Order and Anarchy – The Lord of the Flies and the Infinite Cynicism of Adult Life

 

 

 

We Americans in a democracy, which is supposedly a happy medium between order and anarchy. Furthermore, we under constitutional law, which promises us certain rights in good old documents such as the Bill of Rights and the Amendments to the Constitution. Unfortunately, human nature causes some of us to be denied these rights, while others abuse these rights and stretch them to the furthest degree, often for their own amusement. It’s this point William Golding attempts, and does a formidable job of doing, to clarify this point in his excellent novel Lord of the Flies. Generally, citizens abide by the rules and regulations of society, but unfortunately, there are those who will push the tolerance of the law to its extremities.

 

Golding insinuates without laws one would revert to a savage, chaotic existence, a plausible opinion, but possibly blown out of proportion for the likes of literature. But what he has his protagonist Ralph thinking regarding his fatiguing attempts to bring order from chaos is quite realistic. Golding writes in Lord of the Flies, “He found himself understanding the wearisomeness of this life, where every path was an improvisation, and a considerable part of one’s waking life was spent watching one’s one feet.”

 

In America, no one is ruled by a single being, nor is one all for themselves. But in Lord of the Flies, society on the Island could be considered a monarchy with Ralph as the leader. As the story progresses, the conflict between Ralph and Jack causes the true leader position to waive between them. Toward the end of the story, Beelzebub, or “Lord of the Flies” as the novel is appropriately named, has dominance over whatever civilized reason and order that had still remained. Ralph becomes mostly incapacitated with all the horrific events occurring in the latter days of the boys’ stay on the Island, and Jack is being led only by the evil of the heart.

 

The devolution of society is apparent throughout the course of the tale. But their former lives fade into the background as time passes on. Littlun Percival Wemys Madison eventually forgets his own name, the naughty Roger becomes unbearably violent and murderous, and Ralph’s calmness and even keel attitude both deteriorate. From a wider scope, the only one unaffected by the growing savagery of the group is Piggy. Once Piggy is killed by the treacherous Roger, all order and sense is gone, one of the numerous well-defined symbols Golding provides throughout his novel.

 

To finalize, “the infinite cynicism of adult life” has evaded them, as they have not been on Earth long enough to understand the intricacies of life. As there are no real enforced laws on the Island, true order is overwhelmed by anarchy. It’s a reminder that without enforced law, there would be no society as we know it.

 

~ Artemis Desertsong

The Anthony Bimba Controversy: A Story of an Idealistic Man

 

It was the end of the “War to End all Wars” and the beginning of the Red Scare. The world was only worse off for the war, and many countries were without leadership. The idealistic communists used this time to make a foothold. America, though inviting millions of immigrants through its gates, was closing itself to foreign affairs. America was not preventing political asylum, however. In most cases that was good. The Irish, Italians, Polish, and Lithuanians came in droves, dreaming of the great future they could have in America. However, the price was hard labor.

 

Most of the immigrants did not mind the hardships, the difficult and dangerous work, and the low wages. But when the Lithuanians arrived here, they were not particularly pleased with what they saw. J.P Balys of the American Lithuanian Press wrote, “It can be said that most Lithuanians are conservative and aghast at the boundless freedoms, leniency of courts with criminals, the liberal welfare policy of handouts for indolent, and obstruction of education by judicial decrees and striking teachers. The cultural and professional journals often publish studies and essays of high quality.”

 

These feelings were the contributing factors that led to the formation of the formidable, widespread, Lithuanian-only press. Among the immigrants was Anthony Bimba, who was one of several aspiring journalists from communist Lithuania who was attracted by the freedom of press, a quite idealistic young, aspiring one at that. But, unlike many of his peers, instead of leaving Communism, Bimba would decide to preach its virtues in America.

 

Anthony Bimba was born in Uzusieniai, Lithuania on January 22, 1894. Most certainly he had heard of the Lithuanian press in America, how quickly it was growing, and how influential it was on the large Lithuanian populaces in many major cities, namely Chicago, Brooklyn, and Brockton. (Wolkovich) But, when he first came, he realized that journalism was not a field he could instantly go into in America. He learned that one had to get a degree to be respected.

 

Thus, Bimba attended Valparaiso University in Indiana, most likely for the fact it was nearby Chicago, a Lithuanian immigrant hot spot at the time. At this Lutheran school, he became a self-appointed spokesman for Lithuanian laborers. With this post, he quickly became quite well-known by the Lithuanian populace, being invited to make numerous speeches. At this same time, meanwhile, Bimba widely became known as a socialist, and atheist.

 

It was in Chicago that Bimba’s rise to notoriety as a public speaker began. While speaking to a group of Lithuanian steelworkers, Anthony was arrested on charges of instigating anti-war sentiment and failing to carry a draft card. Once his status as a troublemaker, and foremost as an atheist, was received, he was “invited” to leave by the University of Valparaiso. Bimba obliged.

 

From there, Bimba was off to Brooklyn, a Communist center as much in the twenties as ever. The Communist movements there today are much less noticeable but are still active in their pursuit of persuading more supporters for their cause. Many people simply reject the word communism; that word alone is enough to keep people away. It did quite the opposite for Bimba, and it’s not hard to conclude that he was invited there thanks to his exploits in and around Chicago.

 

Bimba first became the editor of a newsletter published by a Lithuanian chapter of the Amalgamated Clothing Workers. In the same year, the U.S. Communist Party was officially established, and Lithuanian socialist groups across the country were quick to join it. Bimba voted in favor of this affiliation and became an officer of the Communist Party's central committee.

 

In Brooklyn, Bimba received mentoring from the writers at Laisve, Lithuanian for Freedom. It was there in 1924 that Bimba began his rapid transformation from idealistic socialist to obsessed communist. Bimba found friends in the communist population in Brooklyn, soon realizing they could help him become an important figure. They supported his ideals, especially his call for a complete fall of capitalism. Having been so heavily influenced in the past several years by communists, Bimba forgot his old Socialist attitudes, converting to strictly communism.

 

Having become well-known for his public speaking skills, Bimba became a traveling lecturer out of Brooklyn. His first major target was Brockton, Massachusetts, the “Shoe City of the World.” He believed that Brockton, having the largest registered Socialist population in the nation for a city of its size, would make a perfect audience for his speech. Even though at this time, many voters did not register as such, it was not unknown that the Socialist movement was strong as ever since Brockton’s Socialist mayor, Charles Coulter. (Hat tip to Gerald Beals, Curator of the Brockton Historical Society)

 

In Brockton, Bimba’s reputation preceded him as a fiery speaker and a hard worker for the labor rights of workers. But something else preceded him: the notion that his cause was true, but that his methods were not. He didn’t realize there were a couple of brave men in the crowd waiting to charge him with blasphemy and sedition.

 

The “Village” on the north side of Brockton was a Lithuanian stronghold. Most of them were families of shoe workers, who worked in the famous, though very dangerous and underpaying, shoe factories. St. Rocco’s Church, which is today St. Casmir’s, was the place to go on Sundays. Not far from the church, was the Lithuanian Hall, not to be confused with the Parish Hall, located on the corner of North Main and Vine, at 660 Main Street. It was there, to about one hundred and fifty listeners in the second floor’s Park Theater, that Bimba would make his infamous speech. It was there that he would incite probably the most controversial, yet nearly completely forgotten trial of the twentieth century.

 

Bimba’s speech covered his usual topics, namely urging the overthrow of capitalism and the American government, and ridiculing people who believe in God or in any sort of religion at all. Bimba, for the most part, outraged his audience not with his communist ideals, but his denouncing of God, and his mocking of all those who believed in God. Even his Socialist audience felt he was too left-wing; though most did not think of charging him with sedition, many certainly did not agree with Bimba. The only reason many of them even listened, could have been because he was a fellow Lithuanian, or simply that they heard he was an active labor leader.

 

One publication of Lithuanian Catholic workers, Darbininkas, in February 1926, denounced him as "filthy-mouthed," the "biggest unwashed mouth of the Bolsheviks" and a "brainless screamer." But, the name-calling was not the half of it. For the first time, Bimba would have listeners who would take note of their displeasure with him. Two brave fellows, Joseph Treinavich and Anthony Eudaco, would charge him with blasphemy and sedition, respectively.

 

The blasphemy law had existed since 1641 as a Massachusetts Bay Law, also known as a “Bay State Blue Law”. The Sedition law, on the other hand, was fairly new, being issued in 1919. (Wolkovich) No one has since been charged with breaking either of these laws again for various reasons. As our country has become more and more liberal in the century since then, these laws today seem quite odd; most of all, these laws trample over our protections for freedom of speech.

 

What made Bimba’s arrest headlines, however, was not just the nature of the laws. It was a story of Communists trying to spread their word throughout America. Indeed, the Twenties were at the height of the “Red Scare,” the fear that Communism would spread like wildfire across the entire globe. Unfortunately for the Socialist cause, Bimba’s Communist ways severely hurt them. After all, the Socialists had no intention of overthrowing the government as Bimba was preaching, but rather reworking it toward their goals.

 

Before he could give another speech, Bimba was swiftly arrested at the Lithuanian Hall in Worcester. He was given over to Brockton Police. When searched he was in possession of thirteen dollars and seventy-nine cents. Bimba wore a World War One Army coat; he remained basically silent under questioning and refused bail. Soon, however, Bimba was released on a $1,500 surety from a sympathizer, certainly a lot of money in the day.

 

As is true in almost any high-profile arrest, it was not long before the press was all over the story. Unwanted national attention focused on the “Shoe City.” However, most of it was not on the sedition charge, but on the one of blasphemy. It was on this charge that sides were taken; sedition entered few people’s minds. Atheists would bark at the “ancient charge” saying one cannot be forced to believe in a higher power; Bimba would find many of his supporters in these groups. Meanwhile, many of the Catholic Lithuanian immigrants would begin voicing their extreme opposition towards his religious stance. On one occasion, over four hundred Bimba protesters rallied at St. Casmir’s and collected donations to fight him and his cause.

 

The media blitz concerning the issue was incredible. During the Bimba trial, Brockton’s mayor Harold D. Bent, a known detractor of Bimba, twice received threats against his life. Bimba had as many followers as he had enemies, it turned out. However, he was supported by two very prestigious organizations, the American Civil Liberties Union (ACLU) and the International Labor Defense Council.

 

The trial was to be held in Brockton's Superior Court on Belmont St., the building which still stands today, although the Superior Court itself is held elsewhere. However, due to heavy snowfall, the trial was delayed. The traveling woes for the Defense attorneys from Boston and the witnesses from the “Village” in the inclement weather forced the postponement. In the meantime, the sides were taken. Tension was felt throughout the city, and the delay did not at all help the matter.

 

When the trial finally began, state and local police were in force to keep order. Frequent mobs, many of them members of the press, waited outside for the latest news. For six days, the trial went on with each side pressing their position. Finally, on March 1, 1926, a verdict was reached. Bimba was found guilty of sedition, yet not guilty of blasphemy.

 

Interestingly, at the time, both sides saw this result as a win. The prosecutors were happy he was found guilty of the sedition charge for being Communist. However, the defense was relieved they were able to dispel the blasphemy charge, which carried a heavier price. Bimba himself quickly departed back to his home in Brooklyn. Despite his assertion that his public speaking days were over and that he would write instead, he would eventually appear to speak again; however, it would not be for quite some time, considering the recent events.

 

The Judge in the Bimba trial, Mr. King, revealed his findings to justify his position:

 

“The epithets and characterizations which ran through this case are the same as have run through others I have handled. One side will contend that all of the other side are communists, socialists, and atheists, and the other side will contend that there is unfair discrimination and too strict religious belief... It is not certain that he said more. It seems apparent to most of us that there was no sense in his bringing this statement into a protest against the Lithuanian Government, but apparently it resulted from the fact as alleged in testimony that the Lithuanian Government is clerical. I want to say a bit about the situation among our Lithuanian friends in Brockton. They resort too much to court for religious and factional disputes… I think that it is a rather over-zealousness rather than intent to use the court eternally as a weapon that brings these cases here.”

 

Bimba’s final sentence was a one hundred dollar fine, essentially just a slap on the wrist. Over a year later, there would be an appeal on the sedition charge, but after an investigation, a ‘nolle prosequi’ finding was made, and the case was finally dropped. Soon after, the trial and all that surrounded it were seemingly lost in obscurity. For all the controversy it stirred up, especially when it came to tenets of free speech, the end result was rather inconsequential. Even as immense a story as it became through the proceedings of the trial, one worthy of national attention, the issue was simply laid to rest.

 

After the fact, Bimba was widely quoted as claiming the charges were a "frame-up" in a capitalistic conspiracy. Both were terms he would later use to describe the Molly Maguire trials in his book, so named The Molly Maguires, published in 1932. Some people wonder how Bimba heard of the Molly Maguires. There is a great possibility he heard the story from one of the most famous Socialist labor leaders of all time, Eugene V. Debs, who in fact, visited Brockton on many occasions. It is not clear whether Bimba heard the story from Debs in Brockton, or if Bimba had met him at some other point. Either way, the Molly Maguires quite fascinated him, and he proceeded to write a book about it.

 

Reading his Molly Maguires book is likely the best way to understand the division between the popularity of Bimba’s imaginative views and the infamy of his “Bolshevik” status. Was he more of a historian, a left-wing radical who was obsessed only with seeing America fall apart, or somehow a fusion of both?

 

To this day, there remains controversy over Bimba’s true motives in writing the Molly Maguires book. Some go as far as listing his book as a primary source about the Molly Maguires trials, while others denounce it as Communist drivel. In any case, while it certainly draws from the Molly Maguires history, it's certainly far from the whole story.

 

One Yahoo Groups post that is sadly no longer available perhaps put forth the most reasonable argument about the motivations behind Bimba’s authorship of The Molly Maguires. In this post, the author postulated that indeed the book was written as a piece of Communist propaganda, writing and publishing the book to advance his cause. In many ways, the Brockton trial gave him the notoriety to both get his book published and read by a fairly large audience.

 

Regardless of Bimba's intentions on publishing his book, the Molly Maguires are part of a true story. The Molly Maguires were a secret society in Ireland who took an active role in protesting English landlords who were stealing lands which rightfully belonged to the Irish. Their cause was named after an Irish widow, Molly Maguire, who headed a group of violent “anti-landlord agitators.”

This group eventually moved over into to America, under the name of the Ancient Order of Hibernians or AOH, where Irish-American immigrants faced similar hardships as they had in England, facing discrimination many places they went. This led to many Irish immigrants being forced to find work in the dangerous coal mines. The AOH fought for the coal miner’s rights, but eventually, the Molly Maguires penchant for violent retaliation took over and led to protesters being arrested.

 

Eventually, the mining industry enlisted the help of the Pinkerton Detective Agency, who were infamous at the time as providing services similar to a private military. One of the Pinkerton agents infiltrated the Molly Maguires, eventually getting enough evidence to arrest several dozen men on suspicion of allegedly committing murders of mining officials, policemen, and supervisors. In the end, 20 men were hanged, despite there being circumstantial evidence at best even linking them to the crimes. In 1979, one hundred years later, the state of Pennsylvania publicly admitted these hangings were unjustified, and gave a full pardon to their leader, James Kehoe. (Loy)

 

As for Bimba’s book, it’s widely believed he followed the lead of labor leader Eugene Debs, seeking to capitalize on existing sympathies for the Molly Maguires. Even at the time, it was widely believed those hanged were innocent, and victims of a capitalist conspiracy to end a labor strike. Debs had come to paint the Mollies as martyrs, although he never claimed they were innocent of crime entirely, even if they weren’t, in his words, “murderers at heart.” Bimba went much further on this theme in his work, however, claiming they weren’t murderers in the slightest. In fact, he went as far to paint them as completely innocent laborers framed by evil capitalist monsters.

 

This book would begin an overarching theme that would appear in all of Bimba's writing going forward: capitalism is an evil and corrupt force with all working people as its innocent victims. Bimba’s take on the Molly Maguires is extremely slanted in this regard, ignoring much of the evidence that did exist and making preposterous claims. On a positive note, it’s become a piece that’s studied and evaluated alongside historical evidence. After all, the Mollies are not a fictional story; these were real people whose cause was just, even if their methods were not.

 

As would later be revealed, the key crimes committed by the Molly Maguires were focused on sabotaging mining company property, not murdering individuals. While many of these men were certainly guilty of crimes, most of them should not have lost their lives for them. Thanks to Bimba’s controversial book, a more accurate historical work, The Lament of the Molly Maguires, would be written by Arthur H. Lewis. This book instead followed the story of the Irish Pinkerton spy, James MacParlan. While the book is widely considered dry and boring, it inspired the 1970 Molly Maguires movie, starring Sean Connery as James Kehoe.

 

After the Molly Maguires book, Bimba continued to write. Most of his other writing comes in the form of newspaper articles, written in Lithuanian for the most part. At one point, he apparently wrote an autobiography, available in the Latvian American collection at the University of Minnesota. His public speaking career never started up again, especially after nearly being killed by a mob at one locale. However, Bimba hardly became a recluse. He wrote diligently, staunchly supporting the Communist party until his death in 1982.

 

Bimba’s life story is full of irony. For example, his audience was mainly church-goers, and before them, he denounced religion entirely; in fact, most of his audience was made up of Lithuanian Catholics. Many of the events of his own trial he ends up mirroring in his book, “The Molly Maguires,” leading to many historical inaccuracies. Even though his account of the Molly Maguires is still considered as somewhat of a historical piece, without a doubt it is overwhelmed with Bimba’s ideology.

 

If Anthony Bimba’s speech were made today in most of the United State, it would not have become a court case. Certainly, there would have been plenty made of it. It likely would have appeared online in some shape or form. Meanwhile, the courts are involved in more trivial, trite matters. The speech would make the news, but hardly headlines, and most certainly would not emerge as a legal issue. In today’s world, it is possible Bimba would even have a cult following.

 

In any case, Bimba made labor history, even if much of it has become obscured with the passage of time and is heavily slanted towards Communism. One cannot deny that, however ironically, Bimba introduced the Molly Maguires to many who otherwise would never have learned about them, me included. While his interpretation certainly is not historically accurate, and Bimba was no historian, his trial and his follow-up book will remain historical curiosities for posterity.

 

~ Amelia Desertsong

 

 

Appendix

Footnotes

 

●      Bimba’s Supreme Court case is filed as - Bimba; US v, 259.8. Courtesy the Meiklejohn Civil Liberties Institute Archives’ Human Rights Case Finder

 

●      The University of Minnesota is likely to own a copy of his autobiography.

 

●      A portrait of Bimba painted by his wife Ilse exists, however, it is stored in a most inconvenient place at a Frostburg State University in Maryland. There is also a portrait of his wife in the same collection.

 

●      For those curious, Bimba’s book, Molly Maguires, is still in print today, and can be purchased from numerous stores, including online at Amazon.

 

 

 

Bibliography

 

Many sources used in this paper are now defunct or no longer available online, including these:

 

AK Press Inc, Brockton MA Genealogy (also noted in the essay as M. Morgan), PLP, Latvian American Collection (University of Minnesota), The Molly Maguires Forum (Yahoo Groups)

 

Also, for reference: Rawick, George, Working Class Self-Activity, Radical America Vol.3 No.2 1969

 

Other websites have been linked to their Internet Archive versions for reference.

Top Websites for Postcard Collecting Enthusiasts

 

 

 

Postcard collecting, also known as "deltiology," is a fascinating hobby that has captivated enthusiasts for decades. Thanks to the Internet, collectors can access a wealth of resources, interact with fellow hobbyists, and even purchase rare and valuable postcards from around the world. Here we explore some of the top websites for postcard collecting enthusiasts, a comprehensive guide to resources which can help you enhance your collection and connect with other deltiologists.

 

Postcrossing

 

Postcrossing is a unique platform that connects postcard collectors globally. By signing up, you can exchange postcards with other users from around the world, helping you grow your collection and learn about different cultures. Postcrossing also hosts forums where collectors can discuss their favorite postcards, share tips, and even organize meetups.

 

Delcampe

 

Delcampe is an online marketplace that specializes in the sale of collectibles, including postcards. With over one million postcard listings from sellers around the world, you are sure to find rare and unique additions for your collection. The website also offers advanced search options, allowing you to filter your search by themes, countries, or even specific postcard publishers.

 

Playle’s

 

Playle's offers a postcard database, which can be a valuable resource for identifying and dating your postcards. With a focus on vintage postcards, this website is a treasure trove for collectors looking for older, rare, or unique items. When it launched in 1997, it was a dedicated postcard auction site. But on December 31, 2020, the auction house side closed down. Fortunately, the database remains as a great resource.

 

The Postcard Traders Association

 

The Postcard Traders Association is a UK-based organization that aims to promote postcard collecting and provide resources for enthusiasts. They feature a directory of postcard dealers, a calendar of upcoming postcard fairs and events, and articles on postcard collecting. Although its focus is primarily UK, the resources can be useful for collectors worldwide.

 

The Postal Museum Postcard Collection

 

The Postal Museum in London, UK has curated over sixty thousand objects and thousands of records which detail 500 years of postal history. One of their collections contains thousands of old postcards. On their website’s highlighted postcard collection section, you can explore the history of postcards in the UK postal service.

 

Whether you're a seasoned postcard collector or a newcomer to postcard collecting, these top websites provide invaluable resources. You can boost your knowledge of postcard history, networking opportunities with fellow enthusiasts, and access to rare, unique postcards to grow your collection in exciting and diverse ways. Happy collecting!

Pennies to Look for Worth Money for Amateur Coin Collectors

 

 

If you are an amateur coin collector, you might be interested in finding out which pennies are worth more than their face value. Some pennies can be worth thousands of dollars, depending on their rarity and condition. Here are some tips on how to identify and value the most valuable pennies to look for worth money in circulation.

 

Wheat Pennies (1909-1958)

 

Wheat pennies are the first series of Lincoln cents that were minted from 1909 to 1958. They feature the portrait of Abraham Lincoln on the obverse and two wheat ears on the reverse. Wheat pennies are generally worth more than modern pennies because they are older and scarcer. Here are a few examples of especially rare and valuable wheat pennies.

 

The 1909-S VDB wheat penny is the most sought-after among collectors. It has the lowest mintage of any of its era with only 484,000 coins. It also has the initials of the designer, Victor D. Brenner, on the reverse. Excellent examples of this penny can be worth upwards of $700 or more.¹

 

The 1943 Copper wheat penny is one of the most famous error coins in history. This is because it was accidentally struck on a copper planchet instead of a steel one. Because only about 40 examples are known to exist, these holy grail coins can fetch up to $250,000 or more¹.

 

The 1922 Plain wheat penny is another error coin, struck at the Denver mint without a mint mark. It’s also known as the "no D" penny. Experts in numismatics estimate that only about 15,000 to 20,000 coins were produced. With this low population of error coins, better condition examples can be worth up to $500 or more³.

 

The 1955 Doubled Die wheat penny is a coin that shows a clear doubling of the date and the inscription on its front. This error was caused by a misalignment of the dies during the striking process. As one of the most dramatic and popular varieties of wheat pennies, examples can be worth up to $1,100 or more³.

 

Lincoln Memorial Pennies (1959-2008)

 

Lincoln Memorial pennies are the second series of Lincoln cents minted by the United States. They were produced from 1959 to 2008. While they feature the same portrait of Abraham Lincoln on the front (also known as the obverse), they have a different design of the Lincoln Memorial on the reverse.

 

Of course, being that so many billions of them are in circulation, most Lincoln Memorial pennies are generally worth only their face value of a single cent. But, there are exceptions for examples made of copper or have particular errors or variations. Here are some examples of Lincoln Memorial pennies that can be worth more than face value.

 

The 1982 Copper penny is important for being the first year in which the composition of the penny was changed from 95% copper and 5% zinc to 97.5% zinc and 2.5% copper. However, some pennies were still struck on the old copper planchets by mistake. Fortunately, it’s easy enough to tell them apart by their weight: copper pennies weigh 3.11 grams, while zinc pennies weigh 2.5 grams³. Some Copper pennies from 1982 can be worth up to $30 or more, although generally only in pristine condition or highly graded by a coin grading service.³

The 1992 Close AM penny is a rare variety that shows a close spacing between the letters "A" and "M" in "AMERICA" on the reverse. This error was caused by a use of a proof die on a circulation strike coin. Because very few examples are known, individual coins can be worth up to $2,000 or more³.

 

The 1999 Wide AM penny is another rare variation showing a wide spacing between the letters "A" and "M" in "AMERICA" on the reverse. The error came from the use of a circulation die on a proof strike coin. The few examples are known can individually be worth up to $500 or more³.

 

 

Canadian Pennies (1858-2012)

 

Canadian pennies are another source of potential value for North American amateur coin collectors. Canada minted its own pennies from 1858 to 2012, but discontinued them due to their low value and high production cost. While this isn’t meant as a guide to all valuable Canadian pennies, here are a few examples that can be worth more than face value.

 

The 1858 Queen Victoria is the first Canadian penny ever minted. Naturally, it features the portrait of Queen Victoria on the front and a maple wreath on the reverse. It’s made of bronze with a diameter of 25.4 mm. Examples of this rare, historic coin can be worth up to $300 or more.⁴

 

The 1923 King George V is one of the rarest Canadian pennies, with a mintage of just 1,019,022 coins. It features the portrait of King George V on the obverse and two maple leaves on the reverse. Like the Queen Victoria, it’s made of bronze, but has a smaller diameter of 19.05 mm. Examples can be worth up to $1,000 or more.⁴

 

The most recent and most valuable of modern Canadian pennies is the 2006 No P, No Logo, Magnetic. This rare variety has several unusual features. It has no mint mark ("P") or logo (a small maple leaf) on the obverse, and it’s also magnetic due to its steel core. Only about an estimated 20,000 coins were produced, and they can be worth up to $1,000 or more.⁴

 

 

Final Thoughts on Penny Collecting

 

As you can see, there are many pennies that are worth more than their face value. But, while some of these particular examples can be worth a lot of money, condition is everything. Most circulated pennies are still only worth their face value, or only slightly more in their smelt value. Uncirculated coins are always the most valuable, but truly valuable examples are those which have minimal wear and tear.

 

Still, if you are an amateur coin collector, you should always check your change and look for these valuable pennies. You never know when you might find a rare and valuable coin in your pocket change! Finding a valuable coin does happen, but like any true collecting journey, it requires patience, knowledge, and a passion for coinage.

 

 

Here are sources to check out for further information about valuable pennies to look for worth money:

 

1.     Check Your Change! These Valuable Pennies Are Worth Thousands. https://www.nbcnewyork.com/news/national-international/check-your-loose-change-some-pennies-are-worth-thousands-of-dollars/4130040/ .

2.     How To Find Valuable Pennies Worth $1 Or More Apiece In Your Loose Change… https://coins.thefuntimesguide.com/valuable-pennies/.

3.     Top 10 Rare Canadian Pennies - My Road to Wealth and Freedom. https://www.myroadtowealthandfreedom.com/top-10-rare-canadian-pennies/.

4.     15 Most Valuable Pennies Still in Circulation | Work + Money. https://www.workandmoney.com/s/valuable-pennies-circulation-ea389055bc8a4886.

5.     7 valuable pennies worth up to $200,000 might be in your pocket - CNBC. https://www.cnbc.com/2019/07/18/valuable-pennies-worth-up-to-200000-might-be-sitting-in-your-pocket.html.

How Much Are Old and Vintage Typewriters Worth?

 

 

Being a writer by vocation, I made it a point to eventually purchase a vintage Royal typewriter as an inspirational piece, evocative of the history of the writing craft. But, are vintage typewriters worth anything? It turns out that old typewriters, especially of certain brands, are indeed worth money.

 

For some time, I’ve wanted to write an article answering several questions about who collects vintage typewriters and which brands are worth money. Today, I’ll share with you what I’ve learned, and maybe you can add a vintage typewriter of a worthy brand to your own creative space.

 

Thank you for sharing your article introduction with me. It sounds like you have a passion for writing and vintage typewriters. I'm happy to help you answer the questions you have using the information I found online.

 

Why Are Old and Vintage Typewriters Worth Anything?

 

Vintage typewriters are worth something because there are many dedicated typewriter collectors, more than happy to take an old typewriter off your hands.  However, your typewriter’s worth, like any collectible, depends on their condition, rarity, and desirability.

 

As far as condition, both cosmetic and mechanical conditions are very important. A typewriter in mint condition can sell for exponentially more than the same beat-up model that may need work. This is why servicing of antique typewriters is so important. If a typewriter has been recently refurbished or professionally cleaned, and it needs no work to be used and enjoyed, it can demand a higher price than a typewriter that is dirty, dusty, or has some mechanical issues.

 

Generally speaking, the older the typewriter, the more valuable it is. But rarity is also a major factor. Some models were produced in very limited numbers or had unique features that make them more sought-after by collectors. The highest dollar values for typewriters, however, are based on their overall desirability. Some typewriters have more appeal than others because of their design, history, or brand. For example, typewriters designed by Thomas Edison or used by famous writers may have more value than ordinary models.

 

According to Nerdable, some of the most expensive antique typewriters on today’s market include:

 

•   The aforementioned Edison Mimeograph Typewriter was designed by Thomas Edison himself, used to make copies of documents. Today a strong example is valued around $14,000.

•   The Writing Ball was the first commercially sold typewriter, used in Europe as late as 1909. One sold in Germany for 100,000 euros ($111,460 US at the time) in 2019.

•   The Sholes and Glidden Typewriter was America's first commercially successful typewriter and the first to have the name “typewriter". Nerdable says you can own one for $33,553, although I can’t find any listings or recent sale comps for that price anywhere now.

 

Who Collects Vintage Typewriters?

 

Vintage typewriters are collected by people, like myself, who appreciate their beauty, history, and craftsmanship. Also, some collectors are writers themselves who use vintage typewriters as an inspirational piece or a creative tool. I fall into the inspirational category; my fingers could never use a vintage typewriter for actual work.

 

Other typewriter collectors are enthusiasts who enjoy restoring, displaying, or researching old typewriters. Some collectors specialize in certain brands, models, or types of typewriters, while others collect a variety of machines.

 

Some examples of famous collectors include:

 

-     Actor Tom Hanks, known to fancy old typewriters, keeping one on hand for note-taking. He has also written a book of short stories inspired by his collection.

-     Businessman and civic leader Steve Soboroff has amassed a collection of over 30 typewriters once owned or used by famous people, such as Ernest Hemingway, John Lennon, Marilyn Monroe, and Barack Obama.

-     Canadian collector Martin Howard has curated a crisp and visually stunning collection of early vintage typewriters and related ephemera. He also runs a website, The Martin Howard Collection, where he showcases his collection and shares his knowledge.

 

 

How Much is My Old Typewriter Worth?

 

Unfortunately, unlike many other niche collectibles, there isn't really a centralized marketplace in which to sell your old typewriter or receive a professional evaluation of its worth. There are some online marketplaces like Chairish that do feature many vintage typewriters, though. Still, you’ll have to do some research on your own to find out the specific value of your vintage typewriter model.

 

Beyond the more general rules of condition, rarity, and desirability, there are several other factors that will affect the value of vintage typewriters. For example, portable typewriters carry much more value than desktop models, thanks to the vast majority of buyers interested in models that can be easily moved around in carrying cases.

 

Also, models that type in a specialized font are particularly valuable. Desirable fonts can include, cursive, vogue, and senatorial. There are also certain foreign typewriter brands, such as Olivetti, that carry higher values. But, even more common brands can carry affordable, but still, significant values for collectors who want an example that won’t break the bank.

 

According to LoveToKnow, here are some of the best vintage typewriter brands to keep an eye out for:

 

•   Corona

•   Oliver

•   Remington

•   Royal

•   Woodstock

 

Attic Capital also mentions a couple more typewriter brands with value to be on the lookout for, including Olympia and the Hermes 3000.

 

Notably, Smith-Corona and Remington also made guns. Eventually Remington dropped typewriters to focus exclusively on firearms, whereas Smith-Corona dropped guns for typewriters. Sadly, Smith-Corona exited the typewriter business after the 1990’s, and today serves the thermal printing label market. Fortunately for them, both companies are still going strong in the 2020's.

 

If you’re looking to research old typewriters further, here are my sources and some additional links I came across in my own research for this article.

 

•   How Much Are Old Typewriters Worth? - Vintage Cash Cow Blog

•   10 Antique Typewriters That Are Worth Thousands Today - Nerdable

•   What Is My Typewriter Worth? - Typewriters 101

•   Vintage Typewriter Values and Best Brands - LoveToKnow

•   Antique Typewriter Value and Collection Guide - Valuable Antique Detector

•   Vintage Typewriter Values and Best Antique Brands - Attic Capital

•   Are Old Typewriters Worth Any Money? – AnswersAll

•   Collecting Antique and Vintage Typewriter Models - The Spruce Crafts

•   50 Most Wanted Typewriters - Typewriter Collector

•   Antique and Vintage Typewriters - Collectors Weekly

•   Vintage Typewriters for Sale - Chairish

 

I’d love to hear about your experiences with vintage typewriters. Do you have a family member who once owned one, enjoyed it, or both? If you have any questions or requests about further vintage typewriter topics, please let us know by emailing info at obscure curiosities dot com!

 

~ Amelia Desertsong

My Favorite Junk Journal Websites of 2024

 

 

Endless Inspiration for the Junk Journaling Addict

 

If you're a junk journal addict, you know the thrill of discovering new ideas, techniques, and materials to create your one-of-a-kind masterpiece. In the digital age, countless junk journal bloggers share their expertise, tips, and artistic creations with the world.  Junk journal blogs are a fantastic source of inspiration, knowledge, and camaraderie for those who love this unique form of self-expression.

 

Let’s explore some of the best junk journal blogs to help you fuel your creative spirit and embark on your next unique project.

 

Artful Haven

 

Artful Haven, run by Ivana, is a blog that celebrates the joy of creativity and self-expression through journaling. Ivana shares her artistic journey, offering inspiration, tutorials, and resources for fellow artistic journalers. Her blog features a mix of art journaling and mixed media techniques, providing readers with a wealth of ideas for their own creations. While her website is not specifically junk journaling, her art journal prompts are some great inspiration for the junk journal addict.

 

The Cloaked Fox

 

An online vintage paper craft store, The Cloaked Fox maintains a blog that has plenty of articles about junk journaling and ephemera. There’s also plenty of supplies to be found here, if you’re looking for more vintage items to include in your journaling adventures.

 

The Graphics Fairy

 

The Graphics Fairy is a treasure trove for junk journal enthusiasts in search of high-quality vintage images and graphics. Karen, the blog's creator, curates and shares an extensive collection of free digital resources, perfect for enhancing your junk journal pages. The blog also features a wide array of tutorials and project ideas, making it an invaluable resource for the creative junk journaler. She even has a free online course for creating your own junk journal!

 

House of Mahalo

 

Written by Justine Jenkins,  junk journaling is front and center on this website dedicated to paper crafts. There’s over 30 articles with junk journal ideas and inspiration to peruse. From Junk Journaling 101 guides, to recommended printables, to flip-throughs, you’ll have a field day with all of the journaling content featured here.

 

Margarete Miller

 

A creator of art from vintage sources, Margarete Miller’s work has been featured in Journaling magazine. She has an extensive archive of junk journal creations to inspire junk journal addicts everywhere. Some of her creations are truly mind-boggling when it comes to what materials she uses, challenging anyone who wants to have a truly unique junk journals in their collection.

 

The Scrapologist

 

Located in Maine, The Scrapologist is a resource for junk journal supplies for beginners. Cindy offers many types of junk journal ephemera in her online shop, including vintage fabrics, antique photographs, and more.

 

 

Here are some additional articles for junk journal ideas:

 

•   Awesome Junk Journal Page Ideas and Inspiration - The Organized Mom

•   Mini Junk Journal with Pooh - Unity Stamp Company

•   The Ultimate Guide to Junk Journals - Notebook Therapy

•   What is Junk Journaling? - Archer and Olive

 

Whether you're a beginner or a seasoned junk journaler, these blogs offer an abundance of ideas and techniques to help you create your next masterpiece. So grab your favorite cuppa of tea, visit these amazing blogs, and let your creativity soar!

 

As always, if you have a blog suggestion or any feedback about other niches you’d like Obscure Curiosities to explore, email us at info@obscurecuriosities.com!

A History of Japanese Literature

 

Japanese literature, especially its early works such as the Kojiki and the Man’yoshu, reflects a culture that has long borrowed ideas, concepts, and technologies from other cultures around them to incorporate into their own society. However, even with all of the borrowing that the Japanese have done, they have retained a very distinct and original culture: one that is incredibly open-minded, highly adaptive, and tremendously creative.

 

The Tale of Genji, for example, is a very long novel that is distinctly Japanese in every sense. Even in modern times, we see this disposition towards adaptability very prominent in Japanese culture, especially with all that Japan has borrowed from America. The greatest modern example is in animation. In adapting American animation, they created a brand-new worldwide phenomenon known as anime. Anime is just another product of Japanese willingness to assimilate ideas and concepts around them and incorporate them into their cultural growth. In fact, anime is something that has actually now been adopted by other countries, in much the same way as Japan adopted so many other things. Anime opens up a window into Japanese culture and how it views the role of literature.

           

Despite being influenced by so many foreign countries, most especially China, Japan was able to retain its individuality and originality. W.G. Aston wrote a great deal on the subject in the book, A History of Japanese Literature. While Japan has its own “native originality of character,” it is quite clear that the Japanese for so long have learned and adapted so much from other cultures to help them develop their own culture. Perhaps it has been their highly receptive attitudes and their tendency to have very open minds which allows the Japanese to learn so many useful things from other cultures. The Japanese continue to maintain their culture quite well despite all of the borrowing. Japan’s written language may have been adapted from China, but the ideas written with it are very much Japanese.

 

Over the centuries, the Japanese have proven themselves to be “innovators rather than imitators.”  Early on, the Japanese attentively copied Chinese characters, but they soon learned to suit the language to their own purposes. The Japanese learn a great deal from other cultures and then flawlessly integrate what they have learned into their own culture.

 

Interestingly enough, Japan shares some striking similarities to Britain during the same period. Both Britain and Japan are island nations that in those times greatly benefited by being adjacent to continental civilizations superior to them in both cultural advancement and technology. The major differences, however, lie in what they actually borrowed. Britain borrowed Christianity from continental Europe, which would have a profound effect on Britain. Japan borrowed Buddhism from China, but it would be Chinese writing that would have a major effect on the nation of Japan.

           

Early Japanese literature clearly shows the influences of China. The first main difference between the Kojiki and the Man’yoshu versus the Tale of Genji is that the first two were written in Chinese while Genji was written in vernacular Japanese. Gayle Feldman wrote in her article “Laboring for a Living Classic” in an August 2001 edition of Publishers Weekly that many folks would agree that Genji marked the beginning of the Japanese literary tradition that lives on today.

 

The Kojiki, or Record of Ancient Matters, and the Man’yoshu poetry are important precursors to future Japanese literature. The Kojiki reflects a Japanese nation heavily influenced by Chinese political ideas. But, it can be said that the Man’yoshu may provide a better understanding of Japanese culture in that period than in epic histories. It also reflects some of the basis for later Japanese literature.

 

In the Man’yoshu, much of the poetry reflects the idea that “the whole world can be writ small in a single, inconsequential event, such as the falling of a leaf of the blossoming of a cherry tree.” An emphasis on concreteness and simplicity was always the case in Japanese poetry of that time; whereas their Chinese counterparts debated heatedly about style, the Japanese had it all worked out to their satisfaction – yet another example of Japanese innovativeness.

           

The origins of the Tale of Genji are as astonishing as the work itself. Genji is an 11th-century work written by a woman that history often refers to as Lady Murasaki. Larry Shumway wrote on Lady Murasaki in his 2003 paper “Contextualizing the Tale of Genji with Other Arts of Its Period” in the academic journal Interdisciplinary Humanities. Her true name has not been passed down over the years. However, that is not particularly hard to explain because women did not have much status in early Japanese courts as it was.

 

Lady Murasaki, on the other hand, did have quite some status and would gain more with the release of her work on Genji. J. Thomas Rimer wrote on this subject in his A Reader’s Guide to Japanese Literature.  It is not hard to understand why she became such a legend, either. Genji is an absolute epic. It is one of those very long and involved stories for which readers need to be prepared to read in its entirety to truly enjoy.

 

The story’s hero is Prince Genji, known as the “Shining One,” and it is a story that gives considerable insight into the Japanese culture in the Heian period of their history. What makes this story a classic, however, are how readers learn along with Genji and through the story come to a better understanding of life along with him. Genji’s story is not simply a long novel, but a “prose epic of real life.”

 

As Japanese literature expert W.G. Aston wrote,

 

“The Genji Monogatari is realistic in the best sense of the word. Here we see depicted men and women, especially women, as they are, in their everyday lives and surroundings, their sentiments and passions, their faults and weaknesses.”

 

Not enough can be said how good the Tale of Genji really is. “Like all great works of literature,” writes J. Thomas Rimer, “The Tale of Genji is more moving than anything that can be said about it.” These stories of learning more about oneself through not only experiences but also through those who are around you and who you come to meet throughout life are an integral part of much of modern Japanese literature.

 

The details offered in Genji are so very numerous though are not portrayed as ornately as much of Western literature at that time; at least, not in the way we consider ornate. W.G. Aston wrote that Genji “is free from any redundance of descriptive adjectives or profusion of metaphors such as we are accustomed to associate with the word ornate.” The “miracle” of Genji, according to Nobel Prize winner Kawabata Yasunari, is how sophisticated Lady Murasaki’s insights into Japanese society really were.

 

The principal theme of the Tale of Genji is aware, or sadness, and the “passing away of good things: such as refinement, beauty, and ultimately life.” But it deals with so much more than that. At one point in the narrative, Genji actually talks about the origins of fiction with the young Princess Tamakatsura. The princess was quite interested in the popular fiction at that time, and Genji explained to her the meaning of fiction and why authors write it. In a manner of speaking, Genji explained the entire purpose for which fiction itself is written. Rimer writes,

 

He said that an “author certainly does not write about specific people, recording the actual circumstances of their lives. Rather it is a matter of his being so moved by things, both good and bad, which he has heard and seen happening to men and women that he cannot keep it all to himself but wants to commit it to writing and make it known to other people – even to those of later generations. This, I feel sure, is the origin of fiction” (as translated by Ivan Morris).

 

As Japanese literature expert Richard Hooker writes, the Tale of Genji is also about the Prince’s “attempts to refine himself, to pursue beauty and refinement.” Miyabi, “an aesthetic of the upper classes [which] distinguished life at court from everyday Japanese life” is a major player in the story. Miyabi is an “appreciation of fine things and beauty; one of the objects of Miyabi is the beauty of women.”

 

“However,” Hooker writes “since the novel primarily concerns the knowledge that things pass away, the refinement chronicled in the novel is seen from a nostalgic point of view, a way of life or a shining moment in Heian culture that, at the time of the writing of the novel, had passed away.”

 

The best of anime follows a similar theme of sentimentality, often in a serial episodic format, reflecting on some part of Japanese culture, or sometimes even a cultural aspect adapted from the Western world. Genji’s tale is so long that it has to be split up into quite a few episodes, and the only way to fully understand the story is to read it all. To fully understand a great anime, it is much the same way. It must be seen in its entirety to be fully enjoyed, because the plot lines are often so rich that missing a few episodes can leave even the most attentive viewers befuddled.

 

In the Tale of Genji, while many parts of the text can be enjoyed in and of themselves, yet another amazing thing about the work, their true significance and power lies in understanding their connection to the bigger picture. In fact, some of “the most powerful and persuasive passages” of all are said occur after the death of Genji himself. While so very few animes even attempt to reach such an incredibly epic scale as Genji, the meaning of each episode in a series is often not completely understood until the final few episodes in which everything starts to become understood.

 

The structure of Japanese literature is considerably different from that of Western literature. Japanese literature is often written with a different intent than is Western literature. Rimer writes, “The intent of Japanese literature is to provide the reader with a means to develop in oneself, through an immersion in the text, an ability to intuit the deep realities of life as perceived by the author.” Many modern Japanese novels reflect this intent, as well. Those in the West who have translated the story into English have had trouble keeping its original intent.

 

Literature from the East, especially that from Japan, is often quite confusing to Western cultures, as Larry Feldman has written. In the case of Genji, that difficulty is compounded by how many things have changed in Japan as well since the book was written. Genji is an example of a story that involves so many different events and characters that character and term lists, as well as footnotes, are often needed for Western readers to fully comprehend what they are reading.

 

Japanese tales and Western tales often differ in how they proceed. Sometimes, Japanese stories are far less straightforward than their Western counterparts, and this can make for a good deal of confusion. The complexity and number of details involved frustrates many who hope to understand it but do not take the time to try. Real life is full of such complexities, and Japanese literature emulates real life more than many other world literatures.

 

However, it is true that today’s Japanese culture has been heavily influenced by Western culture; American ideas have especially shown up more and more often in animes. But as history shows, when Western thought meets that of the Eastern world, some very fruitful ideas often happen to emerge. Anime, though not successful in all cases, has a tendency to show a very good symbiosis between the two.

 

The supernatural is far more evident today in Japanese works than it was in Genji.  But considering the visual medium of television, it would only naturally attract more viewers than closer to reality stories. A couple of exceptions to this trend are Rurouni Kenshin, a very popular and well-made fighting anime, and Rune Soldier, a somewhat comedic but quite action-rich show. Some people prefer these more realistic types of animes, but most anime shares many of the same storytelling characteristics.

 

The greatest theme of Japanese literature, reflected often in anime, is the struggle between good and evil within a person. It is rare that a character is deemed completely one or the other in Japanese lore. In the popular and well-made Trigun, for example, viewers come to see everyday people trying to understand the awesome powers of the mysterious gunslinger Vash the Stampede. He appears to those who meet him as a very congenial, rather clueless fellow, incredibly kind and very averse to killing. Most people do not believe he can be such a mythical figure when they meet him, until they learn of his true identity and come to fear him.

 

Legend has it that Vash destroyed a great city with one blast, and it is true, though it was completely by accident as his power got away from him. Such legends are a major part of setting up an anime’s universe. Viewers become sympathetic for Vash, who shows that he is a very kind being who just can’t seem to fit in with anybody because of how powerful he is.

 

Despite his powers, however, we see that he is as human as anyone. In the end, Vash must kill his own brother Knives, who finds human beings weak and worthless. He does not wish to kill his brother, but he does only to save the humans for which he has come to care about greatly. Besides, he was cared for by humans for a long time until Knives set off Vash’s power that destroyed the city of July that made Vash infamous to humankind. All Vash is truly interested in is peace, as that was why the colonists had originally come to this world to do. Because of Knives and his feelings of superiority, sabotaged the mission and what human survived have been living in total chaos much like the Old Wild West.

 

Vash has a deadly aim with his handgun and can dodge any bullet. However, many common folks learn that he is indeed a good person who at times has found that his awesome super-human powers, as is he not completely human, go out of control. Vash wanders around the extraterrestrial desert world in which the anime takes place, trying to find a place to fit in, but he never really seems to be able to stay in place for too long. He just wanders, just like a gunslinger of the Wild West. Trigun is clearly an adaptation of the American West, yet it is a story that is very much Japanese.

 

What anime and Tale of Genji have in common are what make Japanese literature unique. Those that take the time to understand them find that the stories are more deeply involved and character-oriented than much of Western literature. Also, Japanese literature and anime alike very rarely revolve around a single character. As Jane Hansall writes in her scholarly article “The Anime Revelation.” in the August 2004 School Library Journal, most Japanese stories deal with multiple characters than develop through the course of events and through their interactions with the other characters.

 

A great deal of anime consists of epic series, much like the Tale of Genji. Also, like Genji, some anime series even have spin-offs that follow the future generations in their own universes. Many Japanese animes understandably do not come close to the standards of Genji and its great attention to detail, though these details of character development and environment are integral to the majority of animes.

 

It is hard to say that Western literature is ever as involved on a personal level as Japanese literature is. Western literature, as well as the Chinese literature that Japan adopted in its early years, often chronicles the heroes and paints them as models to strive for and through them teach cultural and moral values. Japanese literature has more of a down-to-earth approach. Its stories deal with their readers in a much more personal way, by offering characters that we can all relate with and not only learn from; we can also learn along with them. Anime is a continuation of Japan’s innovative approach to literature. In many cases, it is a great symbiosis of East and West. Unlike cartoons made in the West, anime is closer to the heart and deals with some profound themes of human nature, just like the Tale of Genji.

 

~ Amelia Desertsong