Summary Information
Carlos Montezuma Papers
1892-1937
- Montezuma, Carlos, 1866-1923
Mss 263; Micro 514
4.4 cubic feet (11 archives boxes) and 10 reels of microfilm (35 mm)
Wisconsin Historical Society (Map)
Papers of Carlos Montezuma, a prominent American Indian leader and physician who gained recognition for participation in the Pan-Indian movement and as an advocate of Indian assimilation. Papers include correspondence, financial records, newspaper clippings, writings and notes, and American Indian periodicals. The correspondence focuses on Montezuma's interest in the assimilation and cooperation among tribes through the Society of American Indians and his ongoing struggles with the Office of Indian Affairs. Prominent correspondents include founding members of the Society of American Indians Fayette McKenzie, Charles Alexander Eastman, Francis La Flesche, Henry Standing Bear, Thomas Sloan, and Henry Roe Cloud. The correspondence also documents differences between U.S. Indian Commissioner Francis Leupp and Richard H. Pratt, head of the U.S. Indian School in Carlisle, Pennsylvania. The printed materials include published articles by Montezuma, pamphlets written by and about Indians, the publications of Indian organizations, schools, and missions, and Montezuma's magazine, Wassaja.
English
http://digital.library.wisc.edu/1711.dl/wiarchives.uw-whs-mss00263 ↑ Bookmark this ↑
Biography/History
Carlos Montezuma (Wassaja) was a Mohave-Apache Indian, Chicago physician, and radical leader of the Society of American Indians and the Pan-Indian movement of the first quarter of the twentieth-century. His personal history is not entirely clear. At various times, beginning as early as 1888, the “Fiery Apache” wrote autobiographical sketches; and copies remain of reports collected when the Office of Indian Affairs investigated his early life at the time he asked to be enrolled with the Apache tribe at the San Carlos Agency, Arizona in May 1920. All accounts differ substantially. There are no records to confirm or deny what took place, and memories are contradictory. Eventually, it was established by the Office of Indian Affairs that Montezuma was a “full-blood” Mohave-Apache, Yavapai or Pinal-Apache of the Yuman family, not full Apache as he believed. It is considered possible that the Yavapai did affiliate in some way with the Apache bands occupying lands contiguous to their own in the 1860's and early 1870's. By 1874 all the bands in that part of Arizona were gathered together by the Army and taken as prisoners of war to the San Carlos Reservation. As late as the 1890's, even confined together on the reserve, the Apache and Mohave-Apache spoke entirely different languages. Since Montezuma claimed to have been able in his youth to converse with the Hualpai Indians of the Yuman family, this seemed to further corroborate the Indian Office theory that Montezuma was a Mohave-Apache. The Indian Bureau could be persuaded that Montezuma was a full-blood Indian born in Arizona, the son of Co-lu-ye-va, a Pinal-Apache warrior, and his first wife, Thil-ge-ya, but, apparently, found it traumatic to accept with equanimity, as a ward of the government, this man who had spent his entire adult life in a dedicated crusade to abolish the Indian Bureau. Therefore, Indian Service reports can be assumed to be as prejudiced in this regard as Montezuma's were idealized.
Montezuma surely was the Mohave-Apache boy, Wassaja, whom the Pima Indians captured in 1871 in a massacre of a small band of Mohave-Apaches on Mineral or Iron Top mountain, northeast of old Fort Adams, near what is now Florence, Arizona. And he was sold for thirty dollars by the Pimas to a photographer and artist, Carlos Gentile, who was prospecting for gold, photographing Indians, and collecting Indian artifacts in the West. Montezuma contended he was four or perhaps six at the time of capture, but Charles W. Davis, superintendent of the Apache Indian Agency gave compelling reasons, in a letter, April 15, 1922, to the Commissioner of Indian Affairs, to establish Wassaja's age at closer to ten or twelve; thus his birth would have been earlier than the 1866 date Montezuma himself accepted. Gentile was one of the founders of the Chicago Press Club and the Chicago Art Institute. He renamed the Indian boy for himself and for the Aztec emperor, took him East and arranged for his early education in the public schools of Chicago, Galesburg, and Urbana, Illinois, and Brooklyn, New York. Gentile continued to sponsor Montezuma until a fire in 1877 destroyed his new and uninsured Gallery in New York City.
Montezuma returned to Urbana, was tutored for the Preparatory Course connected with the University of Illinois, and in 1884 graduated from that university with the degree of Bachelor of Science in chemistry. By 1889 Montezuma had also earned a degree in medicine from the Chicago Medical College. Montezuma was later to practice medicine and teach at the Chicago Medical College in association with his former classmate, Fenton B. Turck, a surgeon and director of research at the Turck Foundation. Throughout his student years at the university and medical school, Montezuma worked as a farm laborer and assisted in a Chicago pharmacy.
In 1889, Dr. Montezuma accepted a position with the Indian Service offered him by General T. J. Morgan, Commissioner of Indian Affairs. With the Indian Service for seven years, Montezuma was to serve first as Indian school clerk and physician at Fort Stevenson, North Dakota, then as physician at Western Shoshone Agency, Nevada, and Colville Agency, Washington, and finally as resident physician at the Indian Industrial School at Carlisle, Pennsylvania. For a part of this time, Montezuma was physician to Chief Moses' Columbia River band and to the Nez Perces of Chief Joseph. His impressions of the effect of the reservation system on the Indian formed during these years, and his association with Brigadier General Richard H. Pratt, commandant at Carlisle, apparently influenced his thinking and made a decisive and permanent imprint on his mind and judgement. Pratt and Montezuma became of one mind in what they regarded as best for the Indian. They were temperamentally indistinguishable; both intense, intractable, and aggressively single-minded; both firmly convinced that the Indian should be assimilated into white society and culture, and the Indian Bureau abolished. In 1896, Montezuma left the Indian Service and returned to Chicago to practice medicine.
In Montezuma's personal correspondence for 1901-1902 are many letters from Zit-kala-sa, revealing a turbulent courtship and tenuous engagement between her and Wassaja. It is possible she had met Montezuma at Carlisle where she taught for two years. Zit-kala-sa, later Gertrude L. (Mrs. Raymond T.) Bonnin, a Sioux (Dakota) Indian with French ancestry, had studied at Earlham College in Indiana, a Quaker school, and at the New England Conservatory of Music. She wrote poetry and Indian stories and legends. Her articles appeared in the Atlantic Monthly and Harpers magazines and she had several books published. Their breakup was unpleasant. Zit-kala-sa insisted that Montezuma exercise his commitment to the Indian in a more practical way, give up his Chicago medical practice and return to the Indian Service and the reservation; he apparently refused. (There are no letters from Wassaja to Zit-kala-sa preserved here.) Zit-kala-sa's letters offer a fascinating insight into the consciousness of a talented and useful woman very early in her awareness of a dedication to the Indian people and a decade before organization of the Society of American Indians, through which she was to be so influential and effective.
Montezuma married Mary Keller in 1913. They had no children. In 1922, he got permission from the Indian Office to enroll as a Mohave-Apache at Fort McDowell, Arizona, so he returned there to await death from diabetes and advanced tuberculosis, which he must have known to be imminent.
Montezuma was a single red man submerged from earliest childhood in white culture -- assimilated. He could not speak for all Indians, although he thought he did, or at least that his was the right and only answer for all Indians. He would be an anachronism in the Indian Rights' Movement of the 1970s, but, as in every proposed solution to the Indian question since “the only good Indian is a dead Indian” went out of vogue, Montezuma meant his design to be a “positive good” for all Indians. Throughout all the years of his adult life, Montezuma set aside an inordinate portion of his time and strength for the advancement of the Indian and toward the abolition of the Indian Bureau.
Dr. Montezuma died on January 31, 1923 at Fort McDowell, Arizona.
Provenance
The Papers of Carlos Montezuma were purchased by the University of Wisconsin and the Wisconsin History Foundation in 1972, and donated by them to the State Historical Society of Wisconsin. Due to the rarity of the materials, and their deteriorating condition, they have been microfilmed. This is intended to facilitate their research use and remove the necessity of handling the originals.
The Carlos Montezuma Papers were purchased as part of a larger collection which included the manuscripts, books and other printed materials, photographs, cartoons, geological specimens, and medical and Indian artifacts collected by Montezuma. For thirty-three years after Montezuma's death on January 13, 1923, the collection had been in the custody of his widow, Mary Keller Montezuma Moore. Following her death in 1956, however, the record of trusteeship is interrupted. The collection reappeared at an auction house in Huntsville, Alabama, from which it was purchased by a Franklin, Wisconsin, resident, who re-sold it to the Memorabilia Antique Company of Denver, Colorado, in 1971. Memorabilia advertised for bids during the Spring of 1972, and the collection was purchased for the State Historical Society of Wisconsin that summer.
Related Material
Three other institutions hold additional Montezuma papers. The Newberry Library has the only known copies of Montezuma's periodical, Wassaja, other than the incomplete file with his Papers, and the Chicago Historical Society holds some Montezuma photographs in its iconographic collections. There are also Carlos Montezuma materials in the Charles Albert Kiler Papers at the University of Illinois archives.
Scope and Content Note
Pan-Indianism, or Indian nationalism, is a twentieth-century phenomenon burdened by the divergent priorities and disunity of a conglomerate people. Each new effort to organize all Indians in one association, society, brotherhood or federation begins with enthusiasm and co-operation beyond the influence of tribal parochialism, and ends a victim of discord. Nonetheless, something of the momentum characteristic of Progressive Era reform impelled Pan-Indianism into being. Indians began to sense they had immediate and mutual interests transcending tribal separatism.
For most of the history of the Indian there are no Indian sources. It has, therefore, been difficult to interpret centuries of Indian motivation. This is not true of the Pan-Indian movement. Reform Pan-Indianists have been an articulate group, well-educated, polemical, and conversant with the English language. They have left documentation, such as the papers of anthropologist Arthur C. Parker, a Seneca, at the New York State Museum in Albany, New York, and the writings of Dr. Charles A. Eastman, a Sioux (Dakota). Both men were active in the Pan-Indian Society of American Indians during the first quarter of this century. Information on the National Congress of American Indians can be found in the papers of the Robert Marshall Fund now in the New York City office of James Marshall. The Carlos Montezuma Papers chronicle Montezuma's commitment to the cause of Indian freedom from the Indian Bureau, as well as document the fledgling efforts of the Indian to improve his individual and collective positions through unified effort.
The Papers are separated into four main categories: Correspondence; Financial Records; Printed Materials published by Indian organizations, and on medical and miscellaneous subjects; and Montezuma's Writings and Notes.
Correspondence
The correspondence file dates from 1892 to 1937, and includes personal, financial and medical correspondence. Much of the file is composed of letters from Montezuma's Indian friends and relatives, both urban and reservation Indians; and the bulk of the correspondence is between Montezuma and both Indians and whites involved in the Pan-Indian movement. The principal usefulness of the Papers is in this correspondence with the leaders of the Pan-Indian movement and the letters written or dictated by the Indian common man or woman. Most is in-coming correspondence, but there are occasional drafts or copies of Montezuma letters. The financial, medical and patient-doctor correspondence is sparse and of limited usefulness. It does indicate the often pre-carious state of Montezuma's financial situation, and something of the medical queries and complications peculiar to the time.
From Western Shoshone Agency at White Rock, Nevada, in 1892, Montezuma sent requests for information to the United States Indian agents or clerks at a number of Indian agencies throughout the country. His query was in regard to the number of students who had returned to the reservations from Indian boarding schools such as Carlisle; and the number of other Indians on the reservations who could read and write English. The replies expose notable differences among the various agencies; but, in general, the young people were being taught English and receiving a rudimentary education, and older Indians remained conservatively entrenched in tribal language and custom.
For the years 1893 to 1900, the pattern of correspondence varies little. Montezuma received several letters each year from Indian friends and Carlisle students. The first of many letters from and about General Pratt is from this period. And correspondence with several of the men and women who were to be influential in the Society of American Indians began at this time; among them, Dennison Wheelock, a Wisconsin Oneida and a graduate of Carlisle. A letter, June 26, 1895, from Dr. Charles A. Eastman, formerly agency physician at the Pine Ridge Agency, South Dakota, to C.H. Ober of the Young Men's Christian Association, described the agency and deplored the fact that that reservation provided all the Indians for Buffalo Bill's Wild West Show. He mentioned the debilitating effects of the “heathen dances” still practiced there, and suggested the need for more sports activity, especially polo and lacrosse, to which the Indians adapt quickly. Filed here also is a letter dated August 20, 1899, from Carlisle student, Francis M. Cayou, who was later (1923) to be the first Chief of Chiefs of the Grand Council Fire of American Indians in Chicago, and in 1934, vice-president of the Native American Church of Oklahoma. Beginning in November 1899, there are several letters in the Papers from Francis and Rosa LaFlesche. LaFlesche was the son of an Omaha chief and an anthropologist with the Bureau of American Ethnology. He was also active in reform Pan-Indianism and treasurer of the Omaha Peyote Historical Society Church.
From 1901 to 1911, the year the Society of American Indians was organized, Montezuma corresponded frequently with its founders, Fayette McKenzie, Dr. Charles A. Eastman, Francis LaFlesche, Henry Standing Bear, Thomas Sloan, and Henry Roe Cloud. Also, in Montezuma's personal correspondence for 1901-1902 are a great many letters from Zit-kala-sa. In 1902 there are several letters backing Thomas Sloan for Commissioner of Indian Affairs. In July and August 1903, William L. Jones, the Commissioner of Indian Affairs, wrote Montezuma about the inability of the Indian Service to defray the cost of Montezuma's trip West, and about the “situation” at Fort McDowell.
In his letter of August 27, 1901, Richard H. Pratt worried about the Indian in politics. His concern was related to the efforts of the National Indian Republican Association to convince Indians to vote as a block in the sanguine belief this would assure Republican Party support for the aims of the Indian. Pratt also spoke of his forced removal from Carlisle. This dismissal is covered extensively in the correspondence. Many of the Indian leaders were Carlisle graduates and unswervingly behind Pratt. However, on August 11, 1904, Francis LaFlesche argued that Pratt should have avoided disagreement with his superior officers, and that it was at that time too late to change the effects or the removal. In September of 1904, Montezuma wrote several letters stating he felt he could be most useful to the Indian if he remained free of political party affiliation. At the same time he bitterly condemned Theodore Roosevelt for Pratt's removal from Carlisle.
There is some correspondence in 1905 indicating Commissioner Francis Leupp's ideas were in direct opposition to those of Pratt. Leupp wanted to see the “Indian” remain in the Indian; Pratt wanted the Indian “civilized.” In 1907 there was criticism of the Mohonk Conference which had gone on record stating the government handling of the Indian for the preceding twenty-five years had been acceptable. By 1908, there was discussion of the Taft-Bryan campaign and Theodore Roosevelt's influence in it. And Pratt was hopeful again - of a new position with the government, perhaps as Commissioner of Indian Affairs under Taft.
By 1909, Pratt had learned Richard Ballinger had invited Leupp to stay on as Indian Commissioner. Letters filed here discuss the Ballinger-Pinchot controversy a year before the blowup, as well as Pratt, Leupp, Robert Valentine, Ballinger and Taft. The Indian Rights Association and its Washington representative, S.M. Brosius, who had been suggested by Leupp to be his successor, are also mentioned in various letters.
From 1909 to 1911 the “Indian meeting,” the American Indian Association, and finally the Society of American Indians developed under Fayette McKenzie's tutelage. Montezuma's correspondence file is a fine source for an analysis of this growth from McKenzie's preliminary letters in October 1909. By June 1910 there are letters proposing an Indian conference at Muskogee, Oklahoma sponsored by Charles Daganett and Montezuma (?), which would seriously hamper the effectiveness of McKenzie's suggested conference at Columbus, Ohio. McKenzie made several pleas to Montezuma to throw his support to the American Indian Association meeting at Columbus. Montezuma was persuaded.
For the eleven years, 1912-1923, between the first meeting of the Society of American Indians and Montezuma's death, Montezuma was to change very little and bend not at all. His dedication to the cause of the Indian as he saw it, was a constant, but he was erratic about the Society of American Indians. It was his insistence on abolition of the Bureau of Indian Affairs, as much as any one thing, that divided and weakened the Society. Instant assimilation of the Indian with its alter ego, instant abolition of the Indian Bureau, was as overzealous a suggestion and would have proved as destructive to the Indian, as instant abolition of slavery and instant assimilation of the Negro. Most Indians in the first half of the twentieth-century were in no way prepared for severance from the paternalism of the Indian Bureau. Those who were were not the problem. And what of the impact of culture and heritage? Montezuma thought as the immigrant's son. He was ashamed of his father's foreignness, and proud of his own “Americanness”. The immigrant's grandson, on the other hand, was eager to identify with his heritage after much had been lost for him. Montezuma oversimplified. The correspondence file, the drafts of Montezuma's writings, the copies of Montezuma's Wassaja, and clippings of his published articles all rehearse the same assumptions.
Of the few letters dated after Montezuma's death in 1923, most are addressed to his wife and a very few, concerned with the Pan-Indian movement, were sent to Montezuma by correspondents unaware of his death.
Financial Records
Financial Records is a sparse and intermittent file dating from 1892 to 1922 of Montezuma's personal finances and two statements of receipts and expenditures of the American Indian Association, July and August 1911. There is too little here to be of clear research value, but what there is gives some indication of Montezuma's sometimes difficult financial situation. There are receipted bills; miscellaneous statements; a travel-expense account of Mike Nelson of the Indian police at McDowell, Arizona, July 16, 1911; a checking account record, 1904; and duplicate receipts arranged in alphabetical order for subscriptions to Wassaja, 1916-1921. Note also, throughout the correspondence there are references to financial arrangements made by Montezuma, such as for the purchase of the various Indian artifacts he collected. (A list of the financial records is addended to the paper copy of the register in the Archives Research Room.)
Printed Materials
The Printed Materials File has been separated into four divisions according to type of material: miscellaneous blank application, subscription, and record forms; pamphlets and other printed matter pertaining to the Indian written by or about the Indian (or Indian organizations) including Montezuma's published articles and a nearly complete file of his magazine Wassaja; miscellaneous pamphlets and ephemera collected by Montezuma; and miscellaneous material relating to medical subjects.
The Blank Forms are arranged in an alphabetical sequence. (A list of the blank forms is addended to the paper copy of the register in the Archives Research Room.)
The Indian Printed Materials section has been subdivided into seven sections: General Materials; Educational and Religious; Government Materials; Montezuma's Published Writings (including Wassaja); Newspaper Clippings; Indian Organizations; and Periodicals. In all categories, except Newspaper Clippings, the arrangement is alphabetical and chronological thereunder. The clippings are in a chronological order. Under General lndian Printed Materials are filed articles and papers by Indians and non-Indians, and all printed materials pertaining to Indians which do not fit into the specific categories that follow this heading. Included are articles and printed speeches by Gertrude Bonnin, Hamlin Garland, Joseph Latimer, Francis Leupp, Richard H. Pratt, and others. Filed with Educational and Religious Indian Printed Materials are the publications of Indian schools, churches, and missions. Government Materials include bills, sections of the Congressional Record, hearings, and other legislation pertaining to the Indian. Montezuma's published Writings include reprints of speeches he delivered and a fairly comprehensive file of Wassaja. The Newspaper Clippings conserved by Montezuma reflect the Indians' dilemma from 1904-1923. They pertain almost exclusively to Indian related matters. The publications of Indian Organizations consist of the printed materials of various Indian groups or programs of, and reprints of papers read at, their meetings. The Indian Periodicals File consists of one or more copies of five miscellaneous serials, which are not published by Indian organizations. (A list of the Indian Printed Materials is addended to the paper copy of the register in the Archives Research Room.)
Filed under the heading of Miscellaneous Printed Materials are the printed materials of lodge, church, and other non-Indian groups; advertisements; circulars; and a plethora of divergent accumulated miscellany collected over a lifetime. Most of these materials are of less than marginal concern except to penetrate more accurately into Montezuma's various interests. The file is alphabetical. (A list of these materials also is addended to the paper copy of the register.)
Miscellaneous Materials Relating to Medical Subjects consists of an archives box of medical and related literature, order forms, or records, arranged in alphabetical sequence. (A list is addended to the paper copy of the register.)
Writings and Notes
The Writings and Notes File contains fifteen identified drafts and/or galley proofs of Montezuma's writings, a number of unidentified and/or incomplete drafts, undated miscellaneous notes and lists, medical and educational notes, and an omnium gatherum of research fragments. (A list of the identified drafts of Montezuma's articles is addended to the paper copy of the register in the Archives Research Room.) The file is alphabetical.
Montezuma's library, his photographs and cartoons, and the medical and Indian artifacts he collected, have been separated from the Papers and are now in the Library, the Iconographic Division, and the Museum of the State Historical Society of Wisconsin respectively.
Administrative/Restriction Information
Presented by the Wisconsin History Foundation and the University of Wisconsin, September 12, 1972. Accession Number: M72-344
Processed by Joanne Hohler, October 7, 1973.
Contents List
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Mss 263
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Series: Correspondence
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Reel
1
Box/Folder
1/1
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1892
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Reel
1
Box/Folder
1/2
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1893-1895
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Reel
1
Box/Folder
1/3
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1896-1898
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Reel
1
Box/Folder
1/4
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1899
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Reel
1
Box/Folder
1/5
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1900
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Reel
1
Box/Folder
1/6
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1901
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Reel
1
Box/Folder
1/7
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1902
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Reel
1
Box/Folder
1/8
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1903
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Reel
1
Box/Folder
1/9
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1904
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Reel
1
Box/Folder
1/10
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1905
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Reel
1
Box/Folder
1/11
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1906
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Reel
1
Box/Folder
1/12
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1907
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Reel
2
Box/Folder
2/1
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1908
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Reel
2
Box/Folder
2/2
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1909
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Reel
2
Box/Folder
2/3
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1910
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Reel
2
Box/Folder
2/4
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1911 January - June
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Reel
2
Box/Folder
2/5
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1911 July-December
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Reel
2
Box/Folder
2/6
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1912
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Reel
2
Box/Folder
2/7
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1913 January 1-May 6
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Reel
3
Box/Folder
3/1
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1913 May 7-December 29
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Reel
3
Box/Folder
3/2
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1914
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Reel
3
Box/Folder
3/3
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1915
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Reel
3
Box/Folder
3/4
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1916
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Reel
3
Box/Folder
3/5
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1917
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Reel
3
Box/Folder
3/6
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1918
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Reel
3
Box/Folder
4/1
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1919
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Reel
3
Box/Folder
4/2
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1920
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Reel
3
Box/Folder
4/3
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1921
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Reel
3
Box/Folder
4/4
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1922
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Reel
3
Box/Folder
4/5
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1923
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Reel
3
Box/Folder
4/6
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1924
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Reel
3
Box/Folder
4/7
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1925-1927
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Reel
3
Box/Folder
4/8
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1936-1937
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Reel
3
Box/Folder
4/9
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Undated
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Reel
4
Box/Folder
4/10
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Series: Financial Records, A-Y, 1892-1922
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Series: Printed Materials
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Reel
4
Box/Folder
5/1
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Blank forms, A-W, 1892-1922
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Indian
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Reel
4
Box/Folder
5/2
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General materials, A-W, and unidentified
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Educational and religious
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Reel
4
Box/Folder
5/3
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A - The Indian
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Reel
4
Box/Folder
5/4
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The Indian Helper - The Red Man and Helper
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Reel
4
Box/Folder
5/5
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Government materials
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Reel
5
Box/Folder
5/6
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Montezuma's writings, pamphlets, and Wassaja
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Newspaper clippings
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Reel
5
Box/Folder
5/7
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1904-1920
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Reel
5
Box/Folder
5/8
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1921, 1923, 1947, undated
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Organizations
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Reel
5
Box/Folder
6/1
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A-P
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Reel
5
Box/Folder
6/2
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Society of American Indians
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Reel
6
Box/Folder
6/3
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Periodicals
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Miscellaneous
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Reel
7
Box/Folder
7/1
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A-C
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Reel
7
Box/Folder
7/2
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D-H
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Reel
7
Box/Folder
7/3
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I-L
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Reel
7
Box/Folder
7/4
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M-S
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Reel
7
Box/Folder
7/5
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T-Y
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Miscellaneous materials relating to medical subjects
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Reel
8
Box/Folder
8/1
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A-E
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Reel
8
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8/2
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F-L
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Reel
8
Box/Folder
8/3
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M-0
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Reel
8
Box/Folder
8/4
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P
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Reel
8
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8/5
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P-T
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Reel
8
Box/Folder
8/6
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U-V
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Series: Writings and Notes
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Drafts
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Reel
8
Box/Folder
9/1
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“America's National Hymn”
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Reel
8
Box/Folder
9/2
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“Let My People Go”
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Drafts and galley proofs, miscellaneous
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Reel
8
Box/Folder
9/3
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A-W
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Reel
8
Box/Folder
9/4-5
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Unidentified and/or incomplete
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Reel
9
Box/Folder
9/6
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Education
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Reel
9
Box/Folder
10/1
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Lists, miscellaneous, undated
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Reel
10
Box/Folder
10/2
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Medical, miscellaneous, undated
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Reel
10
Box/Folder
10/3-7
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Miscellaneous research fragments, undated
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Reel
10
Box/Folder
11/1-3
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Miscellaneous research fragments (continued)
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