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                <text>DC-07_SD-Oxbow-18-50</text>
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                <text>Black and white photograph of several individuals plein air painting dockside along Lake Macatawa near Holland, Michigan. Plein air painting in Macatawa, Michigan was a tradition for students attending Ox-Bow "Summer School of Painting" in Saugatuck, Michigan. In the photograph, a large boat can be seen docked next to the painters in the foreground and many boats can be seen on the water and docked in the background.</text>
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                <text>Digital file contributed by Mike Van Ark for the Stories of Summer Project.</text>
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                  <text>Grand Valley State University. Kutsche Office of Local History</text>
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                  <text>Stories of Summer (Common Heritage project)</text>
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                <text>DC-07_SD-70s-coll_0047</text>
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                <text>Armstrong, Joe</text>
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            <description>A name given to the resource</description>
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                <text>Plein Air Painting with Oxbow Club</text>
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                <text>Black and white photograph of a group of men painting outside as part of the Oxbow Club. It appears to be a warm and sunny summer's day as they are all wearing hats and one of the men in the foreground has his shirt tied around his waist. There is writing on the back of the picture but it is too faint to be legible. Underneath the faint writing there is a stamp which reads: "Chamber of Commerce, Saugatuck, Douglas." In the bottom left-hand side there is a stamp which reads: "Joe Armstrong, Allegen, Michigan."</text>
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            <description>An entity responsible for making contributions to the resource</description>
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                <text>Saugatuck-Douglas Chamber of Commerce</text>
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                <text>Digital file contributed by the Saugatuck Douglas History Center as part of the Stories of Summer project.</text>
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                <text>Stories of Summer (project)</text>
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            <description>Information about rights held in and over the resource</description>
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                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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                  <text>Douglas R. Gilbert Photographs</text>
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                  <text>Photographs scanned from negatives and transparencies from the Douglas R. Gilbert papers (RHC-183).&#13;
&#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>Grand Valley State University. University Libraries. Special Collections and University Archives.</text>
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                    <text>Pluralism’s Theological Challenge
Editorial by
Richard A. Rhem
Minister of Preaching and Theological Inquiry
Christ Community Church
Spring Lake, Michigan
Published in
Perspectives
A Journal of Reformed Thought
February 1990
The narrative in Acts of the spread of the gospel has long fascinated me. Peter’s
response to his noontime vision with its command, “Rise, Peter, kill and eat,” was
“No, Lord” (Acts 10). His subsequent experience at the home of Cornelius
confounded some of his most deeply held convictions.
The experience of the Spirit’s baptism on those assembled proved to be
demonstration enough for Peter. Subsequently, in Jerusalem before the apostles
and elders, Peter persisted with the lesson of his experience in spite of its
fundamentally revolutionary character. Relating his encounter with Cornelius, he
concluded rhetorically, “If then God gave the same gift to them as he gave to us
when we believed in the Lord Jesus Christ, who was I that I could withstand
God?” (Acts 11:17).
The early church, emerging from the womb of Judaism, had no handy catechism
or systematic theology to which it could refer. The experience of the life, death,
and resurrection of Jesus and the baptism of God’s Spirit fit none of its
categories. These dramatic events had to be assimilated and brought into
relationship with the old covenant, with Abraham and Moses and David, with the
promises of Isaiah and all the prophets. The Scriptures which came to their
minds had to be searched anew because the tradition simply could not
accommodate their new experience.
The theologies of the New Testament are the consequence of the apostles’
wrestling jointly with their experience and with Israel’s faith tradition. The
Christian understanding as it evolved in the early church and as it emerges in the
New Testament is the result of that process of interpreting anew the historic
faith.
The New Testament already reflects the process of translation going on in regard,
for example, to the question of Jesus’ identity. From the eschatological prophet of
© Grand Valley State University

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�Pluralism’s Theological Challenge

Editorial by Richard A. Rhem

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the early chapters of Acts to the incarnational Christology of the Fourth Gospel
there is a whole range of interpretations of who Jesus is, not mutually exclusive,
but rather reflecting the unfathomable richness of this One in whom dwelt the
fullness of God.
The sixteenth century, during which John Calvin wrestled with tradition and
reformed theology and practice according to the Word of God, was a period of
cultural crisis and upheaval. William Bouwsma writes in his study of John Calvin,
“The century was tense, driven, fundamentally incoherent, and riven by insoluble
conflicts that were all the more serious because they were as much within as
between individuals and parties” (p. 4). Bouwsma’s study presents Calvin as a
person very much of his own time with the tensions of society at large to be found
within his own person. And, precisely for that reason, the tradition found new
translation and expression, a retrieval of the tradition’s essential meaning.
Such a translation process is the ongoing task of theology, for theology is not an
external norm demanding obedience but, rather, reflection on the present
experience of God within the context of the cumulative tradition of faith. In The
Analogical Imagination, David Tracy points out that when the notion of
authority shifts from a truth disclosed to the mind and heart to an external norm
for the obedient will, the theological task withers to an exercise of repeating
shopworn conclusions of the tradition. He writes, “Eventually, the central,
classical symbols and doctrines of the tradition become mere ‘fundamentals’ to
be externally accepted and endlessly repeated.” (p. 99)
Then we have not a theology as hermeneutic but rather fundamentalism.
Fundamentalism does not interpret and translate the tradition in dialogue with
the present horizon of human experience, but is reduced to repetition and
reiteration. Such repetition and reiteration eventually hollow because they are
spoken into a vacuum devoid of present, living human experience.
I am convinced that we need to rethink our own theological tradition as radically
as did Peter when confronted with the experience of God’s grace in the home of
the Gentile Cornelius. The dramatic shifts in our cultural situation, the ferment in
the world-become-a-neighborhood, the knowledge of other cultures and faiths,
and the existential experience of persons in whom they are embodied, make it
incumbent upon us to search again our own faith tradition to see if the experience
of our contemporary world may elicit new insights to which we have up to the
present been blinded. Otherwise, increasingly we will have experience for which
we have no theology, and our theology will be the reiteration of an external
ideology unrelated to present experience, lacking passion and compelling appeal.
As heirs of Reformation theology we are being challenged to practice what we
have proudly claimed but poorly lived out—that we are a people re-formed
according to the Word of God and always being re-formed. That is to live with
one’s faith formulations always at risk because one begins with the

© Grand Valley State University

�Pluralism’s Theological Challenge

Editorial by Richard A. Rhem

Page 3	&#13;  

acknowledgement of their only relative adequacy. But in the process one’s faith
experience will deepen with a new sense of freedom and a growing sense of awe
before the mystery of the gracious God whose work of creation and redemption
we have come to know through Jesus Christ our Lord.

© Grand Valley State University

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                    <text>Plurality and Ambiguity: Hermeneutics, Religion, Hope
By David Tracy

(San Francisco: Harper &amp; Row, 1987)
Book Review by
Richard A. Rhem
Minister of Preaching and Theological Inquiry
Christ Community Church
Spring Lake, Michigan
Publication of Review Unknown

“At times, interpretations matter. On the whole, such times are times of
cultural crisis. The old ways of understanding and practice, even
experience itself, no longer seem to work.” (p. 7)
We live in such a time, according to David Tracy, a crisis of tradition, culture, and
language so that we can no longer simply move forward by means of the usual
ways of experiencing, understanding, acting or interpreting. Tracy names our
time “post-modern” - a vague and ambiguous expression he admits; yet “there we
are,” he avers.
This being Tracy’s conviction, he continues to pour his energy into the
interpretation of interpretation theory.
“A crisis of interpretation within any tradition eventually becomes a
demand to interpret this very process of interpretation.”
Tracy stands within the crisis of Western culture.
“... shaped by the seventeenth-century scientific revolution, the
eighteenth-century Enlightenment, and the nineteenth-century industrial
revolution and explosion of historical consciousness. We late twentiethcentury Westerners find ourselves in a century where human-made mass
death has been practiced, where yet another technological revolution is
occurring, where global catastrophe or even extinction could occur. We
find ourselves unable to proceed as if all that had not happened, is not
happening, or could not happen.” (p. 8)
In such a time, the question of interpretation itself becomes central. Although the
discussion of interpretation theory becomes extremely technical and one runs
into the technical jargon in Tracy causing the uninitiated to despair; nevertheless
the technical discussion is not simply an academic game without practical
relevance or application, for, Tracy contends,
© Grand Valley State University

	&#13;  

�David Tracy, Plurality and Ambiguity, Book Review by Richard A. Rhem

Page 2	&#13;  

“Every time we act, deliberate, judge, understand, or even experience, we
are interpreting. To understand at all is to interpret. To act well is to
interpret a situation demanding some action and to interpret a correct
strategy for that action ... To be human is to act reflectively, to decide
deliberately, to understand intelligently, to experience fully. Whether we
know it or not, to be human is to be a skilled interpreter.” (p. 9)
The theme of the present work is conversation. Tracy offers conversation as a
model for all interpretation. He calls it a “game.”
The movement in conversation is questioning itself. Neither my present
opinions on the question nor the texts’ original response to the question,
but the question itself, must control every conversation. A conversation ...
is not a confrontation. It is not a debate. It is not an exam. It is questioning
itself. It is a willingness to follow the question wherever it may go. It is dialogue. (p. 18)
Understanding will move forward only where conversation exists; where one says
what one means as accurately as possible; where one listens to and respects what
the other (person, text, or event) says however different or other; where one is
willing to correct or defend one’s opinion if challenged by a conversation partner,
willing to argue if necessary, to confront if necessary, and to change one’s mind if
evidence suggests it.
Any act of interpretation involves at least three realities: a phenomenon to be
interpreted, someone interpreting the phenomenon, and the interaction between
the first two realities. Understanding these three realities is the problem of
interpretation. Tracy suggests it is best to begin with the phenomenon to be
interpreted (a law, an action, a ritual, a symbol, a text, a person, an event). For
purposes of his discussion, Tracy suggests the classic texts, “Those texts that bear
an excess and permanence of meaning, yet always resist definitive
interpretation.” Tracy contends,
The classic is important hermeneutically because it represents the best
examples of what we seek: an example of both radical stability become
permanence and radical instability become excess of meaning through
ever-changing receptions. (p. 14)
To understand is to interpret and conversation with a classic text is to find
oneself caught up in the questions and answers worthy of a free mind.
Conversation is thus an exploration of possibilities in the search for truth. One
who enters upon such a conversation does so with the understanding that what is
other from one’s pre-understanding may be possible. A good interpreter
possesses an “analogical imagination” (a concept developed by Tracy in his book
by that title) by which the interpreter is able to move from otherness, to
possibility, to similarity-in-difference. Persons willing to risk conversation in
interpretation are at a disadvantage from those who will not take the risk because

© Grand Valley State University

�David Tracy, Plurality and Ambiguity, Book Review by Richard A. Rhem

Page 3	&#13;  

such a person begins with the possibility they may be wrong. But only such
openness can advance understanding in the cultural crisis in which we find
ourselves, a crisis which has revealed the poverty of both the Enlightenment and
the Romantic Movement which was its reaction. As the Enlightenment unfolded,
having freed us from the weight of certain oppressive traditions allowing us to
dare to think for ourselves, it became trapped in ever-narrower models of what
could count as truth until it retreated into a formal and technical rationality.
But we cannot follow the reaction of romanticism thus becoming the latest
expressions of the “unhappy consciousness” of the romantic. The
“remystification of all reality” is not an option.
It cannot be a pretense that the imagined joys of first naiveté can be ours.
It cannot be the disparagement of science and the retreat into privacy. (p.
31)
How do we move forward? Tracy suggests that two contemporary methods offer
hope: historical critical methods and literary critical methods. Both affirm the
necessity of method and the necessity of rejecting methologism. Tracy discusses
the effects of historical critical and literary critical methods on our understanding
of the classics of Western culture so that there is no longer such a thing as an
unambiguous tradition - no innocent readings of the classics. And where does
that leave us? Tracy contends,
The historicity of every text, interpreter, and conversation has been
clarified by historical consciousness. Certainty is no more. But relative
adequacy for all interpretations remains an ideal worth striving for. (p. 39)
Tracy grounds this contention in the third chapter: “Radical Plurality: The
Question of Language,” a discussion of the relationships among language,
knowledge and reality and an assertion of the results of critical methods – the
radical plurality in language, knowledge and reality alike.
“‘Reality’ is the one word that should always appear within quotation
marks.”
That claim of Nabokov, says Tracy, best expresses one major strand of postmodern reflection on language. Both positivism and romanticism held language
to be secondary, derivative, coming after the fact of discovery and cognition,
peripheral to the real thing. But language analysis has demonstrated its social
and historical character. Our understanding comes through particular and public
languages and language “shapes” reality - even constitutes reality. The result of
this insight has been the dethroning of the autonomous ego from its false
pretensions to mastery and certainty. We are inevitably shaped by the history we
are born into. We are left with plurality and ambiguity.

© Grand Valley State University

�David Tracy, Plurality and Ambiguity, Book Review by Richard A. Rhem

Page 4	&#13;  

Plurality seems an adequate word to suggest the extraordinary variety that
any study of language shows, and any study of the variety of receptions of
any classic documents. Ambiguity may be too mild a word to describe the
strange mixture of great good and frightening evil that our history reveals.
Historical ambiguity means a once seemingly clear historical narrative or
progressive Western enlightenment and emancipation has now become a
montage of classics and new-speak, of startling beauty and revolting
cruelty, of partial emancipation and ever-subtler forms of entrapment. (p.
69F)
Neither optimism nor pessimism will prove fruitful in understanding the
plurality and ambiguity of our history. Rather resistance, attention and hope
must be exercised. Without resignation or cynicism, Tracy advocates
conversation as limited, fragile and necessary exercises in reaching relatively
adequate knowledge of language and history.
In the final chapter, “Resistance and Hope: The Question of Religion,” Tracy
declares that the purely autonomous ego has been mortally wounded, yet not
erased; rather there appears a more fragile self - open to epiphanies.
Postmodern coherence, at best, will be a rough coherence: interrupted,
obscure, often confused, self-conscious of its own language use and, above
all, aware of the ambiguities of all histories and traditions. (p. 83)
Theological interpretation is one way to allow genuine conversation with the
religious classics (for example, the Scriptures). A highly tentative, relative
adequacy is all that can be hoped for as the same plurality and ambiguity that
affects all discourse affects theology. Religions are even more intensely pluralistic
and ambiguous than art, morality, philosophy and politics because religions do
claim
that Ultimate Reality has revealed itself and that there is a way of
liberation for any human being. (p. 86)
Pluralism is the attitude Tracy fundamentally trusts, but such an affirmation is
the beginning, not the end for the interpreter of religion.
The great pluralists of religion are those who so affirm plurality that they
fundamentally trust it, yet do not shirk their responsibility to develop
criteria of assessment for each judgment of relative adequacy. (p. 91)
Reductionism is a real temptation in the interpretation of religion. The problem
is one of totalization: only this method or this hermeneutic or this critique can
interpret what religion really is.

© Grand Valley State University

�David Tracy, Plurality and Ambiguity, Book Review by Richard A. Rhem

Page 5	&#13;  

All methods of reductionism, whether by believers or nonbelievers, are
grounded in an unacknowledged confession of their own: the belief that so
secure is their present knowledge of truth and possibility that the religious
classics can at best be peculiar expressions of more of the same. Anything
different, other, alien must clearly be untrue and impossible - that ‘goes
without saying.’(p. 100)
Thus, declares Tracy, the difference between fundamentalist and secular readings
only appear startling; the differences are on the surface, not in fundamental
hermeneutical approaches. They are reverse sides of the same coin of certainty,
mastery and control. But, writes Tracy,
When it is believable, religious faith manifests a sense of the radical
mystery of all reality: the mystery we are to ourselves; the mystery of
history, nature, and the cosmos; the mystery, above all, of Ultimate
Reality. ... When it is active, religious love frees us from the illusion that to
be a human being means to become an ego attempting mastery and
control of all others. (p. 107)
Tracy witnesses to his personal belief in belief.
I believe that faith in Ultimate Reality can make all the difference for a life
of resistance, hope, and action. I believe in God. It is, I confess, that belief
which gives me hope. (p. 110)
In a profile of David Tracy in The New York Times Magazine (11-9-86), Tracy is
quoted as saying,
The religious event described in the First Letter of John asks the question:
What is the nature of the ultimate reality? And the answer is: God. And
more explicitly, God is love. That is an extraordinary thought, that
ultimate reality is love.
All of his strenuous attention to interpretation theory is in the service of bringing
that truth to expression, not just in the Church, but in the public arena. To follow
his argument is not easy; it is rewarding. Tracy is a pioneer venturing into the
new situation arising out of the cultural crisis of the present in order that the
truth claim of God as it comes to manifestation might be understood and acted
upon.

© Grand Valley State University

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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>Black and white photograph of a podium view of the Urbana conference, a Christian student missions conference, which took place at the University of Illinois at Urbana–Champaign in Urbana, Illinois on December 28, 1961. In the photograph, a plenary panel can be seen on stage with a gentleman standing at the podium, with the conference theme "Commission—Conflict—Commitment" seen hanging in the background. Photograph by Douglas R. Gilbert. Scanned from the negative.</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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                    <text>Grand Valley State University
Veterans’ History Project
Bryan Pogodzinski
Cold War, Iraq War
15 minutes 38 seconds
(00:00:10) Early Life
-Born on September 15th, 1964.
-Served as a Master Sergeant in the Air Force.
-Born on Carswell Air Force base in Fort Worth Texas.
-Father was in the Air Force for four years.
-Later became a factory worker for Rockwell.
-Mother worked for a bank.
-Siblings:
-One brother a year older (also born at Carswell).
-A sister (born in Michigan).
-Before entering the military worked for a farm, grocery store, hung dry wall, misc work.
-A friend of his father’s convinced him to join the military.
-Flew to Cleveland to the recruiting station to join.
-Chose the Air Force due to his father being in the Air Force.
(00:01:50) Training and Cold War Era
-Began training around the start of 1986.
-Training “old school” break you down to build you up approach.
-Some difficulty with being away from friends and family.
-Eventually adjusted to the routine.
-Not as focused on physical training in the Air Force.
-Tedious attention to detail activities. E.g. folding clothes.
-Desirable to pay attention to detailed technical info.
-Lived in 70102nd basic military training squadron (BMTS).
-Started with 58 members, lost 8 dropouts over time.
-No free time.
-No set routine aside from meals.
-Lots of running and marching.
-First station after training: Dyess Air Force base in Abilene Texas.
-First daughter was eventually born there.
-Dyess was a Strategic Air Command base (SAC)
-High profile for its nuclear weaponry during 60s-80s.
-B1 Bomber was introduced there.
-Congress people were present often.
-His role there was a security police officer for the Air Force.
-Cold War ended while he was in Europe.
(00:07:07) Iraq War
-Served in Operation Desert Shield

�-Worked for the 555th MP Company
-Experienced drive by shootings, insurgent attacks, security risks with Kuwait politicians,
helicopter crashes, etc.
-On his role in the military:
-investigated and found $4 million of stolen helicopter parts.
-Dealing with drugs, alcohol, pornography, prostitution rings (mentioned later at 13:12)
-Similar roles to a county police officer.
-Made good friends in the military.
-Keeps in touch with a lot of fellow military members.
-Communicating with family at that time was with phones, and there was e-mailing.
-First deployment lasted four months, second deployment lasted eight months.
-Before deployment “Spin up training”, in New Jersey for five weeks.
-Not much free time while deployed.
-Swimming in the pool or simply catching more sleep.
-Difficulty with re-adjusting to civilian life.
-No family/children overseas to have to orient yourself toward.
-Not a community that shares the same knowledge/experience.
-Values the education and experiences the military offered.
-Pursuing a PhD which should be completed soon.
-Seen places others may only read about. E.g. Germany before and after Berlin Wall.
-After returning from military worked at a car manufacturing job.
-Changed paths to focus on education.
-Received bachelors, two master’s degrees, now finishing a PhD.
-Worked for Children Protective Services in Allegan County.
-Now works with children with behavioral disorders and autistic children.

�</text>
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