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                  <text>Douglas R. Gilbert Photographs</text>
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                  <text>Gilbert, Douglas R., 1942-2023</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
Veterans’ History Project
Thornell Billingslea
Vietnam War
1 hour 14 minutes 45 seconds
(00:00:40) Early Life
-Born in Detroit, Michigan, on June 29, 1947
-Grew up in Detroit
-Father was a career soldier
-Raised by his mother and great-grandmother
-His mother worked in the school system then in the state hospital system
-They were poor and lived on the East Side of Detroit
-Attended John J. Pershing High School
-Father was a sergeant major in the Army
-Sent money home
-Had a younger brother
-Parents got divorced shortly after the birth of his younger brother
-Graduated from high school in 1965
-Worked for Chrysler for nine months and got fired
-Worked for TRW Incorporated in Warren, Michigan
(00:02:45) Getting Drafted &amp; Awareness of Vietnam War
-Received his draft notice in 1966
-Didn’t know a lot about the Vietnam War
-Saw it on the evening news
-Aware of fighting in Vietnam
-Took his draft physical when he turned 18 years old
-His eight paternal uncles and his four maternal uncles served in the military
-He expected to serve regardless of the draft
(00:03:50) Basic Training
-Reported to Fort Wayne, Michigan, to be sent to Fort Knox, Kentucky for basic training
-The drill sergeants asserted their dominance and intended on making soldiers out of the recruits
-Thornell expected this after talking to his uncles
-First few days of basic training spent on testing and processing
-Did calisthenics every morning before breakfast
-Received rifle training
-Got some Jungle Training
-Did hand-hand training
-Went on long marches
-Marched up “Suicide Hill” with a full backpack
-Strong emphasis on discipline
-Remembers standing in formation, at attention, when a bee stung him and he didn’t move
-Drill sergeants taught him a lot
-Emphasized that discipline and hard work in basic training meant survival
-He adjusted easily to Army life
-Lifelong athlete made physical training easy, and he understood the discipline aspect

�-Some of the men had difficulty adjusting
-In the fourth or fifth week one man swallowed aluminum foil on purpose and got discharged
-He was drafted with some of his friends and was able to train with them too
-Basic training lasted eight weeks
(00:09:15) Advanced Infantry Training
-He volunteered to be a paratrooper meaning he would receive Infantry Training before Jump School
-In Advanced Infantry Training (AIT) he received Infantry Training and more Jungle Training
-Sent to Fort Gordon, Georgia for AIT because it was closer to Fort Benning than Fort Polk, Louisiana
-Focused on infantry tactics and how to survive behind enemy lines
-Received more training with the M-16 rifle
-Went on an overnight maneuver
-Sent into the wilderness and told to get back to base
-Trained with a full range of infantry weapons
-M79 grenade launcher, M60 machine gun, M72 LAW (antitank weapon), rifle-mounted
grenade launcher, and the .50 caliber machine gun
-Simulated conditions in Vietnam
-Had a mock village for patrol training
-A couple of the sergeants had been to Vietnam
-Advised the men to keep their feet dry and powdered to avoid infection
-Avoid the villages and the women
-Watch out for booby traps
-Received booby trap training
-Close, but not the same as the real thing
-Visited Augusta, Georgia, twice during his time at Fort Gordon
-Noticed the racism and discrimination
-Certain hotels refused him, and other black soldiers, service
-Got robbed while in a hotel
-Called the police and they were no help
-On the way back to base a black soldier got into a fight with a few white men
-Wondered why he should serve a country with citizens that hated him
-Stayed at Fort Gordon for six weeks
(00:16:55) Airborne Training
-Sent to Fort Benning, Georgia, for Jump School (Airborne Training)
-Ran five miles in the morning and did calisthenics then got breakfast
-Received parachute training
-How to land without injuring himself
-Jumped from a training tower
-Part of the intense physical training was to ready the body for landing after a jump
-Also preparing to do a lot of walking and running
-Only three men dropped out
-One man broke his leg
-Started with jumping off a stool and landing with a tuck and roll
-Moved onto going down a zip line from a tower
-Did this every day for the first three weeks
-In the fourth week he did training jumps from a plane
-Had to do three successful jumps to get his Airborne wings
-First jump was phenomenal and exciting, but subsequent jumps were scarier
(00:20:13) Deployment to Vietnam
-Sent to Fort Campbell for two weeks

�-Received orders for the 173rd Airborne Brigade
-Missed the 173rd’s combat jump in Vietnam (Operation Junction City)
-Went home on leave
-Visited TRW because most of the workers were veterans
-Accepted well by his community
-Proud of his accomplishments in the Army
-Sent to Fort Dix, New Jersey, and flew to San Francisco
-Boarded another plane in San Francisco and flew to Vietnam
-Stopped at Hawaii and Okinawa en route
(00:22:12) Arrival in Vietnam
-Landed at Tan Son Nhut Airbase in the morning
-First impression of the country was that it was hot, and surprisingly peaceful
-Received a brief orientation upon arrival
-What to do, what not to do, and stay away from the women
(00:23:08) Joining the 173rd Airborne Brigade
-Assigned to Alpha Company of the 2nd Battalion of the 173rd Airborne Brigade
-Operating out of Bien Hoa at the time
-When he arrived at the base nobody was there except for support personnel
-Rest of the unit was in the field
-Assigned to a hut
-He was by himself on his first night in country
-Remembers halfway through the night something trying to get up on his bunk
-He swatted at it and it yelped
-Relieved to discover that it was a puppy
-The unit returned and he was assigned to 1st platoon in Alpha Company
-He met with the men in his unit
-Despite being the “new guy” he made friends quickly
-Diverse mix of races
-About 60 percent black, 20 percent Hispanic, and 20 percent white
(00:26:38) First Patrol
-Went out in helicopters to get into the field
-Started taking sniper fire before hitting the landing zone
-Reached the landing zone and jumped out of the helicopter
-10 to 12 foot jump from the helicopter
-Hit the ground running
-Advancing toward the snipers and returning fire
-Killed one of them and the other two retreated
-Walked away from the landing zone and got to a place to make camp
-Dug foxholes, ate C-Rations, and took turns standing watch
-On this patrol Alpha Company moved as a company; not platoons or squads
-Operated in a mix of jungle, fields, and rice paddies
-Never walked on trails, and instead made their own trails
-Walked in a ten yard spread
-The other men knew how to operate in the field
-A Native American soldier took care of Thornell and taught him how to survive
-This same soldier could smell Viet Cong soldiers and knew where they had been
-It was a quiet patrol
-Encountered another sniper, but he retreated
-Went on this first patrol in March 1967

�(00:31:05) Moving to Pleiku
-Stayed at Bien Hoa until May 1967
-Went to Taipei, Taiwan, for R&amp;R
-Unit moved to Pleiku shortly before his R&amp;R
-Stayed there for three weeks and experienced the monsoon
(00:31:54) Enemy Contact – Bien Hoa
-Always had light enemy contact around Bien Hoa
-Encountered Viet Cong troops and never North Vietnamese Army troops
-Usually ran into individual snipers or squads of Viet Cong troops
-Captured one Viet Cong soldier and sent him back to base for interrogation
-Unit didn’t take any casualties while operating out of Bien Hoa
(00:33:00) Operating out of Bien Hoa
-Patrols lasted two to three weeks
-After patrols they returned to base and went to a bar in Bien Hoa
-Never saw any civilians on patrols
-Didn’t go through villages or farms
(00:34:04) Operating out of Pleiku
-General Westmoreland wanted to focus efforts on Pleiku
-This prompted the 173rd’s move to Pleiku
-Traveled to Pleiku by way of convoy
-Passed through the Ia Drang Valley and heard “Hanoi Hannah” on the radio
-Operated out of Pleiku for two or three weeks
-Had a small base at Pleiku
-Went on small patrols
-Remembers a firefight wherein a few American soldiers got wounded
-First time seeing wounded American troops
-Had orders to wait for the enemy to shoot first, but they tended to ignore that order for survival
(00:36:41) Operating out of Dak To
-Moved to Dak To in early June 1967
-Started encountering heavier resistance than before
-More concentrated fire and organized attacks
-Found enemy tunnels, bases, and other signs of human activity
-Operated as a fully company
-About 125 to 130 men in the field during patrols
-Dak To was a small base in the Central Highlands and it had an airfield
-Allowed them to fly out to the field and go on patrols
(00:39:05) The Battle of the Slopes (Hill 1338)
-On the third patrol out of Dak To they fought the Battle of the Slopes on June 22, 1967
-On June 21 they found a tunnel system and set up camp near the complex
-The next day, Thornell and a few other men stayed behind to gas the tunnels
-The rest of Alpha Company moved on
-Rejoined his platoon in the midst of an intense firefight
-When Thornell reached his platoon a quarter of the men were either hit, or killed
-The jungle was too thick for an outflanking maneuver
-Alpha was spread out and pinned
-Later found out that it was Alpha Company against a battalion of North Vietnamese troops
-North Vietnamese attacked in waves
-He lost his radio and was the only man not wounded or dead
-Thornell tended to the wounded while returning fire

�-Attack helicopters and jets came to try and hit the North Vietnamese positions
-Limited visibility and proximity of the enemy troops made airstrikes impossible
-Thornell went to the main body of Alpha Company to inform them of his platoon’s position
-He returned to his platoon and tended to his lieutenant and medic
-Lieutenant had a severe head wound and medic had been disemboweled
-It started to get dark, so Thornell decided to go to Alpha and see if they could get evacuated
-On the path he encountered three North Vietnamese soldiers
-He shot and killed one,
-Used his knife to kill another,
-Killed the third with his bare hands
-Realized that Alpha Company had left the area
-Began walking back toward the base at Dak To
-Took him three days to get from Hill 1338 to Dak To
-Only had one meal and limited water
-Lived off of grubs and vegetation
-Whenever he saw Vietnamese troops he took cover and let them pass
-Reached the perimeter of the base
-Guard on watch recognized him and helped guide him through the minefield
-Lieutenant and medic died from their wounds
-Note: 76 men of Alpha Company had been killed and 23 men wounded
-Most of the men had died from the wounds
-Survivors also said the North Vietnamese executed some of the wounded
(00:48:33) Recovering from the Battle of the Slopes
-Had to get reinforcements to rebuild Alpha Company
-He helped identify the dead
-Identified the body of his friend, Eddy
-Went out on another night patrol on June 28
-Hadn’t gotten much sleep, so he fell asleep on watch
-Punished with having to dig an 8’ x 8’ x 8’ hole
-General Westmoreland came to the base at Dak To
-Thornell was called to go before the general
-Awarded the Bronze Star for his actions at Hill 1338
-Got some sergeants from other companies to rebuild Alpha Company
-Majority of reinforcements came fresh from the United States
(00:52:53) Officers in Alpha Company
-Got a new lieutenant that graduated from West Point
-He was book smart, but lacked experience
-Most West Point graduates were over ambitious and cared more about commendations
-Some of the men wanted to “frag” (assassinate) the executive officer (XO) of Alpha Company
-Felt he was incompetent and prejudiced
-Thornell’s friend, Eddy, had been a typist and company clerk
-Good position since he was married and it was safer
-The XO found another typist, a white man, and replaced Eddy
-Got Eddy sent to the field and ultimately killed at Hill 1338
(00:54:55) Battle of Dak To &amp; Getting Wounded
-The Battle of Dak To became an extended campaign
-Went out on a patrol on July 9
-Hit the landing zone and immediately took sniper fire
-Captain called in artillery to neutralize the snipers

�-One of the artillery rounds fell short
-Severely wounded Thornell and nine other men
-He had been wounded before, but this time he almost lost his arm
-Given morphine and got evacuated to a Mobile Army Surgical Hospital (MASH)
-Woke up two days later and told to write a letter home
(00:58:19) Recovery &amp; Coming Home
-Evacuated to the Philippines for more surgery
-Sent to Japan and stayed there for a month
-Almost had his arm amputated
-A colonel stepped in and did the surgery, saving Thornell’s arm
-Flown to Alaska then Andrews Air Force Base, Maryland
-Bused Valley Forge General Hospital, Pennsylvania
-Nine months of rehabilitation
-Went to the gym every day and played basketball
-Visited New York City and Philadelphia
-Went home on leave after a month at the hospital
-Went to the Philadelphia airport
-Protester spit on him and he got into a fight with the protester
-Police broke up the fight and backed Thornell
-Family welcomed him home and called him a hero
-Brother got sent to Vietnam since Thornell was home
(01:03:10) End of Service
-Sent to Fort Knox for the rest of his enlistment
-Didn’t make sense to him since he had a medical profile
-Couldn’t handle a weapon or lift more than ten pounds
-Got to Fort Knox about one week after the assassination of Martin Luther King Jr.
-Troops had been deployed out of Fort Knox to deal with riots in the cities
-He stayed in the day room and played music to pass the time
-Majority of black soldiers and even some white soldiers didn’t want to go to the cities
-Discharged in August 1968
-Army encouraged him to leave
(01:05:41) Life after the War
-Got married in September 1968
-Went back to work for TRW
-Stayed until 1986
-Went to Wayne State University on the GI Bill and studied social work
-Wanted to do more work with his hands, though
-Got a scholarship with BASF to become an electrician for the company
-Ultimately moved to Kentwood, Michigan and lives there as of the interview
(01:08:05) Reflections on Service
-Gave him a lot of discipline and the ambition to complete his goals
-His service also left him with PTSD and severe injuries
-Has chronic pain in his arm and had to have 13 surgeries
(01:09:25) Coping with PTSD
-Had two sons, a wife, work, school, and his own small business
-Overworked to avoid his PTSD
-If he stayed busy he couldn’t focus on the bad memories
-Played basketball and drank a lot to avoid the memories
-Started getting treatment for his PTSD in 2005

�-Had retired in 2002 which gave him more time to focus on his experiences in Vietnam
-Started seeing a psychologist and going to group therapy
-Works with other veterans to help them with their PTSD
-Runs a veteran group on Tuesday nights
-Does peer-to-peer counseling as an independent therapist
-Is working with an Afghan War veteran as of the interview

�</text>
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                    <text>Young Lords
In Lincoln Park
Interviewee: Billy “Che” Brooks
Interviewers: José “Cha-Cha” Jiménez
Location: Grand Valley State University Special Collections
Date: 3/28/2012

Biography and Description
Billy “Che” Brooks is Deputy Minister of Education of the Black Panther Party for Self-Defense (BPP) and
Director of YouthLAB@1521 through the Better Boys Foundation. In 1969, Mr. Brooks was very close to
Chairman Fred Hampton who was the main spokesman of the Black Panther Party in Illinois. As one of
the primary leaders of the BPP, Mr. Brooks was under constant, daily harassment by the Chicago Red
Squad and Gang Intelligence Unit. He also worked closely with the Young Lords through the Rainbow
Coalition.Mr. Brooks recalls one time when Mr. Hampton asked Mr. José ”Cha-Cha” Jiménez to sneak
Mr. Brooks out of a rally at Grant Park, where the police wanted to arrest him on a simple, disorderly
conduct warrant. In the middle of the Michigan Avenue Bridge, by Oak Street, the police blocked the
automobile in which they were driving, pointed their funs in the faces of those in the car, and arrested
Mr. Brooks. The Young Lords drove to the police station and posted his bond. They then drove Mr.
Brooks back to the BPP headquarters and told Chairman Hampton, “This one is on us.” Mr. Brooks began
working with the Better Boys Foundation in 1978 as the Coordinator of Community Involvement. He
continued this work until 1994 and then returned to the agency in 2008. In the interim, Mr. Books
engaged in a whole variety of community and public interest work including positions with the Westside
Association for Community Action, Habilitative Systems, Inc. and the Harvard School of Public Health.

�Transcript
JOSE JIMENEZ:

(inaudible).

BILLY BROOKS:

My name is Billy Lamar Brooks, Sr., a.k.a Che. I was born in

Forest, Mississippi on July 18th, 1948. My family migrated to the State of Illinois,
to the best of my recollection when I was three years old. I pretty much have
lived on the West side of Chicago my entire adult life. I [00:01:00] spent most of
my time in the North Lawndale community in an area called K-Town which is
called K-Town because most of the streets start with a K, you know, Komensky,
Karlov, Kedvale, Keeler, Kolin, Kildare, Kostner, then we go Tripp right in the
middle there. And I went to Bryant School, which is located on 13th and
Kedvale. From there, I went to Mason School, which is on 18th and Keeler. I
graduated from Mason School in June of 1963, attended John Marshall High
School where I ran track [00:02:00] for four years and participated in African
American History Club, but it was called Negro History Club, taught by a guy by
the name of George Crockett. I graduated from Marshall High School in June of
1967. This is where it get interesting, I went to Wilson Junior College, which at
that time was located on 70th and Stewart, ran track there also, cross country.
And got engaged in [00:03:00] a real African American club, you know, which
opened my eyes up to the contradictions that existed in terms of poor people in
this here country. I became politically conscious, politically aware of this
government just in terms of how it treated its poor citizens. It was never my
intention to be quote unquote, a “subversive, radical” or a member of the Black
Panther Party. [00:04:00] I wanted to be a lawyer, I wanted to be a doctor and a
1

�lot of that was just based on the fact that I wanted to be a part of the American
dream, which I was told was available to me. One thing led to another, I met
some guys from the South Side of Chicago that I bonded to and we would meet
and talk and meet and talk and I got tired of meeting and talking. I was familiar
with what was going on in Oakland in October of 1966, you know, but it was not
something that [00:05:00] (pause) I really wanted to be a part of, but I met this
dude named Bobby Lee Rush, who’s a sitting congressman now in D.C., he
represents some legislative district congressionally on the South Side. And we
began to collaborate and organize around the issues of police brutality, which
was something that I had witnessed as a very young person pretty much all my
life. And one thing led to another just in terms of my consciousness and
[00:06:00] my willingness to actually want to become part of a broader more
focused struggle. Didn’t really know what I was getting into, but I had a burning
desire to resist the temptation of not being a part of probably one of the most
progressive and revolutionary movements in the history of this country when it
comes down to dealing with the contradictions with capitalism and the overt
oppression of [00:07:00] poor minority communities, you know. So, I actually
went into the concept of being a member of the Black Panther Party not as a
Black nationalist, not from within an Afrocentric perspective, but with the
understanding that if we were actually going to have an impact on heightened
contractions and changing some rudimentary social policies in this here country
then we have to work with some coalition politics which was really part of the
ideology and philosophy of the Black Panther Party, starting with the original

2

�Rainbow Coalition [00:08:00] with the Peace and Freedom Party out in San
Francisco, Oakland, Bay Area when Eldridge Cleaver ran for president, you
know, So, it became part and parcel of our philosophy and our ideology here in
the State of Illinois where we were actually upon the leadership of our deputy
chairman Fred Hampton who really understood more so than any of us at that
time the importance of coalition politics. He took the lead in establishing
[00:09:00] relationships throughout the city of Chicago. Even at one time and
point tried to hook up with the Black P. Stone Nation, which is what they were
called at that time and that didn’t work out too well. Worked a little with David...
JJ:

Why didn’t it work out too well?

BB:

Actually, at that time, there were a lot of dollars floating around out here from the
so called Model Cities Program and a lot of that money were going to gangs, you
know, like the Vice Lords, like the Black P. Stone Nation and they felt that we
were a threat to them. You know, our focus was [00:10:00] on organizing poor
and oppressed people in regards of where they were or what they were doing.
And basically, it didn’t work out because they saw us as a threat to them. A lot of
it had to do with...

JJ:

Threat in terms of taking your funds from the Model Cities?

BB:

Well, more or less. I would say to the extent of us impacting their ability to get
those funds, you know, because we were talking about changing the economic
infrastructure of our community, we were talking about building a political and
economic base that actually we would control as opposed to [00:11:00] working
with governmental handouts that placed all kind of constrictions and, (pause) you

3

�know, restrictions and unnecessary demands, was really basically what governed
what we did. At that time the big thing was opening up businesses in the
community and we weren’t into that at all. We were into heightening
contradictions, you know, as we did with our breakfast program, as we did...
JJ:

Yeah, heightening contradictions meaning what?

BB:

It actually means that you’re making people aware. Okay, first of all, we look at
oppression, we see oppression as violence, okay. [00:12:00] And the major
contradiction that we looked at was children were going to school hungry, you
know, and it’s kind of difficult to learn when you’re hungry. So, we saw that as a
major contradiction. So, our intent was to heighten the people’s awareness of
that.

JJ:

Major contradiction because they were hungry in a prosperous country?

BB:

Exactly, exactly. In a country that was one of the wealthiest countries in the
world. All of our survival programs were geared toward heightening
contradictions, you know, from the medical center to the free prison program.
But the cream of the crop was...

JJ:

The Free Prison Program, how was that heightening contradictions?

BB:

Well, we [00:13:00] a lot of people that were incarcerated in Southern Illinois,
people were not able to visit their relatives. And if you are incarcerated and you
don’t have anyone coming to visit you, pretty much anything can go down, okay,
so we created the Free Prison Bussing Program that took actual community
residents, free of charge to visit their loved ones. Which really pissed off the
penal institutions, you know, because then they started to have to change the

4

�way they treated our incarcerated family members. [00:14:00] Then people
basically started going on their own to visit their relatives. All our programs were
based on survival. Later on, Huey P. Newton conceptualized a different
approach to the infrastructure of the Black Panther Party and started talking
about revolutionary and communalism which connects all poor and oppressed
communities around the world that are struggling with the same social, economic
and political concerns. But they were all part and parcel of our original 10-point
platform [00:15:00] and program. The most salient one was point number 10
where we talked about, we want land, bread, housing, education, clothing, justice
and peace. And as our major political objective, a United Nation supervised
plebiscite which is a vote to determine the destiny of our poor and oppressed
people and communities, you know, we wanted a vote. And we still would like to
see that happen now in 2012 because the conditions haven’t changed, they
haven’t changed here, they haven’t changed in the so-called Commonwealth of
Puerto Rico. We’re still being exploited to the max in terms of [00:16:00]
economic system, you know.
JJ:

Okay, so this was about the people determining their own destiny and bringing it
to a vote you’re saying, (inaudible)?

BB:

Yeah, you know, bringing a vote, it would be a plebiscite. The whole concept
behind United Nations is that they’re a world body and that each member of the
United Nation represent nations around the world. And you well know, most of
the oppressed third world nations and countries are being exploited for economic
[00:17:00] reasons.

5

�JJ:

So, you came when you were around three years old to the West Side of
Chicago.

BB:

Yes.

JJ:

Okay. And you lived in K-Town (inaudible).

BB:

Mm-hmm.

JJ:

And then later on of course, you joined different groups, but you joined the Black
Panther Party.

BB:

I only joined one group.

JJ:

Prior to that?

BB:

You know, I joined the Black Panther Party in October, 1968. Prior to that, I was
not affiliated with...

JJ:

Any other group.

BB:

No.

JJ:

Okay. So, how did you get from Mississippi to Chicago thinking about the Black
Panther Party? In between there with growing --

BB:

Well, I came from...

JJ:

-- up on the West Side, what was that like (overlapping dialogue; inaudible)?

BB:

Well, [00:18:00] from Mississippi, I was three years old, I have very little memory
of that. Some of my more salient thoughts are black and white police cars. We
used to stay on 18th and Hastings and I had a Uncle Joe, a big truck driver, he
used to drink a lot, he was very strong and he’d get into it with the police a lot.

JJ:

In like disorderly or something like that?

BB:

Yeah, no, I used to actually watch him beat the shit outta the police.

6

�JJ:

Oh, he (inaudible).

BB:

Yeah. You know what I’m sayin’? I mean, eventually they would get the best of
him, you know, but those are some of my early memories and I used to wonder
why the police were so brutal. [00:19:00]

JJ:

Were there a lot of relatives here, did you have a lot of relatives?

BB:

Oh yeah, pretty much...

JJ:

I mean, did they come at the same time?

BB:

We all left -- as far as Mississippi, my uncle -- I had an uncle who lived in Gary,
Indiana, he’s the oldest of my mother’s siblings. He came first, okay, and he
worked at the steel mill. Then I had my Uncle Joe, then I had relatives in Joliet,
Illinois. But I would say by the year of -- I was born in 48, so by the time I was
six, seven years old, we had a real close-knit clan [00:20:00] here in Chicago
area, which at that time included...

JJ:

On the West Side?

BB:

Yeah, but it also included --

JJ:

Joliet and --

BB:

-- Joliet, it included Gary, Indiana ’cause just about every weekend, we’d pile up
in the old Buick and we’d be going to Joliet or we’d be going to Gary. Yeah, a lot
of family here.

JJ:

So, you grew up with a family, cousins and all that. And what were they into,
what were your cousins [and them into?], what the – I’m getting more personal.

BB:

I was the black sheep, okay? My mother pretty much was the only one who
supported my [00:21:00] activities in the Black Panther Party.

7

�JJ:

You’re talking about later, when you were an outcast for being a Panther.

BB:

No, I’m just talking about when I joined the party.

JJ:

But I’m talking about growing up.

BB:

What do you mean?

JJ:

You said you were the black sheep growing up.

BB:

No, no, not growing up. My stepfather was a Baptist minister, and I grew up in a
church. I was a junior deacon, I taught Sunday school up until my senior year of
high school, which was 1967. No, I fit quite well within the family structure up
until like ’67, which was my first year of college, the first day of college, which
was like September...

JJ:

What college was this?

BB:

Wilson Junior College.

JJ:

(overlapping dialogue; inaudible)

BB:

I remember participating in a 10 a.m. demonstration up here on Pulaski and
[00:22:00] and Roosevelt. At that time, Richard Elrod was the city’s corporation
counsel, he was one of Daley’s number one (audio cuts out) he became sheriff,
Richard Elrod. And that’s where I met [Dax Crawford?], and I met Doug
Andrews, you know, from the West Side Organization, WSO. And that was my
very first arrest.

JJ:

Oh, you got arrested in that [thing?]?

BB:

Yeah, well, you know, at that time, they had what they called over here, Contract
Buyers League, you had a lot of slum landlords and this was on the heels of what

8

�Dr. King was doing who lived a couple of blocks back from where we are now,
[00:23:00] three blocks over, so he was part of that.
JJ:

Dr. King?

BB:

Yeah.

JJ:

Lived here, you mean in Chicago?

BB:

Yeah, yeah.

JJ:

Oh, I didn’t know.

BB:

Yeah, they’ve got a little apartment complex right over there on 16th and Hamlin
in his honor, Dr. King Apartments, yeah.

JJ:

Okay.

BB:

Yeah, you know, this is where he -- him and Bob Lucas, they organized and...

JJ:

(overlapping dialogue; inaudible) Bob Lucas.

BB:

Yeah, Dr. King stayed right over there on 15th and Hamlin, you know, that’s just
like three blocks from where we are now. So, he had a lot of influence on
activism in this particular neighborhood. And even though I got arrested and I
was part of it, I still didn’t proactively engage myself as an organizer, but it was
something that spoke out in my mind and I think that was the first time -- ’cause
they didn’t [00:24:00] handcuff us, they just loaded us in the paddy wagon. And I
remember getting in the paddy wagon and holding up my fist and saying, “Black
power.” I didn’t know what the fuck Black power meant at that time, but there
was just some rage. Because there were a lot of older seniors who were -- it was
a 10 a.m. demonstration, they’re just sitting there protesting, they weren’t
bothering nobody. I didn’t even have to go in, I coulda just got my ass on a bus,

9

�took the train and went on to school. But I said, “No,” because they had ’em
surrounded, and they had their little helmets and shit on and had their little billy
clubs. And I said, “They ain’t gonna beat these old people up,” you know what
I’m saying, “I ain’t gonna let that happen.” So, they let all the old people (laughs)
go and took our ass to jail. [00:25:00]
JJ:

Is it just upbringing or something, you were looking for the old people or
(overlapping dialogue; inaudible)?

BB:

Well, man, you know, you grow up --

JJ:

(overlapping dialogue; inaudible).

BB:

-- you grow up with respect for your elders and you wanna protect them and that
was a lot of what that was from my point. I had a lot of elders in the church, the
mothers, you know, they had the Mothers’ Board, and then they had all the old
cats on the Deacon Board. And it was just something Cha-Cha that you learned
to do.

JJ:

Because these were people from the church that were (overlapping dialogue;
inaudible).

BB:

Well, not necessarily from the church, but they were people from the community
who reminded me of people.

JJ:

(overlapping dialogue; inaudible)

BB:

They were people fighting for their rights [00:26:00] against the slum landlords,
they weren’t fixing anything, they was charging people absorbent amount of
dollars to live in these fuckin’ rat holes, and people just got tired and they started
protesting.

10

�JJ:

And this was on the West Side only or...

BB:

Well, I think it was citywide.

JJ:

It was citywide?

BB:

They was doin’ the same thing in Inglewood, they was doin’ the same thing in the
Kenwood Oakland community, that’s where the Woodlawn Organization -- now,
this was around the time when the University of Chicago was expanding.

JJ:

But they were displacing people when they were expanding.

BB:

Yes.

JJ:

So, [00:27:00) it was a (overlapping dialogue; inaudible).

BB:

Well, it was called urban renewal.

JJ:

Okay. At that time, yeah.

BB:

And it was citywide. The same thing that happened here, happened up north.

JJ:

Exactly. In Uptown, Lincoln Park?

BB:

Yeah.

JJ:

In Uptown more, they were dealing with slum landlords more, where Lincoln Park
was more displacement.

BB:

Urban removal.

JJ:

Urban removal, yeah.

BB:

Yeah, you know what I’m sayin’? Because the land was prime, you know, and
the people with the dollars, the people with the money wanted to come back.
You know, at one point, they all fled outta the city. [00:28:00]

JJ:

When was that, I mean, (overlapping dialogue; inaudible)?

11

�BB:

Well, you know, late ’50s, pretty much all of the ’60s. When they started building
the University of Illinois, Circle Campus down there on Roosevelt and Halsted.
Now, you know we used to go down there and buy (inaudible) and, you know.

JJ:

On Maxwell Street there.

BB:

Yeah. You know, you’re being politically correct, but then we called it Jewtown in
the heyday, didn’t have no problem saying, you know, Jewtown (inaudible) and
they weren’t Maxwell Street Polish, they were Jewtown Polish and they had this
concept of bartering [00:29:00] that they call it, they called it jewing. They’ll have
a product that they paid five dollars for, they wanna sell it to you for ten. So, you
sit there and talk back and forth to ’em, then you get it down to five dollars,
they’re not losing no money. You know what I’m sayin’? They’re not losing
nothing, they just -- if you had a strong game, you know, you can get ’em down to
4.50, but the majority of people, they’ll pay the top price. Yeah.

JJ:

You had them down to 4.50.

BB:

Actually, I’d go down there and steal that shit. (laughter) Go down and steal that
shit, man.

JJ:

(overlapping dialogue; inaudible). Okay, so we had Maxwell Street or Jewtown
as it was called by everybody at that time, that you said I was trying to be
politically correct. But [00:30:00] there were a lot of Jewish vendors, I mean, so
they didn’t (overlapping dialogue; inaudible).

BB:

Well, it was all Jewish, you know.

JJ:

(overlapping dialogue; inaudible).

BB:

It was all Jewish. Now you had your --

12

�JJ:

They didn’t mind it at that time.

BB:

Well, no, you know, you had your street, you know, vendors, you had your blues
singers.

JJ:

(inaudible) and everything on the street.

BB:

Yeah.

JJ:

I remember (overlapping dialogue; inaudible).

BB:

Yeah, we had Smoky Joe right there, that’s where everybody used to go get their
(inaudible), you know, big ole hats and Stacy Adams shoes, you know,
understand, that’s what we wearing back in high school.

JJ:

So, that kind of -- in that area, people were displaced from that area later, or is
that what you’re --

BB:

Pretty much.

JJ:

-- what we’re saying?

BB:

Yeah, pretty much. I mean, you see the spread that they have down there now
from Halsted coming back west, going all the way down [00:31:00] to Harrison,
you know what I’m saying? (inaudible) even went all the way back to 18th Street.

JJ:

Okay, so these things related to housing, to police brutality and then you said you
joined the Panthers in October of ’68.

BB:

Mm-hmm.

JJ:

So, I mean, what happened, what was your position in the Panthers at that time?

BB:

I was a Deputy Minister of Education, structure wise, Bobby Rush was the
Deputy Minister of Defense, which patterned after central committee, Huey P.
Newton being the Minister of Defense, that meant Rush was the leader of the

13

�party [00:32:00] here. And then Fred Hampton was the Deputy Chairman which
pretty much meant that he was the spokesman and that he understood the
ideology and the philosophy, and he was able to speak on it, with some shit Rush
could never do. And then up under me, there was Rufus Chaka Walls, he was
the Deputy Minister of Information. Later we had Ronald Doc Satchel as the
Deputy Minister of Health. Ann Campbell. (laughs)
JJ:

And then Ann Campbell, what was her position?

BB:

She was the like the Communications Secretary.

JJ:

Communications Secretary.

BB:

Yeah. We had a deputy minister of labor [00:33:00] initially, which his name was
Ron Carter. No, no, not [Ron Carter?], [Don Patterson?].

JJ:

Don Patterson.

BB:

Yeah, Ron Patterson.

JJ:

Yvonne King [with them, was it?]?

BB:

Yvonne King actually was Bill’s secretary.

JJ:

Bill’s secretary.

BB:

Along with Jewel Cook.

JJ:

Jewel Cook (inaudible).

BB:

Yeah.

JJ:

Bob Lee.

BB:

Bob Lee was Field Secretary. And what the field secretaries did was go out and
organize certain parts of the city. As you know, Bob Lee had North Side and
that’s how he got going, you know, from Northeastern to basically Uptown. He

14

�was real instrumental in organizing the Young Patriots and he probably was the
only one that good do it ’cause, I mean, (inaudible). [00:34:00] (laughs) You
know how we rolled, right, you was there. But everybody had a specific role and
responsibility within the infrastructure of our Black Panther Party. Now, I have to
emphasize, our Black Panther Party.
JJ:

So, I see that there was some people that were not -- in terms of the Rainbow
Coalition in the beginning, people were not accepting it?

BB:

Well, no, I...

JJ:

(overlapping dialogue; inaudible) understood.

BB:

I won’t say there was no acceptance, it was just like the whole concept was
coalition politics.

JJ:

But there wasn’t hesitation.

BB:

No, no, I mean, this was something that was mandated, this was part of our
charge. We just had to find the right person to do it. You know what I’m sayin’?
You couldn’t send me up there.

JJ:

(laughs)

BB:

You know, [00:35:00] you know. But we supported the work of Bob Lee because
the whole intent...

JJ:

Chicago was a segregated city, I mean for a while (overlapping dialogue;
inaudible).

BB:

Oh, still is, still is.

JJ:

So, the West Side and the North Side were segregated (overlapping dialogue;
inaudible).

15

�BB:

Right, right, South Side, West Side, North Side.

JJ:

So, you were growing up on the West Side (overlapping dialogue; inaudible).

BB:

Mm-hmm. See, my job over here, we opened up...

JJ:

I mean, did that affect the coalition building or --

BB:

No, no.

JJ:

-- segregation is (overlapping dialogue; inaudible).

BB:

No, I mean, not really. Our biggest dilemma came with Students for a
Democratic Society, RAM One, RAM Two, Bernadine, Jeff Jones, Mark Rudd,
[Brian Dean?] and Bill Ayers. When they opened up their office over there on
Ashland and Madison, we just [00:36:00] had problems with that because the
whole intent was for them to go back to their respective communities to combat
racism.

JJ:

And Ashland and Madison, what type of community was it?

BB:

It was a Black community.

JJ:

So, they were in the middle of a Black community.

BB:

Yeah.

JJ:

And most of them were White (overlapping dialogue; inaudible).

BB:

All of them were White.

JJ:

All of them were White.

BB:

Yeah.

JJ:

So, you had a problem with that.

BB:

Well, yeah. I mean, the thing was is that y’all go in y’all community and organize,
and educate the racists in your neighborhoods to understand and support what

16

�you guys are doing to bring about social change. And they never quite got that.
We used to call them Mother Country Radicals as you very [00:37:00] well know.
We never had a problem with Mike James, you know, Mike and I are still good
friends, I just don’t get up to the Heartland Café ’cause it’s so damn far, you
know, and then...
JJ:

And the reason for not everyone following Mike James...

BB:

Because Mike James was cool, Mike James was a greaser.

JJ:

He was organizing, a greaser.

BB:

Yeah, he was doing his -- he was, you know.

JJ:

He was doing his job --

BB:

Yeah.

JJ:

-- organizing the greaser (overlapping dialogue; inaudible) in the White
community.

BB:

Right, right.

JJ:

And the Young Patriots were doing the same thing in Uptown (overlapping
dialogue; inaudible).

BB:

Exactly, exactly.

JJ:

Okay.

BB:

We never saw SDS as part of the Rainbow Coalition, you know what I’m sayin’?

JJ:

At that time (overlapping dialogue; inaudible).

BB:

It never did. It never did. All right?

JJ:

I don’t wanna put words in...

BB:

No, no, we never did --

17

�JJ:

You never (overlapping dialogue; inaudible).

BB:

-- particularly after October, [00:38:00] November in ’69 when they decided to
break off and become the Weathermen.

JJ:

Okay.

BB:

You know what I’m sayin’? And they decided that they were going to go around
and start blowing shit up, you know, they wanted to do some armed revolution.
And we said no. They aligned themselves with Eldridge Cleaver and DLA and it
hurt. Basically, what it was that we were trying to deal with our survival
programs, we knew very well that we’re not ready for no armed struggle, we
didn’t [00:39:00] have the weaponry and probably never will happen. The idea
was to educate people, the idea was to heighten the contradictions and to use
what we were doing as vanguard party to put the [masses of the?] people in a
situation where they would see a need for change and make those necessary
changes through a concept called protracted struggle. I have not given up, you
know, it’s a process, it’s an ongoing process, you know what I’m sayin’, but you
constantly have to organize, you constantly have to educate. And see that’s one
of the things people don’t wanna talk about now in terms of what our intent was,
[00:40:00] what our purpose was.

JJ:

So now, when you’re speaking, you’re not speaking individually, you’re saying
that the party in Illinois was feeling the same thing you (overlapping dialogue;
inaudible).

BB:

Well, actually, let me give you an example of something.

JJ:

I remember Fred Hampton also (overlapping dialogue; inaudible).

18

�BB:

I know you do.

JJ:

(overlapping dialogue; inaudible).

BB:

(laughs) I know you do. But see the thing of it is that we did what we called party
lines.

JJ:

I think some of them came later on when they started organizing, but at that
moment (overlapping dialogue; inaudible).

BB:

Yeah, yeah. Well, you know, he was gone basically from April of ’69 to August
ice cream truck shit, you know, he was in the joint. Then when he got out in
August, he was gone...

JJ:

Ice cream truck meaning?

BB:

He allegedly stole...

JJ:

That’s where they accused [00:41:00] him (overlapping dialogue; inaudible).

BB:

Yeah. And he was out on appeal, and he was fighting it.

JJ:

He had taken some ice cream and then supposedly have given it to the --

BB:

Right, right.

JJ:

-- kids in the neighborhood.

BB:

Right, right. And then from August going forward, four months later he was dead,
assassinated, December the 4th. And between August, you know what I mean,
we had like three police hit someone in our office, we had one in July, we had
one in August and we had one in October, which was one I was in there on. And
then later on in November there was a situation where Spurgeon Jake Winters
had a confrontation with some police on the South Side, Gilhooly and Rappaport,
[00:42:00] those were their names and they killed him, but he killed a couple of

19

�them. Then they intensified their efforts to just totally destroy -- and what people
sometimes don’t recognize is that when that incident happened Spurgeon really
wasn’t in the party.
JJ:

What incident, I mean, (inaudible) clear on -- the incident that (inaudible)
Spurgeon -- what was the incident?

BB:

They had a shootout with the police.

JJ:

Okay, but I mean what was the basis, what was the police (overlapping dialogue;
inaudible)?

BB:

It wasn’t -- I don’t know.

JJ:

Stop and frisk?

BB:

I don’t know, I wasn’t there. I just know the end result.

JJ:

And you said there were three hits by the police, meaning that they came and
raided the office three times.

BB:

Mm-hmm. [00:43:00]

JJ:

And the Panthers defended the office each time (overlapping dialogue;
inaudible). I mean that’s what you’re saying or...

BB:

What I said was they hit our office three times, arrested us and beat the shit out
of us on each occasion. I don’t know if you wanna call that defending, you know,
I remember when they was beating the shit outta me, I didn’t feel like I was
defending shit. You know what I’m sayin’ was some brutal shit they put down,
you know what I’m sayin’? We were victims.

JJ:

Okay.

20

�BB:

None of them were hurt, you know, because that’s not what we were about, we
were about propagandizing, [00:44:00] we were about educating, we were about
putting together programs. And they knew it, they had enough provocateur
agents and informants in the Black Panther Party to know that we really wasn’t...

JJ:

You said provocateur agents, what was their role (overlapping dialogue;
inaudible)?

BB:

They would create situations to (audio cuts out) things that would allow the police
to -- William O’Neal for instance was an excellent example of a provocateur
agent. He was placed there by the FBI and the Gang Intelligence Unit. And he
was called out on a number of times as being [00:45:00] a provocateur.

JJ:

I mean, what did you do? I know, I saw one time a homemade electric chair that
he had created to (overlapping dialogue; inaudible).

BB:

O’Neal was on the defense cadre, okay, security detail, you know, which meant
that he was under the leadership of Bobby Rush. Each deputy minister had a
cadre, you know, I mean we had structure. And on a number of occasions
O’Neal was called to the carpet by Rush, Bobby Rush, the congressman, the
preacher, the minister defended him and vouched for him. This is record stuff I’m
talking, I don’t have a problem saying this. I don’t know if it was out of his
naivete, [00:46:00] you know, I would not sit here and say that Bobby Rush was
an agent for the government, but I will say that he had a security clearance as a
member of the United States Military, which was hard at that point in time for a
black man to get. Now, I can say that he left the United States Army and went to
SNCC and left SNCC and came to the Black Panther Party. I can say that we

21

�never had a good relationship to this day. Reading in the paper today that he
was in D.C. yesterday with a hoody on in support of Trayvon [00:47:00] Martin.
With all the other kinda work, the Black Congressional Caucus can be about right
now just in terms of enacting legislation and processes to impact poor people
particularly in his district, that was a coward act to me. Enough of Bobby Rush.
Nothing I’ve never said before.
JJ:

Okay, so you have not seen that (inaudible) within (inaudible) record is.

BB:

Oh, of course not. Of course not. When he ran for alderman, he ran on the
platform of the party initially. When he first ran, [00:48:00] you know, he had a lot
of comrade brothers and sisters out there working the precincts for him. Then
once he got elected, he kinda like turned his back and he made this statement
that people who support him can take care of themselves, which was like, okay.
We had talked to him about sponsoring legislation in the City Council that will call
for decentralization of the police which was one of our points in the 10-point
platform. “If you can’t do nothing else Bobby, you know, just putt it out there.”
He was in the position to do it. Harold wouldn’t sign off on it, Harold Washington.
[00:49:00] But Harold couldn’t introduce the legislation, only an alderman can do
that. And that was his first to me...

JJ:

What about like after Fred was killed, there was a raid on his house too, wasn’t
there?

BB:

Well, interesting thing about that. (pause) They said it was police who (inaudible)
stand over there in the Hilliard Homes on State Street, but he didn’t actually [live
there?]. The irony is that he showed up at Breadbasket that same mornin’ with

22

�body guards from the African American Patrolmen [00:50:00] Association,
hanging with Jesse who if you remember, we didn’t even mess with Jesse, you
know. So, that’s all I gotta say about that. He wasn’t with no Panthers that next
day, he was with the police.
JJ:

Let’s leave it there, I don’t wanna (inaudible).

BB:

No, honestly, I mean, you know, I’m just answering your questions.

JJ:

(inaudible).

BB:

If you get a chance to interview him, ask him about that, go ahead.

JJ:

No, no, no. I mean, he said, it’s understood that there was division within the...

BB:

Not divisions.

JJ:

Not division, but (overlapping dialogue; inaudible).

BB:

Contradictions.

JJ:

Contradictions, contradictions.

BB:

You know, contradictions.

JJ:

But you don’t see him as an enemy, I mean, it was just a contradiction
(overlapping dialogue; inaudible).

BB:

You know, [00:51:00] you got two words you’re playing with here.

JJ:

Okay, all right.

BB:

Okay, contradiction and contrary.

JJ:

Okay.

BB:

Okay? A lot of what he did was contrary to the principles of the Black Panter
Party, okay? And he very well knew it. The contradiction part of it is that not
being truthful, being a liar and just being [involved?] and not practicing what you

23

�should be doing, [00:52:00] so you contradict yourself with contrary behavior.
Because if you apply to a marriage and me and you both know, I’ve been married
four times, you know what I’m saying, because within that marriage there were
contradictions, there was some contrary shit, so you could process it or not.
(inaudible).
JJ:

Okay. I got you. (inaudible). So, tell me, before -- now this is at the end of -- not
at the end, but it was a problematic situation within the party at that time. What I
mean, Fred Hampton was murdered, killed, it affected the movement. At first the
movement was strong [00:53:00], and then later on it did hurt. But before that,
when Fred was alive, and the Panthers were -- can you kind of describe what
was some of the work of the Panthers at that time?

BB:

Well, you know...

JJ:

(inaudible) work that took place.

BB:

From October...

JJ:

For people that don’t remember those times.

BB:

Well, from October to April, you know, our focus was on political education,
organizing infrastructure.

JJ:

Were you public, I mean, were you having press conferences at that time, or no?

BB:

Of course.

JJ:

Did you have like an (inaudible) a period for training before you came out?

BB:

No, we just went right into it in October and started having political education
classes, started organizing for our breakfast [00:54:00] program, we started
selling our newspapers, we started soliciting people like Dr. [Cass?] and [Eric?] --

24

�Quentin Young to be part of our medical center. We opened up our first
breakfast program here in April of ’69. So, our whole time period from like
October to April of ’69 was organizing, you know, selling newspapers,
propagandizing.
JJ:

How did you get the cadre (inaudible)?

BB:

Well...

JJ:

It doesn’t happen like that overnight, I mean, you have to (overlapping dialogue;
inaudible).

BB:

When I say October to April, that’s not overnight?

JJ:

Well, that is [00:55:00] overnight, but...

BB:

No, it’s not. No, it’s not. No, it’s not. No, it’s not.

JJ:

(overlapping dialogue; inaudible).

BB:

Uh-uh, it’s not overnight.

JJ:

Well, no, it was a few months.

BB:

You know what I’m sayin’? I mean, you have to realize something man, Fred
Hampton wasn’t even an outside the wall of Black Panther for a year. We started
in October of ’68, he went to the penitentiary in April of ’69, he got out in August
of ’69, he was assassinated in December of ’69. So, when I say organize, when I
say educate, when I say propagandize, you know, we hit just about every
college, university in Chicago, we hit all the high schools. [00:56:00] We
traveled to Northern and Southern, we hit Champaign, recruiting, we recruited
college students. That’s how we got Doc, Doc was at Circle Campus. Chuckles
was at Circle Campus. So, the critical piece was political education, so the

25

�people would understand the ideology and the philosophy and be able to
articulate what our programs were and at the same time be able to implement
’em, you know. So, from October to April, you know, we were able to establish
our breakfast program, we were able to establish donations with Quaker Oats,
Joe Louis Milk, Parker House Sausage. We didn’t have no money. [00:57:00]
So, we were able to do that. Then we started focusing on a medical center,
organizing that, getting nurses, getting doctors, getting the community support.
We were in the street, you know what I’m sayin’, we were on these university
campuses, we was on these college campuses, we were on these junior college
campuses, not so much as churches. That’s what I remember. We first got tight
in Lincoln Park if you remember. And that was like a big rally out [00:59:00]
there. At that time, I was drinking Bali Hai, I had a Bali Hai, you know, and then
we had...
JJ:

You’re talking about Lincoln Park when Bobby Seale was there or (overlapping
dialogue; inaudible)?

BB:

No, no. When we got humbugging out there.

JJ:

In Lincoln Park.

BB:

Yeah.

JJ:

In the Lincoln Park neighborhood or the park itself?

BB:

Park.

JJ:

The park. Humbugging, I wasn’t there that day, I heard about it.

BB:

Yeah, but I’m just saying that’s when we really --

JJ:

Humbugging meaning (overlapping dialogue; inaudible)?

26

�BB:

Fight, fight, fight.

JJ:

(overlapping dialogue; inaudible).

BB:

Chaka was speaking and at that time they had, I think they called them self
[Cloverstone?].

JJ:

(inaudible).

BB:

And they was disruptive and disrespectful and they didn’t like the concept of a
coalition, of a[00:59:00] you know. And we grew from there. Ain’t no point in
talking about our other escapades Cha-Cha, but, you know, you get the drift of
what struggling is, what community organizing is and how we did what we did.
There’s so much more than I can talk about.

JJ:

Okay, so the programs were a means of getting the community also involved, no,
or what? They did the promotions for the party and the -- even for us it
(inaudible) in terms of the Young Lords, in terms of getting people involved.

BB:

That’s how you do it. [01:00:00]

JJ:

But you’re saying that wasn’t a big thing, the...

BB:

That’s how we survived.

JJ:

Okay, (inaudible).

BB:

I mean, every time the police would attack our office, the community would come
out, and, yeah.

JJ:

Did they ever come out because of the work of the programs that they were
(overlapping dialogue; inaudible)?

BB:

Well, they knew we were providing them with a service that they otherwise would
not have had. They did not like the idea that we were being harassed by police.

27

�We got in a lot of trouble in some ways because there were a lot of people
wearing [01:01:00] berets, you know, field jackets who really weren’t party
members and honestly did some shit that we got blamed for, but it is what it is,
you know. We could not have survived after December the 4th without
community support. After what they did to Fred man, even skeptical people, you
know what I’m sayin’, even staunch Christians got mad because they knew that
was wrong. You know what I’m sayin’, they knew that was wrong. They knew it
was incorrect. And [01:02:00] I wouldn’t be here today if I had not gotten the
support of people who believed in the work we did, trust me, and the work that
we’re going to continue to do. And you know how difficult it is, you know what we
went through, and you know we’re gonna continue to go through, it’s a protracted
struggle. And one of the more difficult things I find is that -- I’ve got some
comrades doing this Illinois history project on the Black Panther Party. When we
initially started, I told them, I said, “How the fuck do write history when you’re
fuckin’ making history?” You know what I’m sayin’? Because ain’t gonna be no
conclusion, that shit’s [01:03:00] constantly, constantly changing unless you’re
doing a documentary like what you’re doing, you know what I’m sayin’? And I
understand why you’re doing it. But I do believe that, you know, I believe in you
Cha-Cha, you know, we did seen some things together and we did did some
things together and we’re gonna continue, even though I’m a better disc jockey
than you are.
JJ:

(inaudible). (Laughter)

BB:

I can’t stand the smell of it.

28

�JJ:

(inaudible).

BB:

Yeah. But this can be a beginning of something ’cause anything else salient in
your mind, you wanna shoot at me?

JJ:

Did you see any [01:04:00] connections in terms of the Young Lords and the
Panthers, what were some of the events that connect -- what were some of the
things that we did together?

BB:

Well, you know, the thing about it was that...

JJ:

Then you remember the (overlapping dialogue; inaudible).

BB:

Oh man, yeah. I can’t talk about shit like that on here, I really will get into some
trouble. But what I can say was that when you talk about coalition politics, you
gotta have partners, you gotta have partners that you believe in, you gotta have
people that you believe in, ’cause you’re talking about two different organizations,
the Young Lords and the Black Panther Party. And you guys, particularly up
under your leadership, and how you studied [01:05:00], you know, how we used
to sit down and talk, how you used to collaborate with Fred, the times that he
saved my ass, you know what I’m sayin’, other things that can’t be mentioned.
But there would not have been a Rainbow Coalition as we know Rainbow
Coalition to be in the State of Illinois without the Young Lords. Simply because
you guys were organizers, you understood the street, and you looked at some of
the things that we were doing and said, “That shit makes sense.” You know what
I’m sayin’? And you put it into practice, you know what I’m sayin’? And I tell
brothers this [01:06:00] today, calling themselves street tramps, I said, “As long
as y’all out here doing this here, you’re not a threat, but the minute you start

29

�talking about organizing, the minute you start telling people they should vote, the
minute you start telling young people to go to school, get a good education, that’s
when you become a threat, and that’s when they’re gonna come at you.” You
know what’s I’m sayin’? I would like to see another coalition come about of
people working across communities like we used to do. We made a difference in
Lincoln Park, you know, we made a difference over here in North Lawndale. We
had our breakfast program here, we had our medical center a couple of blocks
over and that was all based on the fact that we processed the needs of the
people. [01:07:00] You know what I’m sayin’? We fed people initially and
people started supporting us, we started testing people for sickle-cell anemia,
you know, free. There were no free health clinics in Chicago at that time. You
know what I’m sayin’? You guys emulated that because it works. And there are
times when you ask me a question Cha-Cha that’s opened up all kind of different
thought processes and I might not pinpoint an answer to you. But the Young
Lords and the Black Panther Party here in the State of Illinois, [01:08:00] I can
sum it up by saying this, we came together as brothers, and we trusted each
other. That was in 1969, today is 2012 and we’re still doing it and we’re going to
keep doing it. And it’s based on the ideology, it’s based on philosophical
understanding, it's based on principles of struggle. Does that mean we don’t
make mistakes? No. We’ve had our ups and downs personally, organizationally,
but we done survive for some fuckin’ reason. I had no idea that me and you
would ever [01:09:00] be sitting down, you know, “What’s that mother fuckin’
Cha-Cha interviewing me, who the fuck taught him how to use a god damn

30

�camera?” (laughs) You know, you’re [Howard Alton?] now, you’re [Mike
Grayden?] now. You know what I’m sayin’? You’re documenting man, you know
what I’m sayin’, and it’s phenomenal. And that in itself speaks more to who we
were then and who we are now. Our struggle for human rights, our struggle for
justice, it is just as intense now as it was 42, 43, 44 years ago, you know, we’re
just on a different [01:10:00] stage of the game. I’m trying to accelerate what I’m
doing. I’ll be 64 years old, I didn’t even think I’d see fuckin’ 30. Most of my life
since 1971, ’72, I already had one daughter in the party in ’69, but my children
became my focal point. Now my focal point are my grandchildren, giving them
some insight, giving them some love, so that they will understand the type of
things that they need to do not only to survive in America, but thrive [01:11:00]
just in terms of making a difference. If I can’t do more than that, I’m good.
JJ:

Anything that you wanna add? That was what I wanted to add. What did you
wanna add?

BB:

I’m good.

JJ:

You’re good, okay.

END OF AUDIO FILE

31

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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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Veterans History Project Interview
Iraqi War
Jeremy Binder
Length of Interview 1:55:38
0:00:11 Background
• Born: October 30, 1978, in Benton Harbor, Michigan (0:00:15)
• Moved to Bridgman, Michigan in 1989 (0:00:30)
• Father worked at die cast shop, Mother worked as dental hygienist assistant (0:00:45)
• Graduated high school with acting scholarship to local Community College (0:01:10)
• Dropped out of college after first year to work (0:01:40)
• Held various jobs before joining Marines (0:02:00)
0:07:20 Enlistment
• Joined when he heard about young soldiers dying in Iraq (0:06:00)
• Felt he could be a good leader to the young soldiers (0:06:31)
• Enlisted June 17, 2003 at age 22 (0:07:04)
• Went to Marine Corp Recruitment Center (MCRD) in San Diego, California (0:07:15)
• Wanted to be demolition expert due to electrician background (0:08:30)
• Put in infantry training Platoon 1006, Charlie Company (0:11.10)
0:13:00 Training
• There for 13 weeks with 3 phases of basic training (0:13:45)
• 1st phase tested mental toughness, taught discipline, got yelled at (0:14:25)
• 2nd phase more physical workouts, hikes, night operations (0:18:20)
• 3rd phase graduation, learned parade marches (0:18:50)
• After basic training, shipped to Camp Pendleton, California (0:22:00)
• Learned how to use more heavy weaponry (0:22:30)
• Bit by a brown recluse spider and against doctor order completed 20 mile hike (0:23:27)
• Assigned military enlisted job (MOS) to be demolition engineer (0:27:20)
0:30:00 Demolition Training
• Assigned to 2nd Battalion 7th Marines, which was scheduled for deployment to Iraq
(0:30:16)
• Shipped to 29 Palms, California, for specialized training (0:31:06)
• Desert environment prepared them for Iraq (0:31:20)
• Most time was spent cleaning weapons (0:32:16)
• Kept updated on events in Middle East (0:33:30)
• One of original squads to protect battalion commander (0:35:56)
• Weapons company used .50 caliber machine gun, grenades, and demolition equipment
(0:36:20)
• Feb 3, 2004 shipped to Iraq (0:39:00)

�0:40:00 Active Duty
• Took Delta jet to Prague, Prague to Kuwait, then to Iraq (0:39:15)
• Drove to Al-Assad Air Force Base (0:43:32)
• #1 concern is keeping Battalion commander alive (0:47:00)
• Drove around a lot, change routine every time (0:45:44)
• On the move all the time, hardly any downtime (0:46:30)
• Enemy very clever, always new strategies (0:51:40)
• Saw a lot of civilians, mostly stayed away from Americans (0:59:00)
0:48:00 Notable Events
• Rear driver on convoy down Military Server Road(MSR) (0:48:07)
• Night operation convoy on black out (no lights) (0:48:20)
• Saw explosion in rear view mirror, pull over and ready for combat (0:48:37)
• IED explosion that had missed mark due to blackout (0:50:14)
• Enemy use firefight to keep you in position until RPGs and mortars come (1:09:39)
• After a while firefights stopped and only IEDs were used (1:09:50)
• Enemy was mostly farmers or locals who were blackmailed/bribed (1:10:24)
1:12:00 Injury
• May 1, 2004 around 6am (1:12:25)
• Local police colonel was informing insurgents of vehicle routes (1:12:40)
• Mission to detain police colonel and appoint a new one (1:12:50)
• Battalion commander and interpreter went inside to talk to colonel (1:13:30)
• Incoming sniper fire caused unit to take cover (1:13:48)
• About 30 min later explosion from behind (1:14:20)
• Tried to raise weapons, but couldn’t move right arm (1:15:30)
• Didn’t know he was wounded, comrade told him he was bleeding (1:16:07)
• Hit by debris, Chunk of arm was missing, brachial artery was severed (1:18:50)
• Felt dehydrated, arm felt on fire (1:20:00)
• Comrade made tunicate out of sleeve, still wanted to fight (1:21:39)
1:22:00 Recovery
• Sent to hospital at Al-Assad AFB (1:22:35)
• Felt weak like he was ready to pass out (1:24:30)
• Had to graft nerves and skin from leg to arm (1:25:50)
• Sent to Baghdad hospital for 24 hours (1:26:50)
• From Baghdad flown to hospital in Germany for 3 days (1:29:39)
• While recovering in Germany met Arnold Schwarzenegger and Charlie Daniels (1:29:45)
• Flew to California, wound was left open to heal itself (1:31:50)
• Nerves never recovered fully, arm looks like turkey skin (1:32:00)
• Lost 14cm of median nerve, 14.5 cm of ulnar nerve, 13.5cm of brachial artery (1:33:00)

�1:36:00 Post service
• Debilitating injury left him unfit to be a Marine (1:36:15)
• Went back to school to earn college degree (1:41:25)
• Marine Corps mentality stuck with him throughout life (1:41:47)
• Associates degree in communication from Lake Michigan Community College (1:42:20)
• Majored in Public Administration at Grand Valley State University (1:42:26)
• Wanted to be a veterans service counselor, and now does this in Allegan County,
Michigan (1:42:54)
• Help veterans deal with demons and talk about their experiences (1:43:09)
• Has the pair of boots he was wearing with blood stains on them(1:55:00)

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                    <text>RD

MCALLISTER RD

ERDT RD

OTTO RD

Leel
anau
Trail

REVOLD RD

CENTER HWY

CENTER OTTO RD

SEND RD

LEE POINT RD

MURRAY CT

WEST GRAND TRAVERSE BAY

RD

TE
R

VIE
W

LA
K

EL
EE
LA
N

AU

DR

OTTO RD

MAPLE VALLEY RD

MORIO RD

PIN
E

RI
CH

KOHLER RD

SUTTONS BAY TOWNSHIP

/
LA

AY S
H

R

W
VIE
KE

CENTER HWY

MELIS
SA D

HILL TOP RD

SHADY LANE RD

BIN

GH

A

D
MR

RD

LAKE LEELANAU DR

RD
SUNN
YVIEW

Bingham
Township
Zoning Map
Last Amended May 2016
Prepared by Leelanau County
Planning &amp; Community Development
Printed May 2016

ELMWOOD TOWNSHIP

BIRCH POINT RD

WES
T-B

ELM VALLEY RD

DONNER RD

LAKE LEELANAU DR

LAKE LEELANAU

O RE

DR

FORT RD

Rural Residential Zoning District
Agricultural Zoning District

LAKEVIEW HILLS

RD
Commercial
Zoning District

Industrial Zoning District
WALTERS DR

Residential Zoning District

0

0.25 0.5

1 Miles

Where the Township Zoning Map shows that the edge of a
zoning district extends parallel to, and beyond, a private or
public road right of way ("ROW"), the boundary of the zoning
district, determined roughly perpendicular to the ROW, shall be
construed as extending 450 feet beyond the center line of the
ROW, unless the Zoning Map shows the zoning district boundary
terminates at the rear parcel line of a parcel that adjoins the ROW.

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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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&#13;
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                <text>1960s</text>
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                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</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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                  <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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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Bird's-eye view of Urbana Conference</text>
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            <description>An account of the resource</description>
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                <text>Black and white photograph featuring a bird's-eye 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 large crowd is seated and facing a gentleman standing on stage by a 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>University of Illinois (Urbana-Champaign campus)</text>
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                <text>College students in missionary work</text>
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                <text>Inter-Varsity Christian Fellowship</text>
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                <text>Black-and-white photography</text>
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              <elementText elementTextId="982067">
                <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>&lt;a href="http://rightsstatements.org/vocab/InC/1.0/"&gt;In Copyright&lt;/a&gt;</text>
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            <name>Coverage</name>
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                <text>1960s</text>
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              <elementText elementTextId="1037212">
                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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                  <text>An extensive photographic record of Angus’ work and travels throughout the U.S. and Mexico. The images of manmade and natural phenomenon often reflect his interest in engineering projects that include dams, bridges, mines, power plants, cliff dwellings, and quarries.&#13;
&#13;
Indiana resident and entrepreneur, D. J. Angus produced an extensive photographic record of his work and travels throughout the U.S. and Mexico, during the late 1920s -1940s. The images of manmade and natural phenomenon often reflect his interest in engineering projects that include dams, bridges, mines, power plants, cliff dwellings, and quarries. Over 10,000 still images from 1903-1966 document Angus’ family, friends, business, and travels. Over 12,000 ft. of 16mm movie film complete this collection.</text>
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                  <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/437"&gt;D.J. Angus Photographs (RHC-04)&lt;/a&gt;</text>
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                <text> Frautschy, E. D.</text>
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                    <text>Grand Valley State University
Veterans History Project
Nelson Birman
(43:53)
Background Information (00:30)
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Born June 19th, 1936 in Battle Creek, Michigan. (00:39)
Served in the U.S. Marine Corps, 1954-1957. (00:50)
He joined the Marine Corps a few weeks after he graduated from high school. (2:19)
His father worked as a tool and die maker. (3:25)
He attended school in Battle Creek and went to high school at Hickory Creek High School. (3:35)
He graduated from Hastings High School in 1954. He transferred there after he moved. (3:45)
He has 3 brothers. (3:56)
His younger brother committed suicide in 1951. (4:14)
When he was young, Nelson wanted to become a pilot. (5:00)
Nelson volunteered with 2 of his friends in 1954. (5:33)
Nelson joined the Marine Corps due to its reputation and his interest in growing up and
becoming independent. (8:00)

Basic Training (8:22)
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Basic training lasted 12 weeks. (8:25)
He recalls how unpredictable and strict his drill sergeant was. He prepared the men to be ready
at every moment to take an order. (8:35)
Because Nelson did not make his bed tight enough one day, his rack was torn apart by his drill
instructor. (9:29)
Nelson was made an instructor later in his service. Because of this he became close friends with
many of his fellow service men. (10:05)
After basic training he Nelson was sent to Treasure Island in San Francisco Bay for electronics
and radio training school from the Navy. (10:34)

Service at Camp Pendleton (10:39)
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After graduating radio school Nelson was sent to Camp Pendleton, California where he was
given a jeep and made a radio operator. (10:40)
25-31 was his MOS. (11:00)
He was at times asked to be a bodyguard for the commandant and a guide for celebrities that
came to entertain the soldiers. (11:18)
He served as an instructor at Camp Pendleton. He trained on rifles and hand grenades. (12:12)
He served on a Marine Corps shooting team. (13:40)
He was never based overseas. He did practice landings on beaches. (14:29)
While crawling under barbed wire and live ammunition, Nelson was struck by a ricochet shot in
the left hip. (15:23)
Nelson was on a strike force, if the order came he could be overseas in less than 24 hours.
(16:39)

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He was assigned to the 1st Marine Division, 1st Service Regiment. (17:20)
Nelson was rapidly promoted to Sergeant while in the service. (17:55)
The men Nelson trained on hand grenade would often panic when realizing the power of the
weapon in their hand. There were some close calls with weaker men while in training. (19:10)
Nelson also trained men on the flamethrower.(20:05)
He was awarded the National Defense Service Ribbon and Medal, the Good Conduct Medal, and
a High Expert for Shooting Medal. (20:56)

Life in the Service (21:54)
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Camp Pendleton had a rodeo. The stars of the television series Gunsmoke were brought in to
appear at the rodeo. (22:00)
On one occasion Camp Pendleton was surrounded on three sides by a fire. All Marines not on
special duty were assigned to fight the fire. (24:00)
Nelson was very impressed with the officers and instructors he had. (25:01)
There were many Marines Nelson encountered that had half hearted outlooks on their military
service. (25:25)
He was somewhat disappointed that he was never served overseas. (25:50)
Nelson married Ruth with one year left of his active service. (26:34)
After he was married Nelson lived in Oceanside. (27:24)

Life after Service (27:55)
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He was discharged before his time was complete in 1957. (28:00)
After being discharged from the Marine Corps. Nelson attended Western Michigan University
under the G.I. bill and studied electronics and automation. He graduated with an associate’s
degree in 1960. (28:20)
Nelson and his wife lived in Battle Creek. (28:40)
After college Nelson had several part time jobs. He then was employed by the postal service and
retired after 40 years of service there. (30:03)
He retired in 2004. (31:00)
He was also on the Bedford Michigan Rescue Squad. (31:38)
Nelson was a very skilled archery man and a member of the Michigan Bow Hunters. (32:35)
Nelson was remarried in 1995. (33:25)
His second wife died in 2010. (33:49)

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                    <text>[RHC-93_Agnes_1944-10-24]
[Page 1]
[Card front]
SHHH! Our new Baby’s Asleep!
[Page 2]
Sometimes we’ll tip-toe ‘round the house
Just as quiet as a mouse
But then we start to feel so proud
We can’t help bragging
long and LOUD
Because it’s a Boy name Paul Delano
who arrived Oct. 20th weighing 9 lbs 4 ½ oz.
Mr and Mrs B. Van Der Weide

[Envelope front]
1913 Berkley Ave. S.W.
Grand Rapids 9, Mich.
{Postmark}
GRAND RAPIDS
OCT 24
12 PM
1944
MICH.
S/Sgt. Joseph P. Olexa (12016893)
Co. “L,” 26th Infantry
A.P.O. - 1
c/o Postmaster New York, N. Y.
Both Gen. Hosp.
APO#652
12-3-44

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                  <text>Collection of letters between Joseph Olexa and Agnes Van Der Weide, dating from 1941 to 1946.  Olexa fought in the U.S. Army 26th Infantry Division, Company "L", and eventually attained the rank of Staff Sergeant. Over the course of World War II, Olexa was engaged in North Africa, Sicily, France, Belgium, and Germany. He fought in the Invasion of Normandy, the liberation of Belgium, the Battle of Hürtgen Forest, and the Battle of the Bulge. While deployed abroad, Olexa maintained regular correspondence with Agnes Van Der Weide, a young woman he met through mutual friends. Agnes was the daughter of Benjamin and Minnie (Ter Meer) Van Der Weide. The Van Der Weide family lived in Jamestown, Michigan and Ashburnham, Massachusetts until moving to Grand Rapids, Michigan in 1943. &#13;
&#13;
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                    <text>Birth: The Way Home
From the Advent series: Home
Text: John 1:12-13; John 3:3
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
Christmas Day, December 25, 1994
Transcription of the spoken sermon
In his poem, “For The Time Being,” W. H. Auden writes, “Nothing can save us
that is possible. We who must die demand a miracle,” and so we do. The Advent
theme of “Home” culminates today as we note that birth is the way home. And
birth is a miracle. Birth is not a human possibility; it is the gift of God. Not this
morning that we celebrate the literal birth of the Christ Child, but the birth that
the Christ Child pointed to and made available to us: that birth from above, or
being born again as it is popularly referred to. It is that birth and only that birth
which is the way home. We’ve noted the yearning for home in the human heart.
Last week we established the impossibility of home, the impossibility as a human
possibility. But let me celebrate with you this morning the reality of spiritual
birth—that new birth which is the gift of God. It is that miracle that we who must
die demand, for nothing humanly possible can save us.
New birth – that’s the way that John describes it in the Christmas story that he
tells, which is not with all the familiar accouterments of stars and angels and
bright shining song, but rather in a cosmic eternal drama. In the prologue to his
story of Jesus, he begins in the beginning, in fact before the beginning. He says,
“In the beginning was the Word and the Word was with God, and the Word was
God.” Then he tells how that Word was in human history, in the history of that
special people that God had called. But that Word, coming to his own, was not
received. “He came to his own, but they received him not.” But there were a few,
John tells us. Some received him and some believed, and to them he gave power
to become the children of God. John is very clear that that is not a human
possibility, for he stresses that those who believed in his name were born not of
the blood or of the flesh, or of human will, but of God. For birth, the way home, is
not a human possibility. It is God’s gift and it is all of grace.
In order to explicate the themes of his prologue, John tells us in the third chapter
the story of Nicodemus. Nicodemus was a respected leader in Israel, a rabbi, a
great teacher. Nicodemus was curious about this one Jesus who had caused such
a stir and to whom the common people listened gladly. He came to him by night
to learn the secret of that spiritual reality, that world that seemed so foreign to
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Nicodemus. Jesus said to him, “You must be born from above.” And Nicodemus,
as the foil for this mysterious teaching, says “How can one enter a second time
into his mother’s womb?” Jesus replies, “I’m not talking about literal physical
birth. I am talking about that miracle that happens to one. That miracle that no
one can manipulate and no one can force that is not at our disposal. I’m talking
about that birth from above, where the breath or the wind of the Spirit of God
blows where it wills. You see the effects of it, but you don’t know whence it comes
of whither it goes; the mystery of the movement of God who has invaded our
space and our time in the miracle of the Word become flesh, whose Spirit
continues to riffle our hearts and create newness within us.” Nicodemus probably
stands for the classical, institutional religion, that institutional religion which is
so very valuable because it keeps the story alive and it continues in a community
like this where the story is cared for and nurtured, and where the rituals are
enacted, and where we baptize children, and take bread and cup. The
institutional religion is so very important because the Spirit always needs form.
But Jesus in his conversation with Nicodemus made it very clear that
institutional religion and ritual and form such as we are all participating in is not
an end in itself, but only a means to an end. And, the end in itself is new birth. It
is a spiritual life. It is newness that is created that comes upon us silently,
mysteriously; that new spiritual reality that opens up whole new worlds before us
and brings us home wherever we are in whatever circumstance. When one has
been born from above, one is birthed into a whole new reality and that is the end
of Christmas. That is the end of incarnation. And that is the glad Good News that
has come to the world in the birth of one who said, “You must be born again.”
To be born again. That phrase has entered into popular terminology in our day,
hasn’t it? Wasn’t it Jimmy Carter who in his presidential campaign brought the
term to common usage? I think perhaps it was, and since that time don’t I
remember a cover on Time Magazine some years ago that talked about the “Born
Again” phenomena. Since it has become so popular, everybody gets ‘born’d again’
now and again—athletes, celebrities; any kind of a peak experience is now
referred to in common parlance as being ‘born again.’ Of course, when that
happens it tends to drain such an ideal, or such a reality, of its deep spiritual
meaning. Yet, maybe the very usage of the term is the way people at large get the
idea that it dawns upon them that there is something more than just getting up in
the morning and going to work and coming home and going to bed to get up in
the morning . . . and all of the routine of our ordinary days where we can live such
one-dimensional lives, unaware of rumors of angels and intimations of
transcendence. Maybe the fact that being ‘born again’ has entered into common
parlance is a sign that people are becoming aware, that there is another whole
world and the possibility of newness into which one might be created.
Nicodemus, thank God, I think had the experience because if you read further on
in John’s Gospel (after the crucifixion as a matter of fact), you’ll find that it was
Nicodemus, along with Joseph of Arimathea, that took down the body of Jesus

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and embalmed it an put spices upon it and laid Jesus to rest—at some great risk,
of course. We are told also by John that there were many of the leaders who
believed in Jesus but secretly, daring not to say anything because they loved the
honor of men rather than the glory of God. I think Nicodemus had the
experience, and it wasn’t something that was contrary to the ways of a great
religious teacher in Israel, a great rabbi, but it was something more . . . more than
just the institutional forms, more than just the thing in itself and the practice of
religion. I think Nicodemus as an old man experienced new birth, and that’s the
wonderful possibility, and it’s the promise of Christmas. And it’s the promise for
all of us as well in our day.
We live in a most exciting time. We live in an age of transition. When did it
begin? I don’t know exactly. When will something jell? I am not at all sure, but
we’re living in a hinge period. We are living in a fascinating time, and for some a
very anxious time, because some of the old forms and structures have been
shaken a bit. Some of the foundations are crumbling a bit. You see, a culture goes
along on its way rather thoughtlessly and almost automatically for a long time,
maybe centuries. Then the myths and the ideas and the common assumptions
that are held by everyone lose their grip on the human imagination. People begin
to think that perhaps there’s something other, and perhaps it is that there are
angels that hover about and send messages, perhaps in the intuition and the
depths of the human being. Then old ways are questioned and institutions begin
to falter, and the guardians of the law, and the guardians of the old tradition hang
on with desperate clutching fear, trying to buoy up structures that no longer will
carry the freight. We live in such a time as that.
There are a lot of people that are afraid and are anxious. You always at times like
that hear the cry that we ought to go back to a former day. Nostalgia fills the air
as though there really were “good old days.” If we really describe the “good old
days” we would find that we’ve moved a long way beyond those “good old days,”
those common assumptions that everyone took for granted. We live in a day
when there are many people and whole nations, and whole groups of people that
are coming to consciousness and to self-awareness and are saying, “We too are
human. Look at us. Give us our day, our ‘place in the sun.’ ” We live in a day that
is full of the rising of expectation and of dreams and desires. We live in a time
when the old ways simply won’t do it any more. It’s a time of transition. It’s a
fascinating time.
The cover story in Newsweek Magazine, November 28, 1994,“The Search For
The Sacred,” gives accounts of all kinds of people who are searching for
something that, perhaps without their knowing it, has been born from above. A
spirit has taken hold of them and they are simply not satisfied any more to live in
that old way, some of them very successful in the old way of the world, the
commonly accepted way. Some of them are getting ‘off the trolley’ as it were and
simply saying, “There must be more.” They must have had a sense of angels and
intimations of eternity coming to birth in their heart. Some of them are seeking

© Grand Valley State University

�Birth: The Way Home

Richard A. Rhem

Page 4	&#13;  

that spiritual reality in the most bizarre fashion. But we live in a day in which
there is a widespread and general spiritual awakening.
I want to say that very clearly because we hear so much of the opposite. We hear
so much that denigrates our present day, that there is so much wrong with our
world, and that society is so filled with ills and all of that negative talk. God
knows there are enough problems to deal with in the social structure of our
society and our world, but I believe that Christ has come and light has come, and
the yeast of the Spirit is continuing to permeate the history of humankind. And I
believe that we live in one of the most fascinating times that it has ever been
possible for anyone to live. We live in a time where spiritual openness and
curiosity and sensitivity have emerged, such as have never been known before. I
do believe that. When you have a news magazine covering this spiritual quest of a
multitude of people in great diversity, then you know that there is something
afoot in the world. There is so much in the dreams of humankind spoken by the
poets in great beauty with all kinds of images that the world has never yet
realized. Will we always simply live with dreams and never come to reality? Or
will those dreams, will the poets finally get through to the marrow of our bones?
Will this world be transformed one day? Oh, not in a superficial optimism, but
look about you. Recognize that you have brothers and sisters around this world
who are not satisfied any longer to live in a closed world, one story with no
angels, no transcendence, no love at the core of things, no beating of the heart to
the needs of the other, those who would simply dominate rather than build
community.
We live in a fascinating day. There are great possibilities in our day as we stand at
the edge of the future, the third millennium, a time that seems to bring out the
fear and anxiety of people, but rather ought to be for us an invitation to invite the
newness that is created by the eternal Spirit of God. Home is through birth. It is
not a human possibility. But, by God, it happens here and there, and it is
happening, and I believe it will happen in widespread fashion as the millennium
comes around. It’s a wonderful time in which to be alive.
For example, I think there are people all over in different religious traditions who
are beginning to wake up to one another. We live in a decade that is on the edge
of the third millennium. I do believe that the next millennium will be not a
millennium of religious absolutism, but of a pluralism that is open to the other,
where we share the spiritual riches and the endowments that we have all
received, where together we grow into a greater understanding of the reality of
life and the depths of love. This is a world in which a statesman such as Vaclav
Havel of Czechoslovakia calls on world leaders to wake up to the spiritual reality
and to build a global world community, which is obviously necessary. This is a
day in which to come alive to the riches of our own tradition, to be ready to share
them, and to be ready as well to receive the riches of others – rather than closing
ourselves off, opening ourselves up to the reality of spirituality that is being

© Grand Valley State University

�Birth: The Way Home

Richard A. Rhem

Page 5	&#13;  

created by the one true God who has come to us, sharp focused in the face of
Jesus Christ.
Or, if you want to go into another area, the area of the sciences. If you would trace
as you’ve heard me say many times, the history of the science of physics, you
would find that, in the wake of new physical theory, there has always been a
breakthrough in theological understanding. It was in the rise of the Age of
Reason, the Modern Age, the Enlightenment, with Newtonian physics that we’ve
got this closed cause and effect universe. And rationalism dominated the scene.
The human mind was the measure of truth and reality. Then along comes an
Einstein with his Theory of Relativity that I don’t understand, but which I know
really threw a wrench into the Newtonian machine that had so neatly described
reality. Then, of course, building on Einstein was Niels Bohr, the Scandinavian,
the Danish physicist, who comes up with Quantum Theory. He and Einstein were
friends but toward the end of their life they couldn’t communicate any more
because Einstein couldn’t quite go along with the indeterminacy, the
unpredictability, the randomness, the mystery of this physical universe. Einstein
said of God, “The Old Man doesn’t play dice.” Bohr said, “Oh yes, the Old Man
does. This world is filled with more potential, more infinite possibility than any
predictability on the part of anyone who has yet thought about these things.”
Then if you read the implications of Quantum physics you know about the
possibility of parallel universes. We hear of black holes and no one knows what
black holes are, but what if you could go through a black hole and find yourself in
another whole universe through a time warp, in another whole age, in another
whole reality? You think that’s poppy cock?
It’s the stuff of science fiction and the stuff of science fiction usually is the prelude
to what everybody knows in another century or two. There will be a day when our
enlightenment thought, our heavy rationalism, our bowing down to the God of
human reason will look so shoddy and so shabby, we’ll laugh at our silly
smallness in the light of the infinity of the universe that has been created by the
Eternal God who can never be defined and will never be brought into a corner.
This God who creates and continues to create in an expanding universe whose
deepest minds, probing it, stand in wonder of it all. There is more wonder and
awe in the natural sciences today than in those of us who are people of the Book,
who know it all, have it all wrapped, all sealed up, and have the definitions down
pat.
No, home is a way of birth. Home comes by opening oneself up to a miracle. It
comes silently. It comes unpredictably. It comes without being able to demand it.
It comes . . . and when it comes . . . and when it has happened . . . one says, “Oh,
my God! I never would have thought . . .” and then all of our hopes and dreams
and all of our creeds and scientific propositions are like child’s play in the face of
the reality that breaks through and comes within our grasp. Ah! It’s a fascinating
time in which to be the people of God. It’s a fascinating time to acknowledge the

© Grand Valley State University

�Birth: The Way Home

Richard A. Rhem

Page 6	&#13;  

possibility of new birth, of being born from beyond ourselves, of being born into
newness such as we’ve never yet dreamed of.
I want to interrupt this sermon with a commercial. I want to tell you that you
have a Team whose quartet of voices are ready to lead you into the newness and
the excitement that lies beyond the horizon. You have in Colette one whose faith
formation will tell the children the “Old, Old Stories” with question and wonder
and awe, so that the children we baptize will know the stories that have shaped
us. Then you have, in our young friend Bob, one who will care for you and also
challenge you and lead you into social engagement in order that the world of
which the prophets dreamed where lion and lamb will lie down together, where
they would beat swords into plow shares and spears into pruning hooks, where
they would learn war no more, where they would not hurt nor destroy in all God’s
holy mountain not because of an enforced Roman peace, but because of justice
and equity and compassion and community – you have in young Bob Kleinheksel
one who will lead you to the edge and push you over. And if you are hungry, if you
are looking for something more, if you would see a rift in the heavens, if you
would be born again, come to Peter who will lead you with prayer and
meditation, and a cultivation of a spirituality which is the wave of the future
where we are all going. And I . . . I hope, simply, to skid into the next millennium
on their coattails.
This is a wonderful day in which to be alive. Nothing can save us that is possible.
We who must die demand a miracle. And the miracle has happened. It happens
and one breathes deeply and everything so familiar and known and ordinary is
transformed with a radiance that shines out of the depths of eternity. The light
has come for those who have eyes to see it. The Word has been enfleshed in those
who would touch it . . . for just a moment.
For just a moment let’s have the lights dimmed. The evangelical church has
missed the point so often because it has said that if you would believe, or if you
would assent to this, or if you would have faith you would be born again. It’s
backwards. Being born again is not a human possibility. It is not the end of some
human effort. It is not the will of the flesh or human will. It is of God. But in just a
moment or two, be open to the miracle. Just breathe deeply, for who knows, there
could be in this moment the intersection of eternity with time, and the likes of us
might be born from above.

© Grand Valley State University

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