Search Results

Keywords: woman

Historical Items

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Item 23524

Woman working in Pepperell Mills, Biddeford, 1910

Contributed by: McArthur Public Library Date: 1910 Location: Biddeford Media: Photographic print

Item 100826

Woman's Relief Corps ballot box, Pittsfield, ca. 1884

Contributed by: Pittsfield Historical Society Date: circa 1884 Location: Pittsfield Media: Wood, marble

Item 6614

Woman golfing, Bethel, ca. 1950

Contributed by: Maine Historical Society Date: circa 1950 Location: Bethel Media: Photoprint

Tax Records

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Item 36666

67 Center Street, Portland, 1924

Owner in 1924: Cumberland Candy Company Use: Store

Item 52896

148-150 Free Street, Portland, 1924

Owner in 1924: Maine Woman's Christian Temperance Union Use: Rooming House

Item 36661

51 Center Street, Portland, 1924

Owner in 1924: Bridget Green Use: Dwelling - Single family

Architecture & Landscape

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Item 109320

Development Associates Trust building, Bangor, 1967-1979

Contributed by: Maine Historical Society Date: 1967–1979 Location: Bangor Client: Development Associates Trust Architect: Eaton W. Tarbell

Item 116273

Hancock Point Chapel, Hancock, 1898

Contributed by: Maine Historical Society Date: 1898 Location: Hancock Client: Hancock Point Chapel Society Architect: John Calvin Stevens

Online Exhibits

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Debates Over Suffrage

While numerous Mainers worked for and against woman suffrage in the state in the late nineteenth and early twentieth centuries, some also worked on the national level, seeking a federal amendment to allow women the right to vote


Margaret Chase Smith: A Historic Candidacy

When she announced her candidacy for President in January 1964, three-term Republican Senator Margaret Chase Smith became the first woman to seek the nomination of one of the two major political parties.


Prohibition in Maine in the 1920s

Federal Prohibition took hold of America in 1920 with the passing of the Volstead Act that banned the sale and consumption of all alcohol in the US. However, Maine had the Temperance movement long before anyone was prohibited from taking part in one of America's most popular past times. Starting in 1851, the struggles between the "drys" and the "wets" of Maine lasted for 82 years, a period of time that was everything but dry and rife with nothing but illegal activity.

Site Pages

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Site Page

Surry by the Bay - Phebe Fowler: A Woman of Property

"She had become a woman of property in an era when it was unusual for a married woman to own land in her own name. Olin died in 1922."

Site Page

Farmington: Franklin County's Shiretown - Lydia Abbott Titcomb and Pine Tree Cottage, Farmington, ca. 1875

"Located at 4 Academy Street in Farmington. The woman in the photograph is Lydia Abbott Titcomb. View additional information about this item on the…"

Site Page

Presque Isle: The Star City - Memorial Day, Presque Isle, 1888

"The woman on the right in the doorway is Larla Smith (ne Mrs. Sidney Graves). View additional information about this item on the Maine Memory…"

My Maine Stories

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Being a woman Union member was a challenge in the paper mill
by Cindy Bennett

I worked in the paper mills and for the Union during the 1987 strike.


I work as a Journeyman Mechanic, or Millwright at Catalyst
by Linda Deane

Working on a paper machine and as a Millwright can be challenging as a woman and a Union Rep.


Portland in the 1940s
by Carol Norton Hall

As a young woman in Portland during WWII, the presence of servicemen was life changing.

Lesson Plans

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Lesson Plan

Longfellow Studies: The Acadian Diaspora - Reading "Evangeline" as a Feminist and Metaphoric Text

Grade Level: 6-8, 9-12 Content Area: English Language Arts, Social Studies
Evangeline, Longfellow's heroine, has long been read as a search for Evangeline's long-lost love, Gabrielle--separated by the British in 1755 at the time of the Grand Derangement, the Acadian Diaspora. The couple comes to find each other late in life and the story ends. Or does it? Why does Longfellow choose to tell the story of this cultural group with a woman as the protagonist who is a member of a minority culture the Acadians? Does this say something about Longfellow's ability for understanding the misfortunes of others? Who is Evangeline searching for? Is it Gabriel, or her long-lost land of Acadia? Does the couple represent that which is lost to them, the land of their birth and rebirth? These are some of the thoughts and ideas which permeate Longfellow's text, Evangeline, beyond the tale of two lovers lost to one another. As the documentary, Evangeline's Quest (see below) states: "The Acadians, the only people to celebrate their defeat." They, as a cultural group, are found in the poem and their story is told.