This post is part of the WLA blog’s 2022 series written by guest writers. These writers are graduate students in the Public History program at Loyola University Chicago. Each visited the archives during Fall 2021, delved into the collections, and wrote about a topic not yet explored here. We are excited to share their research and perspectives!

During the tumultuous 1960s, Mundelein embarked on a curriculum reform experiment that the Chicago Sun-Times called both “perilous and courageous” [1]. Through the Conference on Curriculum, or ‘Con-Cur,’ the students issued a series of proposals to radically alter their education with input from the “TOTAL Mundelein College Community” [2]. Led by the determined co-chairwomen Sister Kathleen O’Brien and Sister Cathleen Stieber, students made their voices heard, successfully securing lasting change [3]. On the whole, this momentous event in the college’s history brought together the entire Mundelein community to ensure each student could “realize her potential as a human being” through an education rooted in “openness, creativity, and the freedom to inquire” [4].   

This post is part of the WLA blog’s 2022 series written by guest writers. These writers are graduate students in the Public History program at Loyola University Chicago. Each visited the archives during Fall 2021, delved into the collections, and wrote about a topic not yet explored here. We are excited to share their research and perspectives! 

For more than a century, the habit worn by the Sisters of Charity of the Blessed Virgin Mary (the BVMs) remained the same, and their cornette (headdress) was unmistakable. A brimmed hood extended in front of each sister’s face, creating blinders. Within the perfect right angles of the veiled hood, each face was framed—and obscured—by a horseshoe-shaped cap. The distinctive style has been described as a covered wagon, a Conestoga wagon, a cigar box, and more ominously, a coffin. 

When Patricia Mary Jane Gallagher first saw the BVM habit as a transfer student to Mundelein College in 1942, she was dismayed. She and her mother had departed Iowa one July day on a train called The Land of Corn and by the time they walked up the Skyscraper building to ring the doorbell, their dresses were wrinkled in the humid air [1]. A nun greeted them with “all smiles,” but in Gallagher’s “dream of living in Chicago” she didn’t envision sisters wearing the same habit they wore at the college where she was dissatisfied for two years—Clarke College in Dubuque. “Another fantasy diminished,” she later wrote [2].  

This post is part of a series on the WLA Blog by guest writers. These writers are graduate students in the Public History program at Loyola University Chicago. Each visited the archives during Fall 2021, delved into the collections, and wrote about a topic not yet explored here. We are excited to share their research and perspectives.

With professors involved in the civil rights, anti-war, and women’s rights movements, Mundelein College in the mid- and late-twentieth century could certainly boast a large group of progressive and vivacious faculty members. Yet to many people, Sister Mary DeCock, BVM stood out from this already-exceptional group. Other Mundelein colleagues named DeCock personally as one of the most radical and spontaneous faculty members at the College [1].According to colleague David Orr, DeCock was part of a select group of “crazy folks” on campus who were perpetually busy in their teaching and administrative duties, and in developing new programming such as Mundelein’s Weekend College [2]. A staunch feminist and global scholar, DeCock spent several decades at Mundelein College and Loyola University Chicago researching and teaching on women, feminism, and liberation theology.

Born in 1923 in De Witt, Iowa, DeCock joined the Sisters of Charity of the Blessed Virgin Mary (BVM) as a young woman before obtaining her graduate degree in English. She arrived at Mundelein in 1955. She eventually ended up teaching in Mundelein’s religion department, where she focused heavily on social justice, race, and feminism in her teaching [3].With classes such as “Feminist Issues and Religion” and “Women, Religion, and Social Change,” as DeCock became further committed to her students and the Mundelein community, she dropped out of her University of Chicago PhD program in Social Ethics to devote her time solely to teaching and social justice work [4]. DeCock served on committees surrounding feminist issues, set up lecture series on women’s history, and developed a particular interest in women’sissues in her scholarly research and writing [5]. She paid special attention to Marian theologyand the history of the BVM in her own work [6].

Over the next several months, the WLA Blog will feature posts written by guest writers. These writers are graduate students in the Public History program at Loyola University Chicago. Each visited the archives during Fall 2021, delved into the collections, and wrote about a topic not yet explored here. We are excited to share their research and perspectives! 

In mid-twentieth-century America, it would have been reasonable to expect a young middle-class woman to graduate from high school, maybe attend college, find a handsome veteran to marry, and raise a family of Boomers. For Patricia Gallagher, this is precisely the path she envisaged for herself – a motion-picture-perfect life as personified by Ginger Rogers and Kathryn Hepburn [i]. However, a series of serendipitous turning points took Gallagher on a much different and unexpected journey. 

Over the next several months, the WLA Blog will feature posts written by guest writers. These writers are graduate students in the Public History program at Loyola University Chicago. Each visited the archives during Fall 2021, delved into the collections, and wrote about a topic not yet explored here. We are excited to share their research and perspectives! 

A pioneering theologian and professor, Anne Carr BVM specialized in feminist theology and Catholic thought. She was a steadfast supporter and advocate for women’s equality in the Catholic Church. Loyola University Chicago’s Women and Leadership Archives houses her personal papers and official Mundelein College documents. Born in Chicago, Carr spent the majority of her academic career in the Midwest. She received her undergraduate degree from Mundelein College in 1956, before joining Sisters of Charity of the Blessed Virgin Mary (BVM) two years later. In addition to other appointments, she taught at Mundelein College, serving as the undergraduate chair of the Theology Department before becoming Assistant Dean and Assistant Professor of Theology at the University of Chicago Divinity School from 1975 until her retirement in 2003 [1].  

Her most well-known book, Transforming Grace: Christian Tradition and Women’s Experience, details the relationship between the women’s movement and the Catholic Church. In this book, she advocated for the pursuit of wholeness in reconciling the two. Carr expressed the possibility and the need to reevaluate deep-seated traditions, while also remaining devoted to the Catholic Church. 

Over the next several months, the WLA Blog will feature posts written by guest writers. These writers are graduate students in the Public History program at Loyola University Chicago. Each visited the archives during Fall 2021, delved into the collections, and wrote about a topic not yet explored here. We are excited to share their research and perspectives! 

In 2012, the last President of Zonta International Oak Park donated an extensive collection of Zonta records to the Women and Leadership Archives. Within this collection, is an assemblage of newspaper clippings dating back to 1934 detailing the history of club activity through the years. These clippings reveal the impact of Zonta International’s service orientation in the village of Oak Park.