820 24 26018 https://digitalcollections.library.gvsu.edu/files/original/d326f90a58177eaaf36ae69038611e57.jpg 8068be457cba50ef7553bce5febb0ede Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Naval Recognition Training Slides Subject The topic of the resource Slides Military education Airplanes, Military--Recognition Warships--Recognition World War, 1939-1945 Description An account of the resource Slides developed during World War II as a training tool, for top-side battle-station personnel on board ship and for all aircraft personnel, by the US Navy. In 1942 a Recognition School was established by the Navy at Ohio State University where the method of identification was developed. In 1943 the school was taken over by the US Navy. The importance of training in visual recognition of ships and aircraft became even more evident during World War II. Mistakes resulting in costly errors and loss of life led to an increased emphasis on recognition as a vital skill. Creator An entity primarily responsible for making the resource United States. Navy Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides (RHC-50)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-04-04 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context RHC-50 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1943-1953 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Source <a href="http://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides, RHC-50</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-50_X409 Title A name given to the resource RB-66 Skywarrior recco-bomber Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource RB-66 Skywarrior US recco-bomber, September 1, 1954. Subject The topic of the resource United States. Navy Military education Airplanes, Military--Recognition World War, 1939-1945 Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Source A related resource from which the described resource is derived Naval recognition slides (RHC-50) Date A point or period of time associated with an event in the lifecycle of the resource 1954 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/41bcc5221b1a41696a9208e3bffef7b1.jpg 4663e244de15edf3ff825763287130ef Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Naval Recognition Training Slides Subject The topic of the resource Slides Military education Airplanes, Military--Recognition Warships--Recognition World War, 1939-1945 Description An account of the resource Slides developed during World War II as a training tool, for top-side battle-station personnel on board ship and for all aircraft personnel, by the US Navy. In 1942 a Recognition School was established by the Navy at Ohio State University where the method of identification was developed. In 1943 the school was taken over by the US Navy. The importance of training in visual recognition of ships and aircraft became even more evident during World War II. Mistakes resulting in costly errors and loss of life led to an increased emphasis on recognition as a vital skill. Creator An entity primarily responsible for making the resource United States. Navy Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides (RHC-50)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-04-04 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context RHC-50 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1943-1953 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Source <a href="http://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides, RHC-50</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-50_X507a Title A name given to the resource RC-121C Super Constellation early warning Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource RC-121C Super Constellation, Early Warning, September 1, 1953. Subject The topic of the resource United States. Navy Military education World War, 1939-1945 Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Source A related resource from which the described resource is derived Naval recognition slides (RHC-50) Date A point or period of time associated with an event in the lifecycle of the resource 1953 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/3fe1fa48bc6b40ad4306e67c97677df7.jpg d4dc0f44a2f992fcc78cec6ff150213b Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Naval Recognition Training Slides Subject The topic of the resource Slides Military education Airplanes, Military--Recognition Warships--Recognition World War, 1939-1945 Description An account of the resource Slides developed during World War II as a training tool, for top-side battle-station personnel on board ship and for all aircraft personnel, by the US Navy. In 1942 a Recognition School was established by the Navy at Ohio State University where the method of identification was developed. In 1943 the school was taken over by the US Navy. The importance of training in visual recognition of ships and aircraft became even more evident during World War II. Mistakes resulting in costly errors and loss of life led to an increased emphasis on recognition as a vital skill. Creator An entity primarily responsible for making the resource United States. Navy Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides (RHC-50)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-04-04 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context RHC-50 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1943-1953 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Source <a href="http://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides, RHC-50</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-50_X427 Title A name given to the resource RC-121C Super Constellation patrol Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource RC-121C Super Constellation US patrol, March 1, 1955. Subject The topic of the resource United States. Navy Military education Airplanes, Military--Recognition World War, 1939-1945 Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Source A related resource from which the described resource is derived Naval recognition slides (RHC-50) Date A point or period of time associated with an event in the lifecycle of the resource 1955 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/0f038d953039c9a3c0295ff5bea8be33.jpg 88b220741c89c9ff65b836293f2a1b4a Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Naval Recognition Training Slides Subject The topic of the resource Slides Military education Airplanes, Military--Recognition Warships--Recognition World War, 1939-1945 Description An account of the resource Slides developed during World War II as a training tool, for top-side battle-station personnel on board ship and for all aircraft personnel, by the US Navy. In 1942 a Recognition School was established by the Navy at Ohio State University where the method of identification was developed. In 1943 the school was taken over by the US Navy. The importance of training in visual recognition of ships and aircraft became even more evident during World War II. Mistakes resulting in costly errors and loss of life led to an increased emphasis on recognition as a vital skill. Creator An entity primarily responsible for making the resource United States. Navy Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides (RHC-50)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-04-04 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context RHC-50 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1943-1953 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Source <a href="http://gvsu.lyrasistechnology.org/repositories/2/resources/477">Naval recognition slides, RHC-50</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-50_X430 Title A name given to the resource RC-121C Super Constellation patrol Creator An entity primarily responsible for making the resource United States. Navy Description An account of the resource RC-121C Super Constellation US patrol, March 1, 1955. Subject The topic of the resource United States. Navy Military education Airplanes, Military--Recognition World War, 1939-1945 Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Source A related resource from which the described resource is derived Naval recognition slides (RHC-50) Date A point or period of time associated with an event in the lifecycle of the resource 1955 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/1703a3a8e93283bc8bdc07f3ef04bb65.pdf b66f1fd636a21ec419087de8e52259ba PDF Text Text ------ ---------- Presented by Mia Mingus April 14, 2011 1:00 pm - 3:00 pm Pere Marquette Room Kirkhof Center OnGoing LGBT Conference This program is about the ways in which ableism and disability impact organizing and organizations. The first part of the discussion will focus on building our knowledge about disability, ableism and the medical industrial complex. During the second half, we will explore the connections between disability, reproductive justice, @ G ¥ALLEY race, queerness and social justice movements. STATE UNIVERSITY LGBT RESOURCE CENTER For more information, please visit www.gvsu.edu/lgbtrc If you need special accommodations, please call (616) 331-2530 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource GVSU Sexuality and Gender Flyers Creator An entity primarily responsible for making the resource The Rainbow Resource Center Women and Gender Studies Department Women's Commission Gayle R. Davis Center for Women and Gender Equity Description An account of the resource Digitized posters, flyers, event notices, and other materials relating to gender expression and sexuality at Grand Valley State University, with materials spanning from 1974 to 2019. Date A point or period of time associated with an event in the lifecycle of the resource 1974/2019 Source A related resource from which the described resource is derived Digitized from collections at the Rainbow Resource Center (formerly the Milton E. Ford LGBT Resource Center), Women and Gender Studies Department, Women's Commission, and Gayle R. Davis Center for Women and Gender Equity. Rights Information about rights held in and over the resource In Copyright Subject The topic of the resource Gender identity Gender expression Sexual orientation Women's studies Queer theory Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections and University Archives. Identifier An unambiguous reference to the resource within a given context DC-09 Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource eng Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context DC-09_SGF_LGBTQ_2011_OnGoing-LGBT-Conference-Re-Envisioning-the-Revolutionary-Body-Poster.pdf Date A point or period of time associated with an event in the lifecycle of the resource 2011-04-14 Title A name given to the resource Re-envisioning the Revolutionary Body Description An account of the resource Poster with a synopsis on the topic, and information of the event, including the place, time and date. One of the 2011 events of the LGBT OnGoing Conference series. Subject The topic of the resource Sexual minorities Community centers Medical care, Cost of Discrimination against people with disabilities Reproductive rights Social justice Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Type The nature or genre of the resource Text Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource eng Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives Source A related resource from which the described resource is derived The Rainbow Resource Center Creator An entity primarily responsible for making the resource The Rainbow Resource Center https://digitalcollections.library.gvsu.edu/files/original/68ee2e65731d37e0e16ad9e281561428.mp3 ef4807d5b7579064ef2f63bd243976e0 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Pentecost XXIII Series Meeting God Again for the First Time Scripture Text Isaiah 49:15, Matthew 7:10-11 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-19971026 Date A point or period of time associated with an event in the lifecycle of the resource 1997-10-26 Title A name given to the resource Re-Imagining God: Why? Creator An entity primarily responsible for making the resource Richard A. Rhem Publisher An entity responsible for making the resource available Grand Valley State University Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 Description An account of the resource A sermon given by Richard A. Rhem (Dick) on October 26, 1997 entitled "Re-Imagining God: Why?", as part of the series "Meeting God Again for the First Time", on the occasion of Pentecost XXIII, at Christ Community Church, Spring Lake, MI. Scripture references: Isaiah 49:15, Matthew 7:10-11. https://digitalcollections.library.gvsu.edu/files/original/6d849180ee042e274227ca09da5896cc.pdf e4ad402279d58bd9cd5f11d405cd1975 PDF Text Text Re-Imagining the Faith: A Theological Pilgrimage Richard A. Rhem Page 1 Re-imagining the Faith: A Theological Pilgrimage Richard A. Rhem Introductory Reflections for the Articles Page December 12, 2012 At my retirement in 2004, Christ Community Church was exceedingly gracious in so many ways, one of which was to collect a number of my sermons and publish them under the title Re-Imagining the Faith. I could not have named it as well; it succinctly expressed the story of my thirty-seven years as pastor of that congregation. It was at the First Reformed Church of Spring Lake, Michigan, that I was ordained to the Christian ministry on June 30, 1960. From 1960, just out of seminary, to 1964 I served that Spring Lake congregation. During those four years I was in no way seeking to re-imagine the Christian faith; in fact, I would have been threatened by the thought. My understanding of Christian faith was orthodox, evangelical in the Reformed tradition as conveyed by the Dutch Reformed Church rooted in the Netherlands and brought to this country in the nineteenth century emigration from the Netherlands. It was, however, in those four years through pastoral experience that my orthodoxy was being tested. That whole story is critical to my theological pilgrimage, but I won’t go into it here, except to say that a move to a very conservative, evangelical Reformed congregation in New Jersey [in 1964] only accentuated my struggle, which was really about the view and authority of Scripture. I left New Jersey for the Netherlands to pursue post-graduate studies. I was indeed fortunate to be received and accepted by Professor Dr. Hendrikus Berkhof, Professor of Dogmatics at Leiden University. As I was leaving his study after my first appointment with him in the early Spring of 1967, I saw a piece of paper pinned on a drape, on which was written: Our little systems have their day; They have their day and cease to be; They are but broken lights of Thee, And Thou, O Lord, art more than they. In those lines by Alfred Lord Tennyson I knew I had found my teacher and my task. My little system had had its day; I longed to find the Sacred Mystery toward whom my little system, now broken, had pointed. Though I had earned a Master of Divinity and a Master of Theology following my BA from Hope College, I was about to embark for the first time in my life on an intellectual and spiritual quest with an open mind and heart – seeking truth wherever it might lead me. For the first time in my life I began with questions rather than answers to be proven and confirmed. It was a liberating moment; finally I was ready to learn. © Grand Valley State University �Re-Imagining the Faith: A Theological Pilgrimage Richard A. Rhem Page 2 Lest I be misunderstood, my failure to gain an education, to learn, was not the fault of the institutions from which I attained degrees, nor the teachers who taught me. To be sure, a denominational seminary has not the task to lead students to new visions of the faith but rather to teach the faith system, the confessional foundation of the church that supports it and governs it. That being said, I must confess the problem was mine. All my energy and intellectual gifts were committed to learning and then teaching evangelical Reformed faith. The last word had been spoken; now it was my calling to proclaim and teach it. And I was deadly serious about it. But no longer. After my little system began to break in those seven years of pastoral ministry, I knew I had to begin again to see if indeed I could come to new insight and understanding that would enable me still to be a Christian minister with a message in which I could passionately believe and proclaim. The fact that at my retirement a book of my sermons was published with the title ReImagining the Faith is the finest tribute I could receive, witnessing to the journey that began in the late 60’s under the guidance of Professor Berkhof and that continued all the years after my return to the Spring Lake congregation in 1971. Through all those years I was about re-imagining the faith and, even in retirement, the journey continues. As I look back over my ministry that continued in Spring Lake following my four-year European sojourn, I realize that what I essentially gained was an ability to think theologically, to think critically. No longer was there a set confessional system of theological propositions to be explained and defended. I was full of wondering, of questioning, of questing for a deeper understanding of biblical faith in the context of contemporary culture. My new posture found expression in preaching and teaching but it was with the birth of the journal Perspectives, a Journal of Reformed Thought in 1986 that I began to articulate that new posture on central theological/biblical themes. My first article was on the theology of Robert Schuller as I will describe below. But from then on I addressed some critical themes that reflected my own groping for a new understanding of biblical faith. As I was working on the thread of those pieces I received a note from Professor Dr. Hendrik Hart who had begun reading the articles I had given him. In response to questions he raised, I gave some background about my experience in the RCA. Our correspondence I include here: Email from Hendrik Hart, November 20, 2012: ... I’m reading Dick’s articles in Perspectives. I was entirely unprepared for them because Dick keeps saying that he was a latecomer in moving beyond conservatism. But the first piece, from 1987, digs into the God-Jesus-male cluster with a vengeance. And so it is with most of the pieces. They are radical in choice of topic, position and approach. They © Grand Valley State University �Re-Imagining the Faith: A Theological Pilgrimage Richard A. Rhem Page 3 are not mealy-mouthed either. The language is clear, direct, and hard-hitting. I would have thought that, early in the game, the pastoral side might emerge, knowing how upset conservatives might be. Not so. So where’s the conservatism? The only evidence for Dick’s pleading a late start in getting beyond conservatism is that the style of argument has not been touched by the then rising postmodern spirit. But that took time for all of us. OK, if I’m near the mark with this, how would you characterize where you were in 1987, Dick? What readings or experiences would have spawned those articles and how did you expect they would be perceived? By your congregation, by your classis, by Perspectives readers? I am curious because, if I go by my own memories, I think there was a mixture of urgency and naiveté. In 1983 I wrote “Must I Believe in God as Father?” in The Banner. It was a soapbox piece and the editor and I had previously discussed at length how this should be done. I think I wrote very carefully, so I was fully unprepared for the storm of invective that broke over me, as well as for the complete silence of supporters. Only now (right now!) does it occur to me that the problem may well not have been the piece as such (it was about praying to God as Mother), but the heading. Why did I not see that 30 years ago? So, if you can, tell us something about why you may have written things possibly unaware of how they would be perceived or of how you would endanger yourself. Did you know you were taking risks? Reply from Richard Rhem: Henk, great to hear from you and I am pleased you are reading the articles. It so happens that I have spent over a week gathering my writings over the years of my ministry post Netherlands. (I have a few more for you, especially two pieces that appeared in The Reformed Review, Western Seminary’s journal. In 1972 I gave a lecture at Western which was published in The Reformed Review – “A Theological Conception of Reality as History – Some Aspects of the Thinking of Wolfhart Pannenberg.” Then in 1986 I wrote in a [tribute] for Gene Osterhaven – “Theological Method: The Search for a New Paradigm in a Pluralistic Age” – which dealt with Küng’s paradigm change in connection with Tracy and referring to Gadamer, etc. Those three pieces were received quite well. Then the RCA founded Perspectives. I just found the first editorial by Rev. Dr. James Van Hoeven – first editor and major figure behind the project. (That he was brother-inlaw to Ed Mulder, General Secretary, got the Journal underway.) Jim wanted me on the board of editors and immediately asked that I write about Schuller’s new reformation. I had been inspired by Bob Schuller upon my return from the Netherlands - my leadership people felt, having been out of the country for four years, I needed such exposure. It worked. Within four months of beginning again in Spring Lake, the First Reformed Church became Christ Community and a second service in the morning was added (and eventually a third). About 28 of our people attended Schuller’s Institute for Successful Church Leadership. But Bob Schuller was under fire for his book New Reformation and being too easy on sin!! Therefore Jim Van Hoeven thought I should do an article on Schuller. It was quite well received. You ask about whether I wrote with awareness of reaction from the church. I’m sure I was naive but, according to Jim’s first editorial, this new journal’s purpose was to “engage issues that reformed Christians meet in personal, ecclesiastical, and societal life.” It also aimed to be in conversations that “help shape the identity and mission of the Reformed Church in America.” © Grand Valley State University �Re-Imagining the Faith: A Theological Pilgrimage Richard A. Rhem Page 4 Jim continues, “If in the process, Perspectives can enable a community of scholars to be formed – women and men from within the church who bridge race, region, and discipline, who enjoy the give and take of thoughtful discourse, and who do not mind if their Sundays sometimes get pretty rough [an allusion to a Mark Twain quote with which he opened] – this enterprise will have fulfilled its expectations.” The editorial moves to a quote from Robert Bly: “Certainty lives on either side of the border, but truth lives on the border.” Jim continues, “The editors of Perspectives will push themselves and the church toward that border, theologically. This means, on the one hand, Perspectives will affirm and deepen the richness of the Reformed tradition. Tradition tells us who we are, gives us a definition, a point from which to set our course, and reminds us ‘we belong...to our faithful Savior Jesus Christ.’ And yet truth lives on the border. The danger of too much tradition is that it turns a good thing into idolatry. The church’s faith and life must always be creative. …holding to the tradition, being creative, living on the border is part of what it means to be Reformed, according to the Word of God.” That was January, 1986, the first issue. Perspectives was initially sent free of charge to ministers, members of boards and agencies, elders on request. It was to engage the leadership of the RCA in creative conversation. I really believed that, naive as I was... It is coincidental that you raise the questions my writings raised as your brother Peter has asked me to write an overview of the thread that runs through my articles to introduce them on a Web site of an archive of my work. I have begun writing after sorting through piles of files. That piece will answer some of your questions, but let me respond to your questions regarding my being a late bloomer. Throughout my education I was trying to reinforce the faith structure of my childhood. I never challenged or raised a question. Yet, beneath my sturdy dogmatism, there was an insecurity: I wondered if the faith/church would survive – not because it wasn’t God’s truth but because the darkness arrayed against the light was formidable. A pastoral experience in Spring Lake showed me that an inerrant, infallible Bible wasn’t enough. During my last year there, the Covenant Life curriculum from the RCA/Presbyterians came out. I taught the foundation papers in Spring Lake and then introduced the curriculum to the New Jersey congregation. It created an uproar from a few who felt it was weak on Scripture [long story]. For me – finally owning my own questions – it was very helpful. I knew I would have to spend years bringing that congregation around or make good on my desire to go to the Netherlands for postgrad work. Berkhof accepted me and proved a great mentor and friend. Thus began my first real education because finally I was open to the quest. But, Henk, I was 32! Four years in Leiden and my return to Spring Lake where I began to preach out of the reservoir of the Leiden years. This I knew: the orthodox view of Scripture was the bottleneck. I felt a real freedom to explore in that marvelous community. I taught Berkhof’s Christian Faith, Küng’s On Being a Christian and Does God Exist? Coming from a serious study of Pannenberg, I was ready for Küng whom I came to appreciate deeply. I mentioned my writings/lectures in The Reformed Review in 1972 and 1986. These were about the theological method. But, as I wrote earlier, it was Perspectives that gave me the occasion to address issues before the church. Yes, I was naive, but I was also totally free in bringing to expression © Grand Valley State University �Re-Imagining the Faith: A Theological Pilgrimage Richard A. Rhem Page 5 what I had been thinking about. Now I was 51, Henk: no youngster, but just finding my voice. I was blessed with a congregation that allowed me to “think out loud”. That was my preaching style and it was a safe and honest place. Thus when Perspectives came along I expressed myself quite honestly. The “Habit of God’s Heart” piece I knew was treading on dangerous terrain, but I tried to be careful, wondering but also being honest about my hope that God’s grace was universal. As time moved on I got the assignments that were controversial because I was a pastor in a safe place. I think there was only one other pastor on the board of Perspectives. The rest were professors at colleges or the seminaries and were reluctant to take on the themes I tackled. So, my conservatism in the traditional form ended when I left for Leiden in 1967. From there I had to begin again. I consumed book after book. Berkhof would say, “You must begin to write,” but I said, “I just found six more footnotes leading to a dozen more books!” Trying to answer your questions: by 1987 I had been engaged in serious theological reading/thinking for 20 years. Perspectives gave me the opportunity to bring to expression all I had been thinking/teaching/preaching about. I felt safe and confident and thus put myself on the line. Perspectives was not the Church Herald, read by RCA lay folk. The Banner was something else. You wrote in a very much more conservative context to a well-informed readership in the bastion of Calvinist orthodoxy. As for “the silence of supporters,” I know that well. When my Grace article appeared, I was teaching homiletics at Western. A colleague also on the board of editors, present and participating in the discussion about the theme, in favor of my writing...but when the storm rose, in a faculty meeting asked, “Why did you feel you had to write that piece?” He also, I’m told, said if I had changed six words there would have been no problem. I must say, Henk, it never occurred to me that I would get into trouble. My congregation was solidly supportive and I had fine collegial relationships with the RCA leadership and I honestly felt I was being a positive influence for good in the RCA. In the end it was not RCA leadership but young, threatened pastors in the Muskegon Classis that spelled my demise in the RCA. It is all quite a story. And now to return to the thread of my articles. My second Perspectives piece was entitled “Karl Barth: Preaching and Theological Renewal.” I set forth Barth’s own experience of preaching and the high regard he had for the preaching moment – very inspiring. But then, in a series of articles, I addressed contemporary issues in the Church and my own deepening grasp of those issues. February 1987, pp. 4-6: “An Accident of the Incarnation.” The issue was the male domination of the church. I argued that the maleness of the Incarnation was an “accident,” not of the essence of God’s revelation in human flesh. In the January 1988 issue, I wrote a piece, “Purgatory Revisited.” Hans Küng at the University of Michigan in the Fall of 1983 lectured on questions surrounding death, © Grand Valley State University �Re-Imagining the Faith: A Theological Pilgrimage Richard A. Rhem Page 6 heaven, hell and the future, subsequently published under the title Eternal Life. Küng got me to thinking. I suspect it was a beginning step toward the hope of universal grace. In the September 1988, issue I brought to full expression my hope and growing conviction that God’s grace would finally bring all God’s children home. The piece, entitled “The Habits of God’s Heart”, elicited major responses from RCA ministers and the public readership – positive and negative, the latter predominant. In the April 1991, issue I became even bolder. I wrote of my growing conviction that my faith community, the community of Reformed faith issuing from Calvin’s Geneva by way of the Netherlands had never come to terms with the Enlightenment - the place of critical rationality and historical consciousness in the understanding of the Christian credal tradition as espoused by the Reformed community in this country. It was Hendrikus Berkhof’s Two Hundred Years of Theology that made me aware that the community of which I was a part “was not even engaged in the struggle.” The article was entitled “Sleeping Through a Revolution.” As one can well imagine, I got some serious response, including from my beloved theology professor, Dr. Eugene Osterhaven – who treated me gently however. Someone challenged me on biblical grounds, on my use of Scripture. That drove me on to my next piece, “The Book That Binds Us” in the December 1992, issue. My bold contention was that the Bible is being misused. It is being asked to function in a way it can no longer be expected to function, a way it was never intended to function. In the March 1993, issue I returned to the theme of “An Accident of the Incarnation” with a focus on God language. I wrote in collaboration with my colleague, Colette Volkema De Nooyer, who did the major work. In the May 1995 issue, I “completed” as it were the thread I was weaving with an article “Interreligious Dialogue – What is Required of Us?” I had recognized long since that the orthodox understanding of Jesus’ death as atonement blocked openness to the other in interfaith discussion. In this piece I gave that full expression. The article concluded: My intention is not to advocate Hick or Ogden or any other thinker who is addressing the matter of interreligious dialogue. Rather, I wish to point to the necessity of honestly drawing out the consequences of the recognition that human grasp of the truth develops, evolves, and needs ongoing assessment and adjustment – and sometimes conceptions need to be rejected. By use of historical imagination, the originating experience that gave rise to a theological formulation needs to be recovered in order to express the same reality differently, in order to make the experience available in a totally different cultural context. Rather than seeing this as a burden, a cause for fear and defensiveness, it should be seen as an exciting challenge. Is not such a pursuit of the truth to love God with mind as well as heart? And is not the recognition that every biblical and theological expression is marked by the human and historical limitations that adhere to all human thought the © Grand Valley State University �Re-Imagining the Faith: A Theological Pilgrimage Richard A. Rhem Page 7 reason there is need for continual reformation? To be Reformed is not to be in possession of a set of timeless and eternal truths but, rather, to refuse to absolutize any human arrangement or formulation. It is not to be saddled with a set of truths that were once new, innovative, and destabilizing of the established order of the sixteenth century, or the first century. It is an approach, a spirit, a posture that is open to new knowledge, fresh insight, and cumulative human experience within historical development. The church has managed to spend the century in a state of schizophrenia, pursuing research in the academy and sharing the results in the lecture hall, while the liturgy, prayers, hymns, and sermons have given little evidence of the honest engagement with insights of the modern period. My mentor, Hendrikus Berkhof, claimed the only heresy was to make the gospel boring. I would add another – the heresy of orthodoxy, the evidence of a failure of nerve and lack of trust in the living God. It is the heresy of an inordinate lust for certitude that seeks premature closure, the shutting down of the quest for truth and growth of knowledge in the magnificent and mysterious cosmos by the creatures whom the Creator calls to consciousness and embraces in a Grace that pervades the unfolding cosmic process. © Grand Valley State University � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Series Introduction to Articles Page in Web Archive Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RA-4-20121212 Type The nature or genre of the resource Text Title A name given to the resource Re-imagining the Faith: A Theological Pilgrimage Creator An entity primarily responsible for making the resource Richard A. Rhem Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource eng Description An account of the resource Introduction to the Articles created, delivered, or published by Richard A. Rhem (Dick) entitled "Re-imagining the Faith: A Theological Pilgrimage", as part of the series "Introduction to Articles Page in Web Archive". Tags: Spiritual Quest, Reformed Theology, Authority of Scripture, Critical Thinking, Universal Grace, Orthodoxy, Nature of Religion, Sacred Mystery. Format The file format, physical medium, or dimensions of the resource application/pdf Date A point or period of time associated with an event in the lifecycle of the resource 2012-12-12 Authority of Scripture Critical Thinking Nature of Religion Orthodoxy Reformed Theology Sacred Mystery Spiritual Quest Universal Grace https://digitalcollections.library.gvsu.edu/files/original/160b3a6001c0c3ef05d5385b7a7f0bf1.pdf 32ed49bb092b96ae948b8121d3ada3a5 PDF Text Text Re-Tell Me the Old, Old Story Text: Acts 17:17; Mark 2:22 Richard A. Rhem Christ Community Church Spring Lake, Michigan May 4, 1997 Transcription of the spoken sermon Neil Postman, whose article I cite on your liturgy this morning, begins that article with these lines from the poet, Edna St. Vincent Millay, Upon this gifted age, in its dark hour, Rains from the sky a meteoric shower of facts ... they lie unquestioned, uncombined. Wisdom enough to leech us of our ill Is daily spun, but there exists no loom To weave it into fabric. What an image. What a characterization of our day. The Information Society which can distribute the meteoric shower of data that inundates us day after day. Knowledge, knowledge everywhere. And the poet says it lies "unquestioned, uncombined," enough of it to leech us of our every ill, spun every day. But there is no loom upon which to weave a fabric, a fabric that could bring meaning to our lives and give us a sense of the big picture. And so, Neil Postman suggests that we live in a special time. Our times are not like every time. He speaks of our times as a darkening moment when all is in change, and we know not yet how to find our way. And in such a world, Neil Postman suggests, we need a story, a story that will provide the loom upon which we can weave a fabric of meaning, creating understanding, giving us confidence and some word of hope for our world. We can no longer, says Neil Postman, tell the tales that arose from tribes and clans and nations in ancient times, but neither do we need to invent a new story. Rather, we need to re-tell the story, looking at it with new eyes, seeing it from a new perspective, finding its truth and its treasures and bringing them to fresh expression so that there might be good news and a word of hope in our world. This is a fascinating time in which to be alive. Challenging, exciting, and also a bit threatening, because we do not see clearly the way ahead. But, Postman suggests looking to our stories, basically two stories, an ancient one, the biblical story, and a more recent one, the story of science unfolding the awesomeness of the cosmic that has been in development and evolution for 15 billion years. In fascinating © Grand Valley State University   �Re-Tell Me the Old, Old Story Richard A. Rhem Page 2   fashion in our day, there is the possibility of weaving those two stories and retelling them in such a way that we can bring some hope and give some confidence to our world that is marked by insecurity and moral ambiguity and spiritual lack. Not a new story, but re-telling the old story, having seen it with new eyes in new light, and bringing it to fresh and passionate expression. This is what Jesus was about. In the second chapter of Mark's Gospel, we have those conflict stories, very typical of Jesus' encounter with the religious understanding of his day. He was a Jew, a true son of Israel. He never went outside the riches of that tradition. He stayed within his own scriptures, his own story. But, he re-told the story in such a way that it was obvious that he was saying something new, which is characteristically resisted by an established society in an old tradition – differences about observance, fasting, keeping the Sabbath - those kinds of matters of religious understanding and traditional observance and practice. Jesus was bold in his declarations of what was at the heart of that old tradition. It does take some courage to say, "It has been written, but I say unto you ..." That is a challenge. But, sometimes it is necessary to say it that boldly in order to get the attention of the people, and Jesus again was not inventing something new, but he was re-telling that story, calling it back to its heart and to its soul. He suggested in that familiar image that there need to be new wineskins to contain new wine, the annual harvest that must go through the fermenting process will burst the old containers, losing the wine and losing the containers. And so, he says, new skins for new wine. We're so familiar with that, that it hardly strikes us anymore, and yet, it ought to strike us, for it is the articulation from Jesus of a profound principle, namely that we in this historical arena, this human experience, have an ongoing, cumulative kind of experience that cannot always be captured in terms of the stories that were once told. It cannot be contained in the containers that once did service to bear it to the world. Jesus was annunciating that principle of contextuality, where every understanding arises in a concrete context, which will shape it, which will form it, which will become its container. But, as the context moves, as the years go by, as the periods of history move, the contents must be examined anew so that new treasures can be mined from them and brought to fresh expression, so that the new announcement can have all of the passion and all of the comfort and all of the challenge with which that initial word issued forth in the beginning. Paul didn't knew Jesus in the flesh, but Paul felt the impact of Jesus' life and teaching, and Paul was of that strict, serious, committed group of the Pharisaic party who were determined to stamp out the way of Jesus, until he was knocked to his knees by a burst of light from above, from the ascended, living Lord, turned around in his tracks, and captured, made captive to the mission of Jesus in the world. Paul became the great apostle to the Gentiles; he became the shaper of the Christian movement. Paul structured Christian theological understanding. He was never anything but a Jew. Neither was Peter, James, or John. But, Paul had © Grand Valley State University �Re-Tell Me the Old, Old Story Richard A. Rhem Page 3   seen something that took all that was familiar and put it into whole new understanding. To use the overused word, overused generally, I suppose, and certainly here, Paul affected a paradigm shift. Paul didn't invent something new; Paul mined the treasures of his own tradition, but in such a way to bring to new expression God's intention, that intention that had exploded into the world through Jesus Christ, and once Paul became a follower of Jesus, he saw everything with new eyes, in a new light, in a new perspective, and shared that with the whole world. He came one day to Athens, the university city, the intellectual center of the western world, and such was his passion and his conviction that God had done something of cosmic significance through Jesus Christ, that he went right to the heart of the intellectual establishment and preached Jesus and the resurrection, at the Areopagus, in the company of the philosophers who spent their days, according to Luke, doing nothing but playing with ideas. (You wonder how they supported themselves; I would enjoy that myself.) But, they were happy to hear from Paul. "Tell us, what do you have to tell us that's new and strange? What kind of alien deities are you bringing to our city?" Not that that would have been offensive to them. As a matter of fact, Paul was offended himself, because he saw in that grand city of Athens temples and statues and images and shrines, and with his passionate sense that God's truth had come to full expression in Jesus, he was distressed in his own soul and eager to bring his message right to Athens itself. But, being a person of some style and class, he began by relating himself very well to his audience. He began by affirming them, for he spoke of the very temples and shrines that distressed him, saying in a positive note, "I see that you are spiritually hungry. I see that you are, indeed, very religious. I see that you are on a quest. I even discovered a statue to an unknown god. That God I will proclaim to you." Then he went back to his own tradition. Now, he could have gone to Isaiah who talked about Israel being a light to the nations, explaining why Paul was on this Gentile mission. He could have gone to Abraham whose call included the fact that God would make Abraham a blessing to all nations. But, Paul didn't do that, because nobody in Athens cared about Israel. They didn't care about Abraham or Moses or David or Isaiah. They didn't know anything about them. But, Paul still had some stories in his pocket. He went back behind Abraham, back to Adam. He went back to the beginning, to the Creation. He went back to that to which they could relate. It is a great sermon Paul preached. He said, "From one ancestor, God made all nations to inhabit the whole earth, and he allotted the times of their existence and boundaries of the places where they would live so that they would search for God and perhaps grope for Him and find Him, though, indeed, He is not far from each one of us, for in God we live and move and have our being. All of you, all of you since © Grand Valley State University �Re-Tell Me the Old, Old Story Richard A. Rhem Page 4   Adam - that is that commonality of humanity coming from the breath of God. He gives breath to all and life to all, for in God we live and move and have our being and even some of your own poets have said, 'For we, too, are God's offspring.'" Marvelous, Paul. I'm impressed. You really got to these philosophers. You were able to meet them on your own turf. You were able to embrace them in this Godcreation, this God Who is the Source of all life and all reality, of the whole cosmos. Now you've got them. Now tell them about what this God has been about recently. Paul goes on to speak of Jesus and the Easter miracle, and, of course, some balked, but some believed. It was a great effort, I think. Paul had a wonderful vision. He had a wonderful dream. Paul, this son of Israel, this Hebrew of the Hebrews, this one who had these stories down pat, going back and looking at the stories again could retell the story in such a fashion that he could bring to expression what he was convinced was God's intention, that there not be a wall dividing people, Jews on one side, Gentiles on another. As he wrote to the Church at Ephesus that in Jesus Christ, that wall or partition, was taken down, and that in Jesus Christ there was the creation of one new humanity. Isn't that a dream? Isn't that a thrilling kind of insight? According to Paul, that's what God was about. That's what he began to see in what God had most recently done in Jesus Christ, removing that particularity in order that there might be a new universality, in order that the humanity that God created in the beginning could be united in one community. Well, it didn't happen. Why didn't it happen? Was it a dream dreamed before its time? Paul was never able, to his anguish, to get his fellow rabbinical, Pharisaical partners, compatriots of the past, to see it that way. And,by the end of the first century, with an ongoing Jewish community under the leadership of the Rabbinical Pharisaic party finding its own way to a new spirituality, Paul almost couldn't win the day with a Jesus Jewish Movement. He had his tension with James. He had his arguments with Peter. But, he did win the day there and, consequently, the Christian movement became a largely Gentile movement. Paul had a grand dream. It wasn't realized. Paul was wrong about the timetable that God was on. Paul thought he was living at the edge. Paul expected the return of the ascended One very soon for the universal judgment. It didn't happen, of course. We're here 2000 years later. But, Paul was right about God's intention the creation of one human community. Two thousand years later, how would Paul retell the story if he were here today? How will we retell the story so that, in this volatile world of ours, so awesome and so threatening, God's intention for human community will be realized? Neil Postman says it will not do simply to chant our tales louder or to silence those who are singing a different song. It won't do. © Grand Valley State University �Re-Tell Me the Old, Old Story Richard A. Rhem Page 5   I just completed Karen Armstrong's book, Jerusalem: One City, Three Faiths. If you want to almost give up on religion in general, read the book. One city, three faiths, and yet the irony is we're not talking about faiths east and west, Judaism and Buddhism, Christianity or Hinduism. We're talking about Islam, Judaism, Christianity. One city, three faiths, all professing faith in the same God, and, because they all claim Jerusalem as a holy city, we can see that as a microcosm of the world, and if you read the account by Karen Armstrong of Jerusalem, you will read of a city that for 2000 years has bled and died and been devastated. It is an incredible story of three religious faiths claiming one God, the same God, the God of Abraham, in this case, devastating each other. And there may have been a time in our world, horrible as it was, that it could happen without destroying the world. But, not in our world, because that earlier image of a global village has become a reality. Paul said God assigns certain people certain time periods and certain places and sets their boundaries. Well, I got to tell you, Paul, there aren't any boundaries anymore! Ask those who have circled this globe and see it as a unity, interrelated totally. No boundaries. No longer any island continents. The electronic media reaches into every home and hovel and village and valley and mountain peak of planet earth. We need to re-tell the story so that it again brings to expression God's ultimate concern for the creation of a human community in which the respective religious traditions bring their gifts to the altar, enriching one another and enhancing one another and complementing one another, alone, individually incomplete, but at the altar of God, embracing one another. Richard Elliot Friedman, in his book, The Hidden Face of God, says this is the remarkable time, sort of similar to what Postman says. Friedman says that, with the science story of this awesome cosmos, we are, ironically, on the brink of discovering the Divine Reality and, at the same time, we are on the threshold of planetary catastrophe. If we don't destroy ourselves, we might destroy our planet. It is a time when it is urgent that we move toward community through the retelling of the story that captures the old, old story of God's love and intention for one humanity. Friedman says we are in a race. We are in a race toward discovery or destruction. Christ Community will play to the tune of discovery, for in this time of the National Hockey League playoffs, with Danny Bylsma returned from the wars, no longer in pursuit of the Stanley Cup, I get reminded that once he played with the great Wayne Gretzky, who said, "One ought to skate where the puck is going, not where it's been." That text from Gretzky summarizes everything I want to say, with the closing image from the revelation, the story began in the Garden and is completed in a city where, from the throne of God, flows the River of the Water of Life, pure as crystal, on whose banks grows the tree of life whose leaves are for the healing of the nations. There's an image. There's a loom on which to weave a fabric of meaning, of wonder, and of hope, as we move into the future, not quite sure how to find our way. © Grand Valley State University � https://digitalcollections.library.gvsu.edu/files/original/0d97440c4a112c580b928aec2ce0a80a.mp3 b4b8eed4af98fcce050f2ef5c40187bb Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Richard A. Rhem Collection Description An account of the resource Text and sound recordings of the sermons, prayers, services, and articles of Richard Rhem, pastor emeritus of Christ Community Church in Spring Lake, Michigan, where he served for 37 years. Starting in the mid 1980's, Rhem began to question some of the traditional Christian dogma that he had been espousing from the pulpit. That questioning was a first step in a long and interesting spiritual journey, one that he openly shared with his congregation. His journey is important, in part because it is reflective of the questioning, the yearnings, and the gradual revision of beliefs that many persons in this part of the century have experienced and continue to experience. It is important also because of the affirming and inclusive way his questioning was done and his thinking evolved. His sermons and other written and spoken materials together document the steps in his journey as it took a turn in 1985, yet continued to revolve around the framework and liturgies of the Christian calendar. Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Religion Interfaith worship Sermons Sound Recordings Creator An entity primarily responsible for making the resource Rhem, Richard A. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514">Richard A. Rhem papers (KII-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Contributor An entity responsible for making contributions to the resource Kaufman Interfaith Institute Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Language A language of the resource English Type The nature or genre of the resource Sound Text Identifier An unambiguous reference to the resource within a given context KII-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1981-2014 Format The file format, physical medium, or dimensions of the resource audio/mp3 text/pdf Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Event Eastertide VI Scripture Text Acts 17:16-34, Mark 2:18-28 Location The location of the interview Christ Community Church, Spring Lake, MI Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context KII-01_RA-0-19970504 Date A point or period of time associated with an event in the lifecycle of the resource 1997-05-04 Title A name given to the resource Re-Tell Me the Old, Old Story Creator An entity primarily responsible for making the resource Richard A. Rhem Publisher An entity responsible for making the resource available Grand Valley State University Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Clergy--Michigan Reformed Church in America Christ Community Church (Spring Lake, Mich.) Sermons Relation A related resource Richard A. Rhem - An Archive of Sermons, Prayers, Talks and Stories: http://richardrhem.org/ Language A language of the resource eng Type The nature or genre of the resource Text Sound Format The file format, physical medium, or dimensions of the resource audio/mp3 application/pdf Description An account of the resource A sermon given by Richard A. Rhem (Dick) on May 4, 1997 entitled "Re-Tell Me the Old, Old Story", on the occasion of Eastertide VI, at Christ Community Church, Spring Lake, MI. Scripture references: Acts 17:16-34, Mark 2:18-28. Divine Intention Global Community Meaning Re-imagining the Faith https://digitalcollections.library.gvsu.edu/files/original/142218d810d6deb7909f0bfcf606a092.pdf 7ee87b879b6a178c470420e33d4784b5 PDF Text Text • READING & CONVERSATION WITH KRISTEN HOGAN Date: March 16 Time: 6-8:30PM • Location: LIB 030 Mary Idema Pew Library, Multipurpose Room Dinner will be provided! FEM INIST BO Q.!!.~,!9 RE THE MOVEMENT • First 10 people to send a request to wgs@gvsu.edu for a free copy of The Feminist Bookstore Movement will receive one at the event! LESBIAN ANT/RACISM AND FEMINIST ACCOUNTABILITY THIS EVENT IS SPONSORED BY WOMEN, GENDER, AND SEXUALITY STUDIES AND GVSU LIBRARIES QUESTIONS? WGS@GVSU.EDU � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource GVSU Sexuality and Gender Flyers Creator An entity primarily responsible for making the resource The Rainbow Resource Center Women and Gender Studies Department Women's Commission Gayle R. Davis Center for Women and Gender Equity Description An account of the resource Digitized posters, flyers, event notices, and other materials relating to gender expression and sexuality at Grand Valley State University, with materials spanning from 1974 to 2019. Date A point or period of time associated with an event in the lifecycle of the resource 1974/2019 Source A related resource from which the described resource is derived Digitized from collections at the Rainbow Resource Center (formerly the Milton E. Ford LGBT Resource Center), Women and Gender Studies Department, Women's Commission, and Gayle R. Davis Center for Women and Gender Equity. Rights Information about rights held in and over the resource In Copyright Subject The topic of the resource Gender identity Gender expression Sexual orientation Women's studies Queer theory Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections and University Archives. Identifier An unambiguous reference to the resource within a given context DC-09 Format The file format, physical medium, or dimensions of the resource application/pdf Type The nature or genre of the resource Text Language A language of the resource eng Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context DC-09_SGF_WGS_2017_InvitedSpeaker_KristenHogan.pdf Creator An entity primarily responsible for making the resource Women, Gender, and Sexuality Studies Department Date A point or period of time associated with an event in the lifecycle of the resource 2017-03-16 Title A name given to the resource Reading & Conversation with Kristen Hogan Description An account of the resource Event flyer with location, time and date of event. Subject The topic of the resource Women's studies Anti-racism Lesbian activists Feminism Source A related resource from which the described resource is derived Women, Gender, and Sexuality Studies Department Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Type The nature or genre of the resource Text Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource eng Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/f7f5f31781616b7a73508b7bfaae41c7.jpg ed36f9c6f216b25af8630c50fdcfe6d2 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Robert H. Merrill photographs Creator An entity primarily responsible for making the resource Merrill, Robert H., 1881-1955 Date A point or period of time associated with an event in the lifecycle of the resource 1909/1950 Source A related resource from which the described resource is derived Robert H. Merrill papers (RHC-222) Rights Information about rights held in and over the resource In Copyright Identifier An unambiguous reference to the resource within a given context RHC-222 Description An account of the resource Photographs, negatives, and lantern slides digitized from the papers of engineer and archaeologist Robert H. Merrill. A Grand Rapids native, Merrill held an accomplished career as a civil engineer. He founded the company Spooner & Merrill, which held offices in Grand Rapids and Chicago. From 1919-1921, Merrill lived in China, working as Assistant Principal Engineer on a reconstruction of the Grand Canal - the oldest and longest canal system in the world. Merrill became fascinated by archaeology, and among other projects, he traveled to the Uxmal Pyramids in Yucatan, Mexico, with a research expedition from Tulane University. Merrill's photo collection includes images of his travels and projects, friends and family. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context Merrill_FilmPacks_2_009 Date A point or period of time associated with an event in the lifecycle of the resource 1937-02-23 Title A name given to the resource Reading bearing of pigeon flight toward Cape Trafalgar Description An account of the resource Black and white photograph of a Robert H. Merrill reading the bearing of pigeon flight toward Cape Trafalgar. Subject The topic of the resource Boats Steamboats Trafalgar, Cape (Spain) Source A related resource from which the described resource is derived Robert H. Merrill papers (RHC-222) Rights Information about rights held in and over the resource In Copyright Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Creator An entity primarily responsible for making the resource Merrill, Robert H., 1881-1955 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/fc0dec85ee9eebe599644238041d4199.pdf fb6d81980af0fcb11e05ab49b475ec15 PDF Text Text Reagan and Shultz have made a hero of Arafat By AM. Rosenthal New York Times News Service NEW YORK - It is just beginning. The pressure will now increase for Israel to risk its very existence. The purpose will be to force Israelis to agree to the creation of a new country that would have a deep political, religious and national drive to expand over the years into all of Israel. Few countries have been asked to do that - risk nationhood by carving out a piece of territory and handing it to an enemy without a fight. Czechoslovakia was pressured into doing that in 1938. To this day it has not regained its freedom. Not many nations return from the graveyard of surrender. The Reagan administration prepared the way for the pressure to come by its stunning turnaround on the Palestine Liberation Organization. Only a few weeks ago, Secretary of State George Shultz denounced Vasser Arafat as a terrorist not even fit to visit this country for a speech to the United Nations. Suddenly Shultz anointed the PLO as a negotiating partner, after 13 years of American refusal to do so, making Arafat a victorious international hero. The decision to legitimize Arafat came after he read aloud an American-prepared statement that differed little from what he had said before about recognizing Israel and denouncing terrorism. No further price was asked of Arafat. Like renouncing the death-to-Israel convenant, as Bush himself demanded in September. Or proving over a decent amount of time that he had actually given up terror- ism. Or, most important, acknowledging the right of a Jewish homeland to exist in the Middle East, not simply the fact that it was there. The frantic haste with which Shultz accepted the parroted words of Arafat and ordered PLO-U.S. negotiations to start was perhaps understandable. He did not have many weeks left to carve out a niche in history. He certainly did that; his name and Arafat's will now always be connected. Just as astonishing was the speed and gentleness with which leaders of American Jewish organizations announced that despite misgivings about what he was doing they trusted Shultz. Privately, the reason they give has little to do with trust of Shultz - which will not be of paramount importance after Jan. 20. It is that they assume President-elect Bush is delighted not to face the PLO decision himself, and they are in no huny to take him on. Let's clear away some of the camouflage thrown up around the decision. The State Department says Arafat fulfilled American conditions for dealing with him - recognition of Israel's existence and renouncing terrorism. But those conditions were intended to be essential for even considering a U.S.-PLO link and were meant to be tested - not a cooked-up maneuver for instant recognition. The PLO is already warning that its definition of terrorism will not coincide with Washington's or Israel's and says that is just too bad. More nonsense: Opposition to recognition of the PLO means opposition to peace talks between Israeli and Palestinian. Actually, Reagan and Shultz did two things likely to delay peace. They made the PLO the sole Palestinian representative, squeezing out Palestinians on the West Bank with whom Israelis might have dealt. And psychologically they have made the concept of another Palestinian state acceptable before talks even start. Until Arafat proclaimed the Palestinian state, the form of government of any territory given up by the Israelis was assumed to be one of the things that negotiations were supposed to be all about. Should there be another Palestinian state? Or should any territory given up by the Israelis be governed otherwise - perhaps by West Bank Palestinians as part of a union with Jordan, a largely Palestinian state itself? Will the men who run the PLO and have been fighting all their adult lives for the destruction of Israel be satisfied with a sliver of a state? Will Arafat be content to be mayor of Bethlehem? No speculation is needed. A Kuwaiti newspaper reported that after the American recognition, Abu Iyad, Arafat's deputy, said that establishment of a Palestinian state on part of Palestinian land would be a stage toward a Palestinian state on all of it. The only question at a "peace conference" now would be how much the PLO gets, how fast. Then, how long before Israel became a vulnerable sliver 10 years, 20? Israel will not commit suicide. It is reasonable to hope that the new president of the United States will decide that it is immoral for one country to suggest that any other nation do so. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Adriana B. and Peter N. Termaat collection Creator An entity primarily responsible for making the resource Termaat, Adriana B. (Schuurman) Termaat, Peter N. Description An account of the resource Collection contains genealogical, personal, and family papers and photographs documenting the lives and interests of Adriana and Peter Termaat. The bulk of the materials are related to family history and genealogical research carried out by the Termaats, including research notes and materials about places in the Netherlands that were significant to the Termaat and Schuurman families, such as the city of Alkmaar. Other materials in the collection are related to the Termaats' experiences on the eve of and during the Second World War, especially the German occupation of the Netherlands and the Termaats' participation in organized resistance to the Nazis. Also included are materials that document the family's post-war life in the United States, including their public efforts to recognize, commemorate, and honor people and events significant to World War II. Date A point or period of time associated with an event in the lifecycle of the resource 1869 - 2012 Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/719">Adriana B. and Peter N. Termaat collection, RHC-144</a> Subject The topic of the resource Netherlands Netherlands--History--German occupation, 1940-1945 World War, 1939-1945 World War, 1939-1945 -- Underground movements -- Netherlands Dutch Dutch Americans Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives Identifier An unambiguous reference to the resource within a given context RHC-144 Format The file format, physical medium, or dimensions of the resource Text Image Type The nature or genre of the resource application/pdf image/jpeg Language A language of the resource eng nl Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-144_Termaat_NWS_Reagan-Shcultz-Arafat Creator An entity primarily responsible for making the resource Rosenthal, A.M. Title A name given to the resource Reagan and Shultz have made a hero of Arafat Description An account of the resource Newspaper clipping about U.S. denunciation of Yasir Arafat. Subject The topic of the resource United States -- Foreign relations -- 20th century Arafat, Yasir, 1929-2004 Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/719">Adriana B. and Peter N. Termaat collection (RHC-144)</a> Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Type The nature or genre of the resource Text Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource eng Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/bde2da4ef690c05938f9d39221ec4211.jpg 958e7782169a0c7b9eccbcd2412f16ee Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Faces of Grand Valley Creator An entity primarily responsible for making the resource Grand Valley State University Contributor An entity responsible for making contributions to the resource University Communications Description An account of the resource A non-comprehensive collection of photographs of Grand Valley faculty, staff, administrators, board members, friends, and alumni. Photos collected by University Communications for use in promotion and information sharing about Grand Valley with the wider community. Date A point or period of time associated with an event in the lifecycle of the resource 1960s - 1990s Source A related resource from which the described resource is derived GV012-03. University Communications. Vita Files Rights Information about rights held in and over the resource In Copryight Subject The topic of the resource Grand Valley State University College administrators College teachers Colleges and universities -- Faculty Michigan Publisher An entity responsible for making the resource available Grand Valley State University. Special Collections and University Archives Identifier An unambiguous reference to the resource within a given context GV012-03 Format The file format, physical medium, or dimensions of the resource image/jpeg Type The nature or genre of the resource Image Language A language of the resource eng Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context ReamonUlla Creator An entity primarily responsible for making the resource Grand Valley State University. University Communications Title A name given to the resource Reamon, Ulla Description An account of the resource Ulla Reamon Subject The topic of the resource Grand Valley State University – History Michigan Source A related resource from which the described resource is derived University Communications. Vita Files, 1968-2016 (GV012-03) Publisher An entity responsible for making the resource available Grand Valley State University. Special Collections and University Archives Rights Information about rights held in and over the resource In Copyright Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Language A language of the resource eng https://digitalcollections.library.gvsu.edu/files/original/29403cf618e6c0e989f1ccdb63fa874f.jpg adf4a9bff3698976b447a61388930945 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ronald Oakes collection Creator An entity primarily responsible for making the resource Oakes, Ronald Description An account of the resource Collection of photographs by Ronald Oakes, who served in the U.S. Marine Corps during the Vietnam War, and in the U.S. National Guard in the Iraq War. Date A point or period of time associated with an event in the lifecycle of the resource 1968/2005 Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/628">Ronald Oakes Vietnam and Iraq war photographs (RHC-80)</a> Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Iraq War, 2003-2011 Vietnam War, 1961-1975 Veterans Photographs Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives Relation A related resource Veterans History Project interviews, RHC-27 Identifier An unambiguous reference to the resource within a given context RHC-80 Language A language of the resource eng Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-80_Oakes-Vietnam-Scan-080728-0055 Title A name given to the resource Rear area at LZ Stud, Vandergrift Combat Base Subject The topic of the resource Vietnam War, 1961-1975 United States--History, Military Marine Corps Military life Soldiers Photographs Description An account of the resource Rear area at LZ Stud, Vandergrift Combat Base. The jumping off point for the relief of Khe Sanh, October 1968. Creator An entity primarily responsible for making the resource Oakes, Ronald Relation A related resource 1968 Type The nature or genre of the resource Image Source A related resource from which the described resource is derived Ronald Oakes Vietnam and Iraq photographs (RHC-80) Veterans History Project interviews, RHC-27 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Vietnam War Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Date A point or period of time associated with an event in the lifecycle of the resource 1968-10 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/71a5df22dcbe0f46dc180714ba7baf4d.jpg 7dd3e14f2db81936bbca070156e70675 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ronald Oakes collection Creator An entity primarily responsible for making the resource Oakes, Ronald Description An account of the resource Collection of photographs by Ronald Oakes, who served in the U.S. Marine Corps during the Vietnam War, and in the U.S. National Guard in the Iraq War. Date A point or period of time associated with an event in the lifecycle of the resource 1968/2005 Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/628">Ronald Oakes Vietnam and Iraq war photographs (RHC-80)</a> Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Iraq War, 2003-2011 Vietnam War, 1961-1975 Veterans Photographs Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives Relation A related resource Veterans History Project interviews, RHC-27 Identifier An unambiguous reference to the resource within a given context RHC-80 Language A language of the resource eng Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-80_Oakes-Vietnam-Scan-080716-0001 Title A name given to the resource Rear area in Dong Ha for the 4th Marine Regiment Subject The topic of the resource Vietnam War, 1961-1975 United States--History, Military Marine Corps Military life Soldiers Photographs Description An account of the resource Rear area in Dong Ha for the 4th Marine Regiment. New mess hall under construction. Creator An entity primarily responsible for making the resource Oakes, Ronald Type The nature or genre of the resource Image Source A related resource from which the described resource is derived Ronald Oakes Vietnam and Iraq photographs (RHC-80) Relation A related resource Veterans History Project interviews, RHC-27 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Vietnam War Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Format The file format, physical medium, or dimensions of the resource image/jpeg Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/854043a8863f8ce403f86ecbe0e1a171.jpg 49752d1c9e71da865a4ba4a139f4cac7 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Douglas R. Gilbert Photographs Creator An entity primarily responsible for making the resource Gilbert, Douglas R., 1942-2023 Description An account of the resource Photographs scanned from negatives and transparencies from the Douglas R. Gilbert papers (RHC-183). 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. 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. Date A point or period of time associated with an event in the lifecycle of the resource 1960-2011 Source A related resource from which the described resource is derived <a href="%E2%80%9Dhttps%3A//gvsu.lyrasistechnology.org/repositories/2/resources/783%E2%80%9D">Douglas R. Gilbert Papers (RHC-183)</a> Rights Information about rights held in and over the resource In Copyright Subject The topic of the resource Photographs Photography -- United States Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections and University Archives. Identifier An unambiguous reference to the resource within a given context RHC-183 Format The file format, physical medium, or dimensions of the resource Image Type The nature or genre of the resource image/jpeg Language A language of the resource eng Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-183_A007-0104 Creator An entity primarily responsible for making the resource Gilbert, Douglas R. Date A point or period of time associated with an event in the lifecycle of the resource 1960-04 Title A name given to the resource Rear view of fallen tree on car Description An account of the resource Black and white photograph of a neighborhood street featuring the scene of an accident invovling a parked car and a fallen tree in April 1960. Photograph by Douglas R. Gilbert. Scanned from the negative. Subject The topic of the resource Trees in cities Traffic accidents Holland (Mich.) Black-and-white photography Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/783">Douglas R. Gilbert papers (RHC-183)</a> Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960s Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/60aa6b13145c6e58e7cc92455f99a45a.jpg af98eb9bfc9db5705245147c0cf7ed8f Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Douglas R. Gilbert Photographs Creator An entity primarily responsible for making the resource Gilbert, Douglas R., 1942-2023 Description An account of the resource Photographs scanned from negatives and transparencies from the Douglas R. Gilbert papers (RHC-183). 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. 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. Date A point or period of time associated with an event in the lifecycle of the resource 1960-2011 Source A related resource from which the described resource is derived <a href="%E2%80%9Dhttps%3A//gvsu.lyrasistechnology.org/repositories/2/resources/783%E2%80%9D">Douglas R. Gilbert Papers (RHC-183)</a> Rights Information about rights held in and over the resource In Copyright Subject The topic of the resource Photographs Photography -- United States Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections and University Archives. Identifier An unambiguous reference to the resource within a given context RHC-183 Format The file format, physical medium, or dimensions of the resource Image Type The nature or genre of the resource image/jpeg Language A language of the resource eng Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-183_A007-0102 Creator An entity primarily responsible for making the resource Gilbert, Douglas R. Date A point or period of time associated with an event in the lifecycle of the resource 1960-04 Title A name given to the resource Rear view of neighborhood truck fire Description An account of the resource Black and white photograph featuring a close up view of a neighborhood street scene centered around a truck fire in April 1960. A building in the background features signs that read, "Jerry's IGA Stores" and "Jerry's IGA Groceries and Meats." Photograph by Douglas R. Gilbert. Scanned from the negative. Subject The topic of the resource Dodge trucks Traffic accidents Holland (Mich.) Black-and-white photography Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/783">Douglas R. Gilbert papers (RHC-183)</a> Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/InC/1.0/">In Copyright</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960s Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/7695e74824f0ab9a4d621123eae8c70e.mp4 99a7a31eb590816077616629ed47ef08 https://digitalcollections.library.gvsu.edu/files/original/4569a65ddc071cbb3ff68a5161f9e429.pdf 28843d74c074dddc28a68120dc321ad4 PDF Text Text Grand Valley State University Veterans History Project Interview Name of War: World War II Name of Interviewee: Jeannette Rearick Length: (01:01:25) (00:30) Background Information • • • • • • • • Jeannette’s husband John fought in WWII; they had gotten married on November 17, 1942 She was born in Indiana in 1920 and he was born in Indiana in 1921 John was in the Army Infantry and later became a captain Jeannette grew up in a small town; her father owned a bar and her mother stayed at home She had a brother and sister that were 10 and 12 years older than her it felt like she was an only child Jeannette met John in the 3rd grade when he had first moved to town; they began dating in 11th grade Her brother was in the Navy and John’s father had fought in WWI After high school John began going to college and later enlisted in the Army (7:40) Training • John was sent to Fort Benning in Georgia for basic training • He later began training with heavy weapons and became part of the 307th Heavy Weapons Regiment • It was difficult for him to take machine guns apart and put them back together quickly • He was later sent to Fort Jackson in South Carolina and working with the 77th Infantry Division, working on hand to hand combat • John was always homesick and they missed each other very much • He was anxious to be done with the service and get back to college • John and Jeannette got married in South Carolina in 1942 (10:45) Traveling • After getting married John was sent to West Virginia for mountain climbing • He was then sent to Virginia for ship loading and unloading of supplies • John was sent to Camp Heider in California • Jeannette lived with him there off base and worked for a telephone company (12:40) Overseas • John received orders to be shipped out from California and to fight in the Pacific • Jeannette moved back in with her parents and began working at her father’s bar • John fought in Guam, Okinawa, and 3 other small islands �• He also traveled to the Philippines and made many good friend while he was in the service (25:30) Guam • John had a pet parrot while overseas to keep him company and sent Jeannette pictures of them together • They wrote each other often, but it took about 2 weeks for each letter to be delivered • John had first been sent to Guam where they fought the Japanese in the jungle • He collected a few swords from Japanese that he had killed and brought them home to hang on their mantle • Many of his good friends were killed there during their first week in battle • John was wounded, with a gash in his head, shot in the leg, and torn ligament in his arm in 1944 (36:40) End of Service • John had received orders once he was healed that he would serve with a group to be replacements for Marines in Japan • He had been in Okinawa when the war ended and his previous orders were rescinded • He was happy to be back to civilian life and anxious to start law school • They later traveled to Guam and other islands in the Pacific for the 50th reunion ceremony (47:55) Looking Back • The war tore John and Jeanette apart and also brought them closer together • They always thought they would never see each other again and looked forward to every day together • They were married for 65 years and John is now buried at Arlington National Cemetery � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Veterans History Project Creator An entity primarily responsible for making the resource Grand Valley State University. History Department Description An account of the resource The Library of Congress established the Veterans History Project in 2001 to collect memories, accounts, and documents of U.S. war veterans from World War II and the Korean War, Vietnam War, and conflicts in the Middle East and elsewhere, and to preserve these stories for future generations. The GVSU History Department interviews are part of this work-in-progress, and may contain videos and audio recordings, transcripts and interview outlines, and related documents and photographs. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1914- Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Subject The topic of the resource Afghan War, 2001--Personal narratives, American Iran Hostage Crisis, 1979-1981--Personal narratives, American Korean War, 1950-1953--Personal narratives, American Michigan--History, Military Oral history Persian Gulf War, 1991--Personal narratives, American United States--History, Military United States. Air Force United States. Army United States. Navy Veterans Video recordings Vietnam War, 1961-1975--Personal narratives, American World War, 1939-1945--Personal narratives, American Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives Contributor An entity responsible for making contributions to the resource Smither, James Boring, Frank Relation A related resource Veterans History Project (U.S.) Identifier An unambiguous reference to the resource within a given context RHC-27 Language A language of the resource eng Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/455">Veterans History Project interviews (RHC-27)</a> Oral History A resource containing historical information obtained in interviews with persons having firsthand knowledge. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RearickJ Title A name given to the resource Rearick, Jeanette (Interview outline and video), 2009 Creator An entity primarily responsible for making the resource Rearick, Jeanette Description An account of the resource Jeanette Rearick is World War II wife whose husband served in the U.S. Army. She re-accounts his pre-enlistment, training and enlistment, and service experience. She retells briefly what John Rearick, her husband's service experience, was like in the Pacific. What is memorable about him is his experience fighting the Japanese in the jungles on Guam. After his service experience, John went to law school and traveled with his wife a little bit. She concludes by mentioning how her husband's war experience made them closer. Contributor An entity responsible for making contributions to the resource Wesenberg, Perry (Interviewer) Caledonia High School (Caledonia, Mich.) Subject The topic of the resource Oral history Veterans History Project (U.S.) United States--History, Military Michigan--History, Military Veterans Video recordings World War, 1939-1945--Personal narratives, American United States. Army Women Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Type The nature or genre of the resource Moving Image Text Relation A related resource Veterans History Project (U.S.) Date A point or period of time associated with an event in the lifecycle of the resource 2009-05-31 Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/455">Veterans History Project Collection, (RHC-27)</a> Format The file format, physical medium, or dimensions of the resource application/pdf video/mp4 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/3e9f21b17a195f9151dcefad059d3d44.pdf ad9612a2e8ae07c06566d91d3b8cba88 PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Summers in Saugatuck-Douglas Collection Creator An entity primarily responsible for making the resource Grand Valley State University. Kutsche Office of Local History Description An account of the resource Collection contains images and documents digitized and collected through the project "Stories of Summer," supported by a National Endowment for the Humanities Common Heritage Grant. The collection aims to document the twin lakeshore communities of Saugatuck and Douglas, Michigan, as they transformed through the state's bustling tourism industry and acceptance of minorities. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1910s-2010s Source A related resource from which the described resource is derived Various Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/UND/1.0/">Copyright Undetermined</a> Subject The topic of the resource Michigan Saugatuck (Mich.) Douglas (Mich.) Michigan, Lake Allegan County (Mich.) Beaches Sand dunes Outdoor recreation Publisher An entity responsible for making the resource available Grand Valley State University Libraries. Allendale, Michigan Contributor An entity responsible for making contributions to the resource Saugatuck-Douglas History Center Identifier An unambiguous reference to the resource within a given context Stories of Summer (Common Heritage project) Format The file format, physical medium, or dimensions of the resource image/jpeg application/pdf Type The nature or genre of the resource Image Text Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource 2018 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context DC-07_SD-Walter-PG_0010 Creator An entity primarily responsible for making the resource Walter, P. G. Date A point or period of time associated with an event in the lifecycle of the resource 1960 Title A name given to the resource Reb Barn Theatre program Description An account of the resource Cover and back of Red Barn Theatre program, circa 1960 Subject The topic of the resource Michigan Saugatuck (Mich.) Allegan County (Mich.) Playbills Source A related resource from which the described resource is derived Digital file contributed by D. Brigham as part of the Stories of Summer project. Relation A related resource Stories of Summer (project) Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/vocab/UND/1.0/">Copyright Undetermined</a> Type The nature or genre of the resource Text Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource eng Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/9124bc0306e950b48987f80f57f2fda9.pdf 3e8619194423dc0480df9ad8a9658f0a PDF Text Text Young Lords In Lincoln Park Interviewee: Rebecca “Buffy” Vance Interviewers: José “Cha-Cha” Jiménez Location: Grand Valley State University Special Collections Date: 4/20/2012 Biography and Description Rebecca “Buffy” Vance was friends with “Stony,” who was a white southerner and one of the main Young Lords from the Wieland branch of the group before they became human rights activists for Latinos and the poor. Stony was about 17-years-old then and lived across from Wieland on North Avenue. His sisters became members of the auxiliary group, the Young Lordettes. Wieland culture was completely different from the culture at Halsted and Dickens and Burling and Armitage where the other main group of Young Lords hung out. The difference was that on Wieland and North Avenue, they did not have to share space with the other Puerto Rican Clubs of Lincoln Park. Pockets of Puerto Ricans left behind from the destruction wrought by urban renewal in the Puerto Rican barrio of La Clark were still around then. Wieland Street was one of the streets that still survived. Masao Yamasaki, a man of Japanese descent, became friends with Stony and other Young lords and tried to help them with counseling and guidance. Mr. Yamasaki did this through the YMCA, where Young Lords would go for swimming and basketball. He owned a factory and started providing a few of them, including Stony, with jobs. And Stony remained in his packaging company for years, becoming a supervisor for the company. Ms. Vance was never in the Young Lords but grew up in Lincoln Park and attended Alcott Elementary at 2625 North Orchard. Alcott School then had an after school program that would supervise the youth at night to keep them out of trouble and off the streets. A few of the Young Lords attended Alcott and �spread the word about the program. They would have to walk 8 to 10 blocks to attend but it did help some of them as they participated in sports, arts and crafts, and other activities. There were also the social dances, where youth danced to tunes such as “Wipe-out,” “Twine Time,” “Monkey Time,” and “Louie Louie.” Today Ms. Vance today works at the University of Illinois Circle Campus as Assistant to Communications and Development and Alumni Relations. Prior to joining the College of Law, she worked as a development Secretary for Will AM-FM-TV. Ms. Vance has also worked at Amdocs Inc. and in benefit planning. �Transcript REBECCA VANCE: Okay. My name is Rebecca Vance. I’ve got a nickname of [Buffy but I think anybody from a long time ago in the neighborhood would remember me as Rebecca. I was born in Richmond, Indiana, and then moved to inner-city Chicago when I was a few months old with my mom. She was divorced when she was pregnant with me and I have an older sister, three years older than me, who lived with us there and then a younger sister seven years younger. JOSE JIMENEZ: RV: What are their names and what year did you come to Chicago? We came to Chicago probably 1952 I was born so it’s a little, family didn’t talk a whole lot about that time but it’s probably early ’50s we came to Chicago. [00:01:00] Actually, we lived on Clarington. I’m not sure where that is. It’s probably not too far from where I grew up but we lived there first. And then she remarried my stepfather and we moved to Wrightwood and Mildred when I was five years old. So that’d be about ’57 and we stayed in that. It was a brownstone brick building. We stayed there through eighth grade and then they moved, we moved out. But I -- JJ: So you were in Uptown on Clarington and then you moved to Lincoln Park at the time. RV: Yeah, yeah. Yeah. So when I was five -- JJ: You said around ’57, (inaudible) and it was like a brownstone building? RV: Yeah, it was a brownstone building. It was right on the corner and it was kind of funny. Years later, I was working at a, I don’t even remember. Like a warehouse 1 �or something in Champaign here and I was talking about where I lived [00:02:00] and a guy was hearing me. He goes, “Oh yeah, my mom owned that building.” What are the odds of that? So it got me thinking and I went back and went to look at that building, went to look at it, and we actually lived in the basement. So I found the landlady because there was, it looked like there was one of the apartments for rent and I asked if I could see the basement apartment. She was just like, “There is no one anyone could live there.” It’s like, “Oh, yeah, we lived there.” I was explaining where the bedroom was and where the bathroom and she just, she said, “Oh, well, there’s an outlet for a bathroom but I can’t believe it.” So I looked down there and it was amazing that they had a little apartment down there. But -JJ: This was on Mildred or...? RV: Yeah, Mildred and Wrightwood. It’s still a really nice building. I mean, just I could sort of remember because of the streets but a lot of the old apartments or brownstones, some of them were still there. But mostly in between where there was like [00:03:00] bigger gangways and stuff were really, really, big, nice townhomes. When I tell people, “Oh yeah, I grew up in Lincoln Park,” they’re like, “Wooh, wooh!” And I was like, “No, it wasn’t like that. It was just kind of a working-class neighborhood.” JJ: At the time? RV: Yeah. JJ: Especially around Halsted. But I mean east of that, you had the goalposts, right? I mean, you had Lake Shore Drive? 2 �RV: Yeah. We would walk in the summer, we would walk to the beach every day. JJ: What beach did you go to? RV: Fullerton Avenue Beach. JJ: (inaudible) RV: Yeah, we’d go to Fullerton and then my older sister, [Vera?] was older than me. So she would go to the rocks, Addison Rocks, and that’s where all the teenagers would hang out. JJ: (inaudible) RV: So yeah, they would hang out there but I remember going to, walking to Fullerton Avenue beach every day. JJ: So the teenagers were hanging around the Addison Rocks. When you say teenagers, what kind of position I mean in terms of minority. [00:04:00] Were there -- RV: It was -- JJ: Or did you even think about that at that time? RV: I didn’t think about it a lot. I thought about race because I was called some names. I was, my mom and you know, in the ’50s, that wasn’t that long -- JJ: You were called names? What do you mean? RV: Just racial slurs. She was born in Japan from Tokyo and my father is Caucasian. So and I really never saw him till I was 13 but so she would always tell me, “You’re American. You can pass. You’re American. Say you’re Italian.” (laughter) I was like Italians got it better? I don’t know. So I just -- but I really couldn’t identify. There was a small Japanese population maybe and I was 3 �looking for my picture, at my class picture. There were several Japanese children that were in my grade school and that may be why we moved to that certain area. But mostly, it was [00:05:00] Latino, Latina. JJ: At that time, was it Latino? RV: Yeah, there were quite a few, quite a few of my friends were Puerto Rican. We just, that was the neighborhood. So I got my first kiss from a Puerto Rican boy. (laughs) JJ: Okay. RV: Yeah, so I remember that. Yeah. JJ: Now, so you’re of Japanese ancestry and so did, were your parents raised over there at the time? RV: My mother was. She was. She lived in Japan most of her adult life. I think she, maybe she got, maybe she had me when she was 30 but she lived through the war there. She told me stories about being bombed in Tokyo. JJ: What war? I don’t -- RV: What was that, World War II? JJ: Oh, World War II? Okay. (inaudible) -- RV: Yeah, they, yeah, bombed Tokyo. She’s 88 now. JJ: Oh, when they bombed...? RV: Yeah, so she lived through that. She just lived there and she would -- JJ: What kind of stories did she (inaudible)? RV: Oh, just wonderful stories to tell time. (laughs) Just wonderful but, you know, [00:06:00] war stories. She just and she was very, we could -- now that I look 4 �back now, I could see that just very much affected her. Just the trauma of that and then the prejudice coming to the coun-- this country right after it. Once, she told a lot about the bodies and you know. But I do remember one story that kind of gave me strength that I thought about and I still think about. She was upstairs reading and her mom was calling her, “Please come down to the basement, please come down,” because they were bomb, they were beginning bombing again. And she said, “If I’m going to die, I’m going to die upstairs in my bedroom reading my book, not in the basement like a cockroach.” (laughs) And she said she stayed there reading and they couldn’t make her come down. And I just, I think about that. I still think about that. And now, I [00:07:00] just think she just had enough and she would tell me the people didn’t do anything. It was a government, it was a change of government. And they were real militant and the people are, the culture is just to obey. And so but she, I think it just struck her that, “I’m a human being and I’m tired of, I’m tired of running and being afraid. If you’re going to kill me, kill me this way. I’m going to die with dignity,” so I remember that story. That was good. When she got to this country, it was difficult. I think the marriage, it was difficult. It was a difficult time being inter-intermarried that way and so I don’t think her in-laws were happy and she wasn’t happy. So it was a hard time. There was a lot of prejudice, a lot of name-calling. People didn’t like, you know, it was the enemy. JJ: What kind of name-calling? RV: You mean like you want me to say [00:08:00] the words? JJ: Yeah, (overlapping dialogue; inaudible) -- 5 �RV: Yeah, might as well. All right. Yeah, I got called like Jap or dirty Jap or you know. So mm-hmm, yeah. JJ: Yeah, because I didn’t, I didn’t consider that but it’s true that the World War II -- RV: With the war just so -- yeah, it wasn’t -- JJ: (inaudible) more prejudice. RV: Yeah, it wasn’t that far from, yeah. JJ: Did you know people in those internment camps or anything like that or no? (inaudible) RV: Not of our family because she was first generation. She was the first one to come to this country and it was after the war that she came. But yeah, I think the Japanese were kind of the only people in this country that were rounded up and put in jail. I don’t know but so -- JJ: Yeah, right, mm-hmm. Okay, so it wasn’t your generation because you had come after the war. RV: Yeah, she came after the war and that’s where she met my father was in, she was working in a hospital and he was -- JJ: Here in Chicago? RV: In Tokyo. JJ: In Tokyo, okay. RV: She was working in a hospital. And she was actually a very privileged family, a very wealthy family. [00:09:00] The [Oharas?] from Tokyo and I guess they had like a business school and had a lot of buildings. She did tell me when she left, there was nothing left. I mean, they -- everything was bombed and they didn’t 6 �have pictures. But there was one building and she gave that to her brother. But when she came to this country, she had to work because she had two small girls to take care of and she got a job I guess in a factory doing like a heavy sewing. I talked to some people that had actually -JJ: This was here. RV: Yeah, in Chicago. She worked in a factory -- JJ: Heavy sewing so -- RV: -- doing -- JJ: Not Maxwell Street or anything like that by that (overlapping dialogue; inaudible) - RV: It could’ve been, it very well could’ve been because I was actually to my ex inlaws saying and they had worked in different factories and I said what she did. They couldn’t believe that a woman that little could do it because I guess it’s a big apparatus that you have to do all day. She eventually [00:10:00] got bursitis as she got older from it. But I mean, that kind of gives me strength, too, to think that somebody who is so privileged, they had servants and but they were not above just going in and doing what you have to do. Working hard to take care of your children so I admired her for that, yeah. JJ: This is your mom. RV: My mom. JJ: And then is she still alive? RV: She’s still alive. She’s 88, yeah. She was doing really well until about a couple of years ago and then she just kind of, I think she just kind of gave up. She just 7 �kind of gave up. But her whole life, she kind of thought -- I don’t want to say she thought people didn’t like her but people didn’t like her. So that’s a hard thing to leave your culture, leave your country, people are bombing you, come here, you didn’t do anything and people don’t accept you. So I don’t think she ever really got over that. Yeah. JJ: Now, did you realize that they didn’t accept her or are you realizing that now? RV: [00:11:00] That they didn’t -- no, I knew it then. JJ: I mean, how did you know? RV: Because I could hear, I could hear what they’re saying. People are very verba-you know. You grow up in Chicago, people aren’t going to bow and smile. I mean, they’ll just yell out if they don’t like you. If they like you, they do. But yeah, so I heard racial slurs the whole time I was there. Interesting enough, I was, because I don’t look full Japanese, full Asian, just most of the time, I was mistaken for being Latino so I got a lot of racial slurs about that. But -- JJ: About being Latino? RV: Oh yeah. JJ: (laughs) RV: Oh yeah. “You spic! You spic!” It’d be like a little girl. I was like, “Ha ha, I’m not a Spic, I’m a Jap.” (laughs) You know, so but like trying to make a joke of it but... JJ: So there was a lot of prejudice on any, it was all, any minority. They were -- RV: You know -- JJ: Everybody was calling you names. RV: Everybody was. That in a way, that, it didn’t make it -- 8 �JJ: I mean it didn’t, is that, is there (inaudible)? [00:12:00] RV: It is true. It didn’t make it okay but at least everybody had a name. I mean, everybody had some kind of name. You’re Italian, you’re a Dago. (laughs) I mean, I hate to say the words, but... JJ: Mm-hmm. RV: There were no African Americans in our neighborhood. There just weren’t; There just weren’t. But it was quite a few, yeah, quite a few Puerto Rican. It was just kind of Puerto Rican mix. JJ: So was the neighborhood mixed or was it segregated or what? RV: No, it was mixed. JJ: It was mixed. RV: Yeah. I would just, you know, just -- JJ: So everybody would just call each other names but it was a mixed bag. Were there neighborhoods that were mixed? But what was the, let’s say majority, minority in that area? RV: In this area where I lived, it was -- JJ: At that time, in the ’57. RV: Yeah, in ’57. I would say, I would say almost, I want to say like half Latino, have Caucasian and some Asian. But or maybe the Caucasian and Asian were about split. [00:13:00] It was quite -- JJ: When you say Caucasian, do you, are they all from the same Ethnic minority or...? RV: Well, I -- no, I don’t know. I would say like Irish and German and -- 9 �JJ: Irish. So it was like Irish and German and -- RV: Yeah. Yeah, kind of just working-class. JJ: Right, working-class. RV: Yeah, so everybody’s parents, everybody’s parents worked, not many moms worked. Not too many moms. JJ: I’m surprised that there were that many in ’50, in ’57. Well, that was ’60, yeah, ’59, ’61, every one like that. So who were your friends then? You were five years old. RV: My friends? Well, I had a friend when I first came to the school, I was very, really shy and she came over and said she’d sit with me. Her name is [Diane Silak?]. So she’s Polish, you know, Diane Silak, and she, I kept contact with her. I recently just Facebook [00:14:00] connected with her so she was [Deedee Silak?], she was my best friend. And then [Linda Dunzi?] [and I still talk to her. I had a crush on her brother. She was, had a twin brother and I don’t know, I think maybe they were Italian, Italian mix. But Dunzi, I’m not sure. But we didn’t think a lot about race. With our friends, we just didn’t. Now if I look back and try to remember, but we thought about it a lot if you got called a name and we didn’t, like if we got mad at our friends, we didn’t do that. But if it was people you didn’t know. Maybe if you were out on the street or adults would do it some. JJ: So it existed but among your friends, you didn’t really express it. It didn’t matter. RV: No. JJ: You were just friends and -- RV: Yeah, we just grew up together. We all, we started kindergarten together and we 10 �went to eighth grade. JJ: And you went to kindergarten where? RV: It was Louisa May Alcott School. JJ: Oh, [00:15:00] Louisa May Alcott. Then that’s right there by Wrightwood or...? RV: Yeah, if you’re on Wrightwood and Mildred, you have to cross Halsted and then just keep going east. Probably, I was amazed when I went back how many blocks it was because I walked that as a little girl and you couldn’t wear pants, you had to wear skirts. I was like it was cold. I thought I was cold. It was cold. So you had to walk that but it’s probably I would say like four blocks, maybe. Four or five blocks. It’s quite a ways. JJ: From (inaudible). RV: Mm-hmm. JJ: And so you went to kindergarten there all the way to eighth grade or...? RV: Yeah, I graduated eighth grade. A lot of people graduated eighth grade and that was it. They didn’t go on to high school; You just didn’t. So it was kind of a big deal. The parents would come and it was like a big graduation. It was kind of a big deal. JJ: So we talked about the conversation of the neighborhood. What about the school? I mean, what kind of...? RV: About the same, yeah, because it was that [00:16:00] area. So it was about the same. JJ: What would you say was the biggest minority at the, in the -- RV: The biggest minority was Latino, Latino, mm-hmm. Yeah. 11 �JJ: So in Alcott? RV: Yeah, I think so. JJ: Okay. Any memories of that, of Alcott? What kind of memories do you have? You went through a lot of grades there so... RV: Yeah, I do go through a lot of grades there. When you got old enough, you got to go Wednesday night, something called Social Center. And so they would have, they’d play records. There wasn’t like a DJ or a band. They would play records and you got to dance or they had games so it was something you could do at night. So that was, we would go to, my friends and I would go to that. I was allowed to go to that. I think a lot of other schools came to it, too. It was kind of open because it was always really packed with a lot of people I didn’t know so... JJ: But I remember the Young Lords used to go to that Wednesday night thing. So [00:17:00] I mean what, can you kind of describe that? I mean, what did you -- RV: Yeah, it was just -- JJ: Because I mean, you were in Alcott. You were no more -- RV: Yeah, it was in the gym and they would just play music and I -- JJ: About how many kids would go do you think? RV: There was a lot. It was just packed. I mean, it was just -- JJ: A hundred kids? RV: Yeah, yeah. I think I got restricted from going when it was like (laughs) when you guys showed up. Because it was like scary. I remember looking over and just like, “They look scary, I don’t know.” (laughs) That was kind of scary. So it wasn’t, (phone rings) it wasn’t just -- 12 �(break in audio) JJ: So we were talking about the conversation of the school. Then we were talking about the Wednesday night socials? RV: Yeah, Social Center. Yeah. JJ: So did people come into the gymnasium, like 100 kids or...? RV: Yeah, a lot. It was like a school dance except it was [00:18:00] every Wednesday and you could just come. I think I remember you could go to different rooms. They would have different things set up. I kind of remember you could go play a game or something but most of the people went to the gym. It was, I mean if you see like American Bandstand or something, you know, it was kind of, they were kind of just trying to do that with records and they would just play records. So I was just saying when you said the Young Lords showed up to it, I was like, “Yeah, I think I remember that (laughs) vividly.” I think it was pretty scary. Just kind of a presence like you just felt like, “Uh-oh. Uh-oh, this isn’t -- uh-oh.” So -- JJ: So at first, the gangs didn’t come. RV: No, uh-uh. It’s -- JJ: It was more calm and that for years. RV: I think, well, for when I was allowed to go and maybe I went like maybe seventh and eighth grade because it was at night. You know, it was dark, it was at night. But I think I was allowed to go because all [00:19:00] my friends did but I think I just -- JJ: So there wasn’t gangs at that time. RV: Uh-uh. No, I don’t think so -- 13 �JJ: You don’t think so. RV: -- but yeah, towards the end. I think -- JJ: So we’re talking about what years that there were not any gangs? RV: That there were not? JJ: (inaudible) RV: Yeah. So I guess I graduated, I don’t even know, like ’65, ’66 so right around in there. That would’ve, like later ’60s. JJ: So around ’66 and then the gangs started showing up? RV: Yeah, and I think I just wasn’t allowed to go anymore. (laughs) JJ: Then the parents stopped. RV: I think so. And it wasn’t like there was an incident that happened. I don’t think there was any fights or anything. Or that maybe, there’s always a fight. I mean, always somebody was always having a fight. But I think it was just kind of a reputation. JJ: Thinking about reputation, you weren’t trying to get a reputation? RV: Yeah, no offense. (laughs) JJ: So they were just trying to get a reputation at that time, the gangs? RV: Yeah. No, I think that they had a reputation and the parents [00:20:00] kind of or mine did. JJ: Oh, it was a bad reputation. RV: Yeah. JJ: I mean, the gangs. RV: Yeah, yeah, so it’s just -- 14 �JJ: So the parents stopped the other kids from going. RV: Yeah. Well, the paren-- my parents did. I think a lot of, a lot of them still was able to come but I quit coming. JJ: But how did you feel about it? I mean, your parents there? RV: You know, I probably, they, it was probably because I told them of an incident I had and I don’t, but see, this wasn’t gang-related. This was just somebody’s older brother. But you know, now that I think about it, he might’ve been in a gang. But I didn’t, I don’t remember the kid I went to school with but I remember his brother’s name was [Bappo?] and I was sitting with my friend and so he was like, he just came over to me like he just wanted to dance. But he was just like demanding he wanted to dance so I was just like, “Uh-uh, no.” So he just (laughs) went like he was going to smack me. He was standing over the top of me so I was really scared. I think my friend [00:21:00] was just looked at him like, “Punk.” I was like, “Shut up, he’s talking to me!” (laughs) So, “Shut up, get me hit.” So I probably, I might’ve said something about that and that was like, “Oh, it must be gang-related.” But he may have been in a gang, I don’t know. It’s hard. JJ: So what do you mean? Is that what the guys used to do? Demand? RV: Well, that one did. Yeah. Not the one, not the boys that I went to school with, nobody did. But this was, I think it was just kind of changing then and older kids were coming in and that’s when that happened. JJ: Okay, and that’s what I want to talk about. The change and the sort of neighborhood was changing you’re saying or...? 15 �RV: Yeah, it -- JJ: In what ways? I mean, how did you see that change? Can we go into that? RV: Did I see the change? JJ: I mean, in terms of the population or was it becoming more -- RV: It was getting, it was getting a lot more drugs. There was like hippies where big at that time. My older sister Vera, she’s three years older [00:22:00] than me and she kind of got into that scene. She was, so I was 13, she was 16. So -- JJ: So okay, so okay. Can you describe what would, since you, that’s your sister, you’re probably familiar with (phone rings) the changes. (break in audio) JJ: Yeah, okay. Go ahead. RV: So yeah, the neighborhood changed a little bit. It was more drugs just because it was, there was a big kind of a movement for hippies in Old Town and that was kind of not what everybody was doing. My older sister was so I kind of got into that. And then -- JJ: But you were far away for Old Town. RV: We were far -- JJ: We were closer to the [New Town?]. RV: Yeah, but Old Town is where it was cool and there were like blues players there and you could, you know. I remember being, when I was 13, I could, I knew all of those. I couldn’t get in but I could but I could stand outside and hear them. But you know, and I can speak about this [00:23:00] because it’s my experience in my home. There was violence in my home, my stepfather was abusive to my 16 �older sister and sexually abusive to her. I was always beaten. Just like hit in the head, slapped. I was just physically abused in the home but I felt safer on the street. So I thought it was funny when people were talking about crime and violence in Chicago. It’s like, “Yeah, come, step into my house.” (laughs) but when I was on the streets with my friends, I felt, I just felt more empowered. You know, you get hit a lot like that, it just kind of, it just makes you feel like, “Yeah, there I have to take it. You I don’t have to take it from.” So I just felt, I felt safe and I didn’t, I was never hurt or anything. But I picked up just the habits like on the street. I started smoking when I was 12 and getting high when I was 13, just smoking pot. I don’t think everybody at school did but [00:24:00] because of my older sister and her friends, I would do that with them. But she, yeah. So she got really into that hippy scene and she was, she was just had to run away. I don’t blame her. She just had to. So she ran away to Haight-Ashbury, kind of got in that scene, and then they found her and brought her back and put her in Audy Home. She stayed in Chicago for a while but then she moved to Florida to live with our father that lives in Florida. She was like, “Our father who art in Florida.” That was a kind of inside joke, ha ha. JJ: (laughs) RV: So yeah. So -- JJ: So she’s in the Haight-Ashbury scene and that and you’re talking about Old Town so people are going to Old Town. Did you -- RV: Well, I mean there were cars that would come. I mean, tourists would come by during that time and it was just people would be taking pictures because hippies. 17 �It was just kids [00:25:00] from the neighborhood and stuff but they would be sitting out. Sitting out on the, out on the corner but in -JJ: What do you mean? The hippies were like kids from the neighborhood? RV: Yeah, well, a lot of them were but a lot of them were just they grew up there. But a lot of them were coming from all over because Chicago was kind of supposed to be a cool place. Then when Vera told me when she went to California, there’s like, “What did you come here for? You lived in Chicago right around Old Town.” But I think a lot of the music scene, too, a lot of the blues and stuff was really, really big so... JJ: So the kids in the neighborhood are growing long hair and all that. They’re kind of changing internally, externally and -- RV: Yeah, yeah. JJ: That was the times. That was what -- RV: That was the times, yeah. And it was, you know. JJ: Now, so you’re hanging around Old Town and all? Where in Old Town? RV: She did. I wasn’t. So I was 13, 14 so I wasn’t allowed. [00:26:00] But I remember one time, I was, she did something. She’s just very defiant but you can understand why and she was just getting beaten up with a hanger and she’s just. Every time, and this is my stepfather who’s beating her. Then every time he’d stop, she would just look up and get a defiant look on her face. “Oh, you didn’t do it.” I think he was just wearing himself out. I just was thinking, “Just stay down, just stop,” but she wouldn’t. So after that, I just took off and went out and that’s not great for a 13-year-old to be out on the street just walking around, 18 �so yeah. I’d just kind of hang around the neighborhood or walk. I felt safer. JJ: Now, did you meet any of the other people that were hanging out at... I mean, when you went with your sister at times to Old Town or no? You’re saying no. RV: No. JJ: Okay. RV: Yeah, because I was pretty, it doesn’t seem [00:27:00] like it’s that much difference but 13 to 16 is a lot of difference. Yeah, so I was, I was pretty much still a child but a child smoking and getting high. JJ: You were smoking Halsted and Wrightwood. RV: Yeah. JJ: Not Old Town. RV: Yeah, I would -- JJ: So you never went to the Old Town. RV: I would go down with her a bit but I couldn’t go in anywhere. She could get in because she looked older. JJ: Well, the reason I’m saying that is there was a Young Lords branch on the corner of Wieland and North Avenue. I’m wondering if when you came to Old Town and you passed them, they were visible. They were -- RV: She probably did. JJ: Oh, she probably did? RV: Yeah. And her friend, she probably did. I mean, I could’ve. I don’t think I would identify them as being in a gang but I probably knew them. Just so I didn’t, we just didn’t think about labels and names much. 19 �JJ: Okay, (inaudible). RV: We just didn’t. JJ: Okay, what did you meet Stony? Is that, his name is Stony? RV: Yeah, [Stony Mullins?]? JJ: Right. [00:28:00] RV: Yeah, that’s when I came up and said, “Hey, do you know who that guy, do you know who that guy was?” As soon as I graduated eighth grade, my parents thought Chicago corrupted Vera. We’re going to get her, get me out so that I’ll have a better life. They didn’t, I mean, it’s kind of messed up. It’s like well maybe what was going on in the home was what messed up but so we moved to the Quad Cities. So I went to junior high and high school in East Moline, in Moline, Illinois which is culture shock like you could not believe. There was nobody that looked like me, it was a Swedish community. So everybody -- and there actually, there were, there was a Mexican community, there was more Mexican kids. But that was in East Moline and I moved to Moline first. So I got called spic regularly, [00:29:00] they would spray paint it on the garage, I got beaten for that. Just like I can’t so yeah, so -- JJ: What year was this? RV: That was probably like ’66, ’67 so I moved away. So then, after I graduated high school in ’70, it was like three days later I got on a train and moved back to Chicago. So -- JJ: Where did you move to? RV: I moved to, I lived on, I think I lived on Halsted with a friend. Her name was [Fran 20 �Miglaya?]. She’s Filipino and then she -JJ: Halsted and Wrightwood? RV: Halsted and -- no, it wasn’t Wrightwood. It was down a bit. I’m not sure. Down a couple blocks. It was maybe north a bit. JJ: North or south of Wrightwood? RV: Mm, [00:30:00] I’m not sure. It’s been a while. I’m not sure. I mean, it’s just right in -- JJ: Belmont? Belmont? Addison? RV: No, I moved to Belmont later. So I lived there for a while and then I ended up getting pregnant, having, I had my first son in 1972. I got married to her husband’s cousin. They were from Tennessee so they lived all through Uptown a lot. They were always -- and they were called hillbillies all the time. So I mean, everybody was called something. So that was that. He went to work at something, I think it was called A to Z Equipment and that’s where he met Stony Mullins. He was a foreman there by that time. So my husband at that time -- JJ: What kind of place? RV: I think it was an equipment company or something, yeah. I’m pretty sure that’s where he met him. So that’s where I first had met him and he wanted to know can I bring somebody home from work? I’m like, “Sure, bring somebody home.” And he told me, “I have a vice president of the Young Lords,” or he was and it’s like, [00:31:00] “Are you bringing gangbangers home?” JJ: Oh, he mentioned the Young Lords right away. RV: Yeah, after I said yeah, you can come, he can come over. But I think that’s in his 21 �past he had been. Yeah. JJ: Well, ’72? Yeah, he had been, because he was in the gang so he was in the ’60s in the gang, early ’60s. RV: Yeah, because he had been to, he had been to jail and back and he had been married -- JJ: And he had been in Old Town. He hung around in Old Town. RV: Did he? JJ: He was from (inaudible) rights, yeah. RV: Yeah. So I’m sure, yeah, I’m sure my sis-- because everybody knew her and she knew everybody so... JJ: Where’d your husband meet him? RV: Yeah, worked with him. Yeah. JJ: What was his name? RV: Oh, my ex-husband’s name was [Richard Nisky?]. JJ: Nisky, all right. RV: Yeah, and so yeah. So he -- JJ: Did Stony already say he was a Young Lord or...? RV: Yeah, he -- yeah. I mean, everybody knew him. He was a really nice guy, a real hard worker. He got to be like one of the bosses so he was really -- they knew. I think one of the bosses there kind of [00:32:00] took him under his wing when he was younger and helped him out. So and it was a Japanese, it was a Japanese, one of the Japanese foreman or bosses kind of helped Stony and so -- JJ: Oh, no. We had a Japanese counselor that worked with us. His name was 22 �Masao Yamasaki. RV: You know, it sounds like that -- JJ: And he said that he helped us? All of them helped us, the Young Lords? That was him. RV: Yeah, well -- JJ: So that was him in his factory because he did have a factory. RV: And yeah, and so he really, you know, I -- JJ: It must’ve been him. RV: Stony didn’t say but yeah, but you could just tell that he admired him and he was helping him. It was sad. I met his wife but it was after the accident. He married a Latina and she had a daughter and they had a little boy. She just came over, she just, I mean, she was just like, I don’t know, ashen. What had happened was [00:33:00] -- and they lived by, they lived by this Japanese boss. Or maybe he -I’m not sure how he was there. But she told me I looked away not for five minutes, not for one minute. I turned my head, I looked back, and he was dead. So I guess he just ran out into the street. So, this Japanese guy was came out crying telling him when he got home. It was really sad. I remember that about him and then I never saw him after that. JJ: Who ran into the street? RV: The little boy ran into the street and got killed, Stony’s little boy. JJ: Oh, Stony. RV: Yeah, I remember that. That’s what I remember of them. And then -- JJ: So he actually, what you’re saying is he actually -- because Masao Yamasaki 23 �was a counselor when we were at the (inaudible) YMCA. I used to go there. So Masao had a factory and he was [00:34:00] recruiting some of our members to work in his factor. Yeah, so -RV: Isn’t that something? That had to be what it was. JJ: Yeah, so yeah. He definitely played an important role in helping to get us out of the gang. Good timing. So this was before the Young Lords became political. RV: Oh. Yeah, because he was, I mean he -- JJ: But did you ever meet him or...? RV: I don’t think I ever met him, no. I don’t think I ever, but I heard good things about him. JJ: From your husband and that? RV: Yeah, yeah. So then -- JJ: So what kinds of things did you hear? RV: Just that he was, that he was just really encouraging and helped him in his career there. (break in audio) JJ: So right after you -- RV: Yeah, so that was bad. That happened and I think I was just pregnant. I don’t think that I had a baby, [00:35:00] I gave birth yet. Then I, there was a shooting in back. The houses are just so close to each other so my bedroom window was pretty much, the back of my apartment was pretty much the front of another one and there was a couple in back that lived there that were always screaming and fighting. I didn’t hear it but downstairs, his, my ex’s sister and brother-in-law lived 24 �down there. She said later, she was telling me you could hear her screaming. “Somebody help me, somebody call the cops!” I was like, “Why didn’t you call the cops?” She said because she screamed that all the time but I guess he, there was a shooting there and she was killed so they thought it was her husband. I didn’t hear; I don’t know. But right after that, I just thought that was enough and so I wanted to move so I moved -JJ: Now, this was what area, what streets? RV: This was when I lived on Racine. So right across the street [00:36:00] was a shoe factory and -- JJ: Racine and Wrightwood or...? RV: No, Racine. It was if you go down -- I’m not sure if it was north. It was North Racine so it was right, maybe about two, three blocks from Cub’s so it was Wrigleyville. JJ: It was by Wrigleyville do you think? RV: Yeah, so yeah, and there was a, like a lumber yard or something next to it. I think those are all gone. But yeah, so after that, somebody was shot in back and then there were things on the news about during that time, they were stealing babies. I mean, they were just stealing babies out of buggies and things and I just thought just my -- JJ: A lot of it, a lot of it was going on? RV: It was like two or three accounts and I just thought now, I was already kind of freaked out about the shooting so close. It was like now I can’t walk down this street. It’s like things changed for me being in inner-city and on the street when I 25 �had a baby. When it was just me, I just felt like nobody’s going to hurt me because [00:37:00] I’m going to take care of myself. But I thought what am I going to do if somebody pushes me and takes my baby? So I just, I didn’t feel safe. I didn’t feel it, I didn’t feel it was safe for my son. So I wanted to move so we moved to Champaign, Urbana. My stepfather and mother lived in Monticello and he worked for John Deere I believe it was. JJ: And what year was this? RV: This would’ve been so about ’74. JJ: Seventy-four. RV: Yeah, and so that’s when I left Chicago. JJ: Okay. So before then, if you can go back just a little bit. The Young Lords were going to Alcott and a few of the other gangs from the different areas there, from Lincoln Park were going there. And from Addison. The Latin Eagles were from Addison. RV: There were some really good dancers showing up. Some of the girls looked -yeah. I mean, they weren’t like girls because we were just like, “Ha ha,” whatever, and they were like they had these blouses on. JJ: When you say gang -- dancers. RV: [00:38:00] Dancers. JJ: You’re talking about English music? What type of music? RV: Oh, it was just like what you would hear, like what you would hear on the radio or American Bandstand or something. JJ: Okay. At that time. 26 �RV: So it’s like yeah. So whatever it was. I can’t remember in the ’60s. “Louie Louie” or whatever. JJ: “Louie Louie?” RV: Yeah. JJ: Oh, I remember (inaudible) that, yeah. RV: Yeah, but the girls looked like, they looked like women and they were great dancers and so -- JJ: “Louie Louie.” What other songs do you remember? RV: Oh, what other -- that was -- JJ: But you remember “Louie Louie.” RV: I remember “Louie Louie.” Yeah. JJ: (inaudible) (laughs) and some -- RV: Yeah, where -- yeah. That’s funny. Yeah, you’d just -- JJ: (overlapping dialogue; inaudible) -- RV: -- stand in a line and each person goes -- it’s kind of funny now but... JJ: (inaudible) or something like that. They stand in line and kind of -- RV: Yeah, doing that. JJ: -- or I’m getting too old. RV: Yeah. JJ: (laughs) RV: No, they still did that, they still did that. [00:39:00] But yeah, so it was kind of -- JJ: So you said that -- RV: -- it was kind of cool. Yeah, kind of cool to watch -- 27 �JJ: When you say dancing, how did they, what kind of dancing did they do? Were they dancing to “Louie Louie” and some other...? RV: Yeah. Well, now if I look, if I look back now, it’s probably more like salsa that I can remember. It was just like all the kids are like, “Okay, that’s -- we can’t do that.” JJ: Okay, so salsa is Spanish music or something. RV: Yeah, I think it, I think it was. But it was just like we didn’t know what that was. And that looked like, “Wow, how do you do that?” (laughs) So yeah. So -- JJ: So that was a way of expressing their skills at that time with the, on the dance floor, on the dance floor. RV: Very much so, yeah. JJ: So that was what people looked up to at that time was in the neighborhood. RV: Oh yeah, yeah. And there was -- JJ: Who was the best dancer, the best-dressed person and -- RV: Really, yeah. Yeah. JJ: Am I, I’m not putting words in your mouth. RV: No, yeah, because they would have like white go-go boots and their blouses would just have little beads so when they moved, it would be like go-go. [00:40:00] It was like, wow. Just we thought it was really cool. I mean, you’re in eighth grade, you’re kids. But yeah, so that, it just looked really good. There were street dances sometimes and so -- JJ: Street dances? What do you mean? RV: Yeah, we’d just have like, have, block off a street and then a neighborhood would 28 �have live music and people would dance and have food and stuff. JJ: Oh, a block party? Like a block party? RV: Yeah, block party. We called it a street dance but yeah. Yeah, so -- JJ: Okay. (inaudible) And then you had the hippy scene also. RV: Yeah, that kind of changed. JJ: But not at Alcott. RV: No, that, no. Because they were too, we were too, we were eighth graders and we were 13 so a few but not many. But that was more high school. That would’ve been like Waller. A lot of people wanted to go to Senn High School and that was better. But -- JJ: Better than Waller? RV: Yeah because just Waller was just wasn’t supposed to be, it was supposed to be a tough school so -- JJ: What did you hear about Waller? Because that’s [00:41:00] where a lot of the Young Lords went to school. RV: That’s what we heard. (laughs) JJ: You thought it was a tough school. RV: Yeah, it was a tough school, yeah. So and it was scary and you could get beat up or just whatever but Vera went there for a while. But she didn’t graduate, she didn’t, she just kind of took off. That’s where I, everybody -- JJ: What changed Vera? I mean what, what -- RV: It was the abuse at home. JJ: The abuse? The sexual abuse? 29 �RV: Yeah, and the physical abuse. Yeah. And then just to medicate that pain, the drugs and so -- JJ: What kind of drugs did she use? RV: I know she used -- JJ: Every kind of drugs or...? RV: -- weed and stuff. I don’t know what. JJ: Okay. All you know is the weed and -- RV: Yeah, in California just probably whatever. JJ: But they use everything over there. RV: Yeah. JJ: (laughs) RV: Yeah, and you know it’s funny because my parents moved me to the Quad Cities. So when I got there, it was like I was talking to so fast, people would just be staring at me. And just like, “I know you’re speaking English but I can’t understand [00:42:00] you.” Because in Chicago, you’re just like boom, boom, boom. Everything’s faster, I guess, so I don’t, I don’t know. But they were just like, “What is that accent?” So I guess I had an accent and I talked fast and they didn’t -- they were like, “Are you Mexican?” (laughs) You know, like, “What are you, what are you saying?” So and I got more into drugs there because of all the culture shock. So it’s funny, we had a 40th reunion or whatever. I didn’t go to it but it’s funny. Everybody had headbands and going peace and I was like, I laughed at that. JJ: Like for Alcott or -- 30 �RV: No, this was in -- JJ: Quad Cities. RV: -- yeah, in Quad Cities. It cracked me up because I remember getting a lot of abuse for being a hippy and called dirty hippy, you know, you druggie. Now it’s so cool, you know, hey, peace. It’s like, okay, peace. (laughs) You know, but yeah. I don’t know. I just kind of, I think because of my age, I was kind of on the fringe of stuff happening watching and that’s what it [00:43:00] feels like a lot. That I was watching a lot that happened but I wasn’t involved in all that much. JJ: But you were kind of on the fringe of stuff. RV: I was on the fringe because of my age. Had I been three, four years older, I would’ve been right in it. But I did observe a lot so I think in a way, that’s kind of helped me. I didn’t have so much to come back out of. I did have a lot but more, more on the fringe observing or close to it rather than it happening right to me. JJ: Well, that’s kind of -- we’ll go back to that. I just want to -- okay, well, how was your mom feeling about all your changes that you’re going through and Vera? RV: Yeah, she -- um, she just, she didn’t express herself a lot. She was just very, everything was just very strict or punishment or [00:44:00] hitting or just real hard. “You don’t do that, then you’re Asian.” “You don’t do that, you’re Asian.” I was like, “Hey, I thought I was American, I thought I was Italian, I thought I could pass.” JJ: She would say you’re Asian? RV: Yeah. Then it was like we’re Asian, we don’t do that. (shrugs shoulders) So I don’t know. Oh, and we’re samurai because she was like a real high-class, a 31 �higher-caste system in Japan and they were samurai class. So it was all like, “Oh, you’re samurai,” I was like, “Okay.” You know, I didn’t know. JJ: So samurai was a higher class? RV: Mm-hmmm. JJ: For Japanese? RV: Yeah, yeah. So -- JJ: Society. RV: Yeah. So I heard a speaker -- JJ: So you’re insulting your, you’re insulting -- I’m sorry. Speak about it. RV: No, I just heard a speaker recently here at where I work here at La Casa and he was saying there are just different stages to realizing who you are. You may say you don’t identify with any culture or you [00:45:00] may be mixed or whatever. He’s like, “Well, you have a culture. Don’t say you don’t have a culture. You have a culture, you just haven’t embraced it yet.” That’s just really stuck with me. I just thought you know, I have, I do have a culture. I have Japanese, I have French and American Indian in me. There is a lot of culture there but it’s, I’m an American and I’m a Midwesterner, too. So and I really identify with Chicago. It just, it’ll come out in a minute. I’ll just, I’ll hear things about Chicago or see things or see things in me like, “Uh-uh, no.” “How about this?” “No, how about that? (laughs) This is how we’re going to get things done.” And I just go, “Those are my people.” I love that. That’s how I grew up and that, and I do. I’m embracing that more because I wanted to put that behind me and forget about it and do something better. But what I, I’m an artist and I like baking and decorating so -- 32 �JJ: Artist and drama? RV: Yeah, [00:46:00] and I teach sugar. JJ: Portraits or what? RV: Yeah, I did paint but now, I teach cake decorating so it’s with frosting and I love that. I’ve always loved cooking but here recently, just in my spirit, I just really want to feed people. I saw something about children. JJ: Oh, so you do like a painting type of cake? I’ve seen some -- RV: Yeah. JJ: And there’s that woman that did those cakes. RV: Yeah, yeah. Here’s a picture of one of my cakes. Can you see it? JJ: If I have it here, I can see it here. RV: Yeah, so it’s a -- yeah. It’s just you decorate it and it’s art. It’s sculpture. But you know, I was -- JJ: Is that another picture there or...? RV: That’s another picture here. JJ: Okay. RV: That’s my son and daughter-in-law’s wedding cake. JJ: Let me get a little bit closer if you can lift it up a little bit, a little bit higher. Right there, yeah. RV: Yeah, that’s all made of sugar. JJ: Okay. What about the other ones [00:47:00] over there? RV: There’s another one. JJ: And then that first one we got to show. Lift it up a little bit higher. Right there. 33 �RV: Can you see it? (laughs) JJ: All right, all right. RV: So there are works so it’s -- JJ: And then that first one if we can we get that again? RV: This one again? JJ: Yeah. RV: You want to see this one? JJ: Yeah. Lift it. Right there, okay. Okay. RV: So it’s sculpting but it’s edible and so I’ve always enjoyed doing culinary things. But I’ve been hearing about the government has all kinds of money for school programs so that children can eat. But and I just heard it recently because I watch the Food Network all the time. But then I just heard that the program is before school so 98 percent of the children that come in don’t get to eat because the program’s over because the teachers don’t want the classroom messy. So it took a principal from Africa to say, “We’re going to have the meal first inside.” And [00:48:00] they had little monitors with the garbage cans. It’s just kind of put in me I want to get involved somehow with feeding people and I don’t know. Maybe that’ll be back in Chicago. I always said I’m not going to go back. Maybe I will. You shouldn’t say you should never so that’s kind of where I’m at now. JJ: Talking about feeding people -- RV: I saw it. JJ: The Young Lords were a gang. We talked about it (laughs) at Alcott and some other places at Water. But you were in Chicago during that time, in 1960, ’69. 34 �Maybe you were not interested in that politics but I mean, did you hear anything abut the Yong Lords changing any of the things that they did at all during that time? RV: You know, yeah, not as a kid. JJ: Okay. RV: Yeah. Yeah. If we heard the name Young Lords, it was kind of scary. JJ: So it was scary, it was a gang. RV: Yeah, it was scary even [00:49:00] though -- JJ: That was you growing up? RV: That was me growing up. And then even ’72 when I heard -- JJ: But in ’69 when they took over the church, you didn’t hear none of that or something? RV: Uh-uh, uh-uh. If we did, it was, yeah. It was really scary and we didn’t know why. JJ: So they still were looking at the gang -- RV: Yeah, yeah. JJ: -- at that time. Even though -- RV: It was for a purpose. JJ: Even though they were changing. RV: Yeah. JJ: They were transforming the -- RV: Yeah. If I had been older, I think -- JJ: So you always saw when you were younger as a gang. 35 �RV: Yeah, yeah. JJ: Because that’s, they had established themselves as a gang. RV: Well, and then, too, being younger. I mean, it’s not like I watched the news or read the paper or even heard about it so what we would hear would just, you know, rumor or be careful, that kind of thing. I think if again, if I had been older, if maybe, well, maybe you can talk to my sister. She would’ve known more. But when I did get older, when I got three or four years [00:50:00] older, I was very much into politics with the war and everything. So but at the time, at the time when I was -- it’s kind of ironic. I was right there in it and I didn’t know anything about what was going on. JJ: And that’s not, and that’s not strange. A lot of people, that’s (inaudible) explain they used to remember. RV: Yeah, that’s a good thing. Yeah, yeah. JJ: Yeah. You mentioned the war but what about the -- and you lived in an area that really didn’t change too much till later. RV: Right, after -- JJ: But the rest of Lincoln Park was changing in terms of the housing. Were you in the part, the group of people that felt it was a good change or...? Because they were getting rid of the gangs. They were getting rid of the Young Lords. RV: Yeah. JJ: So how did you feel about that? RV: I mean, [00:51:00] I think -- JJ: I mean how do you feel today because it’s -- 36 �RV: How do I feel today is of course it’s wrong. That’s, you can’t take people’s land. I mean, real estate, yeah. That’s great. That’s great business and you’re going to make more money but you can’t take people’s land. Our country’s kind of always done that. Kind of always just like, “That’s prime real estate. I want that, I’ll take that, I’ll call it something.” You kind of -- JJ: I mean growing up in that area? RV: In that area, yeah. JJ: How did you feel? RV: Yeah -- JJ: Besides the political stuff. How did you -- RV: It was mostly, it was mostly people owned their home or rent, a lot of people rented. You stayed in the same apartment. People didn’t own cars. You walked or took the bus everywhere so our life just in that time was about to change. But while I was there, it was still, it was still -- JJ: Yeah, because it didn’t change because your area. Your area didn’t really change much. But did you know people from the other areas [00:52:00] where they changed or where it changed? I mean, did you lose any of your friends? RV: There was one building. I mean, Wrightwood and Mildred and then there was a couple houses and then there was a huge apartment building. It was like a cement building that took up maybe half the block and it was all Puerto Rican people lived there. Just it was just all, and that was being renovated. So you know, now that I think about it, where did they go? So yeah. I’m sure they’re just evicted and so it’s all nice now. 37 �JJ: And there was -- RV: It was all rundown then and it’s all, I couldn’t afford to live anywhere near there. JJ: It was all Puerto Rican and what was -- RV: That building was. JJ: -- that experienced this. RV: This was right on Wrightwood just Mildred and I don’t know what the other street would be. But if you right to the corner of Wrightwood and Mildred, you would see that. It was like one [00:53:00] building and then maybe a couple little houses. Huge cement building and I had schoolmates that lived there and everything so... JJ: One day, they were just told then to leave or...? RV: They must’ve been. I don’t, you know? They must’ve been. Maybe I would’ve been more aware of that if I hadn’t had -- JJ: But it was Puerto Ricans that were living there, basically. RV: Yeah, the whole building. Yeah. JJ: Did you see the neighborhood grow in numbers in terms of Puerto Ricans or...? And then dissipate or how did you see it? RV: So we moved right after I graduated so I didn’t see it but that I do remember was that building. So that would be very drastic. I don’t know where they would go. JJ: But you weren’t familiar with the other gangs. There was a group called the Aristocrats. (overlapping dialogue; inaudible) RV: I’ve heard of -- those are all familiar when I was watching the films. I [00:54:00] had heard of a lot of those, yeah. 38 �JJ: Okay, because they were actually in a Caucasian group but went by a Puerto Rican (laughs) named (inaudible) at that time. But he didn’t like the Puerto Ricans. (laughs) But I mean, we fought him. That was one of the only groups that (inaudible). Okay. So then you moved to the Quad Cities and that, you came back to Lincoln Park. Where did you work? I mean, where were some of the places that you worked? RV: When I came back, I was right out of high school. I worked at a place called [Follitt’s?] and it was a publishing place. I worked as a secretary. My friend got me a job there, that Fran got me a job there. Then I worked a couple other places, mostly just secretary jobs. I can’t remember the name of it and then I got pregnant, had my son, and then moved. JJ: Okay, so basically you worked at a couple of places doing the same thing or...? RV: Yeah. JJ: Was it [00:55:00] publishing or...? RV: No, just secretary work. JJ: Secretary. Secretary (inaudible). RV: Yeah. JJ: Okay. I think that we -- what do you think that we didn’t touch on? RV: What we did not touch on -- JJ: That we maybe should. RV: Hmm. I think we, I think that is, maybe I’ll think of some more later. But I thought of, I just had been thinking that there are a lot of things that I hadn’t thought about for a long time. Just kind of bringing a lot, bringing a lot up so it’s been an 39 �interesting -JJ: Like what, what do you mean? RV: Oh, just stuff about like I hadn’t thought about the Wednesday night so-- and that it was called Social Center. I hadn’t thought about that in just years. And so when you had mentioned it, it was like, “Yeah, I remember that now.” So it’s kind of interesting, mm-hmm. JJ: Well, I mean I remember going myself, [00:56:00] going to that. (inaudible) But I -- RV: So you lived far away from there, though, right? JJ: Yeah, we were further away. We had to walk to like the different gangs. There were different gangs to get to it. RV: Yeah, it was kind of a big deal. It must’ve -- JJ: So there was like a gang every, every other street in the middle of the street. So I mean, but you didn’t notice the gangs because you were more in the house or did you notice that there were gangs? RV: Yeah, toward, yeah. Toward the end, there were just more and more, yeah. JJ: More and more gangs all over the place. RV: Yeah. So you know, and I probably didn’t recognize them as gangs. I just knew they were on the corner and they were kind of scary and you just kind of -- JJ: Actually, yeah, they weren’t even called gangs at that time, they were just on the corner. RV: they were just on the corner, they were just hanging out on the corner in their, you just kind of had to -- 40 �JJ: So what do you mean they were hanging out on the corner? What do you mean? RV: Just standing around, you know. You kind of had to -- JJ: Like a hotdog stand or something like that? RV: No, just out in front of a store or something [00:57:00] and -- JJ: In front of a store. RV: Yeah, yeah. So yeah. JJ: So you would see large groups of people in front of a store or...? RV: Yeah, sometimes. JJ: When you say large, what do you mean? When I say large? RV: When you say large, you know, six. It’s not like, “Hey, what are you doing?” And two people are standing there taking. They were just kind of hanging out. JJ: So that was going on through Lincon Park. They had different groups there. RV: Yeah, I can remember walking and then there’s a corner and it’s just like you got to, you got to get past it so I just -- JJ: You got to get past it. RV: Yeah, yeah. You just got to get -- JJ: But for a woman, especially, you got to get -- RV: Yeah, you got to get, you got to get a look on your face and it’s you don’t have to be, you can’t be scared. You’re just like, “Uh-uh. I’m going.” Like keep walking and so that’s how you get past it. Just let -- JJ: Just don’t be scared. I’m sure that you’re -- RV: Don’t show that, kind of just don’t show that I, yeah, I know you’re there but I’m 41 �going this way kind of thing. But so I [00:58:00] do remember that. Just you’d walk for a while and then you’d be like, “All right, I got to get past this corner,” so... JJ: You mean for a woman that she’s walking and then a bunch of guys are there? RV: Oh yeah. JJ: They start making comments and...? RV: Yeah. JJ: So how did you’re feeling? You’re walking because nobody is really driving, right? They’re walking. RV: Yeah, walking. You know, you’re kind of used to it but kind of scared. But it’s angry. I was angry because of what was going on in the home and it’s just, I think that showed. I was just real angry and just dismissing it. I’m walking by. Maybe because a lot of it was like (catcalling noises), you know? (laughs) Just (catcalling noises), you know? Just kind of... And maybe if I hadn’t had all that, I just felt like I had [00:59:00] to protect myself so I wasn’t sexually abused. I was physically beaten but I was tough. It’s like you’re not touching me that way. And so as I came past all that, maybe I would’ve been flattered or something if I hadn’t had all that to deal with. Not flattered but you know what I’m saying. I wouldn’t have just been so angry about it. But when that would happen, I would just -- and I don’t think they weren’t looking for just a crazy woman (laughs) to just, “Oh, she’s going to turn on me and she’s going to go crazy,” because that’s how I felt. I just felt like if you touch me, I’m just going to coming at you with hands. Ah!” (laughs) I think they went, “That was a crazy woman.” Yeah, so but 42 �yeah, it was just a lot of that coming up every time I would deal with that. JJ: So you see these people on the corner and they’re mooching or whatever with their lips and you’re identifying with [01:00:00] stuff that’s going on in your home. RV: Yeah, just kind of reminded -- JJ: Some sexual issues that it was reminding you. RV: Yeah, reminding me of that. JJ: So now you’re angry and that actually helped you. RV: I think it did just on the street just walking around on the street. I think it did. And -- JJ: Otherwise you would’ve been, it would’ve been like flat-out abusive. RV: Well, it could. I mean, it could if it were like guys I knew or something. It’d be like, you know, but I just I had a lot of fear and anger and having to deal with the issues when I saw that. I’m not saying that now if that happened or then but if you’re a young girl and a young guy is saying something like, “Oh.” You wouldn’t have all that bottled-up emotion I don’t think. I think it had more to do with what I was doing. But yeah, definitely I’m sure it helped me. I’m not sure about my mental health but my safety [01:01:00] on the street, yeah. JJ: But now you’re, some of these Spanish guys, right? Spanish-speaking guys. RV: Mm, yeah, sometimes, yeah. JJ: But you’re being looked at but you’re, in your mind, you’re also being look like they think that you’re Spanish. That’s what -- RV: I’m sure. JJ: So I mean did you feel like that? Like I don’t have to worry because at least they 43 �know I’m -RV: No, I wasn’t, I wasn’t going that deep with it. It was just -- JJ: (overlapping dialogue; inaudible) RV: Yeah, no, I was, I didn’t think of it that way. I was just thinking more my own issues, I think. Just my own issues. I’m just -- yeah. Just kind of flashing back, flashing back to my own issues. JJ: Just normal, just normal issues. RV: Well, the normal abusive home issues but I grew up with everybody. I didn’t think, “Oh my God, these are hillbillies, (laughs) oh my God, these are Spanish.” JJ: You didn’t live with them, you didn’t (inaudible) [01:02:00] them. RV: They were just men. They were guys, they were kids. JJ: Okay, so like you said before, you just grew up this is a, this is a, these are just my friends. When I go home -- RV: Yeah, they’re just people. But then after the life I was leading as a child in that home, then I had a lot of anger issues. And so if a man was or a male was just normal flirting or just whatever, it was like a very kind of flashing back. I sound like a crazy (laughs) -- JJ: No. RV: I dealt with it but yeah, so that’s, so I do have, I do have memories of that walking down the street so... JJ: Now, was that a normal thing, a common? When I say normal, I mean was it a common thing for other women to go through the same thing in Lincoln Park at that time or...? 44 �RV: Probably. Probably. JJ: Do you think it was common or are you saying that now or at that time? RV: No, I think at that time, [01:03:00] yeah. JJ: So you mean the other women were saying they were being abused by their stepfathers? RV: Oh, I thought you meant, oh, I thought the whistling and stuff. JJ: No, I mean the whistling and all that, the whole thing. RV: Yeah, that was, that was common. Nobody thought anything of that. I don’t know because nothing was ever talked about; Now we’re just very free. I mean, here I am, I’m talking about it. I don’t care. JJ: Right. RV: Because it’s just you talk about it. It’s interesting because this weekend, we have something called Boneyard Art Festival. I used to have an art gallery in, sugar arts gallery in downtown Urbana and one of the exhibits or women were talking about sexual abuse and the abuse in their life. They were talking about it’s kind of ironic that here I am. I was thinking, “Oh, that would be interesting to talk about.” But it’s really freely, we’re more talk about it now. Then, you did not talk about it. You were bringing shame to the family, it was a shame, [01:04:00] just don’t talk about anything. So I’m sure -- JJ: At that time, it was shameful to -- RV: Yeah. JJ: -- to even mention. RV: And you didn’t talk about anything. Nobody talked about it. 45 �JJ: And nobody knew what was going on or -- RV: Uh-uh, nobody. JJ: -- it doesn’t matter? RV: Yeah, yeah. JJ: But now, we know that it was going on. RV: I think it was going on a lot. I don’t see that all of a sudden, it just -- I think people are just talking about, talking about their childhoods. It’s the age that the Baby Boomers are getting now where you’re like, “You know what? I’ve got a grandbaby now.” So I think it’s, I think it’s the age. You will get to a certain age and then you will talk about. And there’s forgiveness that comes with age. There’s forgiveness. I can look at a lot and I see how young they were. I mean, like how old were you when you were like 16, maybe? You’re like, you know, your kids, you’re young guys. You’re [01:05:00] just -- I raised three sons so I can look at it different now, yeah. JJ: Okay. Anything else that we need to tell me about? That’s significant about that point at Lincoln Park at that time? RV: Yeah, I just walked to the, walked to the beach every day. Walked to the -- JJ: Yeah, how was the beach? What -- RV: It was nice. You know what I noticed about the beach? We would always go to Fullerton Beach because it was the first one. Because you had to walk a long way to get there. It was hot. When we got there, I remember the water really clear and really cold. Walk across the hot sand. JJ: You went to the beach area, not the, not the -- 46 �RV: Uh-uh. To the beach. And then as we got older, we had to go further and further down because it was, the water was muddier, cloudy. We had to really walk, keep walking and walking and walking till you got clearer water so it was, you could see [01:06:00] the pollution. We didn’t know it was pollution at the time. We just want the water so... JJ: Now, did you see friends there once you got there or...? RV: Mm-hmm, yeah. Kind of everybody made a day of it and -- JJ: So the neighborhood used to go over there. RV: Yeah. And -- JJ: People knew each other. RV: Mm-hmm. Or if we didn’t do that, sometimes they’d like turn a hose on and let the kids run through and stuff. JJ: In the neighborhood, just turn the -- what about police? Would they come by and turn it off or...? RV: Yeah. (laughter) JJ: But the neighborhood kids did it (inaudible) and they understood. RV: Yeah. JJ: So you went to the beach. What, did you go to the theaters or anything like that? RV: Yeah, the Biograph. JJ: So you’d still go to the Biograph? RV: Yeah. I went to the Biograph, Century. I went to the Century recently here and it’s kind of a big mall or something. But yeah, I went to the Biograph a lot. JJ: Well, how was the Biograph? Was there any neighborhood kids at the Biograph? 47 �RV: Yeah, all the time. I think I saw Jerry Lewis there. JJ: Oh, you saw Jerry Lewis there? RV: I think I saw Jerry Lewis there, but -- JJ: He was my favorite (laughs) -- RV: Me, too. You know, [01:07:00] I’ve always liked it -- JJ: He’s a great (inaudible) -- RV: I know, yeah. JJ: But we used to stand at the piano and all that other stuff. RV: Yeah, yeah. JJ: But now, we used to go to the Biograph, too, so that’s what I’m saying. So that it was a neighborhood theater and everybody knew each other. RV: Mm-hmm, yeah. There was another one, the Crest Theater? JJ: You said the Century, too. RV: Century, yeah. JJ: That was on -- RV: That was a bigger one. JJ: That was on Clark, right? RV: On Clark, yeah. I think. The Crest was kind of a dump, kind of a dump. JJ: I’m not sure Clark or was that, yeah, that was Clark or Broadway or I don’t know, one of those streets. What was the other one, the Crest? RV: The Crest. That one we didn’t, we didn’t go to much because it was kind of rundown. We didn’t -- yeah, it was just kind of down. But wasn’t there a gangster shot behind the Biograph or something? Is that where the -- 48 �JJ: Right, right, yeah. Dillinger was shot, Dillinger -- RV: Or was that the Valentine’s Day Massacre or something like that? JJ: No, no. Well, the Valentine’s Day Massacre was on Webster and Clark. RV: Oh, [01:08:00] okay. JJ: But the Dillinger was killed right back in the alley when he came out. RV: Yeah, yeah. JJ: But we didn’t remember just when they played West Side Story. That’s when we got the purple shirts. RV: Oh, yeah -- JJ: When we were seeing West Side Story. RV: -- I remember seeing West Side Story. We liked that. That was -- JJ: But we had a gang fight (laughs) when we went. They showed it so you know. But yeah, we used to go to that all the time. But it’s funny because you’re coming from the northern part of Lincoln Park and we’re coming from the southern part and meeting at the Biograph. RV: Yeah, because that’s where -- I mean, it wasn’t like there were a lot of places to go back when -- there were just a few, so yeah. JJ: But were you, during the high school period, you weren’t in town so -- RV: No but you know -- JJ: But your sister, where did she go to the dances then? Because there were other halls, right? Dance halls besides the Aragon? RV: Aragon Ball Room I think. JJ: Oh, the Aragon? 49 �RV: [01:09:00] Yeah, yeah. JJ: The Aragon? RV: It was in Uptown or something? JJ: Yeah. So you (inaudible). RV: Mm-hmm. Well, when I was in high school, I would take the train and then come back to visit my friends because I just didn’t make many friends in the Quad Cities. So I would come back and then that’s kind of when we would walk around Old Town so that would be maybe ’60. I just remember that, like ’68 or -9. JJ: Okay, you were still hanging out at that time. We had our (inaudible) there. RV: Yeah. So mm-hmm. JJ: Yeah, so that’s kind of you were going to the same spots as the Young Lords were going to but you weren’t looking at is as a gang, just a bunch of -- RV: Just the, yeah, people from the neighborhood. JJ: Just the neighborhood, just the people from the neighborhood. RV: Yeah. They were just kind of older just like I was so yeah. JJ: Okay. Well, that’s interesting. I didn’t, and we didn’t really call ourselves a gang till the media started using it and then turned it around. RV: Yeah, yeah. JJ: It was just the neighborhood youth growing up. RV: It was. It was like [01:10:00] me with my friends. You don’t sit in the house. I mean, there wasn’t that much great TV, I mean, they’re, you just go outside and walk. And one time, I was a little girl, that’s what you do. You go out and play in the gangway or you just jump rope. You’re always in the gangway playing. You 50 �play outside till it’s dark and then you come in so that’s what you do. You just go out. JJ: And that’s interesting because I called it more like a gang because I was in the leadership of it and some of the other core members call ourselves the gang. But the rest of the people were just people from the neighborhood -- RV: Friends, yeah. JJ: -- that we got along together and didn’t call it a gang. So I’m glad that you said that. RV: Yeah, they’re you’re friends, they’re you’re friends. And -- JJ: So you saw it as just friends and that was it. RV: I saw it as friends and like for me personally, I was, it was, I really couldn’t connect with my family and my sisters kind of distant. JJ: Because of what was going on? RV: What was going on. And my little sister was a baby so I watched her. [01:11:00] She was seven years younger. But my friends were pretty much my family. JJ: You watched her, what do you mean? You protected her? RV: Yeah, yeah. JJ: Okay. RV: But my friends were pretty much closer than my family so yeah. JJ: So your friends were like closer? They were like a family. RV: Yeah, yeah. I mean, I grew up with them from the time I was in kindergarten and we just knew everything about each other except what was going on that I keep. And you know, but as far as just being able to trust them, I could trust them more. 51 �JJ: Okay, so you talked about forgiveness. What about your stepfather, where’s he at? RV: He’s still alive and taking care of my mom. And yeah, I just -- JJ: Oh, so they are together. They’re together. RV: Yeah, they’re together. Yeah, she stayed with him. And yeah, I’ve forgiven him. I just feel like the [01:12:00] things that happen to me weren’t so much a part of me. It’s like the bad things, if you hold onto it, that’s what makes it a part of you. So I got saved when I was about 30 years old. I always knew about Jesus; I always prayed. I’d be on the street like, “Oh God, oh God.” (laughs) But I accepted him and I just, when I was 30 and then recently recommitted. And all through that time, through the divorce and through the childhood, I just feel that the releasing that, just letting that go. You’re not saying that what they did was okay. You’re just saying, “I’m just going to give that to God because he’s the one that can judge, not me.” I really, I think that’s what’s really helped me just keep a clear head. You know, I’m listening to this story I’m telling here. I’m like, “Man, that’s got to be one messed-up person,” but I just feel like I think forgiveness [01:13:00] is important but also taking responsibility and doing something. Just trying to do something good. I’ll carry these around. Here, I got one for you. I make this guy. It’s like, “I’ll carry them around and I’ll give them away.” Just like here’s a cookie. Just something good. Yeah, I think if you hold things in, especially things that were done to you or injustices that are done to you, then you kind of identify with that person who’s doing it. So you have, you know, I think’s good to release it and forgive them and then do something different. I’m 52 �going to do the opposite, I’m going to do something good. It sounds like what you guys do. It sounds like what you did so I agree with that. Maybe we came up in the same place so we learned the same place so we learned the same lesson. (shrugs shoulders) I don’t know. JJ: Okay, any final words? RV: (waves) Hey, everybody. JJ: (laughs) RV: Bye-bye. (laughs) (break in audio) [01:14:00] JJ: Because I just want t ask you I know that your nickname is Buffy and I have nicknames and a lot of people had nicknames at that time. So how, some nicknames are given like negative. Like mine was negative. RV: I was going to ask you. JJ: So how did you get your -- you were going to ask me that? RV: Well, I was going to ask you but I was going, I thought to myself with a name like Buffy, I don’t have the right to say, “How’d you get the name Cha-Cha?” But it was some friends of mine gave me that name. And just because I was always serious and just efficient and get the job done. We just had a period of time at our church where it was like this laughter thing was happening and I was just like, “Oh, just call me Buffy.” Because it was like pff, you know? But then it was like it kind of stuck. It was like, “No, that’s a good,” [01:15:00] you know. So we just, but how did you get the name Cha-Cha? JJ: So okay, I’ll tell you. So you were kind of the serious type at that time? 53 �RV: Yeah. JJ: And they didn’t like that or...? RV: No, we just, we, it’s kind of hard to explain. Our church went through a time where there was this laughter thing that would just happen. Just like this lightness that was happening. So at, a lot of that just washed away and I just, I felt like I wasn’t being productive. But it was just more of a, I think it was just more of a spiritual, just a cleansing and a joy coming. So -- JJ: But you actually chose your name. RV: No, God started calling me that. (laughs) JJ: Okay, God -- okay. RV: Yeah, yeah. So -- JJ: God chose it at the church -- RV: Yeah. JJ: But and then -- RV: And you know, it stuck. It just -- JJ: You told people to, you told people to start using it. RV: Yeah. Well, my friends just started, yeah, just started. Yeah, just calling -- JJ: Because you could, so you actually picked it yourself so it was -- RV: Well, I kind of heard [00:16:00] it so -- JJ: From God. RV: Yeah. JJ: Okay. Okay. I’ll go with that, I’ll go with that. RV: I didn’t want to come out and say I heard it but I did. 54 �JJ: I’ll go with that. So mine is, some people, their nicknames are done in a negative sense. Like if your eyes are big or something they might say frog or something like that or -- RV: Yeah. Is that within gang, kind of gang? JJ: Within the gang or if you’re light-skinned, they might call you Casper the friendly ghost or that kind of stuff. Actually, Orlando did that to me. He was calling me that for a little bit. But actually -- RV: But it’s okay from a friend, yeah. JJ: But it was a sweet from a friend, it was a sweet, yeah. But what happened is when I first came to Lincoln Park, the neighborhood was changing from Caucasian to Latino, Caucasian meaning different ethnic minorities. And so it was like you were talking earlier. This guy had names for everybody. So for the Blacks, he had [Sambu?]. [01:17:00] There were gypsies there, (laughs) there were hillbillies, pork and beans, they would call them pork and beans. RV: (laughs) Yeah, I heard all that. Yeah. JJ: And so for me, for me, called me a [cha-cha boo?] from the dancing MF. I was just a little kid. This guy was a big Irish guy and all that. But I mean I did get him later for it -- RV: (laughs) Yeah. JJ: But he started calling me cha-cha bull MF and then as Latinos came in, I started kind of liking the name Cha-Cha. I think related to the Latino thing like -- RV: Embracing it. JJ: -- kind of what you’re saying, embracing it. So the Latinos started calling me 55 �Cha-Cha. RV: That’s really good. JJ: It stayed with me but I keep it because it reminds me of the racism but then also, it’s part of Latino culture to be more informal than formal. So I like to, I use it. Some people use my regular [01:18:00] name. And then I’ll use José Jiménez even though my sisters call me Joseph. I used to get upset with them. I said, “Wait a minute, I’m José Jiménez, I’m trying to get back to my roots.” But that is my real name. It was changed in the school system where they couldn’t pronounce it so they called me Joseph. You’re an American, you’re Joseph. That kind of stuff. RV: Yeah, kind of like Ellis Island, yeah. JJ: But it, so I, so I, yeah. So I’m, so I would go back to Puerto Rico, coming back here is when I became, got more cultural. Instead of using José Jiménez, and I kept the nickname Cha-Cha. Because people couldn’t pronounce José Jiménez, either, so Cha-Cha was easier to -- RV: That’s cool. JJ: But now, I’m doing my own interview. I don’t want to (laughs) but so -- RV: Oh, I wanted to know. JJ: So hopefully, that was a good way. RV: I’m glad you told me. I’m glad I asked. JJ: Okay. That was (laughter) yeah, yeah. END OF VIDEO FILE 56 � https://digitalcollections.library.gvsu.edu/files/original/6c6e9d7f290f4672e8eb4132feb3895b.mp4 415dcc2beccd119eb3f262d68b8299db Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Young Lords in Lincoln Park Collection Subject The topic of the resource Young Lords (Organization) Puerto Ricans--United States Civil Rights--United States--History Lincoln Park (Chicago, Ill.) Personal narratives Social justice Community activists--Illinois--Chicago Description An account of the resource Collection of oral history interviews and digitized materials documenting the history of the Young Lords Organization in Lincoln Park, Chicago. Interviews were conducted by Young Lords' founder, José “Cha-Cha” Jiménez, and documents were digitized from Mr. Jiménez' archives. The Young Lords in Lincoln Park collection grows out of the ongoing struggle for fair housing, self-determination, and human rights that was launched by Mr. José “Cha-Cha” Jiménez, founder of the Young Lords Movement. This project is dedicated to documenting the history of the displacement of Puerto Ricans, Mejicanos, other Latinos, and the poor from Lincoln Park, as well as the history of the Young Lords nationwide. Creator An entity primarily responsible for making the resource Jiménez, José, 1948- Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/491">Young Lords in Lincoln Park collection (RHC-65)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives Date A point or period of time associated with an event in the lifecycle of the resource 2017-04-25 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Format The file format, physical medium, or dimensions of the resource video/mp4 application/pdf Language A language of the resource eng spa Type The nature or genre of the resource Moving Image Text Identifier An unambiguous reference to the resource within a given context RHC-65 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 2012-2017 Oral History A resource containing historical information obtained in interviews with persons having firsthand knowledge. Título Spanish language Title entry Rebecca “Buffy” Vance vídeo entrevista y biografía Sujetos Spanish language Subject terms Young Lords (Organización) Puertorriqueños--Estados Unidos Derechos civiles--Estados Unidos--Historia Lincoln Park (Chicago, Ill.) Narrativas personales Justicia social Activistas comunitarios--Illinois--Chicago Source <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/491">Young Lords in Lincoln Park (RHC-65)</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-65_Vance_Rebecca Title A name given to the resource Rebecca “Buffy” Vance interview and transcript Creator An entity primarily responsible for making the resource Vance, Rebecca Description An account of the resource Rebecca “Buffy” Vance was friends with “Stony,” who was a white southerner and one of the main Young Lords from the Wieland branch of the group before they became human rights activists for Latinos and the poor. Stony was about 17-years-old then and lived across from Wieland on North Avenue. His sisters became members of the auxiliary group, the Young Lordettes. Wieland culture was completely different from the culture at Halsted and Dickens and Burling and Armitage where the other main group of Young Lords hung out. The difference was that on Wieland and North Avenue, they did not have to share space with the other Puerto Rican Clubs of Lincoln Park. Pockets of Puerto Ricans left behind from the destruction wrought by urban renewal in the Puerto Rican barrio of La Clark were still around then. Wieland Street was one of the streets that still survived. Masao Yamasaki, a man of Japanese descent, became friends with Stony and other Young lords and tried to help them with counseling and guidance. Mr. Yamasaki did this through the YMCA, where Young Lords would go for swimming and basketball. He owned a factory and started providing a few of them, including Stony, with jobs. And Stony remained in his packaging company for years, becoming a supervisor for the company. Ms. Vance was never in the Young Lords but grew up in Lincoln Park and attended Alcott Elementary at 2625 North Orchard. Alcott School then had an after school program that would supervise the youth at night to keep them out of trouble and off the streets. A few of the Young Lords attended Alcott and spread the word about the program. They would have to walk 8 to 10 blocks to attend but it did help some of them as they participated in sports, arts and crafts, and other activities. There were also the social dances, where youth danced to tunes such as “Wipe-out,” “Twine Time,” “Monkey Time,” and “Louie Louie.” Today Ms. Vance today works at the University of Illinois Circle Campus as Assistant to Communications and Development and Alumni Relations. Prior to joining the College of Law, she worked as a development Secretary for Will AM-FM-TV. Ms. Vance has also worked at Amdocs Inc. and in benefit planning. Contributor An entity responsible for making contributions to the resource Jiménez, José, 1948- Subject The topic of the resource Young Lords (Organization) Puerto Ricans--United States Civil Rights--United States--History Lincoln Park (Chicago, Ill.) Personal narratives Social justice Community activists--Illinois--Chicago Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a> Type The nature or genre of the resource Moving Image Text Format The file format, physical medium, or dimensions of the resource video/mp4 application/pdf Date A point or period of time associated with an event in the lifecycle of the resource 2012-04-20 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/d93408fa71df6b3d8cc1b4070e9e566a.jpg a073420331aaf4e324b197d642b73c9e Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Robert H. Merrill photographs Creator An entity primarily responsible for making the resource Merrill, Robert H., 1881-1955 Date A point or period of time associated with an event in the lifecycle of the resource 1909/1950 Source A related resource from which the described resource is derived Robert H. Merrill papers (RHC-222) Rights Information about rights held in and over the resource In Copyright Identifier An unambiguous reference to the resource within a given context RHC-222 Description An account of the resource Photographs, negatives, and lantern slides digitized from the papers of engineer and archaeologist Robert H. Merrill. A Grand Rapids native, Merrill held an accomplished career as a civil engineer. He founded the company Spooner & Merrill, which held offices in Grand Rapids and Chicago. From 1919-1921, Merrill lived in China, working as Assistant Principal Engineer on a reconstruction of the Grand Canal - the oldest and longest canal system in the world. Merrill became fascinated by archaeology, and among other projects, he traveled to the Uxmal Pyramids in Yucatan, Mexico, with a research expedition from Tulane University. Merrill's photo collection includes images of his travels and projects, friends and family. Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context Merrill_EastmanAlbum_3_1911-1915_005 Date A point or period of time associated with an event in the lifecycle of the resource 1911-08-16 Title A name given to the resource Rebecca & chipmunk Description An account of the resource Black and white photograph of a woman named Rebecca looking at a chipmunk, Yellowstone National Park. Water damage is visible on the image, which was scanned from the negative. Subject The topic of the resource Yellowstone National Park Portraits Source A related resource from which the described resource is derived Robert H. Merrill papers (RHC-222) Rights Information about rights held in and over the resource In Copyright Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Creator An entity primarily responsible for making the resource Merrill, Robert H., 1881-1955 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/d949645282330573d6874b65bb64a2fc.jpg 5d919dc5d62c47456c1e4822071b32b3 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Decorated Publishers' Bindings Subject The topic of the resource Book covers Covers (Illustration) Graphic arts Publishers and publishing Pictorial bindings Description An account of the resource From the early 1870s to roughly 1930, many publishers issued their commercial book covers with a remarkable variety of graphic designs and illustrations. This sixty-year period saw many artists and designers contributing to this art form. While some can be identified from their style or initials, others remain unknown. Source A related resource from which the described resource is derived Seidman Rare Books Collection Michigan Novels Collection Regional Historical Collection Lincoln and the Civil War Collection Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives Date A point or period of time associated with an event in the lifecycle of the resource 2017-08-30 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC/1.0/?language=en">In Copyright</a>, <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource Image Identifier An unambiguous reference to the resource within a given context DC-01 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Source Seidman Rare Books. PS3302 .R43 1903 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context DC-01_Bindings0069 Title A name given to the resource Rebecca of Sunnybrook Farm Description An account of the resource Binding of Rebecca of Sunnybrook Farm, by Kate Douglas Wiggins, published by Houghton, Mifflin and Co., 1903. Subject The topic of the resource Book covers Covers (Illustration) Graphic arts Publishers and publishing Pictorial bindings Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Date A point or period of time associated with an event in the lifecycle of the resource 1903 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/9c25e56eed720bdc023746e088b7b38e.pdf 6112405a9695c1874071ee57d5d2825c PDF Text Text �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Civil War and Slavery Collection Subject The topic of the resource United States--History--Civil War, 1861-1865 Slavery--United States African Americans United States--Politics and government--19th century Description An account of the resource A selection of correspondence, diaries, official documents, photographs related to the American Civil War and to the institution of slavery, collected by Harvey E. Lemmen. The collection includes a selection of documents from ten states related to the ownership of slaves and abolition, correspondence and documents of soldiers who fought in the war and from family members and officials, diaries and letters of individuals, and a collection of mailing envelopes decorated with patriotic imagery. Creator An entity primarily responsible for making the resource Lemmen, Harvey E. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/472">Civil War and Slavery Collection (RHC-45)<br /></a><a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/470">John Bennitt Diaries and Correspondence (RHC-43)<br /></a><a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/471">Nathan Sargent Papers (RHC-44)<br /></a><a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/478">Theodore Peticolas Diary (RHC-51)<br /></a><a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/476">Civil War Patriotic Envelopes Collection (RHC-51)<br /></a><a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/479">Whitely Read Diary (RHC-52)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives Date A point or period of time associated with an event in the lifecycle of the resource 1804-1897 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Format The file format, physical medium, or dimensions of the resource image/jpg; application/pdf Language A language of the resource eng Type The nature or genre of the resource Image; Text Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1804-1897 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-45_CW1-4384 Title A name given to the resource Receipt from Gideon Welles to Henry Swift & Co. Date A point or period of time associated with an event in the lifecycle of the resource 1862-09-12 Creator An entity primarily responsible for making the resource United States. Navy Welles, Gideon, 1802-1878 Subject The topic of the resource United States--History--Civil War, 1861-1865 Welles, Gideon, 1802-1878 Description An account of the resource Receipt from Gideon Welles, Secretary of the Navy to Henry Swift & Co. for $5,000, September 12, 1862. Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Source A related resource from which the described resource is derived Civil War and slavery collection (RHC-45): http://gvsu.lyrasistechnology.org/repositories/2/resources/472 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/3c142aed6623ef9f58d6b5ef728e3b61.pdf 3e9454874b3732d9114bfe2d5081f19d PDF Text Text � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Civil War and Slavery Collection Subject The topic of the resource United States--History--Civil War, 1861-1865 Slavery--United States African Americans United States--Politics and government--19th century Description An account of the resource A selection of correspondence, diaries, official documents, photographs related to the American Civil War and to the institution of slavery, collected by Harvey E. Lemmen. The collection includes a selection of documents from ten states related to the ownership of slaves and abolition, correspondence and documents of soldiers who fought in the war and from family members and officials, diaries and letters of individuals, and a collection of mailing envelopes decorated with patriotic imagery. Creator An entity primarily responsible for making the resource Lemmen, Harvey E. Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/472">Civil War and Slavery Collection (RHC-45)<br /></a><a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/470">John Bennitt Diaries and Correspondence (RHC-43)<br /></a><a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/471">Nathan Sargent Papers (RHC-44)<br /></a><a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/478">Theodore Peticolas Diary (RHC-51)<br /></a><a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/476">Civil War Patriotic Envelopes Collection (RHC-51)<br /></a><a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/479">Whitely Read Diary (RHC-52)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives Date A point or period of time associated with an event in the lifecycle of the resource 1804-1897 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Format The file format, physical medium, or dimensions of the resource image/jpg; application/pdf Language A language of the resource eng Type The nature or genre of the resource Image; Text Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1804-1897 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context RHC-45_CW1-4374 Title A name given to the resource Receipt from William Florville for services rendered Creator An entity primarily responsible for making the resource Florville, William, approximately 1806-1868 Subject The topic of the resource Florville, William, approximately 1806-1868 Lincoln, Abraham, 1809-1865 African Americans Haitians Springfield (Ill.) Description An account of the resource Receipt from William Florville (Billy the Barber), for money received from the estate of E.S. Rohly for services rendered. Florville was Abraham Lincoln's African American barber in Springfield, Ill. Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/NoC-US/1.0/?language=en">No Copyright - United States</a> Source A related resource from which the described resource is derived Civil War and slavery collection (RHC-45): http://gvsu.lyrasistechnology.org/repositories/2/resources/472 Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives https://digitalcollections.library.gvsu.edu/files/original/e15ddc364b5abcb9e9f1d61655bba63b.jpg bc2e05992f3999ce6f3f109ffff8288e Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Grand Valley State University Photographs Subject The topic of the resource Aerial photographs Universities and colleges Michigan Grand Rapids (Mich.) Allendale (Mich.) Building Facilities Dormitories Students Events 1960s 1970s 1980s 1990s 2000s Description An account of the resource People, places, and events of Grand Valley State University from its founding in 1960 as a 4-year college in western Michigan. Creator An entity primarily responsible for making the resource News & Information Services. University Communications Source A related resource from which the described resource is derived <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">News &amp; Information Services. University Photographs. (GV012-01)</a> Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Special Collections & University Archives. Date A point or period of time associated with an event in the lifecycle of the resource 2017-03-03 Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Format The file format, physical medium, or dimensions of the resource image/jpg Language A language of the resource eng Type The nature or genre of the resource image Identifier An unambiguous reference to the resource within a given context GV012-01 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1960s-2000s Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Local Subject Subject headings specific to a particular image collection 1970s Campus Center Source <a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/41">University photographs, GV012-01</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context GV012-01_UAPhotos_000181 Title A name given to the resource Reception at Campus Center Description An account of the resource Reception at Campus Center. Subject The topic of the resource Grand Valley State University Michigan Allendale (Mich.) Universities and colleges Events Language A language of the resource eng Rights Information about rights held in and over the resource <a href="http://rightsstatements.org/page/InC-NC/1.0/?language=en">In Copyright - Non-Commercial Use Permitted</a> Type The nature or genre of the resource Image Format The file format, physical medium, or dimensions of the resource image/jpeg Publisher An entity responsible for making the resource available Grand Valley State University. University Libraries. Lemmen Library and Archives black and white photo