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                    <text>Authentication
From the Lenten sermon series: The Servant of the Lord
Text: Isaiah 53: 11; I Corinthians 15: 22-28
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Easter Sunday, April 3, 1988
Transcription of the spoken sermon
After all his pains he shall be bathed in light, after his disgrace he shall be fully
vindicated; so shall he my servant vindicate many, ... himself bearing the
penalty of their guilt. Isaiah 53:11
For as in Adam all die, so also in Christ shall all be made alive. ... He must reign
until he has put all his enemies under his feet...that God may be everything to
everyone. I Corinthians 75:22-28
God raised Jesus from the dead.
That is the great truth we celebrate on Easter. Jesus died. That is the somber
reality marked in this sanctuary and around the world on Friday. As Jesus was
hanging suspended between heaven and earth, they cruelly mocked him – the
soldiers, the religious authorities, even those condemned with him.
Did he trust in God? They taunted, let God rescue him… Matthew 27:43
How that must have wrenched him. His whole life, his whole message was
posited on trust in God. Where was God, the God Whom he addressed intimately
as “Abba, Father”? Is it any wonder that that terrible cry of dereliction found
expression in his awful agony, “My God, my God, why hast Thou forsaken me?”
He trusted in God; let God deliver him now...
But there was no deliverance; Jesus breathed his last. Jesus died.
Unless that black reality has seeped into the pores of our being, Easter will fail to
appear in all its radical reality. Only the horrid darkness of Golgotha can
adequately set the stage for the brightness, joy and wonder of Easter's dawn.
The taunters at crucifixion were not without profound insight. They knew
everything hinged on God’s intervention on behalf of His Servant. If heaven
© Grand Valley State University

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Richard A. Rhem

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remained relentless and Jesus really died, then put to death as well was all he
claimed to be, all he claimed was true, the way he claimed to be God’s way. Those
who conspired to put him to death knew instinctively that if there was no move
from heaven, no action from God, they had won the day.
“He trusts in God; let God deliver him now.” Quite right. That was the issue.
If we are right - in agreement with the Gospel writers - that Jesus found his
identity, the model of his ministry in the Servant Songs of Second Isaiah, then he
must not have been surprised at the opposition he met in the days of his ministry.
In the third of the songs, Isaiah 50:4-9, the Servant says,
I offered my back to the lash and let my beard be plucked from my chin; I
did not hide, my face from spitting and insult;
Opposition and suffering must have come as no surprise. But the Servant was
certain of the Lord's strong support.
... but the Lord God stands by to help me; therefore no insult can wound
me. I have set my face like a flint...
Beyond the suffering and persecution there was the promise of God's support and
the clear call
... to be my salvation to earth’s fartherest bounds. Isaiah 49:6
And so, on the model of the servant, Jesus carried on a ministry of bringing
Salvation, a ministry of healing executed with compassion in gentleness.
... not breaking a bruised reed, not snuffing out a smoldering wick. Isaiah
42:3
All of that must have passed before his mind's eye as he felt death closing in as
the tormenters reminded him that the issue at stake was whether his trust in God
would be vindicated; whether he, the Servant of the Lord, would be vindicated.
O God, where are you now in my hour of desperate need?
Yet, there was more that must have been going on in the mind and heart of Jesus,
ravished with pain, alone in his anguish. If he found his identity and destiny in
the Servant Songs, then he knew well the, to us, familiar 53rd chapter of Isaiah.
We have referred to it in this series twice, noting the Lamb led to the slaughter,
the innocent one bearing the transgression of his people. The Servant dies.
... he was cut off from the world of living men; stricken to death for my
people’s transgression. He was assigned a grave with the wicked, a
burial place, among the refuse of mankind. Isaiah 53:8-9

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The Servant died.
Jesus knew he was precipitating a crisis in Jerusalem. He must have sensed the
inevitability of death. The institution of the Last Supper certainly indicates that.
The Servant died.
Jesus was dying, but the taunts must have been sharp spears thrusting into his
heart.
He trusts in God. Let God rescue him.
But God made no move; heaven was silent. The evil designs of threatened religion
and political leaders simply unfolded with no sign of intervention.
But still there is more; the Servant of Isaiah 53 dies, but the Servant is also
vindicated; the Servant's life and ministry is also authenticated. At the
conclusion of the report of the Servant's vicarious suffering, bearing the
transgressions of his people, we read:
Yet the Lord took thought for his tortured Servant and healed him … so
shall he enjoy long life and see his children’s children, and in his hand the
Lord’s cause shall prosper. After all his pains he shall be bathed in light,
after his disgrace he shall be fully vindicated. Isaiah 53:10-11
Jesus was dying. That could not have been a surprise to him. But, where was the
vindication spoken of?
This, of course, was Jesus’ supreme test; would he hold on trusting through his
last breath?
This claim of vindication and authentication in the fourth Servant Song is
amazing. There was as yet in Israel no knowledge of resurrection, no
understanding of a rising from the dead. Yet here we have an idea set forth of
which there was no experience and no general expectation.
The Servant dies on behalf of his people; God vindicates His Servant and the
Servant is satisfied, content, that his mission is accomplished and his triumph is
secured.
This message is entitled “Authentication.” I contemplated using the term
“vindication,” which appears in the text (Isaiah 53:11 NEB). However, that term
has taken on a nuance with which I would not like God's raising of Jesus to be
associated. It carries the meaning “to clear from censure, criticism, suspicion, or
doubt, by means of demonstration; to justify or uphold by evidence or argument,”
all of which properly applies to the significance of Jesus' resurrection. Yet it also
conjures up images of vindication as avenging or revenge.

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Richard A. Rhem

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Therefore, I have chosen the word “Authentication.” It is defined as “to invest
with authority, to give legal validity to, to establish the title to credibility of a
statement, or of a reputed fact.” It carries the idea of authorization, genuineness.
It is this that God accomplished in raising Jesus from the dead. Easter is God's
mighty “Yes” to Jesus, to the way of life he portrayed, the salvation he offered, the
God to whom he pointed. Resurrection was for Jesus authentication.
With real insight, the crucifiers taunted:
He trusts in God; Let God rescue him now.
God did; not before the mission was accomplished; but, miracle of miracles,
when he had really died, God raised him from the dead. Resurrection is Jesus'
authentication.
So what?
To answer that, we will move from the promise of vindication, life out of death, in
Isaiah, beyond the narration of the event in the Gospel, to the consequence of
resurrection in the Epistle. Paul's classic discussion of the reality of resurrection
– Jesus’ and ours - in I Corinthians 15 makes the simple, straightforward claim:
... The truth is, Christ was raised to life. (vs. 20)
He then draws the consequence:
As in Adam all die, so in Christ all will be brought to life.
Paul envisions an unfolding drama - the story goes on from Easter.
Christ, the first fruits, and afterward, at his coming, those who belong to
Christ.
Israel gathered the first-ripened grain and offered it to the Lord - a sign that the
whole harvest was God's. Using that figure, Paul sees Jesus' resurrection as the
first instance of a general resurrection to follow at his coming - an event Paul
thought was near. At his coming, history would come to its End. Paul understood
Jesus to be reigning even as he, Paul, was writing. Jesus was overcoming all
opposition to God's rule. When completed, he would overcome the last enemy,
death. Then he would yield up the Kingdom to God and God would become all in
all, or, “everything to everyone.”
Thus, in the resurrection, God authenticated His Servant Jesus and established a
whole new order, an order Scripture speaks of as the new age, the Kingdom of
God, the Kingdom Jesus had claimed was arriving in his ministry. Jesus was
authenticated: his claim authenticated. His resurrection was a sign that
everything was new; a whole new world was born.

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Richard A. Rhem

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We are already participating in that new order. We have passed from darkness to
light, from death to life.
Once, by nature, we were “in Adam,” subject to death. Now, by grace, we are “in
Christ,” recipients of life.
The old order did its best to defeat the gracious, saving purpose of God. Adam's
race of which by nature we are all a part, crucified the Servant of the Lord. But
God raised him up.
In his death he bore the transgressions of his people, he justified the many whose
sin he bore. In his resurrection he gives life to his people. Because Jesus lives,
there is a whole new reality.
The Kingdom of God, God's rule, acknowledged now by the Church, but one day
every knee will bow, every tongue confess: Jesus is Lord.
Because Jesus lives, we believe every obstacle and all opposition to God's desire
and design to save will be overcome. Grace will triumph over all the forms and
structures of evil, of darkness, of injustice, of sin and death.
He trusted in God; let God deliver him - God did.
And because he lives,
I can face tomorrow.
Because he lives, all fear is gone.
Because I know he holds the future,
and life is worth the living
just because he lives!

© Grand Valley State University

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From the series: The Human Face of God
Text: Luke 24:5; Philippians 2:11
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Easter, April 12, 1998
Transcription of the spoken sermon

Well, we made it once again; we have paid our dues, walked through the
darkness, remembered the passion and pain of Jesus, lingered at least briefly at
the cross and now, thank God, we’ve emerged on the other side. A new world
dawns this Easter morn. The alleluias return, the thrill of triumph, unalloyed joy
permeates our being, all is well, life is good. Spring is here.
Thank God it’s over - Lent, that is, the minor-keyed music, the extinguishing of
light, the disconcerting "My God, my God, why ..."
Were I a decent pastor, I would let you off the hook, let you cut loose, ring bells,
shout Alleluias, let you have at least this day for total triumph, celebration, and
release.
But, for a few moments, let me ask you to reflect on the meaning of the stark
contrast between Good Friday and Easter Sunday.
There were only a handful of you here Friday noon, so let me picture it for you. In
fact, let me begin with Thursday evening. The meal shared, the altar stripped, the
sanctuary darkened, the choir lined the brick walls with tiny, illuminated crosses:
I then took the Paschal Candle, walked it out, snuffed it out, using the words with
which John tells the story as Judas was dismissed from the Last Supper, "It was
night."
Friday, the altar stripped, the old wooden cross leaned against the table draped in
black by Cathy Weideman who waited at the cross as a few pilgrims straggled in.
Then as Greg Martin sang, "Were You There?" she danced in vivid portrayal of
the nailing to the tree, the laying in the tomb. In a darkened sanctuary, the Seven
Words from the cross were read, prayers following, concluding with the somber
tolling of the bell.
That’s all - we heard the words again, "My God, why." "It is finished." "Into thy
hands ..."
© Grand Valley State University

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�Authentication

Richard A. Rhem

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And now, look at us - White replacing black, flowers in resplendent beauty, joyful
anthems, hymns resonate with joy.
You know this; it’s all familiar. Some of you have actually experienced it again
right here in these past days. Most of you have had at least some exposure to it
through the worship of the season of Lent. But, I want you to think about it for a
moment.
Darkness to Light
Despair to Hope
Death to Life.
That is the central paradigm of the Christian faith, is it not? In the appointments
of the sanctuary, the mood of the music, the tone of the liturgy, the stark contrast
is brought to expression.
Now, here is a question for you: What is the relationship of Lent to Easter, of the
darkness to the light, of Good Friday to Easter Sunday?
For most of my life and ministry, this is how I would have answered the question:
The human family, alienated from God through disobedience, was lost in
darkness, destined to eternal death. God sent Jesus to live among us, to do what
we failed to do.
As Paul in Phil. 2 writes,
Jesus, though he was in the form of God, did not regard equality with
God as something to be exploited ...
That was Adam’s problem, who stands for us all - created in the image of God, he
asserted himself rather than humble himself as befits the creature before the
Creation.
Jesus perfectly obeyed, took upon himself the sins of the world, endured God’s
just judgment on the cross, and was raised by God as a sign that the penalty for
human guilt was paid in full; therefore, once destined for death, now by faith in
Jesus Christ we are destined for life.
It happened once for all, back there - The darkness was engaged, defeated. This is
now an Easter world. Therefore, the bare altar and darkened sanctuary, sign of
the judgment of God borne by Jesus, become the brightness of Easter morning
with new Easter fire. To say it in other words - Jesus’ death was about atoning for
human sin, absorbing human punishment, effecting salvation, life now and
forever.
That is the classic salvation myth we have inherited from the Christian tradition.

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Richard A. Rhem

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A new age dawned.
A new world was born.
Death is overcome; heaven is won.
Therefore, we remember the darkness of his abandonment on Good Friday,
hardly able to wait to get beyond it to the celebration of this happy morning.
But, something doesn’t seem to fit with the manner in which we have observed
Lent. The focus has been The Human Face of God. We have followed the life of
Jesus from his baptism, his call and claim, his identity as the Suffering Servant,
the clarity of his vision to portray an alternative world - a world marked by grace,
including all and excluding none, a world marked by compassion, justice and
non-violence. In a word, Jesus was about the mending of creation, the shaping of
a different kind of society, about the transformation of this world, this good
earth, this present concrete human experience.
If that focus is true to the real Jesus, then one might wonder what all the shouting
is about because it doesn’t seem that much has changed in 2000 years. In the
course of the Lenten messages, I have had occasion to point out the parallel
between Jesus weeping over Jerusalem and contemporary voices weeping over
Jerusalem as Israel prepares to celebrate 50 years of statehood. I have pointed to
figures within our own historical experience who, following the way of Jesus,
have suffered the same fate - Gandhi, Bonhoeffer, Martin Luther King, to
mention only three.
Let me suggest that we have declared victory too soon. We have grasped eagerly
on the resurrection of Jesus as a victory that is ours to celebrate, as though the
battle’s o’er, the victory won, when, in reality, the battle is not over and the
victory has not been won.
Sorry to ruin your Easter, but if I would be a faithful servant of the Word of God
and honest with the human condition, I must tell you the old world has not
changed.
This is not an Easter world; it is rather very much still a Good Friday world. To
deny that is to live in denial. The only way to avoid that conclusion is to stick with
the old evangelical explanation that Jesus was about securing personal
forgiveness and promises of heaven through his death and resurrection. But, I
don’t know how one can fail to recognize that Jesus was about something much
larger, about the transformation of the world, no less.
So, what, then - is there nothing to celebrate? Is there no reason for singing an
Easter song? Is there really no Good News?

© Grand Valley State University

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There is good news. It is really good news, given an honest appraisal of the world
as a continuing Good Friday world.
The Good News is that our history marked by Good Friday is not the whole
story; it is part of something larger, the dimensions of which we cannot conceive
and from beyond history, beyond the limits of our Good Friday world, the way of
Jesus was confirmed as authentic, reflecting the way through one in the big
picture.
I came across a tribute to a biblical theologian who died December 30 of last year.
John Howard Yoder was a Mennonite, people whose roots lie in the Netherlands
in the first part of the 16th century. They were part of the radical Reformation;
that is, they went further in their reforms than Luther and Calvin. A
distinguishing mark is non-violence. They are pacifist, living in simplicity, similar
to the Amish.
In Sarasota, Florida, in February, we walked out on the beach in bright sunshine
with a great variety of human flesh exposed to the sun’s rays. There sat a half
dozen or so folk, full-clad, all in black, on lawn chairs, on the beach. They were
Mennonites, appearing so out of place.
John Howard Yoder was an excellent scholar. He served for a time at Notre
Dame. His most popular work was entitled The Politics of Jesus - a politics very
much as we have observed in our Lenten focus. In the piece, in memory of John
Howard Yoder, was this paragraph appearing near the end of that work:
The key to the obedience of God’s people is not their effectiveness but their
patience. The triumph of the right is assured not by the might that comes
to the aid of the right, which is of course the justification of the use of
violence and the other kinds of power in every human conflict; the
triumph of the right, although it is assured, is sure because of the power of
the resurrection and not because of any calculation of causes and effects,
nor because of the inherently greater strength of the good guys. The
relationship between the obedience of God’s people and the triumph of
God’s cause is not a relationship of cause and effect but one of cross and
resurrection.
Let me see if I can express Yoder’s point and thus express what I am claiming is
the really good news of Easter. Yoder is saying that the triumph of right is
assured. But that triumph will not be the result of the obedience of God’s people
as cause and effect.
The key to obedience is not effectiveness, it is patience, or persistence - the
willingness of following a way that never has and never will win the world. It is a
patient persistence in the embodying of the life of the Kingdom of God in the
midst of this world, which always manages to crucify such embodiment. The end

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of obedience is the cross. Resurrection is God’s action beyond the cross, beyond
history.
But the victory is assured. How can I believe that? Because - a quote from Yoder,
"The people who bear the crosses are working with the grain of the
universe."
I find that a fascinating statement. I have always claimed that the way of Jesus
cut against the grain of our natural inclination. And it does. The call of the way of
Jesus brings us into conflict with the way of the world, with the way of our
natural I inclination. But, here’s the point:
The way of Jesus goes with the grain of the universe. From beyond history comes
the power of resurrection. Authentication is God’s act after the Good Friday
world has worked its worst. We want to pull Easter into history. We want victory
now. We want to win now. But, we won’t to the extent we follow the way of Jesus.
It is not ours to win; it is ours patiently to live out the way of Jesus.
That will mean going against the grain of every natural drive and compulsion, but
it will be going with the grain of the universe - and it will count; it will count with
God. And the end will be transformation. To the extent that we would do that
seriously, we would stick out as sharply as Mennonites on lawn chairs, completely
covered in black, sunning ourselves amidst the company of nearly nude sun
worshipers.
Let me put this question to you: If Jesus’ death and resurrection were not the
effecting of your personal salvation as has been so commonly claimed in the
church, would you still follow Jesus?
What if we simply bracket the question of our personal forgiveness and assurance
of salvation - not denying that, but simply putting that to one side for a moment,
would you still follow Jesus because you really believed his way is the only way
the creation can be mended and the world transformed?
Again - apart from questions of salvation, heaven when you die, etc., apart from
that - do you believe Jesus’ way of being and doing is God’s way? If it got you a
noose, a bullet and surely a cross, are you so gripped by Jesus that you would
follow his way?
I could on this day simply let all the stops be pulled out, simply cut loose, claim
the victory. I suspect there is even some place for that. But, is that really honest?
Does that really prepare you to go back into a Good Friday world? Is it not more
honest for me to tell you that following Jesus’s way will meet the same opposition
today and have the same consequences today as then?

© Grand Valley State University

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Richard A. Rhem

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So then, if you are really inwardly compelled to walk that way in fear and
trembling, partially, falteringly, you will not be disappointed by lack of success or
startled by opposition.
Why would one do it? Why did Jesus? or Bonhoeffer?
Because it is right, it is true - and to obey what one is convinced is right and true
is to be free, is to live, is to experience resurrection now, and the eternal
brightness of God finally. It is to be working with the grain of the universe.
Resurrection is a present freedom of spirit and hope for the dawning of Light
Eternal. It is living from inside out, true to one’s vision, finding hope in the
resurrection of Jesus as sign from God of ultimate authentication. When one
reaches that state of integrity of vision and life, one has moved beyond the
possibility of disappointment or defeat. That is life eternal.
Jesus is Lord to the glory of God.
That was, they say, the earliest Christian creed. Jesus is Lord. That was the
confession that flowed out of Good Friday darkness and the dawning
consciousness of Easter light.
Jesus is Lord! Kurios Jesus!
The whole world shouted back,
No way!
Caesar is Lord! Kurios Caesar!
Jesus is dead!
But, a few followers knew better "The Lord is risen!," they cried. Jesus is Lord!
Jesus’ way authenticated in a Good Friday world by those whose lives reflect that
way, living with the grain of the universe, trusting God that history’s final
darkness is not final; that the darkness will not forever suppress the light, but
finally yield to the brightness of Light Eternal.
The Lord is risen.
Jesus is Lord!
That is the good news in a Good Friday world.
History reels on its violent, drunken drive for power and glory toward death. But,
history is not the last word. The crucified lives. Jesus is Lord. Therefore, in this
Good Friday world strewn with crosses of the gentle ones, there is reason to hope
and to keep on loving, gracing, caring - forgiving, for from beyond history’s limits
dawns the Easter world.

© Grand Valley State University

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Douglas R. Gilbert (b. 1942) is an American photographer from Michigan. He was born in Holland, Michigan and is the son of Russell W. and Carmen (Andree) Gilbert. Gilbert earned a B.A. in social sciences and art at Michigan State University in 1964, an M.S. in photography from the Institute of Design at Illinois Institute of Technology in 1972, and a M.S.W. from Salem State College in 1993. He is married to Barbara (McDonald) Gilbert, and has three daughters, Robyn, Rachel, and Anne. Gilbert took a serious interest in photography at the age of fourteen. In 1963 he joined the staff of Look magazine in New York as the second youngest photojournalist in the magazine's history. As a Look photographer from 1964 to 1966, he photographed folk musician Bob Dylan, the Newport Folk Festival, Simon and Garfunkel, the New York City Financial District, the children and facilities at the Manhattan School for Seriously Disturbed Children. From 1967 to 1969, Gilbert did several shoots, including that of folk singer Janis Ian for Life magazine. After moving to Chicago, Illinois in 1969 to attend the Illinois Institute of Technology, Gilbert conducted notable photo shoots of business and political figure Lenore Romney, and pursued more personal and artistic photography, focusing on urban and rural landscapes in Illinois and Michigan. He then joined the faculty of Wheaton College, where he taught from 1972 to 1982. In 1993, Gilbert graduated from Salem State College, Massachusetts, with a Masters in Social Work, and later pursued a second career as a psychotherapist. Douglas Gilbert died in June 2023. &#13;
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Throughout his photography career, he pursued both freelance commercial work as well as artistic work. His art photography is characterized by its classic black-and-white format, and features people, places and objects shot great attention and sensitivity. Gilbert's works are held in the permanent collections of the Art Institute of Chicago, the High Museum of Art in Atlanta, The Norton Simon Museum in Pasadena, and the Grand Valley State University Art Galleries, as well as in numerous private and institutional collections.&#13;
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&#13;
Douglas R. Gilbert (b. 1942) is an American photographer from Michigan. He was born in Holland, Michigan and is the son of Russell W. and Carmen (Andree) Gilbert. Gilbert earned a B.A. in social sciences and art at Michigan State University in 1964, an M.S. in photography from the Institute of Design at Illinois Institute of Technology in 1972, and a M.S.W. from Salem State College in 1993. He is married to Barbara (McDonald) Gilbert, and has three daughters, Robyn, Rachel, and Anne. Gilbert took a serious interest in photography at the age of fourteen. In 1963 he joined the staff of Look magazine in New York as the second youngest photojournalist in the magazine's history. As a Look photographer from 1964 to 1966, he photographed folk musician Bob Dylan, the Newport Folk Festival, Simon and Garfunkel, the New York City Financial District, the children and facilities at the Manhattan School for Seriously Disturbed Children. From 1967 to 1969, Gilbert did several shoots, including that of folk singer Janis Ian for Life magazine. After moving to Chicago, Illinois in 1969 to attend the Illinois Institute of Technology, Gilbert conducted notable photo shoots of business and political figure Lenore Romney, and pursued more personal and artistic photography, focusing on urban and rural landscapes in Illinois and Michigan. He then joined the faculty of Wheaton College, where he taught from 1972 to 1982. In 1993, Gilbert graduated from Salem State College, Massachusetts, with a Masters in Social Work, and later pursued a second career as a psychotherapist. Douglas Gilbert died in June 2023. &#13;
&#13;
Throughout his photography career, he pursued both freelance commercial work as well as artistic work. His art photography is characterized by its classic black-and-white format, and features people, places and objects shot great attention and sensitivity. Gilbert's works are held in the permanent collections of the Art Institute of Chicago, the High Museum of Art in Atlanta, The Norton Simon Museum in Pasadena, and the Grand Valley State University Art Galleries, as well as in numerous private and institutional collections.&#13;
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                  <text>&lt;a href="%E2%80%9Dhttps%3A//gvsu.lyrasistechnology.org/repositories/2/resources/783%E2%80%9D"&gt;Douglas R. Gilbert Papers (RHC-183)&lt;/a&gt;</text>
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                <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/783"&gt;Douglas R. Gilbert papers (RHC-183)&lt;/a&gt;</text>
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&#13;
Douglas R. Gilbert (b. 1942) is an American photographer from Michigan. He was born in Holland, Michigan and is the son of Russell W. and Carmen (Andree) Gilbert. Gilbert earned a B.A. in social sciences and art at Michigan State University in 1964, an M.S. in photography from the Institute of Design at Illinois Institute of Technology in 1972, and a M.S.W. from Salem State College in 1993. He is married to Barbara (McDonald) Gilbert, and has three daughters, Robyn, Rachel, and Anne. Gilbert took a serious interest in photography at the age of fourteen. In 1963 he joined the staff of Look magazine in New York as the second youngest photojournalist in the magazine's history. As a Look photographer from 1964 to 1966, he photographed folk musician Bob Dylan, the Newport Folk Festival, Simon and Garfunkel, the New York City Financial District, the children and facilities at the Manhattan School for Seriously Disturbed Children. From 1967 to 1969, Gilbert did several shoots, including that of folk singer Janis Ian for Life magazine. After moving to Chicago, Illinois in 1969 to attend the Illinois Institute of Technology, Gilbert conducted notable photo shoots of business and political figure Lenore Romney, and pursued more personal and artistic photography, focusing on urban and rural landscapes in Illinois and Michigan. He then joined the faculty of Wheaton College, where he taught from 1972 to 1982. In 1993, Gilbert graduated from Salem State College, Massachusetts, with a Masters in Social Work, and later pursued a second career as a psychotherapist. Douglas Gilbert died in June 2023. &#13;
&#13;
Throughout his photography career, he pursued both freelance commercial work as well as artistic work. His art photography is characterized by its classic black-and-white format, and features people, places and objects shot great attention and sensitivity. Gilbert's works are held in the permanent collections of the Art Institute of Chicago, the High Museum of Art in Atlanta, The Norton Simon Museum in Pasadena, and the Grand Valley State University Art Galleries, as well as in numerous private and institutional collections.&#13;
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&#13;
Throughout his photography career, he pursued both freelance commercial work as well as artistic work. His art photography is characterized by its classic black-and-white format, and features people, places and objects shot great attention and sensitivity. Gilbert's works are held in the permanent collections of the Art Institute of Chicago, the High Museum of Art in Atlanta, The Norton Simon Museum in Pasadena, and the Grand Valley State University Art Galleries, as well as in numerous private and institutional collections.&#13;
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                    <text>Autumn Prayer, 1982
For Artists and Creators
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
October 10, 1982
Transcription of the spoken sermon
	&#13;  
O God whose love of beauty has written beauty
into the very fabric of nature,
we offer you the praise of our lips,
the gratitude of our hearts
for all that we experience
in these nostalgic Autumn days:
The ravishing beauty of the woods,
dressed in a splendid many-colored coat;
the brilliant sunsets surrounded by dark clouds,
stippled with flecks of gold;
the crisp freshness of the first breath of morning;
the mellow warmth of an autumn afternoon;
pumpkins and cornstalks; apples and cider;
football and marching bands.
And with all the sights and sounds and smells of these days,
amidst a schedule too full,
the gentle grieving that another Summer is gone;
the sense of slight foreboding
that another Winter is coming,
that another year is well nigh past,
Father, we give you thanks that, in the changing seasons of our lives,
you do constant remain;
that in the rapid passage of our days,
you change not.
Your mercy is new every morning;
great is your faithfulness.
Today, Father, we are especially mindful of and deeply grateful for
the sound of music,
© Grand Valley State University

	&#13;  

�Autumn Prayer, 1982

Richard A. Rhem

for the elevation of our spirits
through all forms of artistic expression:
for human voice and the sound of instruments,
for oil and canvas and the artist’s touch that creates beauty,
for poets who paint with words
and writers whose words are sharper than a two-edged sword,
laying bare the human soul.
For all rich gifts of creativity
and for all whose gifts are offered to you
as a sacrifice of praise and adoration,
we give you thanks,
through Jesus Christ, our Lord.
Amen.

© Grand Valley State University

Page 2	&#13;  

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Douglas R. Gilbert (b. 1942) is an American photographer from Michigan. He was born in Holland, Michigan and is the son of Russell W. and Carmen (Andree) Gilbert. Gilbert earned a B.A. in social sciences and art at Michigan State University in 1964, an M.S. in photography from the Institute of Design at Illinois Institute of Technology in 1972, and a M.S.W. from Salem State College in 1993. He is married to Barbara (McDonald) Gilbert, and has three daughters, Robyn, Rachel, and Anne. Gilbert took a serious interest in photography at the age of fourteen. In 1963 he joined the staff of Look magazine in New York as the second youngest photojournalist in the magazine's history. As a Look photographer from 1964 to 1966, he photographed folk musician Bob Dylan, the Newport Folk Festival, Simon and Garfunkel, the New York City Financial District, the children and facilities at the Manhattan School for Seriously Disturbed Children. From 1967 to 1969, Gilbert did several shoots, including that of folk singer Janis Ian for Life magazine. After moving to Chicago, Illinois in 1969 to attend the Illinois Institute of Technology, Gilbert conducted notable photo shoots of business and political figure Lenore Romney, and pursued more personal and artistic photography, focusing on urban and rural landscapes in Illinois and Michigan. He then joined the faculty of Wheaton College, where he taught from 1972 to 1982. In 1993, Gilbert graduated from Salem State College, Massachusetts, with a Masters in Social Work, and later pursued a second career as a psychotherapist. Douglas Gilbert died in June 2023. &#13;
&#13;
Throughout his photography career, he pursued both freelance commercial work as well as artistic work. His art photography is characterized by its classic black-and-white format, and features people, places and objects shot great attention and sensitivity. Gilbert's works are held in the permanent collections of the Art Institute of Chicago, the High Museum of Art in Atlanta, The Norton Simon Museum in Pasadena, and the Grand Valley State University Art Galleries, as well as in numerous private and institutional collections.&#13;
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&#13;
Other materials in the collection are related to the Termaats' experiences on the eve of and during the Second World War, especially the German occupation of the Netherlands and the Termaats' participation in organized resistance to the Nazis. Also included are materials that document the family's post-war life in the United States, including their public efforts to recognize, commemorate, and honor people and events significant to World War II.</text>
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                <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/719"&gt;Adriana B. and Peter N. Termaat collection (RHC-144)&lt;/a&gt;</text>
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Grand Valley State University Special Collections
Kent County Oral History collections, RHC-23
Mrs. Noyes [Eileen] Avery
Interviewed on October 4, 1971
Edited and indexed by Don Bryant, 2010 – bryant@wellswooster.com
Tape #28 (2:00:00)
Biographical Information
Mrs. Avery, born Evelyn Leonard on 28 February 1883 in Grand Rapids was the daughter of
Frank E. Leonard and Sarah E. “Sadie” Pierce. Evelyn “Eileen” was married on 5 June 1907 in
Grand Rapids to Noyes L. Avery. Mrs. Avery died on 4 August 1972 in her home on Plymouth
Road in East Grand Rapids. Mr. Avery had preceded her in death on 4 July 1947. They were
both interred at Fulton Street Cemetery in Grand Rapids.
Eileen‟s father, Frank E. Leonard was born on 8 April 1855 in Grand Rapids. He died on 25
April 1925 and was buried in Fulton Street Cemetery. He married Sarah E. “Sadie” Pierce on 12
October 1881 in Grand Rapids. Sarah was born in July 1859 and died at her home in East Grand
Rapids on 7 December 1950.
Noyes L. Avery was born in Grand Rapids on 18 October 1881 and was the son of Noyes
Frederick Avery and Anna Haley Barstow. Noyes F. Avery was born on 15 January 1855 in
Grand Rapids. He died on 19 November 1925. Anna (Barstow) Avery was born on 11 September
1858 in Paris Township (now Kentwood). She died on 1 September 1921 in Grand Rapids. The
Averys are buried in Fulton Street Cemetery.
___________

Interviewer: This interview with Mrs. Noyes Avery was conducted October 4, 1971. OK, we
can start.
Mrs. Avery: I‟m, I‟m a Leonard, and I‟m also an Avery, I‟m probably the only one, that‟s a
good Avery. The Averys came here in I would say eighteen forty. And you see Grand Rapids
was not started until, I mean Louis Campau didn‟t come until eighteen twenty-six. And no that
was only fourteen years when the Averys, and the Barstow family came and that‟s Mrs. Avery‟s,
my mother-in-law‟s name. And her name was Anna Barstow. I don‟t know what to say anything
here until I know what I‟m going to say…. (Voice in background: “you go on”) And, they came
also at that time.
Interviewer: Where did, where did the Averys come from?
Mrs. Avery: The Averys came from Salem, Massachusetts.
Interviewer: Do you know the reason they moved from there to Grand Rapids?

�2
Mrs. Avery: I should but, people came here at that time, came to Michigan at that time and I
suppose that‟s why the Leonard family came at that time, too. (It was) about eighteen forty,
somewhere in there. Well, the Averys and Barstows were very important people here and they
were friends of the Lowes, the Blodgetts. (Voice in background: “Let me think of something”)
Interviewer: Well, you don‟t remember any particular reason why the, Averys and the Leonards
came to Grand Rapids? Were they, what kind of business were they in when they first came?
Mrs. Avery: I think Mr. Avery may have been in the real-estate business.
Interviewer: I interviewed a fellow the other day, John Cary, and he told me that when his, I
believe it was his father or grandfather, first came to Grand Rapids he bought five acres of land
down approximately in the area of the old Union Depot was.
Mrs. Avery: Yes.
Interviewer: And he bought that from the Averys, bought five acres of land from them.
Mrs. Avery: Well, now that probably was why Grandfather Avery came here. I never looked that
up. This is interesting. And father Avery was born in eighteen fifty-five. And, my father who
was Frank Leonard, Frank E. Leonard, was born in eighteen fifty-five. But Heman Leonard, that
was his father, came also in about eighteen forty. So that seemed to be the time that they were
settling Michigan.
Interviewer: Yes.
Mrs. Avery: Then there was a time, you know, when they were settling Ohio. And then, there
was a time when they were settling other states. But this is Michigan.
Interviewer: Yes. Where did your family live when you were a child?
Mrs. .Avery: They lived on Prospect Street. Oh, in those days, you didn‟t have a house when you
were married. You boarded with someone. And, Mr. and Mrs. Avery boarded with someone on
Bostwick Street. There was a rooming house up there. They boarded there. My father and mother
when they were married, boarded with the Charles Leonards on the corner of Oakes and
Sheldon, in a house, I think in that, where Ferguson [Hospital] is now. And they lived there quite
a long time. That‟s Mrs. Judd‟s grandfather too, that Leonard. She and I are Leonards.
Interviewer: What relation, how, how are you and Mrs. Judd related, exactly?
Mrs. Avery: Charles Leonard had a son, Harry Leonard, and Harry is the father of Mrs. Judd.
My father was younger and he was Frank, Frank E. and I‟m his daughter.
Interviewer: So then you‟re ….
Mrs. Avery: She and I are cousins.

�3
Interviewer: Well, when your parents moved out of the boardinghouse and bought a home of
their own, where, where did they live?
Mrs. Avery: They lived on Prospect. It‟s the third house from Wealthy, south on Prospect. It‟s
still there. There‟s still a vacant lot by it and the house is still there. And, my mother sold it in
nineteen twenty-six, that‟s quite a long time ago, too. Well….
Interviewer: What was it like growing up in the neighborhood?
Mrs. Avery: Oh, you knew everybody. And everybody would stop for you in the morning to go
to school. School was just one block west. It‟s the Lafayette Street School now. It used to be
Wealthy Street School. And, they‟d all stop. The thing I remember most about all this is our
wonderful games we used to have after dinner. We played hide-n-seek, over the whole block. All
the neighbors, there were forty children in our block. That is four sides of the block. That‟s a lot.
Interviewer: Yes, it sure is.
Mrs. Avery: The Penneys lived there. They were a well known family. The Halls lived there.
They were a well known family. Then on our street, the Stevens‟ lived there. They were a well
known family, across the street from us. Well, we all went to school together. We didn‟t have
any problems at all. Just came home from school and played.
Interviewer: When you got to be a little older was there a lot of entertaining?
Mrs. Avery: Oh sure, you mean when I was in high school? Oh yes, we used to have parties. Of
course they were just kid parties. We‟d go at eight o‟clock; we didn‟t have dinner or anything.
We‟d go at eight o‟clock and come home at ten, and our fathers would come after us. Heavens,
we never went anywhere with a boy, whoever heard of such a thing.
Interviewer: Going out alone with a boy?
Mrs. Avery: Yes, there wasn‟t any reason for it except you just didn‟t do it. Your father went
after you.
Interviewer: Was that before the automobile?
Mrs. Avery: That was before the automobile. When the automobile came in, Mr. Avery, my
father-in-law had a car. I can‟t remember, I could tell you look it up probably and find out,
because I used to be taken out for rides by Noyes Avery. And then he got a White Steamer, later.
And we went way down to Gun Lake and we started at six in the morning, and of course that was
the steam engine and every time we came to a farm he‟d get out with his rubber pail and fill ….
What‟s that you fill?
Interviewer: I am not sure, I‟m….

�4
Mrs. Avery: With steam.
Interviewer: The boiler?
Mrs. Avery: The boiler. And so we didn‟t run out of steam. And then you would run, when you
saw a hill coming you‟d go awfully fast down that hill. Heaven knows how fast, maybe twenty
miles an hour. And then you got enough steam to go up a hill. And then we came home and I
remember my mother-in-law. She said she put a five dollar bill on my picture in Noyes room so
he‟d have enough money for the day. That‟s my mother-in-law.
Interviewer: Well, was your husband, did he live in the same neighborhood as you did?
Mrs. Avery: No, they lived out you know, where the Fanatorium is?
Interviewer: Yes.
Mrs. Avery: They have a beautiful house down there. Just a beautiful house, wasn‟t a mansion, it
was just a home. And it had been built by somebody Taylor. And the Grandfather Avery had
bought it and they lived there. And it had a barn for the horses they would have had at that time,
but not in my time. They had this lovely automobile, about this long. Can you think of something
else?
Interviewer: How did you meet your husband?
Mrs. Avery: I just saw him on the street one day walking a girl home, in high school. I can
remember very well, I thought how handsome he was. He was. And that‟s all. Then you just met
him at dancing school probably, Saint Cecilia Dancing School. We all went to dancing school
Saturday afternoons. When we were young, we went to the two o‟clock class, Calla Travis. And
when we got way up to seventeen or so, then we went to the four o‟clock class. We didn‟t have
to get home until after six.
Interviewer: What kind of dancing was taught at that school?
Mrs. Avery: Oh, it was the two-step, the waltz, the square dances.
Interviewer: When did, when would you have use for a square dance?
Mrs. Avery: I don‟t know. I don‟t remember any, doing it outside dancing school. But we knew
how to do it. And, we‟d go to dancing school out of town someplace and we‟d dance. [In] town
when there‟s no way of getting out except by train. Everything is in town. We had a big crowd of
young people.
Interviewer: When you got older and you got married, when did you get married?
Mrs. Avery: Nineteen oh seven

�5
Interviewer: Nineteen oh seven?
Mrs. Avery: Yes.
Interviewer: Well, after you were married in the entertaining among married people? What kind,
how was the entertaining done?
Mrs. Avery: Well, when we got married we‟d have seven o‟clock dinner, if it was a dress-up
one. Otherwise, I think it would be about six thirty and you‟d have four courses, had to have four
courses. You see I lived on Barclay Street, near John Street, you know where that is?
Interviewer: Yes.
Mrs. Avery: And there was a house down there, it‟s now a parking lot. That‟s where my husband
and his two brothers were born. Because Father and Mother Avery evidently bought that house
after they got through their boarding house, and lived there. That was forty-seven Barclay. And
then you know all about the Hazeltine family?
Interviewer: No.
Mrs. Avery: No? I think you ought to find out something about these, these, great families. The
O‟Briens?
Interviewer: That‟s why, that‟s why we interview, we‟re doing these interviews, to find out about
them because they‟re people today that are my age for example, you know you hear those names
mentioned occasionally.
Mrs. Avery: Yes
Interviewer: But you don‟t know what they‟re referring to or who they‟re referring to. What
those people are like, what they did in the town and so on. That‟s why, doing these interviews to
find out about that and make a record of it.
Mrs. Avery: Mr. O‟Brien. I‟m talking about John Street. The Hazeltines lived in the middle of
John Street. The house is still there, on the north side of the street. And up on Lafayette, about a
half block away, Mr. and Mrs. O‟Brien lived. And when the Hazeltine girl, who was a great
friend of mine, Fanny Hazeltine, and I graduated from Vassar College, Mr. O‟Brien, was made
the ambassador, appointed to Japan. And they took Fanny along. They were neighbors, within
half a block of each other. And they went and she went with them and stayed a year, in
diplomatic, and that was pretty great in those days, my goodness. So the O‟Brien family you
should know about. The Hazeltine family you should know about.
Interviewer: Who was Mr. Holt?

�6
Mrs. Avery: Well, he lived right up there on the hill, too. Up, up on Lafayette, too. He had
daughters. Well he was of the same generation that Mr. and Mrs. O‟Brien, Mr. and Mrs.
Hazeltine. Mr. Holt and their girls were younger than I, but in the same crowd. We were all in
one big crowd. When we‟d have a party at Saint Cecelia, it would be a big party because we
knew everybody; we all knew everybody.
Interviewer: I understand that Mr. Holt was, the…
Mrs. Avery: Founder of the Kent County Country Club?
Interviewer: I also understand that he was somewhat of a social arbitrator in the city. That he
was the one who decided, who was in and was out. Is this right?
Mrs. Avery: Well, I wouldn‟t know because I was too young to make any difference. I was in as
far as that went. Not because of my family though. Just because of me I guess.
Interviewer: OK.
Mrs. .Avery: I mean my family was just a good family, the Leonards. And of course my father,
now we‟re back to Leonard, my grandfather, his father, Heman Leonard came and I think it was
about the same time, eighteen forty. You see, nothing happened here until eighteen twenty-six
when Louis Campau came and everything grew from there. He started a grocery store; you know
where Houseman‟s is?
Interviewer: OK.
Mrs. Avery: Well in that corner, and he was connected like almost all grocers were with the
A&amp;P coffee, tea and then if you bought that you got a saucer; you know they still do that, or a
plate. And he was so successful with his china that he went into the china business. And my
father had, when he, when he got to the, when his father died, china store Dick Zeyert and Sons.
And that was the important store. You got your silver and glass there on the first floor, china on
the second floor, hardware on the third floor, and toys on the fourth floor. Everybody went there
for all those things. I mean it was generally, I can remember my, one time, my father saying that
he always, when he sent a set of china which was a barrel of china, out I mean you had twelve of
everything, that, if they didn‟t keep it, it might be a dozen plates, if they didn‟t keep it they
brought it back, it was always, they always smelled of it, because if it has soap-suds on it, you
knew that they borrowed it from the store long enough to have a party. Well, that‟s an amusing
little bit isn‟t it?
Interviewer: Yes.
Mrs. Avery: But they had beautiful china, the kind that Rood has now only even better. My
father went to Europe to buy it. He was connected with a great big firm in New York and he
went down there and bought. He spent three or four weeks every spring there, buying toys, china,

�7
glass, silver. So you can see it was a very important store and the toy department they always had
Santa Claus. He was in the window. And then I got old enough finally, to be a cash girl in the toy
department and I‟d run back and forth to the office with money and things and that would be
done up. Goodness that was important, Christmas time, the few days before Christmas. And then
I got so old that I could be clerk. Boy, was that exciting? That is what you want to know.
Interviewer: Yes.
Mrs. Avery: Folklore.
Interviewer: Yes.
Mrs. Avery: Then of course, everybody came down there and you know everybody who came in
almost. You knew people. You weren‟t intimate friends with them but you knew people. What‟s
wrong with them in every way. There wasn‟t just parties; it wasn‟t just social, because we
couldn‟t have parties all the time. We had a lot of parties. But you don‟t remember the parties;
you remember the fun you had. You hide and seek after dinner, and then my mother calling
“Eileeeeeen” till I got home. Eight o‟clock. Well, that‟s when you went to bed. And there wasn‟t
any of this restlessness. Goodness we had everything we needed and we had fun and friends. It
was a great life. It really was.
Interviewer: What, what was society based on in those days do you think? If you were, assume
that I‟m asking you to define how the society was set up, how did one become a member of
society?
Mrs. Avery: I don‟t know. You just got to know somebody and were asked in, it‟s asked that‟s
all. There wasn‟t any caste about it.
Interviewer: It wasn‟t based on money then?
Mrs. Avery: No. Not at all, not at all. It was on friendship.
Interviewer: Did people that lived in the Hill area, did they have, well when they had parties, for
example did they invite people over that lived on the west side of town?
Mrs. Avery: No, because they weren‟t their friends. They weren‟t their friends.
Interviewer: In other words there…
Mrs. Avery: There wasn‟t a caste about it but it was just that your friends over here in the
neighborhood, and you had to walk for goodness sakes; you had no way of transportation. No
busing. Streetcars, yes. You went everywhere on the streetcar. Oh, we went to the lake at
Ramona, we only called it the Lake. We went to the shows every week; our beaus would take us
to the shows. Beaus were just boyfriends. There was a very little romance about our high school
days. I can remember. I mean it was all friendship and fun. Sound great?

�8
Interviewer: Well, it‟s kind of hard for me to imagine I mean, high school today so much
different than, just mere friendship. Was at adult parties, was liquor…?
Mrs. Avery: No liquor, absolutely not.
Interviewer: Why was that?
Mrs. Avery: Well, it just wasn‟t done.
Interviewer: When did it, when did liquor be, start becoming part of parties?
Mrs. Avery: Oh, oh I don‟t know. Not while we lived over there. We moved from that house we
built to the corner. And, we came out here in nineteen fifteen. Nobody served liquor at all.
Interviewer: You said we came out here, where‟s here?
Mrs. Avery: I say we built that house.
Interviewer: The one that‟s on Lake Drive?
Mrs. Avery: Yes. That big white house and we moved in nineteen fifteen. No, we never thought
of it. It just wasn‟t done. We didn‟t even have wine. It just wasn‟t thought of. It just wasn‟t done.
Well, it probably was in some circles but not in ours. I mean we went with everybody else but
there may have been some people who like Lowes and Blodgetts who may have served wine. I
wouldn‟t know. But we never did in our household. And mother and father never did. It‟s just
one of those things that wasn‟t done.
Interviewer: OK.
Mrs. Avery: It‟s like kissing a girl before you‟re engaged. It just wasn‟t done. Or hand-holding, it
just wasn‟t done. Nobody held your hand. You wouldn‟t think of walking down the street with
somebody holding your hand. Goodness.
Interviewer: Times have changed.
Mrs. Avery: I, we used to have lovely hayrides. We‟d go way out to Cascade and have supper
and come back. On the hayride, a boy put his arm around me and I didn‟t speak to him for a year.
A whole year. I wasn‟t any different from rest of the girls. It just wasn‟t done. There‟re certain
things that your generation doesn‟t do. I don‟t know whether there is or not.
Interviewer: I can‟t think of anything. I‟m going to turn the tape over; it‟s almost done here…
Yes, when did the talk about prohibition first start? When, can you first remember hearing talk
about prohibition?
Mrs. Avery: Oh, I don‟t because there wasn‟t any point in it. There was never any reason for it,
for us. We‟d never had anything to drink.

�9
Interviewer: How old were you when you took your first drink?
Mrs. Avery: Oh, long time ago, I guess. But we didn‟t have it in our house over there. My
husband died in forty-seven. Oh, I suppose that, I don‟t know „cause we certainly weren‟t having
any whiskey at that time. I mean not how, you know, cocktails, the way we have it now.
Interviewer: OK. Do you drink cocktails now?
Mrs. Avery: Oh sure, just like everybody else.
Interviewer: Well what about the, was this just, you said that you and your husband never had it
in the house for example but what, was there somewhat of a double standard? I mean, was it just
the women that didn‟t drink or was it also the men? I mean for example, were there saloons
downtown where the men could go for lunch and so on?
Mrs. Avery: Yes.
Interviewer: And they‟d drink at lunch?
Mrs. Avery: I don‟t know.
Interviewer: Never asked?
Mrs. Avery: Not my husband.
Interviewer: Ok.
Mrs. Avery: It was one of those things that wasn‟t done. When I say that I mean it, just that way.
Interviewer: When you built that house across the street were there any of these other houses
here?
Mrs. Avery: One. One down the street on this side and one being built on the other side.
Otherwise it was all woods like this over here.
Interviewer: Ok. Now in nineteen fifteen you got back and forth to downtown in an automobile
didn‟t you?
Mrs. Avery: Yes, by then, we had an automobile. We had an old Tin Lizzy and of course no
starter on it. So we left it up on John Street which is a steep hill. Parked it John Street and we‟d
walk over and get it and let it run down the hill to start. When I came out here every day to watch
them building the house, the men would always start it up for me. I never tried to, it was too
hard.
Interviewer: Why did, for example, why did you and your husband move away from downtown
out to here?

�10
Mrs. Avery: Oh, we thought it would be nice to be out here. I lived on Prospect and I used to
walk out by myself often. And I liked that corner. Well, we decided that, that downtown was no
place to bring up children.
Interviewer: Who was Edmond Lowe, or Edward Lowe? Who was he, where did he come from?
Mrs. Avery: Well he came from the east I think, I never knew where he came from, I never was
curious I suppose, and he was a very important person. A very nice gentleman. And Mr. Blodgett
we knew very well. He was, and they built that house out here on Robinson Road, that‟s now
Aquinas College—beautiful house. Now if we were asked there for dinner, which we might
have been, I don‟t remember, they wouldn‟t serve any liquor. You were invited for seven
o‟clock. Got there and you sat down at the table at seven o‟clock. That was what parties were
like then. Then they‟d go home at ten or eleven o‟clock. They didn‟t play cards in the evening.
Now I‟m speaking of the people that I knew. I‟m not speaking of everybody, I don‟t if
everybody… But we didn‟t play cards. My husband never played cards.
Interviewer: What would you do after, after you finished eating?
Mrs. Avery: Oh, you‟d sit around and visit. First of all the men would sit at the table, or maybe
that‟s when they had some wine, I don‟t know. But they‟d sit at the table and then they‟d come
out with the ladies.
Interviewer: What, the ladies would retire to another room?
Mrs. Avery: Yes.
Interviewer: When did that, thinking back, when do you think that that kind of living, that kind
of society began to change?
Mrs. Avery: Well, I don‟t, I was trying to place it over there in that house. Cause we never had
cocktail parties over there. And that was in nineteen fifty when I left there. I mean, when my
husband was living. My daughter had a beau, who stayed with us, he lived in Cleveland. She
married him. And he was an older person. He was twenty-five years older than… And, he had
some whisky and in the bathroom, so he may have had some. But we didn‟t serve it. They were
married in thirty-five, so it must have been since then. And I don‟t think they ever had any
cocktail parties like, like we have now. I‟m sure they didn‟t.
Interviewer: Was there any kind of event, anything what, when did society begin to change,
when did that style of living and the closeness of the neighborhood that you experienced?
Mrs. Avery: Oh. As you got away from it, you didn‟t have neighbors. You see down, down
where I lived and where Averys lived they knew all the people around. Mrs. Warner we‟ve just
been talking to, lived across from the Avery‟s house, exactly across and she married and we

�11
never seemed to know her. We were too far to walk. Nobody had two cars in a family at that
time.
Interviewer: So what, what started bringing that style of living, living to an end was the
dispersal of people?
Mrs. Avery: That‟s right. Because, now in the Hill District, they all knew each other and on
Lafayette and down John Street where the Hazeltines lived. They all knew each other. The Holts
are down there, Campau lived there.
Interviewer: This morning talking to a…….Pardon?
Mrs. Avery: No. Huguenots, that‟s not their name, oh you know who I mean [Hugharts]. Lived
on the corner across from the City Club in that corner brick house. Right across, up Fulton Street.
The people knew each other on Fulton Street. The Gays lived up there and he started Berkey and
Gay. I should think that would be a good place for you to start, too. Berkey and Gay and I
suppose Mrs. Judd told you about the refrigerator company...
Interviewer: Ok.
Mrs. Avery: …Uncle Charlie Leonard started? He, Uncle Charlie Leonard ran the refrigerator
factory and my father ran the store. Do you get a picture of I‟ve, I have given you a picture at
all?
Interviewer: Yes, fine we‟ll finish there then.
INDEX

A
Aquinas College · 10
Avery Family · 1, 2, 5, 11
Avery, Grandfather · 2, 4
Avery, Mr. · 4
Avery, Noyes · 1, 4

B
Barstow , Anna · 1
Barstow Family · 2
Berkey and Gay · 12
Blodgett Family · 2, 9
Blodgett, Mr. · 10

C
Campau, Louis · 1, 7
Cary, John · 2

F
Fanatorium · 4

G
Gun Lake · 4

�12

H

O’Brien, Mrs. · 6

Hall Family · 3
Hazeltine Family · 5, 6, 11
Hazeltine, Fanny · 6
Hazeltine, Mr. and Mrs. · 6
Holt, Mr. · 6
Hughart Family · 11

P

J

Ramona Park · 8
Rood · 7

Penney Family · 3

R

Judd, Mrs. · 3, 12

S
K
Kent County Country Club · 6

Saint Cecelia · 6
Saint Cecilia Dancing School · 4
Salem, Massachusetts · 2
Stevens Family · 3

L
Lafayette Street School · 3
Leonard Family · 2, 3, 6
Leonard, Charles · 3
Leonard, Charlie · 12
Leonard, Frank · 2
Leonard, Frank E. · 1, 2, 3
Leonard, Harry · 3
Leonard, Heman · 2, 6
Lowe Family · 2, 9
Lowe, Edward · 10

O
O’Brien Family · 5
O’Brien, Mr. · 6

T
Travis, Calla · 5

U
Union Depot · 2

W
Warner, Mrs. · 11
Wealthy Street School · 3
White Steamer · 4
Women's City Club · 11

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                <text>Evelyn Leonard was born in Grand Rapids in 1883 and grew up on Prospect Street. Evelyn (Eileen) was the daughter of the inventor of the refrigerator, Frank E. Leonard. Leonard was a Vassar graduate and married Noyes L. Avery in 1907.  She was president of both the Women's City Club and Women's University Club in Grand Rapids. Mrs. Avery died on August 4, 1972.</text>
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                <text>Grand Rapids oral history collection (RHC-23)</text>
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                  <text>Collection contains original 1940s films and interviews conducted in the 1990s, documenting the history of the American Volunteer Group (AVG) "Flying Tigers." The Flying Tigers were organized by the United States to aid China during the Second Sino-Japanese War. &#13;
&#13;
Original filmstrips were recorded by AVG crewmen Joe Gasdick and Chuck Misenheimer, as well as Chinese Air Force Interpreter P.Y. Shu, who was assigned to assist Col. Claire Chennault as he trained Chinese pilots and established the AVG.&#13;
&#13;
Interviews with members of the American Volunteer Group (AVG) “Flying Tigers” were conducted by Frank Boring for the documentary film Fei Hu: The Story of the Flying Tigers, which he co-produced with Frank Christopher under the production company Fei Hu Films. The AVG Flying Tigers were a group of American aviators, mechanics, medical and administrative military personnel, led by Col. Claire Chennault to assist the Chinese Air Force in their defense against Japanese air strikes from 1941-1942. The AVG Flying Tigers also flew in defense of the Burma Road, a major Chinese military supply route. The group disbanded and returned to regular U.S. military service after the Japanese attack on Pearl Harbor.</text>
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                  <text>Boring, Frank</text>
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              <name>Source</name>
              <description>A related resource from which the described resource is derived</description>
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                <elementText elementTextId="128380">
                  <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/540"&gt;Fei Hu Films Research and Production Files (RHC-88)&lt;/a&gt;</text>
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              <name>Publisher</name>
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                <elementText elementTextId="128381">
                  <text>Grand Valley State University. University Libraries. Special Collections &amp; University Archives</text>
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              <name>Date</name>
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                  <text>1938/1991</text>
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              <name>Contributor</name>
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                  <text>Fei Hu Films&#13;
Christopher, Frank&#13;
Gasdick, Joseph&#13;
Misenheimer, Charles V.&#13;
P.Y. Shu</text>
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              <name>Rights</name>
              <description>Information about rights held in and over the resource</description>
              <elementTextContainer>
                <elementText elementTextId="128384">
                  <text>&lt;a href="http://rightsstatements.org/page/InC/1.0/?language=en"&gt;In Copyright&lt;/a&gt;</text>
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            <element elementId="42">
              <name>Format</name>
              <description>The file format, physical medium, or dimensions of the resource</description>
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                <elementText elementTextId="128385">
                  <text>video/mp4; application/pdf</text>
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            <element elementId="44">
              <name>Language</name>
              <description>A language of the resource</description>
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                  <text>English; Chinese</text>
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                  <text>video; text</text>
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                <elementText elementTextId="128389">
                  <text>1938-1945</text>
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                  <text>World War II</text>
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              <description>A related resource</description>
              <elementTextContainer>
                <elementText elementTextId="571985">
                  <text>Veterans History Project (U.S.)</text>
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    <itemType itemTypeId="3">
      <name>Moving Image</name>
      <description>A series of visual representations imparting an impression of motion when shown in succession. Examples include animations, movies, television programs, videos, zoetropes, or visual output from a simulation.</description>
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              <elementText elementTextId="986268">
                <text>Meisenheimer-33</text>
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            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
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              <elementText elementTextId="986269">
                <text>Misenheimer, Charles V.</text>
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            <name>Date</name>
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                <text>1941</text>
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          <element elementId="50">
            <name>Title</name>
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                <text>AVG Flying Tigers, circa 1941</text>
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                <text>Film taken by American Volunteer Group (AVG) 1st Squadron Crew Chief Chuck Misenheimer, wtih color and black and white sections (no sound). The footage, dated circa 1941, documents the training and flight activities of the American Volunteer Group (AVG) "Flying Tigers," servicemen organized by the U.S. Government to aid in the defense of China during the Second Sino-Japanese war.

Time-stamped scene list:  00:00 Rural area in China. Small village and Chinese people. 01:00 Chinese children gathering around AVG car. Water mill. AVG shooting guns. 1:32 Chinese workers rolling runway in Kunming. A two-pilots fighter airplane on ground. Dolan and other (McClure?)on air field. Landing airplanes. P-40 #13, #12, #33 and others on ground. 02:48 Snuffy Smith and Chinese crew with P-40 #93 of Hell's Angel on ground. Close-up of Hell's Angel insignia. 03:15 Adam and Eve insignia on P-40 #13. Chinese worker and pilots at airport eating lunch. Landing bomber planes. Train coming in. Chinese worker at airport. View of Kunming Lake. Misenheimer on mountain top. 05:07 P-40 #6 and #24 taxiing. Cross in cockpit of P-40. P-40 #13, #33 and others taking off from Kunming airfield. 06:12 Crashed Wright's P-40 on fire. AVG's Carney, Dean, Neale, Burguard talking in front of P-40 in Kweilin. Close-up of Bob Neale. A dog in water. Airplane parts. View of desert field. Bomb holes on the ground. 08:07 An AVG at repairing area in Kunming. J.J. Harrington standing by truck. Rodewald and others on truck. Hoffman walks to camera. Landing P-40. 09:36 An AVG sitting by remaining shot guns and engines of shot down plane in Kweilin. AVG's on Chow line (Schiel, Bright and others) in Kweilin. 11:03 Japanese hostage Honda with Harrington, Bond, Snuffy Smith, Bartling, Burguard, Bob Neale, Olson, Rossi, Rosbert and Chinese soldier in Kweilin.  11:20 Close-up of Honda. Close-up of bullet holes on a plane.  Bomber airplane #74 and AVG. 12:50 Crashed airplane. Cars destroyed by air raid. Bombing in Yunnanyi. 14:00 P-40 and Jim Cross on Kunming airfield. A building on fire. Crew working on three bombs on the wing of P-40E. P-40E takes off. 15:05 Training airplanes. Chinese pilots. 16:03 Doc Rich on truck on Kunming airfield. Musgrove and other AVG's standing around truck. Name plate of Uebele and Misenheimer's room. 16:30 Misenheimer with a kitten and dogs at Kunming hostel #2. 17:24 Kitten. AVG with Kitten and dog. Kitten killing a dog. 19:00 Flying and landing training planes in Kunming. 20:00 Flying P-40. Landing US P-40E. 20:40 Cargo airplane 'Available Jones'. Chinese soldiers. Two-pilots fighters and biplanes take off and fly in the sky. 22:10 Destroyed British plane. Airplanes and a crowd of people around it. Fox and Overley by a passenger plane. American soldiers standing by plane. People wait to get into plane. 22:30 Crashed CNAC airplane. 25:00 Misenheimer on a truck. Kenner and other by AVG red cross car.  25:30 Chinese people running away from a town (Kunming air raid). People in shelters. </text>
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                <text>World War, 1939-1945</text>
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                <text>Air pilots</text>
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                <text>Kunming Shi (China). Liang shi ju</text>
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                <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/540"&gt;Fei Hu Films research and production files (RHC-88)&lt;/a&gt;</text>
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                    <text>Grand Valley State University
Veterans History Project Interview
Vietnam
Steve Avgerinos

Total Time – (48:35)

Background
•
•
•
•
•
•

•

He was born in Chicago, Illinois on April 27, 1949 (00:22)
He grew up in Chicago
His father worked in a laundry (00:48)
He had seven siblings
He went to school at Our Lady of Peace and graduated from St. Francis de Sales
in 1967 (01:11)
When he was in high school, Vietnam was pretty fresh on everyone’s mind
o He remembers two men that were in Vietnam that he had gone to school
with (01:55)
 Both men were killed
He received his draft number but did not want to wait to be drafted
o He went and enlisted instead (02:29)

Enlistment/Training – (02:33)
•
•
•

•
•
•
•
•

He enlisted in the Army (02:36)
o He went in the day after Thanksgiving of 1968
He was sent to Fort Leonard Wood, Missouri (02:59)
When he first arrived, he believes the whole process was dehumanizing
o The process was to break the men down and build them up so that they
could do what they needed to do (03:19)
o He had a lot of anger and frustration during basic training
 He broke his thumb (03:36)
Vietnam was not stressed during basic training (03:52)
Basic training lasted for eight weeks (04:08)
The men were from all over the country
o Most of the men were from the Midwest (04:22)
After eight weeks he received orders for AIT [Advanced Individual Training]
(04:35)
He was then sent to Fort Lewis, Washington for AIT

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AIT was a lot less intense (05:18)
The trainers were much younger
o Not many of them were Vietnam veterans (05:33)
He trained as 11 Charlie Company [mortars] during AIT
o His training was a continuation of rifle training, learning how to set up a
mortar, set it, level it, etc. (06:05)
o He was trained on the 81mm mortars (06:20)
There were a lot of daytime exercises and they started basic training for Vietnam
o On one of the exercises, the soldiers ran out of ammo
 They were told to go into the field and say “bang, bang” and
pretend like they were shooting the enemy (07:21)
His AIT training was very similar to others (07:40)
o They learned how to read compasses, had night training, land navigation,
etc.
o The mortar men had to learn all of the different phases (08:20)
He enjoyed the camaraderie of AIT (08:40)
o The majority of the men knew that they would all get orders for Vietnam
o They tried to enjoy the company of one another during this time (08:57)
The AIT was structured with much less discipline – there was more free time
o There was a lot less harassment (09:17)
After AIT, he signed up for NCO (Non-commissioned officer) school in Fort
Benning, Georgia (09:38)
o NCO training was another eight weeks
o The majority of the training was leadership training (09:54)
o They learned how to handle different situations
o The majority of the trainers were Vietnam veterans (10:32)
 They were disciplined, but they would be willing to give
immediate feedback (11:02)
o The most challenging part of NCO training was having to make the tough
decisions (11:56)
He was never worried about having to lead men
o He did not have a perspective of what war would really be like (12:47)
o Training was simply academic exercises for him
When he graduated he was an E5 (13:48)
He received his orders for Vietnam (14:03)
o His orders were just to go to Vietnam

Active Duty – (14:15)
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He flew through Chicago, California, and landed in Vietnam
o He landed in Vietnam in November of 1969 (15:22)
 He landed in Phu Bai, Vietnam
Once he landed in Phu Bai, he was sent to Camp Evans (15:59)
His first impression of Vietnam was that it was hot and the humidity was
unbearable (16:17)

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He was assigned to the 101st Airborne Division
o He never realized the history or tradition of the 101st Airborne (16:42)
o He was fairly numb
The soldiers were received very well at Camp Evans (17:41)
o At Camp Evans, he was assigned to Delta Company, 1st Battalion, 506th
Regiment (17:55)
o His unit warmly welcomed him
Some of the men resented the Shake ‘n Bake sergeants, but none of them said
anything to him (18:44)
He started going out into the high country (19:39)
His company was hit for the first time in March of 1970 (19:59)
He was a squad leader
o There were three squads with men that carried M79 grenade launchers,
M16’s, and a radio operator (20:43)
There was a radio in his platoon and not in his squad
The operations were generally company sized missions (21:30)
The first Firebase that he went to was Firebase Rakkasan (21:52)
o He was on Rakkasan two times
A typical firebase had a lot of sand bags and ammo crates
They would operate out of the firebases – they would sometimes be there to
protect the firebase, but often times they would go there to get resupplied (22:36)
He would cycle in and out of firebases with his men (23:54)
o They would go to the rear on occasion
o They would typically be in the field for three weeks before going to a
firebase (24:11)
 At one point, they were left in the field for forty-five days
He was rarely in the lead going in – typically the 1st platoon would go in first
(25:01)
The LZ’s were typically prepared before the choppers came in
His platoon normally had a Kit Carson Scout with them (25:40)
o They knew that when they had not heard from their scout in a long time,
“shit was gonna hit the fan”
o The troops liked their Kit Carson Scout (25:58)
The biggest difficulty in leading his squad was making sure that he could depend
on people that had been there before (27:18)
o He had confidence in the lieutenant
 Many of the soldiers did not know him (27:41)
 He was a quiet individual
 He was an OCS [officer candidate school] graduate
As his squad moved forward, it was quiet at first (28:30)
o They were laying low until they received more soldiers
His platoon had roughly sixty men (29:07)
o They were severely underequipped
When his platoon arrived at LZ Maureen, everything was relatively quiet (29:48)
o The first platoon had already moved off

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o They lost their medic (30:05)
 That is how they ended up with Ken Kays, who later received the
Medal of Honor, as their new medic (30:17)
o They arrived at LZ Maureen on May 7, 1970
o His platoon was vastly outnumbered (30:30)
o They were hit the second night that they were on Maureen
His platoon assumed they had a better chance against the enemy if they were on
the higher ground (31:25)
Both of his eardrums were ruptured in the fighting on May 7, 1970 (31:46)
o He was medevaced to Japan (32:13)
o He was in Japan for three weeks
After Japan, he returned to the United States at the Great Lakes Naval Station for
six weeks (33:01)
After being at Great Lakes, he was sent to Fort Leonard Wood to be an instructor
(33:37)
o He was currently an E6
 His responsibilities did not change (34:02)
o He just showed films and did odd jobs
He never experienced any of the anti-war protests (34:49)
There was a lot of racial tension in the military
o There were some blacks that believed that Vietnam was not their war to
fight (35:31)
o The racism only occurred in the rear – rarely on the field
o His squad was predominantly Caucasian (36:04)
 There was one Puerto-Rican and nearly six African Americans
(36:27)
 The Puerto-Rican and a Caucasian got into a fight – they were both
sent back
There was quite a bit of drug use (37:29)
o He participated in it
o The soldiers would only use drugs when they were in the rear (37:39)
o He never witnessed any abuse in the field
The soldiers were angered at the anti-war movements that were taking place in
America (38:30)
The racial tensions were not felt in basic training, only in the field (39:04)
After his time at Fort Leonard Wood, he was asked to re-enlist
o He was told he could get a two thousand dollar bonus (39:43)
o He decided that two thousand dollars was not enough to go back to
Vietnam

After the Service – (40:11)
•
•

He regrets not being a better soldier and leader (40:25)
When he read about the war in Iraq, he felt a lot of the same feelings as he did in
Vietnam

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He dealt with a lot of the pain for over thirty years (41:47)
o When the book about Ken Kays was being written, he began bringing out
his story
o He believes the book was accurate (43:22)
 During the battle, he remembers the difficulties of fighting the
enemy with so few men
 As a sergeant, there was not a lot that he could do about what
happened with his men (45:11)
He sees a different reaction to the troops coming back from Iraq than the troops
that returned from Vietnam (46:08)
After he got out of the military, he looked for a job, drank a lot, did some drugs,
and finally got things together
o He returned to a job that he had when he left for the military (47:49)
o He eventually went to work with his father at the laundry

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