </span><span>was </span><span>full </span><span>of </span><span>people </span><span>and </span><span>the </span><span>children </span><span>were </span><span>entertaining </span><span>the </span><span>guests </span><span>with </span><span>their </span><span>Christmas </span><span>s</span><span>ongs </span><span>when </span><span>the </span><span>front </span><span>door </span><span>opened </span><span>and </span><span>in </span><span>came </span><span>a </span><span>c</span><span>ouple </span><span>with </span><span>a </span><span>baby </span><span>in </span><span>a </span><span>car </span><span>seat. </span><span>Well, </span><span>the </span><span>two </span><span>girls </span><span>w</span><span>ent </span><span>flyi</span><span>ng </span><span>to </span><span>the </span><span>door </span><span>and </span><span>were </span><span>very </span><span>exci</span><span>t ed </span><span>and </span><span>k</span><span>ept </span><span>sayi</span><span>ng </span><span>"BAB</span><span>Y </span><span>JE</span><span>SUS"," </span><span>BABY </span><span>JESUS"! </span><span>T</span><span>he</span><span>y </span><span>w</span><span>ould </span><span>not </span><span>l</span><span>et </span><span>th</span><span>e </span><span>baby </span><span>go. </span><span>They </span><span>kept </span><span>holding </span><span>on </span><span>th</span><span>e </span><span>t o </span><span>car </span><span>seat</span><span>. Finally </span><span>the </span><span>Mother </span><span>made </span><span>her </span><span>way </span><span>into </span><span>the </span><span>living </span><span>room </span><span>and </span><span>put </span><span>the </span><span>baby </span><span>on </span><span>the </span><span>floor. </span><span>The </span><span>girls </span><span>were </span><span>all </span><span>excited. </span><span>They </span><span>were </span><span>just </span><span>in </span><span>another </span><span>world. </span><span>You </span><span>could </span><span>see </span><span>the </span><span>gleam </span><span>in </span><span>the</span><span>ir eyes </span><span>that </span><span>" BABY </span><span>JESUS" </span><span>had </span><span>come </span><span>to </span><span>their </span><span>house</span><span>. </span><span>Well </span><span>after </span><span>a </span><span>few </span><span>minutes </span><span>of </span><span>this </span><span>excitement </span><span>we </span><span>w</span><span>ere </span><span>a</span><span>ll </span><span>wonder</span><span>i</span><span>ng </span><span>what </span><span>made </span><span>them </span><span>believe </span><span>that </span><span>is </span><span>was </span><span>"BABY </span><span>JE</span><span>SUS" </span><span>and </span><span>he </span><span>had </span><span>come </span><span>to </span><span>their </span><span>, ouse</span><span>. Well </span><span>my </span><span>niece </span><span>fina</span><span>lly </span><span>made </span><span>it </span><span>into </span><span>the </span><span>room </span><span>nd </span><span>explained </span><span>to </span><span>us </span><span>tha</span><span>t she </span><span>had </span><span>been </span><span>explainin</span><span>g </span><span>to </span><span>th</span><span>e </span><span>three </span><span>children </span><span>that </span><span>Chr</span><span>is</span><span>tmas </span><span>is </span><span>just </span><span>not </span><span>getti</span><span>ng </span><span>rese</span><span>nts </span><span>from </span><span>Santa, </span><span>w e c</span><span>el</span><span>ebrate </span><span>the </span><span>birth </span><span>of </span><span>" BABY </span><span>JESU</span><span>S</span><span>". </span><span>So </span><span>in </span><span>th</span><span>eir </span><span>little </span><span>minds </span><span>"BABY </span><span>J</span><span>ESUS</span><span>" had </span><span>come </span><span>to </span><span>their </span><span>house </span><span>to </span><span>celebrate </span><span>his </span><span>b</span><span>irthday. </span><span>After </span><span>all, </span><span>it </span><span>was </span><span>a </span><span>party </span><span>and </span><span>family </span><span>and </span><span>f</span><span>riends </span><span>were </span><span>there. </span><span>Everyone </span><span>was </span><span>just </span><span>so </span><span>amazed </span><span>that </span><span>Michaela </span><span>who </span><span>was </span><span>two </span><span>at </span><span>the </span><span>time </span><span>had </span><span>hi</span><span>s </span><span>thought </span><span>in </span><span>her </span><span>mind. </span><span>On </span><span>Christmas </span><span>Day </span><span>we </span><span>have </span><span>breakfast </span><span>with </span><span>the </span><span>children </span><span>and </span><span>then </span><span>open </span><span>presents. </span><span>When </span><span>we </span><span>ar</span><span>r</span><span>ived </span><span>to </span><span>have </span><span>breakfast, </span><span>they </span><span>came </span><span>to </span><span>the </span><span>door </span><span>explaining </span><span>to </span><span>us </span><span>the </span><span>"BABY </span><span>JESUS" </span><span>came </span><span>to </span><span>their </span><span>house </span><span>last </span><span>night </span><span>to </span><span>celebrate </span><span>his </span><span>birthday. </span><span>If </span><span>you </span><span>c</span><span>ould </span><span>imagine </span><span>the </span><span>two </span><span>grandmothers </span><span>and </span><span>great-</span><span>grandmothers </span><span>had </span><span>tears </span><span>in </span><span>their </span><span>eyes </span><span>as </span><span>they </span><span>proceeded </span><span>to </span><span>explain </span><span>about </span><span>"BABY </span><span>JESUS"</span><span>. This </span><span>was </span><span>just </span><span>a </span><span>delight </span><span>for </span><span>everyone. </span><span>I have </span><span>told </span><span>this </span><span>story </span><span>many </span><span>times </span><span>to </span><span>people </span><span>and </span><span>they </span><span>are </span><span>all </span><span>delighted </span><span>to </span><span>think </span><span>of </span><span>how </span><span>their </span><span>little </span><span>minds </span><span>work</span><span>. </span><span>I </span><span>think </span><span>it </span><span>is </span><span>the </span><span>best </span><span>Christmas </span><span>story.</span>
Jose C. Agrela<br />Luis Agrela<br />Danubia Barajas<br />Monica R. Bettencourt<br />Tanya S. Bettencourt<br />Derek M. Boland<br />Brian J. Brasil<br />Rui M. Camara<br />Andrea M. Cesar<br />Melissa F. Correia<br />Derek J. Dacunha<br />Ana M. DaSilva<br />Kevin J. DaSilva<br />Melanie M. Dasilva<br />Elisabeth C. Desousa<br />Leslie M. Espinola<br />Valdemar C. Estevam<br />Liberto Faria<br />Paul S. Farrante<br />Adam F. Laurencio<br />Roberto M. Leal<br />Robin K. Lima<br />Carla Martins<br />Lisa Borges<br />Jennifer L. Mello<br />Melanie Mendonca<br />Cesar E. Meneses<br />Jacqueline S. Ormonde<br />Crystal L. Ornelas<br />George M. Pilato<br />Jason F. Pimentel<br />Joshua A. Rocha<br />Daniel M. Ruas<br />Andrew W. Santos<br />Jason V. Santos<br />Adam M. Silva<br />Kevin J. Silva<br />Nicole M. Silva<br />Tristan C. Silva<br />Carla C. Silveira<br />Timothy J. Silveira<br />Michael Soares<br />Andy G. Sousa<br />Daniel C. Sousa<br />Peter J. Sousa<br />Anita S. Tavares<br />Stephanie Valente<br />Christina F. Vasconcelos<br />Shanna G. Vieira<br />Sonia B. Martins<br />Carla Cruz<br />Amy Felix<br />Elizabete Santos<br />Bea Cunha<br />Evelyn Hazel<br />Bea Hogan<br />Georgina Leal<br />Maria Lima<br />Priscilla Marsh<br />Lidia Melo<br />Carol Rocha<br />Joanne Silva<br />Victor Melo<br />Johan Albert Morales<br />Cody Eusebio Moniz<br />Claudia Maria Bento Torres<br />Nicolas Anthony Alves<br />Isaac Medina Tavares<br />Gabriel Christopher Ortiz<br />Brandon Manuel Silva<br />Christopher Michael Boyle<br />Haylie Olivia Bjorklund<br />Alexis Patricia Alves<br />Kenneth Raymond Reis<br />Davonn Carlos Smith<br />Emily Jean Resendes<br />Sabrina Lynn Swienski<br />Aline-Lee Taylor Da Silva<br />Arianna Marie Patenaude<br />Mackenzie Lee-Laurencio Ponte<br />Alexander Zachary Rivera<br />Jake Albano Ferreira<br />Serena Eva Jalbert<br />Robert & Vivalda (Almeida) Morales<br />Eusebio & Brandi (Volianitis) Moniz<br />Paulo &Maria (Bento) Torres<br />Antonio & Filomena (Coelho) Torres<br />Nelson & Marilyn (Bettencourt) Tavares<br />Hector & Carmita (Silva) Ortiz<br />Kose M. & Mary (Silva) Silva<br />Dryl. & Alizabete (Leal) Boyle<br />Joshua N.& Sandra (Oliveira) Bjorklund<br />Celso & Kristen (Marchand) Alves<br />Jose L. & Rosanne (Camara) Reis<br />Donnel & Carla (Brinquinho) Smith<br />Jose M. & Christine(Colton) Resendes<br />Raymond J. & Rosa (Bettencourt) Swienski<br />David & Lucia (Pais) Da Silva<br />Jason P. & Leslie (Rocha) Patenaude<br />Joseph M. & Jennifer A.(Silva) Ponte<br />Rafael & Maria Lurdes (Da Silva) Rivera<br />Albano S.& Holly (Trombly) Ferreira<br />Thomas Edward & Liliana (Mendonca) Jalbert<br />Robert M.Medina &. Kelli-Jo M. McMahon<br />Rui Picanco &. Darlene Da Cunha<br />Paul Arruda &. Lelia Rodrigues <br />Shaun Michael Irwin &. Anamaria Mendonca<br />Apolinario Lima Simao Jr. &. Kylee Ann Palmer<br />Donnald C. Realejo &. Alice Mary Mendonca<br />Michael Robert Lumia &. Tammy Reis Baker<br />Jeremy L. Mcsorley &. Darlene Maria Leal<br />Leo Ramos Bettencourt &. Elizabeth Anne LaVita<br />Steve A. Silva &. Moria M. Lally<br />John P. Machado<br />Aldina Bettencourt Costa<br />Margaret Silva Cota<br />Isalino S. Da Silva<br />Belmira M. Espinola Vieira<br />Cidalia Pequeno Luz<br />John A. Mello<br />Manuel M. Vieira<br />Gabriel M. Lima<br />Clarimundo C. De Melo<br />Eufruzina Bettencourt
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
St. Anthony's Newsletter (Vol. 1 No. 4)
Subject
The topic of the resource
Christmas
Catholic Church--Dioceses
Christmas cooking
Cooking
Ethnic food
Portuguese American women
Baptism
Marriage
Boy Scouts
Confirmation
Wills
Recipes
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Date
A point or period of time associated with an event in the lifecycle of the resource
2000-12
Contributor
An entity responsible for making contributions to the resource
Glynn, Frank
Silva, Joanne
Silva, Emily
Silva, Mario
Hazel, Evelyn
Hogan, Bea
Varosky, Joan
Rocha, Carol
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Format
The file format, physical medium, or dimensions of the resource
PDF
Language
A language of the resource
English
Portuguese
Type
The nature or genre of the resource
Text
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Source
A related resource from which the described resource is derived
Physical Location
Collection: Lowell Files AKA Vertical Files
Box: 14 Churches St. Anne's - St. Peter's.
Folder: Churches – Saint Anthony's LF.C4789
LF.C4789 UML – St. Anthony’s Newsletter Lowell, Volume 1, Number 4, 2000 December. St. Anthony’s Newsletter Committee, 893 Central Street, Lowell, Massachusetts.
Saint Vincent dePaul Society
St. Anthony's Church
-
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
UMass Lowell Portuguese American Oral Histories [1985-2018]
Description
An account of the resource
These oral histories with Portuguese immigrants and their descendants in the Greater Lowell area were conducted between 1985-2016. Topics covered include the experience of immigration, working conditions, family life, and more. These oral histories were funded by the Lowell National Historical Park, the American Folklife Center, and UMass Lowell.
Subject
The topic of the resource
Azorean Americans
Children of immigrants
Cultural assimilation
Mills and mill-work
Portuguese American women
Format
The file format, physical medium, or dimensions of the resource
PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Document
Source
A related resource from which the described resource is derived
All items can be found at the Center for Lowell History in Lowell, MA.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Date
A point or period of time associated with an event in the lifecycle of the resource
1985-2018
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Participants
Names of individuals or groups participating in the event
Joao Silva
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Maria Silva Oral History Interview
Subject
The topic of the resource
Azorean Americans
Portuguese American women
Immigrants
Ethnic food
Baking
Immigrant families
Tradition (Theology)
Portuguese language
Sewing
Christmas cooking
Description
An account of the resource
Oral history interview with Maria Silva on November 17, 1987.<br /><br /><strong>Biographical Note:<br /></strong>Maria Silva (formerly Maria Oliveira) was born on the island of Faial in the Azores. She followed her sister (who came to the U.S. as part of the Azorean Refugee Act) to the United States.<strong><br /><br />Scope and Contents:<br /></strong>Interview conducted by Barbara Fertig of the American Folklife Center. Ms. Silva discusses her decision to come to the United States, her love of sewing, cooking on Christmas, her career in sewing in Portugal, the current state of the neighborhood, the Feast of the Holy Ghost, her experience during the eruption of the Capelinhos volcano.
Creator
An entity primarily responsible for making the resource
Fertig, Barbara
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Date
A point or period of time associated with an event in the lifecycle of the resource
1987-11-17
Contributor
An entity responsible for making contributions to the resource
Silva, Maria
Rights
Information about rights held in and over the resource
The Library of Congress believes that some of the materials in this collection are in the public domain or have no known copyright restrictions and are therefore free to use or reuse. For example, the fieldwork in this collection is in the public domain in the United States. However, the Library has obtained permission for the use of other materials and presents additional materials for educational and research purposes in accordance with fair use under United States copyright law. For example, some of the recordings contain copyrighted music, and not all of the performers and other individuals who were recorded signed releases for public use of their work.
Format
The file format, physical medium, or dimensions of the resource
JPEG
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Source
A related resource from which the described resource is derived
The audio recording for this interview can be found on the Library of Congress website at <a href="https://www.loc.gov/item/afc1987042_bf_a005/">this link</a>.
Azorean Refugee Act
Feast of the Holy Ghost
Holy Ghost Park
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
UMass Lowell Portuguese American Oral Histories [1985-2018]
Description
An account of the resource
These oral histories with Portuguese immigrants and their descendants in the Greater Lowell area were conducted between 1985-2016. Topics covered include the experience of immigration, working conditions, family life, and more. These oral histories were funded by the Lowell National Historical Park, the American Folklife Center, and UMass Lowell.
Subject
The topic of the resource
Azorean Americans
Children of immigrants
Cultural assimilation
Mills and mill-work
Portuguese American women
Format
The file format, physical medium, or dimensions of the resource
PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Document
Source
A related resource from which the described resource is derived
All items can be found at the Center for Lowell History in Lowell, MA.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Date
A point or period of time associated with an event in the lifecycle of the resource
1985-2018
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Participants
Names of individuals or groups participating in the event
Joe Barros
Charlie Borges
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Manuel Barros, Sr. Oral History Interview
Subject
The topic of the resource
Children of immigrants
Immigrant families
Mills and mill-work
Baking
Bakery employees
Ethnic food
Tradition (Theology)
Music
Ethnic neighborhoods
Boardinghouses
Christmas
Folk dancing, Portuguese
Description
An account of the resource
Oral history interview with Manuel Barros, Sr. on November 16, 1987.<br /><br /><strong>Biographical Note:<br /></strong>Manuel Barros, Sr. was born in Lowell, MA. His parents were born in Madeira. They immigrated to Brazil before they immigrated to the United States, where they had their children. Manuel took over his parents' baking buisness and opened up Barros Pastry Shop.<strong><br /><br />Scope and</strong> <strong>Contents:</strong><br />Interview conducted by Barbara Fertig of the American Folklife Center. Mr. Barros discusses his mother's boardinghouse, his father's bakery, the local Portuguese community, the type of baked goods that he produces, Christmas traditions, dances at the Portuguese Band Club, folk dancing, local emigration to California, feasts, the struggle of owning a bakery, his parents' childhood.
Creator
An entity primarily responsible for making the resource
Fertig, Barbara
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Date
A point or period of time associated with an event in the lifecycle of the resource
1987-11-16
Contributor
An entity responsible for making contributions to the resource
Barros, Manuel, Sr.
American Folklife Center
Rights
Information about rights held in and over the resource
The Library of Congress believes that some of the materials in this collection are in the public domain or have no known copyright restrictions and are therefore free to use or reuse. For example, the fieldwork in this collection is in the public domain in the United States. However, the Library has obtained permission for the use of other materials and presents additional materials for educational and research purposes in accordance with fair use under United States copyright law. For example, some of the recordings contain copyrighted music, and not all of the performers and other individuals who were recorded signed releases for public use of their work.
Format
The file format, physical medium, or dimensions of the resource
PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Source
A related resource from which the described resource is derived
The audio recordings for this interview can be found on the Library of Congress website: <a href="https://www.loc.gov/item/afc1987042_bf_a002/">Part 1</a> - <a href="https://www.loc.gov/item/afc1987042_bf_a003/">Part 2</a>
Band Hall
Barry's Pastry Shop
Central Bakery
Feast of the Holy Ghost
Folclórico
Holy Ghost Society (Lowell, MA)
Lusitania Bakery
Madeiran Alienza
Moonlight Baking Company
Portuguese Band Club (Lowell, M.A.)
Saint Anthony's Church (Lowell, MA)
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
UMass Lowell Portuguese American Oral Histories [1985-2018]
Description
An account of the resource
These oral histories with Portuguese immigrants and their descendants in the Greater Lowell area were conducted between 1985-2016. Topics covered include the experience of immigration, working conditions, family life, and more. These oral histories were funded by the Lowell National Historical Park, the American Folklife Center, and UMass Lowell.
Subject
The topic of the resource
Azorean Americans
Children of immigrants
Cultural assimilation
Mills and mill-work
Portuguese American women
Format
The file format, physical medium, or dimensions of the resource
PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Document
Source
A related resource from which the described resource is derived
All items can be found at the Center for Lowell History in Lowell, MA.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Date
A point or period of time associated with an event in the lifecycle of the resource
1985-2018
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Manuel Barros, Jr. Oral History Interview
Subject
The topic of the resource
Children of immigrants
Ethnic food
Community organization
Civic leaders
Baking
Description
An account of the resource
Oral history interview with Manuel Barros, Jr. on November 15, 1987.<br /><br /><strong>Biographical Note:<br /></strong>Manuel Barros, Jr. was born on May 20, 1937 in Lowell, MA. His grandparents were born in the Madeira Islands. His family owned and ran the Lusitania Bakery and, later, Barry's Pastry Shop.<strong><br /><br /></strong><strong>Scope and Contents:<br /></strong>Interview conducted by Barbara Fertig of the American Folklife Center. Mr. Barros discusses his childhood, growing up working in the bakery, his clientele, his membership at St. Anthony's Church, generational differences, Christmas traditions.
Creator
An entity primarily responsible for making the resource
Fertig, Barbara
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Date
A point or period of time associated with an event in the lifecycle of the resource
1987-11-15
Contributor
An entity responsible for making contributions to the resource
Barros, Manuel, Jr.
Rights
Information about rights held in and over the resource
The Library of Congress believes that some of the materials in this collection are in the public domain or have no known copyright restrictions and are therefore free to use or reuse. For example, the fieldwork in this collection is in the public domain in the United States. However, the Library has obtained permission for the use of other materials and presents additional materials for educational and research purposes in accordance with fair use under United States copyright law. For example, some of the recordings contain copyrighted music, and not all of the performers and other individuals who were recorded signed releases for public use of their work.
Format
The file format, physical medium, or dimensions of the resource
PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Source
A related resource from which the described resource is derived
The audio recording for this interview can be found on the Library of Congress website at <a href="https://www.loc.gov/item/afc1987042_bf_a001/">this link</a>.
Barry's Pastry Shop
Couples Club
Feast of the Holy Ghost
Holy Ghost Society (Lowell, MA)
Lusitania Bakery
Saint Anthony's Church (Lowell, MA)
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0e7f7036a447a284450668b1b90b548e
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
UMass Lowell Portuguese American Oral Histories [1985-2018]
Description
An account of the resource
These oral histories with Portuguese immigrants and their descendants in the Greater Lowell area were conducted between 1985-2016. Topics covered include the experience of immigration, working conditions, family life, and more. These oral histories were funded by the Lowell National Historical Park, the American Folklife Center, and UMass Lowell.
Subject
The topic of the resource
Azorean Americans
Children of immigrants
Cultural assimilation
Mills and mill-work
Portuguese American women
Format
The file format, physical medium, or dimensions of the resource
PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Document
Source
A related resource from which the described resource is derived
All items can be found at the Center for Lowell History in Lowell, MA.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Date
A point or period of time associated with an event in the lifecycle of the resource
1985-2018
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Participants
Names of individuals or groups participating in the event
Naer Simao
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Jos<span>é Simão Oral History Interview</span>
Subject
The topic of the resource
Azorean Americans
Immigrants
Immigrant families
Ethnic food
Community organization
Civic leaders
Christmas
Description
An account of the resource
Oral history interview with Jose Simao on November 17, 1987.<br /><br /><strong>Biographical Note:<br /></strong>José Simão was born on the island of Graciosa. He worked at Lajes Field on the island of Terceira before he moved to the United States when he was 26. He worked in construction before finally deciding to open up his own restuarant.<strong><br /><br />Scope and Contents:<br /></strong>Interview conducted by Barbara Fertig from the American Folklife Center. Jose discusses work at Lajes Field on the island of Terceira, moving to the United States, working in construction, learning English, opening a restaurant to serve Portuguese food, christmas traditions, Portugal's connections to the rest of the world.
Creator
An entity primarily responsible for making the resource
Fertig, Barbara
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Date
A point or period of time associated with an event in the lifecycle of the resource
1987-11-17
Contributor
An entity responsible for making contributions to the resource
Simão, José
American Folklife Center
Rights
Information about rights held in and over the resource
The Library of Congress believes that some of the materials in this collection are in the public domain or have no known copyright restrictions and are therefore free to use or reuse. For example, the fieldwork in this collection is in the public domain in the United States. However, the Library has obtained permission for the use of other materials and presents additional materials for educational and research purposes in accordance with fair use under United States copyright law. For example, some of the recordings contain copyrighted music, and not all of the performers and other individuals who were recorded signed releases for public use of their work.
Format
The file format, physical medium, or dimensions of the resource
PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Terceira Island (Azores)
Lawrence (Mass.)
Source
A related resource from which the described resource is derived
The audio recordings for this item can be found on the Library of Congress website at <a href="https://www.loc.gov/item/afc1987042_bf_a006/">this link</a>.
Feast of the Holy Ghost
Holy Ghost Park
Holy Ghost Society (Lowell, MA)
Lajes Field
Portuguese American Center (Lowell, M.A.)
Saint Anthony's Church (Lowell, MA)
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16b9a31f5b751542c50b32146c2bfe87
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
UMass Lowell Portuguese American Oral Histories [1985-2018]
Description
An account of the resource
These oral histories with Portuguese immigrants and their descendants in the Greater Lowell area were conducted between 1985-2016. Topics covered include the experience of immigration, working conditions, family life, and more. These oral histories were funded by the Lowell National Historical Park, the American Folklife Center, and UMass Lowell.
Subject
The topic of the resource
Azorean Americans
Children of immigrants
Cultural assimilation
Mills and mill-work
Portuguese American women
Format
The file format, physical medium, or dimensions of the resource
PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Document
Source
A related resource from which the described resource is derived
All items can be found at the Center for Lowell History in Lowell, MA.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Date
A point or period of time associated with an event in the lifecycle of the resource
1985-2018
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
John Falante Oral History Interview
Subject
The topic of the resource
Immigrants
Civic leaders
Community organization
Portuguese language
Tradition (Theology)
Ethnic food
Music
Music--Portuguese influences
Depressions--1929
Boardinghouses
Description
An account of the resource
Oral history interview with John R. Falante on November 20, 1985.<br /><br /><strong>Biographical Note:<br /></strong>John Falante was born on the island of Madeira in the Azores. He traveled by ship to the United States in 1920. He immigrated to the United States in hopes of making enough money to help support his family back on Madeira. Upon arrival, he quickly got a job at the Tremont Mills.<strong><br /><br /></strong><strong>Scope and Contents:<br /></strong>Interview conducted by Paul Page. Mr. Falante discusses his immigration to the United States, work in the mills, the Great Depression, learning English, meeting his wife, living in boardinghouses, holidays within the Portuguese community
Creator
An entity primarily responsible for making the resource
Page, Paul
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Date
A point or period of time associated with an event in the lifecycle of the resource
1985-11-20
Contributor
An entity responsible for making contributions to the resource
Falante, John
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Format
The file format, physical medium, or dimensions of the resource
PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Madeira (Madeira Islands)
Civic League Soccer Club
Green School
New Market Mills
Saint Anthony's Church (Lowell, MA)
The Working People of Lowell
Tremont Mills
United Plastic
Wannalancit Mills
-
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
UMass Lowell Portuguese American Oral Histories [1985-2018]
Description
An account of the resource
These oral histories with Portuguese immigrants and their descendants in the Greater Lowell area were conducted between 1985-2016. Topics covered include the experience of immigration, working conditions, family life, and more. These oral histories were funded by the Lowell National Historical Park, the American Folklife Center, and UMass Lowell.
Subject
The topic of the resource
Azorean Americans
Children of immigrants
Cultural assimilation
Mills and mill-work
Portuguese American women
Format
The file format, physical medium, or dimensions of the resource
PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Document
Source
A related resource from which the described resource is derived
All items can be found at the Center for Lowell History in Lowell, MA.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Date
A point or period of time associated with an event in the lifecycle of the resource
1985-2018
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Participants
Names of individuals or groups participating in the event
Herbert Pitta
Carol Leandro
Ana Vinagre
Natercia da Conceicao
Jorge Caires
John Vosh
Alvaro Silva
Fr. Silva
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Henry DeSousa Oral History Interview 2
Subject
The topic of the resource
Azorean Americans
Immigrants
Civic leaders
Community organization
Portuguese language
Tradition (Theology)
Ethnic food
Music
Music--Portuguese influences
Folk dancing, Portuguese
Portugal--Emigration and immigration
Description
An account of the resource
Second part of oral history interview with Henry DeSousa on April 2, 1988.<br /><br /><strong>Biographical Note:<br /></strong>Henry Desousa was born on the island of Faial and later moved to the island of Terceira. His brother moved to the United States in 1960 under the Azorean Refugee Act after the Capelinhos volcano erupted. He later followed his brother and immigrated to the United States in September 1970. He originally moved to Hartford, CT but then moved to Lowell in 1976.<strong><br /><br /></strong><strong>Scope and Contents:<br /></strong>Interview conducted by Barbara Fertig of the American Folklife Center. Mr. DeSousa discusses his work connecting the Portuguese American community with the Azores and mainland, the work through the agency, local folklore dance groups, politics, music, Portuguese instruments, the Portuguese commmunity in Hawaii, history of fado music, types of fado in mainland Portugal, Portuguese immigration to Brazil, celebrations on Holy Ghost Sunday<strong><br /></strong>
Creator
An entity primarily responsible for making the resource
Taylor, David
Denatale, Doug
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Date
A point or period of time associated with an event in the lifecycle of the resource
1988-04-02
Contributor
An entity responsible for making contributions to the resource
DeSousa, Henry
American Folklife Center
Rights
Information about rights held in and over the resource
The Library of Congress believes that some of the materials in this collection are in the public domain or have no known copyright restrictions and are therefore free to use or reuse. For example, the fieldwork in this collection is in the public domain in the United States. However, the Library has obtained permission for the use of other materials and presents additional materials for educational and research purposes in accordance with fair use under United States copyright law. For example, some of the recordings contain copyrighted music, and not all of the performers and other individuals who were recorded signed releases for public use of their work.
Format
The file format, physical medium, or dimensions of the resource
PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Source
A related resource from which the described resource is derived
The audio recordings for this item can be found on the Library of Congress website: <a href="https://www.loc.gov/item/afc1987042_dt_r027/">Part 1</a> - <a href="https://www.loc.gov/item/afc1987042_dt_r028/">Part 2</a> - <a href="https://www.loc.gov/item/afc1987042_dt_r029/">Part 3</a> - <a href="https://www.loc.gov/item/afc1987042_dt_r030/">Part 4</a>
Azorean Refugee Act
Carnaval
Casa Radio
Fado
Feast of Saint John
Feast of the Holy Ghost
Folclórico
Holy Ghost Society (Lowell, MA)
Rosary Sodality
Saint Anthony's Church (Lowell, MA)
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
UMass Lowell Portuguese American Oral Histories [1985-2018]
Description
An account of the resource
These oral histories with Portuguese immigrants and their descendants in the Greater Lowell area were conducted between 1985-2016. Topics covered include the experience of immigration, working conditions, family life, and more. These oral histories were funded by the Lowell National Historical Park, the American Folklife Center, and UMass Lowell.
Subject
The topic of the resource
Azorean Americans
Children of immigrants
Cultural assimilation
Mills and mill-work
Portuguese American women
Format
The file format, physical medium, or dimensions of the resource
PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Document
Source
A related resource from which the described resource is derived
All items can be found at the Center for Lowell History in Lowell, MA.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Date
A point or period of time associated with an event in the lifecycle of the resource
1985-2018
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Participants
Names of individuals or groups participating in the event
Fr. Eusebio
Fatima Silva
Guadalupe Espinola
Bob Kennedy
Joe Silva
Henry Sousa
Maria Cunha
Herbert Pitta
Correa Blanco
Evelina Manamou
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Henry DeSousa Oral History Interview 1
Subject
The topic of the resource
Azorean Americans
Immigrants
Ethnic food
Civic leaders
Community organization
Ethnic neighborhoods
Music
Religious gatherings
Folk dancing, Portuguese
Police
Description
An account of the resource
First part of an oral history interview with Henry DeSousa.<br /><br /><strong>Biographical Note:<br /></strong>Henry Desousa was born on the island of Faial and later moved to the island of Terceira. His brother moved to the United States in 1960 under the Azorean Refugee Act after the Capelinhos volcano erupted. He later followed his brother and immigrated to the United States in September 1970. He originally moved to Hartford, CT but then moved to Lowell in 1976.<strong><br /><br /></strong><strong>Scope and Contents:<br /></strong>Interview conducted by Barbara Fertig of the American Folklife Center. Mr. DeSousa discusses the food and traditions for the Feast of the Holy Ghost; folk dancing; emigration from the Azores; being a business man in Lowell; helping the local Portuguese community; lack of Portuguese representation in city hall; state of the modern community; Portuguese churches in Lowell; police mistreatment.
Creator
An entity primarily responsible for making the resource
Fertig, Barbara
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Date
A point or period of time associated with an event in the lifecycle of the resource
1987-12-03
Contributor
An entity responsible for making contributions to the resource
DeSousa, Henry
American Folklife Center
Relation
A related resource
The Library of Congress believes that some of the materials in this collection are in the public domain or have no known copyright restrictions and are therefore free to use or reuse. For example, the fieldwork in this collection is in the public domain in the United States. However, the Library has obtained permission for the use of other materials and presents additional materials for educational and research purposes in accordance with fair use under United States copyright law. For example, some of the recordings contain copyrighted music, and not all of the performers and other individuals who were recorded signed releases for public use of their work.
Format
The file format, physical medium, or dimensions of the resource
PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Cambridge (Mass.)
Azores
Source
A related resource from which the described resource is derived
The audio recordings for this item can be found on the Library of Congress website: <a href="https://www.loc.gov/item/afc1987042_dt_r027/">Part 1</a> - <a href="https://www.loc.gov/item/afc1987042_dt_r028/">Part 2</a> - <a href="https://www.loc.gov/item/afc1987042_dt_r029/">Part 3</a> - <a href="https://www.loc.gov/item/afc1987042_dt_r030/">Part 4</a>
Azorean Refugee Act
DeSousa Furniture
Feast of the Holy Ghost
Folclórico
Holy Ghost Park
Holy Ghost Society (Lowell, MA)
Holy Trinity Society
International Institute
Portuguese American Center (Lowell, M.A.)
Portuguese American Civic League (Lowell, M.A.)
Saint Anthony's Church (Lowell, MA)
Square Drugs
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
UMass Lowell Portuguese American Oral Histories [1985-2018]
Description
An account of the resource
These oral histories with Portuguese immigrants and their descendants in the Greater Lowell area were conducted between 1985-2016. Topics covered include the experience of immigration, working conditions, family life, and more. These oral histories were funded by the Lowell National Historical Park, the American Folklife Center, and UMass Lowell.
Subject
The topic of the resource
Azorean Americans
Children of immigrants
Cultural assimilation
Mills and mill-work
Portuguese American women
Format
The file format, physical medium, or dimensions of the resource
PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Document
Source
A related resource from which the described resource is derived
All items can be found at the Center for Lowell History in Lowell, MA.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Date
A point or period of time associated with an event in the lifecycle of the resource
1985-2018
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Participants
Names of individuals or groups participating in the event
Luis Gomes
Manuel Martinano
Tony Costa
Oblino Medina
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Gabriela Oliveira Oral History Interview
Subject
The topic of the resource
Azorean Americans
Immigrants
Ethnic food
Cultural assimilation
Christmas
Christmas cooking
Description
An account of the resource
Oral History interview with Gabriele Oliveira on November 17, 1987.<br /><br /><strong>Biographical Note:<br /></strong>Gabriela was born on the Azorean island of Pico. She moved to the United States with her family when she was 6 years old. She was involved in the Lowell Union of Portuguese Americans.<strong><br /><br /></strong><strong>Scope and Contents:<br /></strong>Interview conducted by Barbara Fertig. Ms. Oliveira discusses her immigration to the US, the Lowell Union of Portuguese Americans, feasts at St. Anthony's, Portuguese Christmas traditions and cooking.
Creator
An entity primarily responsible for making the resource
Fertig, Barbara
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Date
A point or period of time associated with an event in the lifecycle of the resource
1987-11-17
Contributor
An entity responsible for making contributions to the resource
American Folklife Center
Oliveira, Gabriela
Rights
Information about rights held in and over the resource
The Library of Congress believes that some of the materials in this collection are in the public domain or have no known copyright restrictions and are therefore free to use or reuse. For example, the fieldwork in this collection is in the public domain in the United States. However, the Library has obtained permission for the use of other materials and presents additional materials for educational and research purposes in accordance with fair use under United States copyright law. For example, some of the recordings contain copyrighted music, and not all of the performers and other individuals who were recorded signed releases for public use of their work.
Format
The file format, physical medium, or dimensions of the resource
PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Pico Island (Azores)
Source
A related resource from which the described resource is derived
The audio recordings for this item can be found on the Library of Congress website at <a href="https://www.loc.gov/item/afc1987042_bf_a004/">this link</a>.
Feast of Saint John
Lowell Union of Portuguese Americans (LUPA)
Saint Anthony's Church (Lowell, MA)
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
UMass Lowell Portuguese American Oral Histories [1985-2018]
Description
An account of the resource
These oral histories with Portuguese immigrants and their descendants in the Greater Lowell area were conducted between 1985-2016. Topics covered include the experience of immigration, working conditions, family life, and more. These oral histories were funded by the Lowell National Historical Park, the American Folklife Center, and UMass Lowell.
Subject
The topic of the resource
Azorean Americans
Children of immigrants
Cultural assimilation
Mills and mill-work
Portuguese American women
Format
The file format, physical medium, or dimensions of the resource
PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Document
Source
A related resource from which the described resource is derived
All items can be found at the Center for Lowell History in Lowell, MA.
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Date
A point or period of time associated with an event in the lifecycle of the resource
1985-2018
Text
A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text.
Participants
Names of individuals or groups participating in the event
Alvaro Aguiar
Joseph Aguiar
Manuel Aguiar
Mary Aguiar
Manuel Barros
Rosaria Aguiar Barros
Rosaline Camara
Fr. DeSilva
Rita Freitas
Rita DaSilva Freitas
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Priscilla [Aguiar] Hilliard Oral History Interview
Description
An account of the resource
<div id="cleantext">Oral History Interview with Priscilla Hilliard, March 2, 2017<br /><br /><strong>Biographical Note:</strong> Born in Lowell, Massachusetts, in 1947; daughter Mary C. (Freitas) and Alvaro Aguiar; the Freitas branch of the family from Azorean island of Faial; Aguiar branch from Madeira Island; Priscilla (Aguiar) Hilliard grew up on Central Street in the heart of Lowell’s major Portuguese neighborhood and was educated in Lowell’s public schools, graduated from Lowell High School, and later, Merrimack College in North Andover, Massachusetts; during part of her school years she worked in the family’s bakery business on Central Street; and later she worked for Raytheon Corporation in a clerical position, followed by professional administrative positions with the Social Security Administration and with Health and Human Services in Boston; in more recent years she has worked as a real estate agent in the Greater Lowell Area.<br /><br /><strong>Scope and Contents:</strong> Interview conducted by local historian Mehmed Ali; focuses on Priscilla (Aguiar) Hilliard’s Portuguese family and relatives; growing up in Lowell’s predominately Portuguese “Back Central” neighborhood in the 1950s and 1960s; Portuguese food and culture in Lowell; religious activities at Saint Anthony Catholic Church in Back Central; small, family-run businesses (hair salon and bakery in Lowell); and Ms. Hilliard’s educational background and career.</div>
Creator
An entity primarily responsible for making the resource
Ali, Mehmed
Date
A point or period of time associated with an event in the lifecycle of the resource
2017-03-02
Contributor
An entity responsible for making contributions to the resource
Hilliard, Priscilla Aguiar
Format
The file format, physical medium, or dimensions of the resource
PDF
Language
A language of the resource
English
Type
The nature or genre of the resource
Text
Identifier
An unambiguous reference to the resource within a given context
OH_Hilliard
Subject
The topic of the resource
Azorean Americans
Children of immigrants
Immigrant families
Bakery employees
Ethnic food
Mills and mill-work
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Lowell (Mass.)
Publisher
An entity responsible for making the resource available
UMass Lowell, Center for Lowell History
Rights
Information about rights held in and over the resource
In Copyright - Educational Use Permitted: This Item is protected by copyright and/or related rights. You are free to use this Item in any way that is permitted by the copyright and related rights legislation that applies to your use. In addition, no permission is required from the rights-holder(s) for educational uses. For other uses, you need to obtain permission from the rights-holder(s).
Barry's Pastry Shop
Danny's Market
Dee's Debbie Shop
Feast of the Holy Ghost
Johnny Sousa's Barroom
Memórias: Preserving the Stories of Lowell's Portuguese Community
Portuguese American Center (Lowell, M.A.)
Portuguese American Civic League (Lowell, M.A.)
Portuguese Band Club (Lowell, M.A.)
Raytheon
Rita's Cards and Portuguese Gifts
Saint Anthony's Church (Lowell, MA)