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Adrienne Ellis Reeves

From Bahaipedia
Adrienne Ellis Reeves
BornMay 23, 1919
Altamonte, Illinois, USA
DiedAugust 18, 2018
Rancho Cucamonga, California, USA
ABMAmericas, 1970 - 1986

Adrienne Ellis Reeves (May 23, 1919 - August 18, 2018) was born into an African American family with documented roots before the Civil War that was spotlighted later in life - especially her father - but which suffered extensively from the privations of a segregated social system marginalizing minorities. At first firm Baptists and dwelling in the black community, Adrienne herself was moved to work out some major endeavors for the Bahá'í Faith and living in integrated circumstances: after rising to lead a local youth group in Phoenix during which her mother converted and eventually most of her family, Ellis helped found two local spiritual assemblies of the religion by homefront pioneering to Greensboro, North Carolina, in the 1940s and later San José, California, in the 1950s. She then rose above taking classes to being a leader on the committee organizing the programming of the Geyserville Bahá'í School as well as contributing negro spirituals. She was then appointed as an Auxiliary Board member for propagation in the New England area and nearby Canada and Bermuda and aided in the election of the first National Assembly of Bermuda. Later she served in the institution of the Huqúqu'lláh.

She also attended major centenary events of the religion - the 1944 remembrance of the Declaration of the Bab held in Chicago, and the 1963 World Congress in London as a remembrance of the Declaration of Bahá'u'lláh in the Ridvan Garden - as well as three pilgrimages with one that saw sites in Teheran and Shiraz before being closed by events in Iran and the last as the Terraces on Mount Carmel were advancing. Along the way she married and raised three children, earned her BA and MA in speech and drama, and a Doctorate in Education, and applied her doctorate in expanding and evaluating a pilot program trying to aid black, Puerto Rican, and white people whom the public education system and agencies of social welfare had failed. The project was considered successful running in roughly 12 week cycles but was unable to be scaled to meet the demand of a burgeoning underclass despite graduating over almost 300 people in 7 years while working for Travelers Insurance. She then retired and lived in South Carolina where she took up writing mostly young adult romance novels and youth learning spiritual values.

In more recent years she also wrote autobiographical articles about the process of her life and what it meant to her, and contributed to the remembrance of her parents in exhibitions and a researched documentary mostly centering on her father's many volumes of diaries writing about society from the perspective of sometimes being a sole black family in an area. Four autobiographical articles by Reeves have been identified: Lights of the Spirit: Historical Portraits of Black Bahá'ís in North America, 1898-2004 (10 pages, 2006,)[1] The Bright Glass of the Heart: elder voices on faith(8 pages, 2013),[2] The Chosen Path: stories of how everyday people became Bahá'ís (3 pages, 2005)[3] and You, too, can pioneer, (4 pages, 1943.)[4] Generally speaking the newer, and especially longer, the more details she discusses. However there are the occasional details mentioned in shorter pieces one can still glean unique information from and some reconciliation among points of the narratives is required. In addition there are over 100 newspaper articles, some of them profiles of her, that present sides of Adrienne for their reader's interest sake as well as anchoring events in time.

Born and raised[edit]

Adrienne Ellis was born May 23, 1919[5] in Altamonte, Illinois.[1] Adrienne's great great aunt Helen Walker, three years older than Adrienne’s mother’s mother, was born July 20, 1863 to slave parents in Rolla, Missouri. Helen's father left his owner and joined the Union Army but she doesn’t say what unit or when this happened. There is a presence of the Union Army near Rolla, Missouri, in the summer/fall of 1861 as part of Major General James Zagonyi, a Hungarian “soldier of fortune”, as commander of General Fremont’s body guard troops, battles among the battles of Springfield, Missouri.[6] Helen found herself in Virginia circa spring 1863 and escaped her owner disguised as a fat young man while pregnant and walked to Missouri to return and care for her husband James who was seriously ill with measles.[1] She arrived and some months later birthed Helen. The family set out for Iowa after James was discharged from the army but stopped and stayed in Alton, Illinois, where they earned enough that in stages they were able to own land and build a home, later known as the Ballinger Homestead. Sadie grew up in that home, born February 7, 1892, to Mary Ballinger Johnson and William Madden Johnson. The family joined in strict observance with the Salem Baptist Church.[3] Sadie had a serious health problem when young and stayed with a family in St. Louis to be close to doctors; it worked and she graduated from high school in St. Louis.[1] Some sisters also graduated there since they were prevented by racism in Alton schools. Sadie graduated a leader in her class - salutatorian. The valedictorian was Charles Everett Ellis from Altamonte, Illinois. Charles and Sadie married about 1914 and they moved there. The Altamonte community was all white but Charles had a job as a barber. Charles began his diary January 1, 1927 beginning with his experiences as an isolated black family in a segregated society and kept it to December 5, 1970,[7][1] four months before he died. Eight children were born to the Ellis' - one died in infancy.[3] Only the last child Marilyn was not born in Altamonte - she was born in Alton.[1] Sadie and the children moved away from Altamonte in 1930 and then to Alton in 1933. Sadie had longed to live back in a black community while her husband stayed in Altamonte sending money.[3] Charles visited the family various times and met Sadie at various places until Charles had to close the shop in Altamonte and went to Chicago to find work, then to Detroit.[1] Adrienne had attended Lovejoy Grade School and high School in Alton,[8] but graduated high school in Chicago.[3] Finally Charles left Detroit in 1933 and hitchhiked to Prescott, Arizona, in 8 days and got a permanent job two weeks later.[1]

Arizona[edit]

A couple of the Ellis boys went to Prescott then.[1] The rest of the family moved in December 1936 traveling by Greyhound bus. They left during a snow storm and arrived to find blooming roses Charles had planted at the home. But segregation was still in place - eating was segregated at most lunch counters and seating in movie theaters while some stores excluded black customers totally,[1] and blacks were 2% of the Phoenix population in 1930.[9] Black schools, churches and parks were maintained in the area. Charles was able to start barbering in Phoenix in January 1938 and Sadie joined the First Institutional Baptist on 5th and Jefferson and Charles joined the Tenner (Tanner) AME Church,[1][3][9] which was integrated and at which Louis Gregory had spoken in 1922.[9] Adrienne began to attend Phoenix Junior College in 1937.[1] The Phyllis Weatley Community Center was busy with the black community’s activities and Sadie had a birthday party there February 1939.[1]

Bahá'í Faith[edit]

There is some confusion of events in 1937 to '39 that led to Adrienne joining the Bahá'í Faith. In Lights of the Spirit Adrienne says it was late in 1938 she was asked by Betty Hogan to join a group to sing spirituals and the group was invited to sing at the Schoeny home on Portland Street in a white neighborhood.[1] In Bright Glass of the Heart there are no dates but agrees with many of the details, adding it was held outdoors at the Schoeny home.[2] In Chosen Path and Bright Glass of the Heart she says this was her first Bahá'í meeting and the order of events is the same as in Lights of the Spirit, ie, that this was her first Bahá'í event. Most of the people were white but “there was a friendliness and warmth” there and they were invited back.[1] She didn't know it then, but later figured out the event was for Naw Ruz in March.[3] Adrienne seems to indicate this would have been in 1939 if she recalled joining the quartet in late 1938. However Adrienne also notes the Ellis family took on a border of Lucy Lucas who was a Bahá'í. She states that her mother, she, and Lucy, went to a Bahá'í picnic October 8, 1938, and Charles went to a Bahá'í meeting November 6 in Coolidge.[1] In Lights of the Spirit she dates the conversation with Mrs. Schoeny asking "Don't you want to join us and be a Bahá'í?" to 1939 but in Chosen Path she dates the question to 1938 and identifies 1938 as when she became a Bahá'í.[3]

There is no public mention of a Naw Ruz event in 1935 found so far identified. A 1936 Naw Ruz event was held at a YWCA which featured a talk by Edwina A. Powell.[10] A 1937 Naw Ruz observance was held at the YWCA.[11] In 1938 a newspaper article reviews a Naw Ruz observance at the Schoeny home with many attending and music.[12] Though it mentions many performers, it does not mention the Hogan family though some spirituals are listed to be sung by another named performer. The 1939 Naw Ruz was also held at the Schoenys though the coverage was briefer.[13] A history of the community gathered by Maureen M. Thur notes the 1938 and 1939 Naw Ruz events as well and does not take a position which Naw Ruz this was for Adrienne.[9] However, independent of any statement of Adrienne, a Bahá'í Youth Group meeting at the YMCA lists an "Adrian(sic) Ellis" as among the attendees in late February 1939,[14] before Naw Ruz, and a Bahá'í Youth Group was hosted at home of Charles and Mrs. Ellis in May 1939.[15]

Whatever the timing of events, the three later autobiographical articles speak to the warmth of the meeting. In Bright Glass of the Heart Adrienne speaks of being moved by the parting with Mrs. Schoeny and being invited back.[2] In Lights of the Spirit she mentions this warmth, spoke about the qualities of this interracial event with her mother, and shared information Mrs. Schoeny had given her.[1] Adrienne felt a duality attending the Baptist church events but gradually attended mostly Bahá'í events.[1] She felt her head and heart united at Bahá'í events.[2] Adrienne felt she wanted to join the religion, “with all my soul and spirit. It was the most important question of my life.”[2] She was eighteen. But Mrs. Schoeny said she’d have to study to learn of the Central Figures and tenants and began by reading Esslemont’s Baha’u’llah and the New Era.[1] Her mother was concerned,[2][1] and decided to study what it was all about too. But Sadie’s father had told her that the news of the Return of Jesus would come as a word from “a man among men” and not descending on a cloud so she felt her own reasons for studying the religion and enrolled as a Bahá'í June 24, 1939, four days after starting a class to review the teachings as a preparation to enrollment.[1]

It seems most likely that the invitation to sing spirituals with the Hogans was in the fall of 1937, the Naw Ruz event Adrienne first attended was in 1938, the Ellis family attended both Baptist and Bahá'í events in 1938 a few of which had been commented on, Mrs. Schoeny asked the question at some followup meeting, and Adrienne, and then her mother, studied the religion in depth into 1939 and Sadie joined the religion, after Adrienne, in June 1939 though Adrienne felt committed to the religion in 1938.

The Baptist minister visited Sadie at her home about her withdraw from the church and could not understand the claim of the Return of Christ, as Sadie recalled the meeting.[1] Sadie's letter of resignation caused a stir at the Baptist church.[3] The Bahá'í community was already integrated - the first black Bahá'í of Phoenix was Lily Wiggins several years earlier[9] and there were three other black declared Bahá'ís at the time and two more were affiliated with the community. Children’s classes had been organized and the Ellis children joined in, Feasts were attended, traveling Bahá'ís stayed at their home, and a youth conference was held there too.[1][15] The community had a house raising for a family outside of town and a picnic was held there a month later.[1] Sadie began taking the younger children - Caswell, Wilma, Marilyn - to Geyserville Bahá'í School and Bahá'í activities and engaged the older children - Charles, Marguerite and Howard - who joined the Faith.[2] Across 1939 to 1941 Bahá'í events were also held at the Phoenix Junior College.[9]

Geyserville School and the Phoenix Bahá'´í community[edit]

The Ellises often stayed with the Schoenys and their children at their "rustic shack” vacation home when attending the Geyserville Bahá'í School and went with them two months after joining the religion to her first session at the school[2] in the summer of 1939,[9] including Adrienne.[16] She found it vastly confirming and the immersive environment brought a deep unity with the community into her experience,[2] as a “living laboratory” for the community to live the story and values of the Faith.[1] She wove “deep bonds of true fellowship” and “the love and affection that developed among the friends who attend the Baha’i schools have a tremendous and lasting effect. They are among the strongest links in our lives.”[2] She also learned about the Bahá'í administration and a devotion to service. From there at least some of the Phoenix Bahá'ís went on to the Golden Gate International Exposition before returning home in later July.[17]

In 1940 again many from Phoenix attended.[18] The three younger siblings and Adrienne are listed living with their parents in Phoenix that year as well.[19]

From 1941 Sadie served on the Regional Teaching Committee,[9] Adrienne contributed an article reviewing the Summer School of 1941 in youth newsletter sent out of Phoenix.[20] In February 1942 Adrienne was chair of Phoenix Youth Group and spoke for the group on radio KPHO,[21][9] (now KFYI.) Sadie reached her mother in Alton on her deathbed and was able to share news of the new religion.[1] Sadie was convinced she understood. Adrienne and a brother and sister had moved to LA and regular travels between LA and Phoenix began.

The family attended the summer 1942 at Geyserville[1] which had the theme of applying the First Seven-Year Plan of the Guardian on establishing local assemblies in Latin America and in every state and province of the US and Canada.[2][22] While there Ellis authored a local newspaper article reviewing events including a reception dinner given to her and Eva Flack.[23] While not aware of the Plan perse she was moved by the theme and importance of bringing the religion into new areas -homefront pioneering - even if international pioneering was not within her means. As she recalled it, Eva Lee Flack prompted the idea of pioneering together to North Carolina “my home state”,[2] and together they planned on pioneering despite Reeves having some "unresolved fear".[2] Adrienne's mother approved while they were at Geyserville School and her father communicated his approval as well,[4] perhaps by telegram.

Greensboro, NC[edit]

All Ellis' autobiographical articles agree they left California in October 1942 and refer Greensboro as their goal, even her 1943 article in World Order.[4] However some mentions specify they in fact initially planned to go to Asheville, described as Eva Flack's "home town" in an article in Baha'i News in August 1942.[24] Vernice Haight in Asheville was informed they were coming.[25] However after September there is agreement they were going to Greensboro.[26] They stopped at many communities along the way[4] - San Francisco, Salt Lake City, Laramie, Denver, Chicago, and Washington DC, before Greensboro.

On arrival in Greensboro, of an uncertain date, she recalled a newspaper article “stated the city was to be congratulated in not having had a lynching in the past seven years” but that segregation was firmly in place.[2] She observed the Bahá'í community had a "solid foundation … needing only to grow in knowledge and experience."[4] This community had very recently formed from efforts of Ruth Moffett in February-April.[27] Moffett had arrived in mid-February 1942 and initially observed she "Never saw so much orthodoxy, conservatism, prejudice, apathy and smugness rolled together." But after two weeks of struggling for any chance at a public presentation she began to have some opportunities and after her second one Louise Sawyer, responded, then African American Naomi Simmons, and others by the summer and then by the fall the community was approaching the number of avowed Bahá'ís needed to form the first spiritual assembly of North Carolina. See Coverage of the Bahá'í Faith in Greensboro, NC, newspapers. Ellis later recalled “the only black members were Mrs. Naomi Simmons, Eva and me at the beginning”.[2]

There was a teaching conference in the fall of 1942 in Greenville, South Carolina, and Moffett, Sawyer, Ellis, and Flack were among the attendees.[28] It was held November 14-15, (see Coverage of North Carolina in Bulletins of Regional Teaching Committees.) The Bulletin of the Regional Teaching Committee mentions this was the first interracial public meeting held in South Carolina and that a similar public meeting was held in July in Greensboro by Ruth Moffett. At a public meeting during the conference, 20 Bahá'ís and 16 non-Bahá'ís attended from 7 states - GA, SC, NC, CA, IL, DC, and TN. Stanwood Cobb was the keynote speaker. The Welcome was by Ruth Moffett. Eva Lee Flack and Adrienne Ellis sang. At this and or other meetings racial tensions in the broad community were of course high and watchful. Comments by Bahá'ís in Greenville reported before late 1943, possibly including the 1942 November conference, mention one South Carolina attendee at the conference to have reported the Bahá'ís to the FBI and that they had replied with warnings of communism about one of the Bahá’ís specifically by name, though the accusation was often used against any integration oriented organization in the South.

Because of the pioneering to Greensboro Ellis and Flack were placed on an honor roll of pioneers.[29]

Flack married another Bahá'í pioneer, Charles McAllister, in Greensboro, April 3, 1943.[30] The assembly was elected in April 21, 1943.

First spiritual assembly of North Carolina - Adrienne is standing towards the right

The members were: (with some question of clarity of the spelling) John and Elise Goodwin, Evangeline Rickart, Greta Sand, Pearle Kent, Naomi Simmons, Louise Sawyer, Eva Lee Flack McAllister, and Adrienne Ellis; Sawyer was elected chair, John Goodwin was treasurer, Rickart corresponding secretary and Ellis was elected the "historian".[31][32] Adrienne refers to a period of intensity - “We forged ourselves into a Spiritual Assembly after overcoming some real difficulties because of race, local customs and our immaturity in the Faith.”[2] Flack was named, in the words of Emogene Hoag of Greenville quoted in a PhD dissertation by Louis Venters, as pushing for all meetings to reflect total equality between black and white, which the community seems to have adopted despite it having “prevented many of the better class from investigating the teachings and caused no end of criticism.”[28]

Ellis also is known in a photo of a youth symposium held in 1943 in Greensboro showing the integrated nature of meetings.

Greensboro NC Youth Symposium 1943

In early 1944 Ellis led a drama workshop,[33] and a Bahá'í youth meeting.[34] Another workshop followed in March,[35] and Ellis served as the secretary of the convening committee for the first state-wide Bahá'í convention in 1944 who would go to the national convention.[36] While Sadie and family moved to Los Angeles in March 1944, and in May Sadie,[1] and Adrienne and others from Greensboro,[37] attended the national convention (which was also the centennial of the Declaration of the Bab and served as a reason for an All-Americas conference)[1] despite the limitations of World War II.[38]

In 1944-5 Ellis undertook a college talk series - Atlanta School of Social Work, and several schools in Fayetteville: Morris Brown College, Teachers College (now the Fayetteville State University, and EE Smith High School.[39] By February 1945 she and Eva Flack McAllister visited elementary, high, and college schools in Fayetteville and swung by Durham.[40]

In March 1945 there was a Bahá'í youth meeting in Greensboro.[41] In May Ellis joined The Future Outlook African American Greensboro newspaper,[42] and on June 28, 1945 married William A. Reeves[43] with witnesses Eva McAllister and Naomi Simmons.[44] William A. Reeves was from New York.[45]

New York and Los Angeles[edit]

Among the guests hosted in the Ellis home in Los Angeles in 1945 was Firuz Kazemzadeh and a couple others.[1] The Ellis family interacted with others and responded to seekers inquiries too. Reeves mother was the first black to serve on the Local Assembly of Los Angeles and aided various communities beyond.[3] Meanwhile the McAllisters and Reeves moved to New York.[2][46] However they soon moved back to Los Angeles where they began raising their three children,[2] and went to Geyserville School.[2]

Reeves next appears in newspapers giving a talk at the Bahá'ís Center in LA in 1948.[47] Two year laster she is noted giving a talk on education.[48]

Reeves contributed a reading of "The Doubts" by Glinka to a public program for the Geyserville School in late June 1952.[49] Opening the next session at the School, Reeves contributed a reading for the dramatic presentation at Geyserville entitled "The time is now, the privilege unique”.[50]

In 1954 Adrienne's father Charles joined the religion and came to join them at Geyserville School.[2] An evening program at Geyserville in 1955 was given by Reeves, her mother and friend Eva Flack McAllister giving an "all negro" program of spirituals and readings from Bahá'u'lláh.[51]

San Jose and the Geyserville School[edit]

The Reeves decided to homefront pioneer to San José but moved before William’s transfer in the postal system was approved.[2] Reeves and the children moved and joined the three Bahá'ís there. William would ride a bus the hours to San Jose every other week. After three years the separation was “too hard on the family” and they moved back to LA. After another five months the transfer came through though this time William moved first and the family moved a month later.[2] Adrienne helped form the first San José Assembly in 1956.[52] In August at Geyserville Reeves was the master of ceremony for a musical program,[53] and was among the presenters in a dramatic narrative "Morning at Midnight" about the Twin Manifestations. She had also begun working on a degree of San José State College.[54]

In 1957 Reeves was secretary of the San José assembly,[55] and she was speaker for a Race Unity Day event at the home of Mrs. Leo Noah in June.[56] In October Reeves was visible in newspaper coverage of a regional gathering of Bahá'ís for a picnic.[57] It was during a meeting in the Reeves home November 15 that the news reached them that Shoghi Effendi had died.[2]

For the June session at Geyserville of 1958 Reeves served in the kitchen,[58] and sang a spiritual "Sometimes I feel like a motherless child" as part of one musical program,[59] and then "Wayfarring Stranger" and "Lonesone Valley" as part of another.[60] That fall Reeves was president of the Faculty-Student Council at the San José State College in 1958.[61] That winter Reeves was listed as a member of Geyserville School program committee.[62]

In February 1959 Reeves gave a talk at a meeting in San José and the newspaper published quotes of ‘Abdu’l-Bahá.[63] The talk was on "The abandonment of all prejudices".[64] At the 1959 summer session at Geyserville Reeves was in charge of one of the weeks; about 80 people attended including 30 children,[65] and at the Unity Feast Reeves read a prayer by ‘Abdu’l-Bahá.[66] In October it was again announced Reeves would serve on the Geyserville School program committee, specifying she would be the recording secretary of the meetings,[67] a position she reprised in 1959.[68]

In 1960 Reeves finished her Masters in Arts degree for the Department of Speech and Drama at San Jose State College. In her thesis she studied the portrayals of frustration in women in four plays by William Inge. She concludes that in all the four that although they have a female protagonist she is frustrated that “invariably is caused by loneliness.” Two of the plays focus more on the physical appearance of the women and two on “more spiritual aspects of love”. In both portrayals, with older and younger woman, and all minor female characters, “have some sort of maladjustment to life.”[69] There is no biographical information on Reeves included in the thesis, nor is there any specific mention of the Faith.

For the summer 1960 session at Geyserville Reeves was a member of the executive committee,[70] and opened the later July Geyserville School session.[71]

In 1961 Reeves was chair of the Geyserville School program committee,[72] and coordinator for the late August 1961 session at the Geryserville School.[73]

In 1962 Reeves was a member of Geyserville School program committee,[74] and served as receptionist at the School.[61] She was also then a teacher at the San Jose State College and president of the San Jose Federated Women’s Club.[61] Reeves added working at a winter session at Geyserville in 1962 among the kitchen staff.[75]

Both Reeves were members of Geyserville School program committee in 1963,[76] and she attended the first World Congress.[2] After her return she was among those attending a San Mateo Race Amity Day,[77] as well as another over in San Rafael.[78]

Reeves continued to serve on the Geyserville program committee.[79] In September Bahá'ís held a panel in Fresno for World Peace Day which included Reeves.[80]

She later wrote that despite the importance of the “most vital and challenging issue” being presented to the community “we hadn’t come face to face with the reality of this statement… until the civil rights issue of the ‘60s confronted the whole United States.”[2] She was a delegate to the national convention in the period, (which year is not identified yet,) and expressed the depth of her own feeling - she recalled the words: “I was born black, with all this implies in this country. I was not born Bahá'í, yet that is what I’ve chosen to become. How to satisfactorily resolve these two is difficult, sometimes agonizing. Yet, its what I want to do!”[2] She outlined a number of initiatives and that the whole community was soon dealing with it. “I think we’ve come a long way…but…is still a goal to be attained.”[2]

In 1965 Reeves was a delegate to the World Federalists Association,[81] and gave a talk at a meeting of the Geyserville faculty in 1966.[82]

In April 1968 Reeves represented Bahá'ís on panel at a local college on the topic of “The Negro and Religion”. The college was not named but it was near/in Concord CA.[83] In May Reeves gave a talk "Questions the World is asking" as part of a program at the home of Mrs. Kenneth Houg as part of Bahá'í Week as proclaimed by Mayor Doug Badger for Healdsburg.[84]

In June 1969 Reeves gave a talk for World Religion Day in Santa Rosa.[85]

Hartford, CT: Auxiliary Board and MOST[edit]

In November Reeves appears moved to Hartford Connecticut as one of the homes open by Bahá'ís for an observance of Birth of Bahá'u'lláh.[86] In December Reeves spoke for the Bahá'ís who co-sponsored Human Rights Day with the local NAACP.[87]

She recalled getting a phone call in 1970 appointing her as a Auxiliary Board member for Propagation by Continental Counselor Florence Mayberry.[2] They met as a group in Denver for orientation though the community was still adjusting to how things worked with the institution.[2] The new list of Auxiliary Board members was announced in August,[88] and the family took a family vacation trip while in Arizona in 1971.[89] That fall she was part of North Atlantic Oceanic Conference at Reykjavik.[90] In 1972 she gave a talk by Reeves for youth interested in mysticism in Wilton.[91] The region of her service as an Auxiliary Board was specified in 1972 for Connecticut, Nova Scotia, New Brumswick, Prince Edward Island, Maritime Islands, and Newfoundland,[92] and continued in the service as an Auxiliary Board member.[93] In May 1972 she attended youth conference in Storrs, CT, at which 400 youth attended.[94]

She was also already director of the MOST program in 1970 and it was reviewed very postively in an ERIC report: “Of all the programs considered in this report, Project Most (sic) is the most carefully conceived, best equipped, and offers the widest supportive and follow-up services.… The teacher/student ratio is one to six.… Bilingual instruction is provided the Spanish speaking. Perhaps the most outstanding feature of the program is the time offered staff for evaluation, program development, and enrollee follow-up.… Unquestionably, statistics and overall plan show this to be a highly successful model program.… The program, regrettably, is one of few adequately funded programs and is limited in the number it can serve.”[95] Between her services she had just finished her Doctorate in Education from the University of Massachusetts in Amherst in 1972.[96][97][98] Reeves had gotten involved in MOST to replace an instructor.[97]p28 The program began August 14, 1967[97]p23 run by a Travelers Insurance HR personnel[97]p21 resulting in what was flet to be a successful class.[97]p24 Two instructors continued the project though one left for maternity reasons[97]p27 and was replaced by Reeves who then began an evaluation process of the program[97]p28 and otherwise began to amend the program. Reeves stated "In order for MOST to achieve its potential, a number of factors emerged as important. One was that each student is a whole person, not just a skill-learning entity, and must be responded to as such…. Another factor … was the principle that every student is able to learn and wants to learn.… Each student as well as as the class as a unit, needed to be constantly supported by the acceptance and encouragement of the instructors and the other class members.…"[97]p28,9 Reeves also introduced individual counseling to the program advising the women on sources of social support and in "developing self-directive understandings and insight".[97]p31-2 Group counseling also took place depending on the dynamics of the group if some problem arose. One student was terminated when the staff and students felt a particular individual was "a center of discord" but also that the individual and events should not be a topic of gossip and the whole process facilitated by Reeves.[97]p32-3 Students also led to introducing another factor evaluating the program - that the program should be longer than eight weeks.[97]p31 Reeves also introducted skits - formal and informal drama - because it "trancscends age and status differences" and addressed matters "that are relevant to the particular experience" of the persons and the group created a play they created themselves based around a purse snatching,[97]p42 as well as doing a performance of A raisin in the sun by Hansberry with everyone doing all the characters more than once as a substitute for "class reading" as part of the program.[97]p44-5 Reading poetry was also introduced by Reeves,[97]p45-6 as well as a class on "speech arts".[97]p48 However by 1972 Reeves also had to dismiss three students for totally inadequet skills in English and the MOST program did not continue employing a translator while making basic English an entry requirement for the program - though the issue was not settled how things were to progress with those needing assistance with English.[97]p60-1 Some decissions were clearly beyond those of Reeves,[97]p34-5 Among the people Reeves acknowledges for her work were Firuz Kazemzadeh, Daniel Jordan, and sister Wilma Brady.[97]pv Reeves also documented issues of race in the work of the classes of the program - of struggling between not making every difference of how black people are relative to white people a problem and pressure to fix while also managing when "characterisitics of the poor must be altered so they will not be susceptible to the poverty-forming actors in their environment" or "exhibits behavior that is consistently inapropriate to the circumstances."[97]p25-6 Seventy-four students had begun the process and 64 were hired though no long term followup was undertaken.[97]p27 "The future holds the answers to the MOST program…" is her main conclusion in her disertation.[97]p76

1972 she went on Bahá'í pilgrimage, this time with her brother Caswell, and they were able to visit in Teheran and Shiraz.[2]

Though the date of the divorce is not identified yet, her re-marriage to William A. Reeves was August 1972.[99][100] She was working with Travelers Insurance and had just been promoted[101] to assistant director of the personnel department at Travelers Insurance by March 1972.[102] In December there was a muitl-page profile of her work in the MOST (Modern Office Skills Training) program[103] in the year following Reeves disertation reviewing the program. As described in the coverage, the program addressed the needs of black, Puerto Rican, and white indigent women who had become locked in cycles between social assistance agencies and or failed in public education. The program leaders were not counselors for personal problems but facilitators of a means to help people solve their problems themselves. Training sessions covered typing, etiquette, grooming, history, English, and an encounter setting for truth and action. The program evolved to a 10 week training and six weeks of on-the-job tasks. The program was reviewed by the University of Hartford and scored "high" - lauded in a report, probably at least related to Reeves dissertation - but a lot of work for a small sample of people "compared to the hundreds waiting to enter it". It had been co-funded by the National Urban League OJT(On the Job Training) program with a focus on Puerto Rico and southern blacks. State officials visited it in April.[104]

In 1974 Reeves work with MOST continued.[105] It was profiled in a publication The Handbook of Corporate social responsability: profiles of involvement in 1975. It was then being run by 8 people with support by 5 more peripherally. By 1974 it had graduated 271 students and it was no longer being co-sponsored by the Urban League. Some of the women were still employed from the first class. 87% finished the courses on average and were hired with 98% of hired employees gaining raises within 6 months.[106] In 1975 Reeves gave a talk about it at a graduation ceremony in town.[107]

In her role as an Auxiliary Board member for the Bahá'í Faith was allowed to appoint assistants by 1976; she also hosted weekend workshops in their home.[2] She later thanked her husband’s long service supporting her work including driving her hundreds of miles while serving as an Auxiliary Board member.[2] In 1976 Reeves was part of a meeting led by Hand of the Cause Rúḥíyyih Khánum.[108] She was also the secretary for the American Society for Training and Development association.[109] She and her sister Wilma were also at a family reunion event.[110]

After this she almost disappears from the available record of newspaper coverage except for her work writing novels.

She did mention going on a second Bahá'í pilgrimage with husband William but the date is unknown.[2]

Bermuda[edit]

Serving as the Auxiliary Board member for propagation, she mentions it was a five month stay in Bermuda when they were electing their first national assembly.[2] This was finished in 1981.[111]

She ultimately served 16 years as an Auxiliary Board member and then as an assistant to Auxiliary Board member Elizabeth Martin another 10 years in the New England area.[2]

About 1979-80 the Reeves moved to South Carolina.[112] William had also retired from working in the Post Office.

Summerville, SC[edit]

The Reeves lived in Summerville at least through 1996; "The longest we've ever lived in one house." she said.[112] Adrienne herself joined in a conference in Orangeburg with Magdalene Carney,[113] while she was a member of the US National Assembly.

Reeves returned to the Bermuda national convention in Bermuda in 1983.[114] In 1986 Reeves was part of a Bahá'í sponsored Peace Forum,[115] as well as part of the American Association of University Women; Reeves was chair of the “Women's Worth/Women's Work" program.[116]

She then served in the Huqúqu'lláh institution from 1987 and they met at Louhelen the first time as part of the first group with a responsibility to educate the Bahá’ís on this law of the religion.[2]

In 1992 Reeves was profiled for writing her first book but it is without any mention of her career or life as a Bahá'í but did review some of her life at Alton.[8] The first book Willie and the Number Three Door and other adventures was about how children grow up and learn values.[8] The next book was to be Shoutin’ Distance.[8] The article also covers her marriage, began college, had three kids, and then at age 50 earned her Doctorate in Education from the University of Massachusetts at Amherst,[8] worked 10 years at Travelers Insurance, and since has been retired but began writing books,[8] and has been published in the Charleston Magazine.[8] Her first novel remains for sale at the Bahá'í Bookstore online.[117]

On a third pilgrimage on a three day visit she was able to walk nine or more of the Terraces which were completed 2001.[2] In 1999 Reeves was invited to speak on her writing career before a writing class at Charleston Southern University.[118]

2000s[edit]

Ultimately she would produce 11 books in addition to two disertations - her last book came out in 2007.[96] Around the same time Reeves began to write autobiographical articles - in 2005,[3] 2006,[1] and 2013.[2]

In 2011 Reeves and her sister Wilma Ellis Kazemzadeh attended the raising of a memorial plaque for their father.[119] In 2016 an exhibition on her father and family was held.[120] and

She died August 18, 2018.[5][121] In 2013 she wrote she felt blessed to have a fifth generation of her family in the Bahá'í Faith.[2]

References[edit]

  1. ↑ 1.00 1.01 1.02 1.03 1.04 1.05 1.06 1.07 1.08 1.09 1.10 1.11 1.12 1.13 1.14 1.15 1.16 1.17 1.18 1.19 1.20 1.21 1.22 1.23 1.24 1.25 1.26 1.27 1.28 1.29 1.30 Adrienne Ellis Reeves (2006). "Sadied Rebecca Johnson Ellis". In Gwendolyn Etter-Lewis; Richard Thomas (eds.). Lights of the Spirit: Historical Portraits of Black Bahá'ís in North America, 1898-2004. Baha'i Publishing Trust. pp. 265–75. ISBN 978-1-931847-26-1.
  2. ↑ 2.00 2.01 2.02 2.03 2.04 2.05 2.06 2.07 2.08 2.09 2.10 2.11 2.12 2.13 2.14 2.15 2.16 2.17 2.18 2.19 2.20 2.21 2.22 2.23 2.24 2.25 2.26 2.27 2.28 2.29 2.30 2.31 2.32 2.33 2.34 2.35 2.36 2.37 2.38 Adrienne Ellis Reeves (2013). "Dr. Adrienne Ellis Reeves". In Heather Cardin (ed.). The Bright Glass of the Heart : elder voices on faith. Oxford, UK: George Ronald. pp. 161–9. OCLC 853246173.
  3. ↑ 3.00 3.01 3.02 3.03 3.04 3.05 3.06 3.07 3.08 3.09 3.10 Adrienne Ellis Reeves (2005). "The Day of Celebration". In Jonathan King (ed.). The Chosen Path : stories of how everyday people became Bahá'ís. Austin, TX: Amazat [i.e. Azamat] Publications. pp. 131–4. OCLC 316335184. {{cite book}}: Cite has empty unknown parameter: |1= (help)
  4. ↑ 4.0 4.1 4.2 4.3 4.4 Adienne Ellis (Mar 1943). "You, too, can pioneer". World Order. Vol. 8, no. 12. p. 415-9. Retrieved Sep 21, 2018.
  5. ↑ 5.0 5.1 "Adrienne Reeves". Tributes.com. August 2018. Retrieved Sep 22, 2018.
  6. ↑ "Springfield or Zagonyi's Charge". National Park Service, U.S. Department of the Interior. 2018. Retrieved Sep 21, 2018.
  7. ↑ "A Story of America". TheBarbersDiaries.com. Jan 1, 2010. Retrieved Sep 21, 2018.
  8. ↑ 8.0 8.1 8.2 8.3 8.4 8.5 8.6 Mary Ann Mazenko (Jul 9, 1992). "New author loves royalty treatment". Telegraph. Alton, IL. p. 9. Retrieved Sep 21, 2018.
  9. ↑ 9.0 9.1 9.2 9.3 9.4 9.5 9.6 9.7 9.8 Compiled by Maureen M. Thur (2004). "The history of the Bahá'í Faith in Arizona, the first fifty years 1900-1950" (PDF). Bahai-library.com. Paradise Valley, AZ. pp. 20, 24, 34–42. Retrieved Sep 22, 2018.
  10. ↑ "Baha'i New Year to be observed". Arizona Republic. Phoenix, AZ. 21 Mar 1936. p. 5. Retrieved Sep 21, 2018.
  11. ↑ "Baha'i group will celebrate". Arizona Republic. Phoenix, AZ. 20 Mar 1937. p. 8. Retrieved Sep 21, 2018.
  12. ↑ "Baha'i units set program". Arizona Republic. Phoenix, AZ. 20 Mar 1938. p. 5. Retrieved Sep 21, 2018.
  13. ↑ "The Baha'i assemblies…". Arizona Republic. Phoenix, AZ. 20 Mar 1939. p. 4. Retrieved Sep 22, 2018.
  14. ↑ "Baha'i meeting scheduled here". Arizona Republic. Phoenix, AZ. 25 Feb 1939. p. 8. Retrieved Sep 21, 2018.
  15. ↑ 15.0 15.1 "The Phoenix Baha'i Youth Group…". Arizona Republic. Phoenix, AZ. 30 May 1939. p. 32. Retrieved Sep 21, 2018.
  16. ↑ "Local Baha'i group to attend session". Arizona Republic. Phoenix, AZ. 29 Jun 1939. p. 39. Retrieved Sep 21, 2018.
  17. ↑ "Phoenicians return from religious meet". Arizona Republic. Phoenix, AZ. 24 Jul 1939. p. 5. Retrieved Sep 21, 2018.
  18. ↑ "Reports on Baha'i summer work given". Arizona Republic. Phoenix, AZ. 7 Sep 1940. p. 7. Retrieved Sep 21, 2018.
  19. ↑ "Charles Ellis United States Census". FamilySearch.org. 1940. Retrieved Sep 22, 2018.
  20. ↑ "Youth Bulletin". Baha'i News. No. 146. Sep 1941. p. 9. Retrieved Sep 21, 2018.
  21. ↑ "Temple model display at Phoenix". Baha'i News. No. 153. Jun 1942. p. 12. Retrieved Sep 21, 2018.
  22. ↑ Mike McMullen (2015). The Baha'is of America - The growth of a religious movement. NYU Press. pp. 38–9. ISBN 9781479869053.
  23. ↑ Adrienne Ellis (16 Jul 1942). "Hits and bits". Cloverdale Reveille. Cloverdale, CA. p. 2. Retrieved Oct 3, 2018.
  24. ↑ "National and regional teaching activities". Baha'i News. No. 155. Aug 1942. p. 5. Retrieved Sep 21, 2018.
  25. ↑ Esther S. Sego (Sep 1, 1942). "Social Notes; For the benefit of…". Regional Teaching Bulletin. Augusta, GA: Regional Teaching Committee of North Carolina, South Carolina, Georgia. p. 2. Email from Edward Sevcik Archivist U.S. National Bahá’í Archives 1233 Central Street, Evanston, Ill. 60201 Email: archives@usbnc.org, to Steven Kolins, Aug 6, 2018. {{cite news}}: |access-date= requires |url= (help)
  26. ↑ "This Crucial year; progress report no. 3 issues by the national spiritual assembly for the period Sep1 - Oct 31, 1942". Baha’i News. No. 157. Nov 1942. p. 2. Retrieved Sep 21, 2018.
  27. ↑ Ruth Moffett (May 1942). "Lecture and Teaching program of Ruth J Moffett in North Carolina - Feb and March(sic - actually goes to April) 1942". Email courtesy of Edward Sevcik, Archivist, U.S. National Bahá’í Archives, 1233 Central Street, Evanston, Ill. 60201, Email: archives@usbnc.org, to Steven Kolins Sep 21, 2018
  28. ↑ 28.0 28.1 Venters, Louis E., the III (2010). Most great reconstruction: The Baha'i Faith in Jim Crow South Carolina, 1898-1965 (Thesis). Colleges of Arts and Sciences University of South Carolina. pp. 238, 249, 259–260. ISBN 978-1-243-74175-2. UMI Number: 3402846.{{cite thesis}}: CS1 maint: multiple names: authors list (link)
  29. ↑ "Pioneer roll of honor for Convention 1942-Feb 15, 1943, Virgin states and provinces". Baha'i News. No. 161. Mar 1943. p. 4. Retrieved Sep 21, 2018.
  30. ↑ "Eva Lee Flack North Carolina, County Marriages, 1762-1979". FamilySearch.org. Apr 3, 1943. Retrieved Sep 22, 2018.
  31. ↑ Peale Kent (April 21, 1943). "(report to the national assembly)".: 1, Greensboro, NC: Local Assembly of Bahá'ís of Greensboro. Email courtesy of Edward Sevcik, Archivist, U.S. National Bahá’í Archives, 1233 Central Street, Evanston, Ill. 60201, Email: archives@usbnc.org, to Steven Kolins Sep 21, 2018. 
  32. ↑ Edward Sevcik (Sep 24, 2018). "RE: early Sawyer family timeline". U.S. National Bahá’í Archives. Email courtesy of Edward Sevcik, Archivist, U.S. National Bahá’í Archives, 1233 Central Street, Evanston, Ill. 60201, Email: archives@usbnc.org, to Steven Kolins Sep 24, 2018
  33. ↑ "Workshop meeting set for Friday". Greensboro Record. Greensboro, NC. Jan 17, 1944. p. 4. Retrieved Sep 21, 2018.
  34. ↑ "Baha'i symposium planned tonight". Greensboro Daily News. Greensboro, NC. Feb 27, 1944. p. 27. Retrieved Sep 21, 2018.
  35. ↑ "To present comedies". Greensboro Daily News. Greensboro, NC. Mar 20, 1944. p. 12. Retrieved Sep 21, 2018.
  36. ↑ "Dec 1944, Membership of the state convention committees". Baha’i News. No. 172. Dec 1944. p. 16. Retrieved Sep 21, 2018.
  37. ↑ Louise Sawyer (Apr 21, 1945). "Report of Greensboro Bahá'í Assembly Apr 21, 1944-1945". Local Assembly of the Bahá'ís of Greensboro, NC. Email courtesy of Edward Sevcik, Archivist, U.S. National Bahá’í Archives, 1233 Central Street, Evanston, Ill. 60201, Email: archives@usbnc.org, to Steven Kolins Sep 21, 2018
  38. ↑ "Centenary committee important announcement". Baha'i News. No. 168. Mar 1944. p. 3. Retrieved Sep 12, 2018.
  39. ↑ "College teaching". Baha'i World. Vol. 10. Baha'i Publishing Trust. 1981 [1949]. p. 84.
  40. ↑ "Representatives of Baha'i Faith speaks in Fayetteville". The Carolinian. Raleigh, NC. February 3, 1945. p. 7. Retrieved Jul 26, 2022.
  41. ↑ "Meet Sunday". Greensboro Daily News. Greensboro, NC. Mar 3, 1945. p. 7. Retrieved Sep 21, 2018.
  42. ↑ "Future outlook has new secretary and society reporter" (PDF). The Future Outlook. Greensboro, NC. May 19, 1945. p. 1. Retrieved Sep 21, 2018.
  43. ↑ "Adrienne Ellis North Carolina, County Marriages, 1762-1979". FamilySearch.org. 28 Jun 1945. Retrieved Oct 2, 2018.
  44. ↑ "Witnesses - Mrs Charles H McAllister, Irene Naomi Simmons, Linton S Garner of Pittsburgh". FamilySearch.org. June 26, 1945. Retrieved Oct 2, 2018.
  45. ↑ * "William Reeves - United States Census, 1920". FamilySearch.org. 1920. Retrieved Oct 2, 2018.
  46. ↑ See the summary of Regional Teaching Committee Baha’i Bulletin n31, Nov 1945
  47. ↑ "Baha'i World Faith". The Los Angeles Times. Los Angeles, CA. 12 Jun 1948. p. 17. Retrieved Sep 21, 2018.
  48. ↑ "Baha'i World Faith" (PDF). California Eagle. Los Angeles, CA. Mar 9, 1950. p. 28. Retrieved Sep 21, 2018.
  49. ↑ * "Baha'is enjoy musical evening". Geyserville Press. Geyserville, CA. 27 June 1952. p. 1. Retrieved Sep 21, 2018.
  50. ↑ "Activities are varied at Baha'i Hall". Geyserville Press. Geyserville, CA. 4 July 1952. p. 1. Retrieved Sep 21, 2018.
  51. ↑ "Negro program draws big group to Baha'i School". Geyserville Press. Geyserville, CA. 5 August 1955. p. 1. Retrieved Sep 21, 2018.
  52. ↑ "San Jose". Baha'i News. No. 303. May 1956. p. 16. Retrieved Sep 21, 2018.
  53. ↑ * "Baha'i Summer School closes". Healdsburg Tribune, Enterprise and Scimitar. Geyserville, CA. 9 August 1956. p. 12. Retrieved Sep 21, 2018.
  54. ↑ "Dramatic narrative to be repeated at Baha'i School August 11". Geyserville Press. Geyserville, CA. 10 August 1956. p. 1. Retrieved Sep 21, 2018.
  55. ↑ "Bahá'í Directory changes; Assembly Secretaries". Baha'i News. No. 312. Feb 1957. p. 12. Retrieved Sep 21, 2018.
  56. ↑ "Race Amity Day meeting planned". Daily Independent Journal. San Rafael, CA. 8 Jun 1957. p. 3. Retrieved Sep 21, 2018.
  57. ↑ * "Area members of Baha'i Faith gather at Ben Lomond for fellowship picnic". Santa Cruz Sentinel. Santa Cruz, CA. 11 Oct 1957. p. 7. Retrieved Sep 21, 2018.
  58. ↑ "Baha'i School starts June 29". Geyserville Press. Geyserville, CA. 20 June 1958. p. 1. Retrieved Sep 21, 2018.
  59. ↑ * "Seminars, forums, evening programs featured at Baha'i Summer School". Healdsburg Tribune, Enterprise and Scimitar. Geyserville, CA. 17 July 1958. p. 6b. Retrieved Sep 21, 2018.
  60. ↑ "Musical numbers featured show at Baha'i school". Geyserville Press. Geyserville, CA. 25 July 1958. p. 1. Retrieved Sep 21, 2018.
  61. ↑ 61.0 61.1 61.2 "110 people at Baha'i School". Geyserville Press. Geyserville, CA. 24 August 1962. p. 1. Retrieved Sep 21, 2018.
  62. ↑ "Baha'i Directory changes; Baha'i Summer School committees 1958-9; Geyserville Bahá'í School program committee". US Supplement to Bahá'ís News. No. 10. Dec 1958. p. 4. Retrieved Sep 21, 2018.
  63. ↑ "Baha'i Center to hear speaker from San Jose". Santa Cruz Sentinel. Santa Cruz, CA. 6 Feb 1959. p. 9. Retrieved Sep 21, 2018.
  64. ↑ "Baha'i Center to hear speaker from San Jose". Santa Cruz Sentinel. Santa Cruz, CA. 6 February 1959. p. 9. Retrieved Sep 21, 2018.
  65. ↑ "Eighty attended Baha'i school this week". Healdsburg Tribune, Enterprise and Scimitar. Geyserville, CA. 30 July 1959. p. 8b. Retrieved Sep 21, 2018.
  66. ↑ "Visit here from global points". Geyserville Press. Geyserville, CA. 14 August 1959. p. 1. Retrieved Sep 21, 2018.
  67. ↑ Bessie Neill (5 Oct 1959). "Baha'i school plans program for season". The Press Democrat. Santa Rosa, CA. p. 14. Retrieved Sep 21, 2018.
  68. ↑ * "Committees set dates for 1960 Baha'i School". Healdsburg Tribune, Enterprise and Scimitar. Geyserville, CA. 1 October 1959. p. 8. Retrieved Sep 21, 2018.
  69. ↑ Adrienne Ellis Reeves (June 1960). The Dramatization of female frustration in four plays by William Inge (Masters of Arts). Department of Speech and Drama, San Jose State College. p. 91. OCLC 13784902. {{cite thesis}}: |access-date= requires |url= (help)
  70. ↑ * "Geyserville Baha'i School opens July 3". Healdsburg Tribune, Enterprise and Scimitar. Geyserville, CA. 30 June 1960. p. 7. Retrieved Sep 21, 2018.
  71. ↑ "Sue Fletcher will be presented in piano recital at Baha'i School". Healdsburg Tribune, Enterprise and Scimitar. Geyserville, CA. 21 July 1960. p. 7. Retrieved Sep 21, 2018.
  72. ↑ "Baha'i Directory changes; Bahá'í Summer School committees 1960-1; Geyserville Bahá'í School program committee". US Supplement to Bahá'í News. No. 36. Feb 1961. p. 4. Retrieved Sep 21, 2018.
  73. ↑ Bessie Neill (25 August 1961). "Baha'i teachers have traveled in many lands". Geyserville Press. Geyserville, CA. p. 1. Retrieved Sep 21, 2018.
  74. ↑ "Baha'i Directory changes, Bahá'í Summer School committees 1961-2; Geyserville Bahá'í School program committee". US Supplement to Bahá'í News. No. 48. Feb 1962. p. 4. Retrieved Sep 21, 2018.
  75. ↑ "Baha'is to hold winter session". Geyserville Press. Geyserville, CA. 21 December 1962. p. 1. Retrieved Sep 21, 2018.
  76. ↑ "Baha'i Directory changes; Bahá'í Summer School committees 1962-3". US Supplement to Bahá'í News. No. 60. Feb 1963. p. 6. Retrieved Sep 21, 2018.
  77. ↑ * "Race Amity Day". The Times. San Mateo, CA. 5 Jun 1963. p. 7. Retrieved Sep 21, 2018.
  78. ↑ "Baha'is picnic speaker slated". Daily Independent Journal. San Rafael, CA. 11 Jun 1963. p. 27. Retrieved Sep 21, 2018.
  79. ↑ * "Baha'i School opens July 7". Healdsburg Tribune, Enterprise and Scimitar. Geyserville, CA. 27 June 1963. p. 4. Retrieved Sep 21, 2018.
  80. ↑ "Panel topic is announced". The Fresno Bee The Republican. Fresno, CA. 21 Sep 1963. p. 4. Retrieved Sep 21, 2018.
  81. ↑ "Bahá'í delegates active at Congress of World Federalists". Baha'i News. No. 415. Oct 1965. p. 12-3. Retrieved Sep 21, 2018.
  82. ↑ "Baha'i lecturer plans discussion on world unity". The Fresno Bee The Republican. Fresno, CA. 5 Mar 1966. p. 6. Retrieved Sep 21, 2018.
  83. ↑ "Seize every opportunity". National Bahá'í Review. No. 4. Apr 1968. p. 13. Retrieved Sep 21, 2018.
  84. ↑ "Baha'i Week planned for city, county". Healdsburg Tribune, Enterprise and Scimitar. Geyserville, CA. 23 May 1968. p. 9b. Retrieved Sep 21, 2018.
  85. ↑ "World Religion Day". The Press Democrat. Santa Rosa, CA. 17 Jan 1969. p. 15. Retrieved Sep 21, 2018.
  86. ↑ "Baha'i to hold 3 open houses". Hartford Courant. Hartford, CT. 12 Nov 1969. p. 33. Retrieved Sep 21, 2018.
  87. ↑ "Rights Seminar will be held". Hartford Courant. Hartford, CT. 13 Dec 1969. p. 9. Retrieved Sep 21, 2018.
  88. ↑ "Auxiliary Board appointments". Baha’i News. No. 473. Aug 1970. p. 2. Retrieved Sep 21, 2018.
  89. ↑ "Turned on to camping". Tucson Daily Citizen. Tucson, AZ. 26 Aug 1971. p. 16. Retrieved Sep 21, 2018.
  90. ↑ Janet Khan (Nov 1971). "Highlights of North Atlantic Oceanic Conference". Baha'i News. No. 488. p. 20-2. Retrieved Sep 21, 2018.
  91. ↑ "Baha'is to hear talk on mysticism" (PDF). Wilton Bulletin. Wilton, CT. Jan 27, 1972. p. 7. Retrieved Sep 21, 2018.
  92. ↑ "Auxiliary Board members of North America". National Bahá’í Review. No. 50. Feb 1972. p. 7. Retrieved Sep 21, 2018.
  93. ↑ * "Continental board of counsellors for … in North America; Auxiliary Board Members, North America, May 1972, Propagation board". National Bahá’í Review. No. 54. June 1972. p. 4. Retrieved Sep 21, 2018.
  94. ↑ "Four regional youth conferences in the United States". Baha’i News. May 1972. p. 16. Retrieved Sep 21, 2018.
  95. ↑ Eugene F Mulchahy (Sep 1970). "Identification and summary evaluation of adult remedial education programs in Hartford, Connecticut; Project MOST, Travelers Insurance Company… Adrienne Reeves coordinator".
  96. ↑ 96.0 96.1 "Author: Adrienne Ellis Reeves". WorldCat.org. 2018. Retrieved Oct 2, 2018.
  97. ↑ 97.00 97.01 97.02 97.03 97.04 97.05 97.06 97.07 97.08 97.09 97.10 97.11 97.12 97.13 97.14 97.15 97.16 97.17 97.18 97.19 97.20 Adrienne Ellis Reeves (1972). Development of a model educational program for disadvantaged adults (Ed. D.). University of Massachusetts, Department of Education. OCLC 32433735. Retrieved Oct 2, 2018.
  98. ↑ "College graduates". Hartford Courant. Hartford, CT. 22 Jul 1972. p. 3. Retrieved Sep 21, 2018.
  99. ↑ "Dr Reeves weds Mr Reeves of California". Hartford Courant. Hartford, CT. 13 Aug 1972. p. 117. Retrieved Sep 21, 2018.
  100. ↑ "Willi A Reeves Connecticut Marriage Index, 1959-2001". FamilySearch.org. 12 Aug 1972. Retrieved Oct 2, 2018.
  101. ↑ "Business in brief - 11 promoted at Travelers". Hartford Courant. Hartford, CT. 30 Aug 1972. p. 70. Retrieved Sep 21, 2018.
  102. ↑ Katie S Gillmore, ed. (March 1972). "The Classes Report; 1972". The Alumnus. Asscoiate Alumni of the University of Massachusetts at Amherst. 3 (1): 30. Retrieved Oct 2, 2018.
  103. ↑ Paul Gionfriddo (17 Dec 1972). "Putting the MOST into her job". Hartford Courant. Hartford, CT. p. 198-202. Retrieved Sep 21, 2018.
  104. ↑ "Sen. Bond visits travelors". Hartford Courant. Hartford, CT. 20 Apr 1973. p. 67. Retrieved Sep 21, 2018.
  105. ↑ Linda Gruca (6 Mar 1974). "MOST and BEST given with TLC". Hartford Courant. Hartford, CT. p. 37-8. Retrieved Sep 21, 2018.
  106. ↑ "MOST - Travelers Insurence Company…". The Handbook of Corporate social responsability: profiles of involvement (second ed.). Philadelphia, PA: Human Resources Network. 1975. pp. 393–4. ISBN 0-8019-6094-0.
  107. ↑ "School notes". Hartford Courant. Hartford, CT. 18 Jun 1975. p. 6. Retrieved Sep 21, 2018.
  108. ↑ "United States - New York, New Haven hear Amatu'l-Bahá". Baha'i News. No. 538. Jan 1976. p. 19-20. Retrieved Sep 21, 2018.
  109. ↑ "Training Unity elects Vining". Hartford Courant. Hartford, CT. 3 Jun 1977. Retrieved Sep 21, 2018.
  110. ↑ "'Decade of progress' event honors two city families". Hartford Courant. Hartford, CT. 16 Jun 1977. p. 34. Retrieved Sep 21, 2018.
  111. ↑ *"Bermuda". Bahá'í News. No. 602. May 1981. p. 12. Retrieved Sep 21, 2018.
  112. ↑ 112.0 112.1 Reaves, Dora Ann (11 Apr 1996). "Novelist can't stop writing: [ZONE Edition]". The Post and Courier. Charleston, S.C. p. 1. {{cite news}}: |access-date= requires |url= (help)
  113. ↑ "Baha'i attend SC conference" (PDF). News-Messenger. Hamlet NC. Dec 17, 1981. p. 6. Retrieved Sep 21, 2018.
  114. ↑ "Bermuda, (picture & caption)". Baha'i News. No. 628. July 1983. p. 17. Retrieved Sep 21, 2018.
  115. ↑ "Forum on peace slated at library". The Greenville News. Greenville, SC. 15 Feb 1986. p. 24. Retrieved Sep 21, 2018.
  116. ↑ Barbara W Moxon (Oct 11, 1986). "New Women's Work/Women's Worth Chairperson".: 3-4. 
  117. ↑ "Willie and the Number Three Door and Other Adventures". Bahaibookstore.com. 2018. Retrieved Sep 27, 2018.
  118. ↑ "Dr Adrienne Ellis Reeves…". Cutlass Yearbook. Vol. 34. Charleston, SC: Charleston Southern University. 1999. p. p141. {{cite book}}: |page= has extra text (help)
  119. ↑ * Bill Grimes (10 Aug 2011). "Altamont pioneer recalled". The Pantagraph. Bloomington, IL. p. 23-4. Retrieved Sep 21, 2018.
  120. ↑ "Display honors Altamonte's historic family". Dawn Schabbing Daily News. Oct 30, 2016. Retrieved Sep 21, 2018.
  121. ↑ (Sep 20, 2018). "Memorial for Adrienne Ellis Reeves". Rancho Cucamonga Bahá'í Community. Email from Mary Rysdale to Steven Kolins Sep 21, 2018
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