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                    <text>TakeBack
TheNight March
Grand Valley's 4th Annual Take Back the Night will unify
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assault. The evening will begin with a keynote speaker. Those
who choose may participate in a march through campus.

Brett Sokolow, J.D.
Brett Sako/ow, J.D. national speaker is an outstanding

te

©
Sponsored by: Eyes Wide Open, Women's Centt'r, Women &amp; Gender Studies, GRANDV\1.1 J:\'
1 1
1
Housing and Residence Life, Fraternity and Sorority Life at GVSU,
1~~ ~\ 1~ : '
and supported by the Student Life Fund a&lt;; aUocated by the Sh1dent St'nate

s:~::; t

ms 111111 IPII

,ii:J)l

�</text>
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**

+

*

*

*

*

*

TakeBack

Th:~JghtMarch
October3rd

8:00pm
Meet at the Grand River Room,
Kirkhof Center -Allendale Campus
Presenting Speaker:

BE~on~~.~~~?, !!,~!i!p~r

Dr.
college students, helping them understand
how men and women can become partners in preventing rape. Through use of appropriate humor and
her own stoty, she addresses topics like assertive communication, date rape drugs, risk education,
men's role in prevention and how to support a friend who has been sexually assaulted..

Grand Valley's 1bird Annual Take Back the Night will unify the campus community to end all ,iolence
at night, especially seA"Ual assault. Take Back the l\'ight "";II also feature community organizations. a
message board and an opportunity to donate hygienic supplies to a local domestic violence shelter.

LEARN AND ACT THE NIGHT IS YOURS'

*

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                    <text>Wednesday,

October

19th

Grand River Room
7 :00 p.m. keynote, march to follow

Take Back the Night is an internationally held march and rally intended as a
protest and direct action against rape and other forms of sexual violence. This
year, GVSU's 8th annual Take Back the Night, willfeature keynote speaker
Marta L. Sanchez, a survivor, author,former rape crisis center advocate, and
self-taught visual artist from the Republic of Panama.

Marta L. Sanchez
Panamanian artist Marta L. Sanchez
dynamically addresses dating violence
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                    <text>Take Care How You Kick Over the Traces
Scripture: Isaiah 1:1-6; Luke 15:11-16
Richard A. Rhem
Christ Community Church
Spring Lake, Michigan
August 18, 1996
Transcription of the spoken sermon
We're thinking, in these days, about organized religion, its institutional forms,
and last week I noted that it can be an oppressive and de-humanizing force in
one's life. Bad religion has destroyed a lot of people. But, we also noted its
importance, its critical importance, because religion is that which relates us to
that which is beyond us, and puts us in connection, in communion with God. So,
it's not a matter of ridding ourselves of religion, but it is a matter of
understanding religion's true function and what its true message really is.
I clipped an article from yesterday's Grand Rapids Press. The headline says,
"Church Attendance Reaches 20-Year Low." It's the research of a certain George
Barna who has written a number of things about the contemporary scene, at least
over the last decade, maybe two, and in this news report, he tells us that we have
perhaps been lulled to sleep by the fact that the percentage of people who attend
church has remained rather constant, but to remain constant in a growing
population is like feeling good about the fact that I'm still making just as much as
I made in 1960. The Church is losing ground and this article says that we are at a
20-year low. His comments about it reveal that all denominations, including
conservative Protestants, have grown slower; there's been a very large decline in
institutional religion. Young people especially are confused about morals and not
familiar with religious tradition, and the global youth culture has become
pluralistic and relativistic. I don't think anybody's doing much to help them sort
it out. And then the commentator said it's not just a phase they're going through.
There's less reason to say they'll come back when they never went in the first
place. The reserves of religious tradition are dwindling.
I believe that's true, and I believe that the frantic activity of much of the
institutional church is an attempt to stem a tide and not very successfully. A few
weeks ago in The New York Times Magazine, the magazine that's included in the
Sunday edition of the Times, there was a brief article on the Willow Creek Church
west of Chicago, which has become such a phenomenon in our day and has
spawned so many look-alike congregations called "seeker congregations." It's
been a very successful movement. But, the insight of the columnist in this
particular magazine article was that the truth is in the packaging. In other words,
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Richard A. Rhem

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the success has been a success in marketing, and while marketing is not
unimportant, it is not what is ultimately important, for in this little article, a
representative of the Willow Creek Church said with some pride, "And we have
not changed one article of our belief."
And I want to say, "Shame on you." If you think you can take that old core and
not re-examine it and bring it to new expression in a new day and in a culture
that is radically changing all about us, if you think that you can take that old core
and simply dress it up and put it in a shiny package and sell it, the success will be
temporary because you have not dealt with the issue in depth. Good religion
needs to be very clear about the message it presents and about its function, which
is to be an agent, a means, not an end in itself. Good religion is a means to
enabling the people to come into communion with God and to experience God in
the depths of their being. The message is critical, and what is the message? The
message is that God is love.
Well, ho-hum, right? Haven't we always heard that God is love? But, I mean God
is love in the deepest biblical sense, the most radical sense of love, that which
came to expression in Israel in its best understanding. My text says that the "ox
knows its owner and the ass its master's crib, but Israel does not know; my
people does not consider." This is the portrait of God throughout the whole of
Hebrew scriptures, the God Whose hands are always outstretched, the God Who
pleads with God's people, the God Who never turns away but always beckons. In
this context, a little further along the chapter - "Come, let us reason together, says
the Lord. Though your sins be as scarlet, they shall be white as snow. Though
they be red like crimson, they shall be as wool." Farther on in that same
prophecy:
"Come, seek ye the Lord while he may be found. Call ye upon him while he
is near. Let the wicked forsake his way and the unrighteous one his
thoughts, and let him return to the Lord and he will have mercy upon him
and to our God, for he will abundantly pardon."
Throughout the whole of Israel there was this pleading note of a pleading God
with outstretched arms, waiting only to embrace the one who would return,
coming to one's senses, coming home.
But, of course, the consummate expression of it is in the parable of the Prodigal
Son, which is terribly misnamed. It's not a story of a prodigal son; it's not a story
of a son at all; it's the story of God, of a father, of an unquenchable love, of an
irresistible grace, of a love that is unconditional and irresistible in its appeal to
God's children. The context is important. It's the third of three stories. The first is
the shepherd who goes after the lost sheep. The second, the woman who searches
the house for a lost coin. And then this story of a father who had two sons.
Jesus was responding to the criticism of his life and ministry. In the opening of
the 15th chapter, those who represented institutional religion in the day of Jesus

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were grumbling. They were grumbling because they said he receives and eats with
sinners. And as you've heard me say many times, the mark of Jesus' ministry, the
way in which he embodied his message, was in the table fellowship that he
practiced. Even for us to break bread together, to sit at a meal together is an
expression of intimate friendship. But, in Jesus' day it was especially the case.
You did not break bread with that one who was not friend. You did not share a
meal with the outcast or the alien or the estranged. And in the temple religion of
the day with its code of holiness, it was very clear who was in and who was out.
There was a kind of exclusion practiced. And the reason that the temple
authorities were grumbling at Jesus was because Jesus went against the
conventional wisdom, he went against what everybody else was doing. He opened
his heart and he opened his table to all comers. No one was excluded. And that
was threatening to the institutional religion of the day, and they grumbled.
And so, as Jesus always did, he responded with a story: There was a father who
had two sons. There was a younger son who was a rebel who asked for his
inheritance early on and who left home and wasted his life, ending up in
decadence and despair. And there was an obedient son who followed the letter of
the law, but grudgingly so with a kind of inward resentment over against the
father that was as painful to the father as was the rebellion of the other. There
was a father who had two sons, both of whom broke the father's heart.
So, for two or three weeks, let's think about this old story. Maybe you say, "How
can you say anything new about that old story?" Well, I wonder myself, but let's
try. Let's focus primarily this morning on that younger son. For him to ask for his
inheritance and to leave home was a radical request that was unheard of. In his
culture, in Jesus' day, what he was really asking for was the death of his father.
He was cutting himself loose from his whole legacy, everything that was sacred
and holy, everything that was home. For in that day more than our own, a person
was identified by a father's house, by the village from which he stemmed. All of
his life, that was his identity. His total social security was in belonging to a house
and to a village and to a community. That's who he was. And so, the request of
this young man was a horrible request that implicated him in the wish for the
death of his father.
I don't know whether Sigmund Freud ever talked about this parable or not. I've
never seen a reference to it, but I think he could have done a lot with it because,
according to Freud, the origin of religion is in the wish for the death of the father
which then creates guilt which then needs atonement. I don't think Freud had it
all right by any means, but I wonder without reading Freud back into Jesus or
taking contemporary psychological insights that we do have from the behavioral
sciences and reading them into the parable, I wonder if Jesus was not essentially,
intuitively, instinctively understanding that there is within us that which would
leave home.

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As a matter of fact, I think the two sons are not two different sons; I think the two
sons live in all of us, whether it be two sons or two daughters, both reside in the
heart of each of us and there is in each of us that which would leave home, that
which would rebel, that which would cut loose. And I suspect that Jesus
understood that as an observer of human nature and human behavior. He didn't
need Freud to tell him about that; he didn't need our modern psychological
insights to know that. Truth and illumination were not born in the 20th century.
And if we walk around that for a moment, I wonder if Jesus was really
condemning that leaving of home altogether because we have learned, have we
not, that it's necessary to leave home. Now, in the maturation process of every
individual, is it not true that we must go through a process of individuation?
Must we not separate? Doesn't every parent want a son or a daughter to move
from under their roof and to find that kind of independence that will bring to
expression the fullness of that person?
I shake my head at how in earlier years I preached this parable and it's still being
preached that way all over the church, as though this is the parable of the
Prodigal Son and as though it is a warning to young people that there are great
dangers in loose living. That is to trivialize this story. As a matter of fact, aimless
freedom or autonomy, in this case, can lead to decadence and destruction.
There's no question about that. But, that's not what Jesus is talking about. Jesus
is talking about that within us that necessarily and normally and naturally must
find its own independent expression. And I think what Jesus is saying is that's a
very perilous journey. Well, it is a perilous journey, isn't it? Is there a parent
among us that doesn't hold their breath when our youth are going through that
process?
A few weeks ago my elderly sisters came up to visit Nancy after her surgery and
one of my sisters is here today, but I talk about my sisters once in a while because
they hear the tapes and they feel good just to know that I'm still thinking about
them, but my sisters were remarking about what a nice boy I was, what a nice
child, and the fact that as a youth I never brought any grief to my parents. The
years of adolescence when one ought to be separated, I just sort of lollygagged
along and didn't cause any particular concern, to which Nancy responded that
she sort of wished that I would have gone through my adolescence when I was
with my parents rather than with her.
I don't know whether we just go through our adolescence one time. I was
comforted hearing one psychologist speak one day who said for the male,
adolescence is from 17 to 47. But, as a matter of fact, folks, it is necessary for us to
move away from home in order that we can be at home with who we are, and it is
a perilous process. My sermon title this morning is, "Be Careful How You Kick
Over the Traces," because the pitfalls are many and potential disaster lies around
every corner, and there is no parent that has not had sleepless nights over a son
or a daughter who was struggling to find themselves. And it isn't just the
adolescents. Those of us who are old enough to have children and grandchildren

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know that there is never a time when our children get beyond the pale of our
concern and are not the subjects of our prayers. To be human isn't easy, and to
find that kind of independent expression of the fullness of our own person - that
doesn't come without some struggle and some serious mistakes and often some
pain and some dreadful hurt.
But, that's really enough about that younger son, because that's not the focus of
the story. As I said, the focus of the story is the father. That father in the story is a
window that Jesus offers us into the very heart of God, and if good religion is to
reflect accurately the nature of God, then it must listen to Jesus in this story,
because if the son's request is outrageous, then the father's response is incredible!
For, what does he do? He gives him the goods and lets him go. And that is the
point at which it is most difficult for us to emulate the behavior of God, this God
reflected in this story by Jesus. He loves him and lets him go and stands by the
side of the road, trembling, watching and waiting, hoping that this one will
return. That is the picture of a love that is unconditional. It is the story of a
relationship whose bonds are love with no other strings attached. And even those
of us who love our kids find that there are times when we get into a tug of war
and a battle of the wills and, love them as we may, our own egos do get involved.
There is a power struggle often before parents and child come to reconciliation
and peace. But, that's the amazing thing about the biblical nature of God - that
God loves and lets go and keeps arms outstretched, waiting for the free and uncoerced return.
This is where the Church has failed so miserably and not just the Church, but
institutional religion, period. For institutional religion moves into the role of
parent, not after the model of God, but after the model of the human parent, the
stern, demanding parent, the parent that, if Freud has any truth at all in him, is
the parent that we would kill, the parent that we must flee, the parent that we
rebel against. The Church becomes the upholder of virtue and of morals, the
guardian of society's values; the Church condemns and excludes, draws lines, and
to that extent conveys a distorted image of God and sets forth altogether the
wrong message, for that message is being rejected en masse! Institutional religion
is being left in droves because there is that within the human person that simply
will not remain in that position of childhood and servitude and, consequently,
God is dishonored through God's own people.
I said the message is God is love and you said, "Ho-hum, so what else is new?"
That is new, that God is that loving, that love is that unconditional, that love is
finally irresistible, that to the rebel, there is finally nothing against which to rebel!
There is no barrier that needs to be overcome; there is no seawall against which
to break one’s waves, for God stands with arms outstretched and the only thing
that can break the rebellion is a love in which there is no fight, and if I read this
story accurately at all, that's the amazing news of that which Jesus taught and in
his life embodied - that God is love, period.

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How do you fight love? When the son comes home, no questions are asked, no
condemnation is offered, just salty tears and arms that embrace. Because all that
God is ever about is to bring God's children home.
Years and years ago I read an old sermon illustration; it's about as musty as the
book in which it now resides. It's about a son who left home with brokenness with
his father and went out and got rid of all of the rebellion and came on hard times
and sent a letter to his father saying on such and such a day I will pass by the
house. If I would be welcome, tie a white handkerchief in the branch of the old
apple tree in the front yard. And as he approached the homestead with heart
pounding, he saw not a handkerchief tied in the apple tree. He saw hundreds of
white handkerchiefs tied to every branch of the apple tree, because finally, all the
divine parent wants is for you to come home. I invite you this morning, whether
you're young and rebellious or old and crotchety, why don't you come home?
Come on home.

© Grand Valley State University

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                  <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514"&gt;Richard A. Rhem papers (KII-01)&lt;/a&gt;</text>
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                <text>Take Her, She's Mine playbill</text>
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                <text>Community theater</text>
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                <text>Donated to the Saugatuck Douglas History Center by Jeanne Hellgren. Digital file collected by the Kutsche Office of Local History for the Stories of Summer project.</text>
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                    <text>Grand Valley State University
Veterans’ History Project
Beatrice Takeuchi
World War II (Japanese-American Citizen)
45 minutes 52 seconds
(00:00:13) Early Life &amp; Family History
-Born on May 6, 1921, in Seattle, Washington
-Parents had both been born in Japan and migrated to the United States
-Father came to the United States first
-He was a graduate of Waseda University in Tokyo
-Studied Shakespeare and wanted to come to America to study
-Planned on translating Shakespeare into Japanese
-Translated English news into Japanese for the Japanese community
-Learned that job, hands-on
-Had worked with a Freudian psychologist in Tokyo for nine years
-Most likely came to the United States in either the 1900s or 1910s
-Started a printing shop that turned into a daily, Japanese newspaper
-Her parents’ marriage was an arranged one
-Beatrice’s mother came to the United States as a bride-to-be
-Met Beatrice’s father for the first time ever in Seattle
-Married by a Japanese Episcopalian priest
-Had a good marriage
-Grew up in Seattle
-Attended school with Italian, Greek, and Japanese children
(00:06:58) Start of the War
-Before Japan attacked America, her father worked to improve Japanese-American relations
-Followed the news coming from Japan and Asia
-For example, he followed the news about the invasion of Manchuria in 1931
-Father died before the attack on Pearl Harbor
-Mother and grandfather were disappointed by the attack, and deeply upset that it happened
(00:08:43) Deportation Pt. 1
-Remembers seeing posters from the local government posted on telephone poles
-Alerting Japanese-American citizens they would have to leave the city
-Didn’t think anything like that would’ve happened
-Had to leave by June 1942
-Signs went up in April
-Younger Japanese-Americans felt no strong connection to Japan aside from family
-Weren’t sure what it meant for her
-Complied and didn’t resist the order
-Felt there was no point in trying to fight the government anyway
-Japanese and Chinese citizens didn’t get along with each other

�-After the deportations began, Chinese citizens seized the Japanese real estate
-Passive hostility
-Doesn’t remember any overt harassment or violence
-Sold their home
-In retrospect, she’s surprised there were no protests and that the Japanese went quietly
-Total compliance in leaving their lives behind
-Left Seattle in June 1942
(00:13:26) Temporary Camp – Puyallup Assembly Center
-Note: Most likely the Puyallup Assembly Center at the Western Washington Fairgrounds
-Reported to the local fairgrounds
-The buildings used for animals had become temporary barracks for the people
-Larger buildings were turned into mess halls and assembly halls
-Spent two (or three) months at the first camp
-Drove there in the family car, and the Army bought the car
-No organization, and a lot of the people had free time on their hands
-A lot of the girls took up knitting to pass the time
-No one knew what was happening, or what would happen next
-The Army controlled the camp
-Soldiers armed with rifles patrolled the perimeter of the camp
(00:16:45) Permanent Camp – Minidoka War Relocation Center
-Army built a system of permanent concentration camps in the interior of the United States
-Placed in passenger cars and taken by train away from the Puyallup Assembly Center
-Blackout curtains covered the windows of the passenger cars
-Took three days to reach their destination in Idaho
-Unloaded in the middle of the desert, at the Minidoka War Relocation Center
-Barracks were still being built when they arrived
-Perimeter was surrounded by barbed wire and guard towers
-Realized then, that she was being held prisoner in her own country
-Brother had been a fourth-year journalism student at the University of Washington
-Became active in the community
-Formed baseball teams
-Gathered teachers and organized classes, to continue children’s education
-Had classes for kindergarteners through fifth grade
-Unfortunately, most teenagers still had nothing to do in the camp
-She had been an art student in college before getting deported
-Passed time sketching what she saw
-The barracks they slept in were basically Army barracks
-Her family was kept in a small space with cots and a metal stove
-No privacy
-Had to dress, and undress, with virtually no privacy
-Sometimes tried to talk with the guards, but the guards limited contact with prisoners
-Prisoners were used for menial tasks at the camp, such as cooking and cleaning
-Brother had contact with the civilian controllers of the camp

�-Some civilians volunteered at the camp
(00:25:08) Leaving the Camp
-Stayed at the camp for less than a year, because she fell ill and got to return to college
-Mother suggested she contact her old professor in Washington about going to college
-Had to go to college outside of the “Exclusion Area” on the West Coast
-Contacted a school in Chicago, and she was accepted
-She had contracted a gastrointestinal disease due to unsanitary conditions
-Treated after she went to Chicago
(00:27:19) Chicago School of Design
-Attended the Chicago School of Design
-Relatively new school
-Founded in 1937, and called “New Bauhaus” after the original in Germany
-She studied design
-Studied in Chicago for two years
-Mother sent Beatrice money while she lived in Chicago
-Eventually decided to move to Washington D.C. to get a job
-In Chicago, she stayed with one of her teachers
-No problems with harassment from people in Chicago
(00:30:15) Working in Washington D.C.
-Worked for the Housing Agency in Washington D.C.
-Worked on publications for them
-It was a good job with good coworkers
-Got along well with her supervisor
(00:31:13) Other Japanese-Americans
-There were other Japanese-Americans in Chicago and Washington D.C.
-No thoughts of conspiring against the government
-Often wonders why they were so compliant with their oppression
-Confusing time of loyalty
-Parents’ country versus her country
(00:33:00) End of the War
-She was in Washington D.C. at the end of the war in August 1945
-Feeling of relief that the war was over
-Felt as if there had been a release of pressure, being a Japanese woman
-Got married in Washington D.C. and had her first child in D.C.
(00:35:10) Family Leaving the Camp
-Mother’s sister married a farmer from Georgia
-Grandfather, mother, and a few brothers moved to Georgia to be close to aunt
-Allowed to leave the camp
-Oldest brother was 4-F, meaning he was unfit for military service
-Second, oldest brother was also 4-F due to intestinal troubles
-Her other brother was too young to serve in the military
(00:36:56) Seizure of Family’s Property
-Father had owned a type casting machine

�-He had bought it to make his own Japanese character tiles
-Cheaper than ordering them from Japan
-Remembers Chinese newspaper workers coming over in the middle of the night
-Asking her father to make some Chinese tiles for the paper
-Came at night because China and Japan were at war
-Japanese and Chinese people avoided each other in protest
-Brother sold off the press before the family got deported
-Government seized the type casting machine as well as the tiles
-Eventually wound up in the hands of General MacArthur in the Philippines
-At least, that’s what the government told the family
-She went to the War Department to ask about the location of the machine
-Refereed to an office in New York City
-Told her it couldn’t be returned to her, and family never saw it again
(00:42:52) Interactions with Government &amp; White Americans
-Remembers FBI agents coming to their home
-They were polite and inspected her father’s library
-Mother was very compliant and allowed them to take material of interest
-White Americans she encountered were very polite
-No recollections of racism, harassment, or overt hostility
-Very civil interactions
-Police and military officials were also very civil
-Surprisingly polite

�</text>
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                  <text>&lt;a href="https://gvsu.lyrasistechnology.org/repositories/2/resources/514"&gt;Richard A. Rhem papers (KII-01)&lt;/a&gt;</text>
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                <text>&lt;a href="http://rightsstatements.org/page/InC/1.0/?language=en"&gt;In Copyright&lt;/a&gt;</text>
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                <text>Talk created, delivered, or published by Richard A. Rhem (Dick) on October 21, 1990 entitled "Talk on Hans Küng's Theology for the Third Millennium: An Ecumenical View", on the occasion of Sunday Morning Talk, at Christ Community Church, Spring Lake, MI. Scripture references: Hans Küng, Theology for the Third Millennium: An Ecumenical View.</text>
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                  <text>Digitized photographs, artworks, and diary transcript from the papers of West Michigan painter, Mathias J. Alten (1871-1938) represent one of the most important collections in the holdings of both the University Library's Special Collections and the University Art Gallery. Alten, a German native who came to Grand Rapids as a youth, is a celebrated American regionalist often referred to as the Dean of Michigan Painters. The photographs and papers document his family life and career and support the collection of Alten paintings owned by the University.</text>
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                  <text>Merrill, Robert H., 1881-1955</text>
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                  <text>Robert H. Merrill papers (RHC-222)</text>
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                  <text>In Copyright</text>
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                  <text>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 &amp; 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. </text>
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      <name>Still Image</name>
      <description>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.</description>
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          <element elementId="43">
            <name>Identifier</name>
            <description>An unambiguous reference to the resource within a given context</description>
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                <text>Merrill_EastmanAlbum_3_1911-1915_047</text>
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            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
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                <text>1913-08-05</text>
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          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
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              <elementText elementTextId="926574">
                <text>Tallyho at 50' on Mt. Royal</text>
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            <name>Description</name>
            <description>An account of the resource</description>
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                <text>Black and white photograph of a tallyho (fast horse-drawn coach) at fifty feet on Mount Royal in Montreal, Québec. Several people are seated in the coach, which is very tall and pulled by a team of four horses.</text>
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            <name>Subject</name>
            <description>The topic of the resource</description>
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                <text>Québec</text>
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                <text>Montréal (Québec)</text>
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              <elementText elementTextId="926578">
                <text>Horse-drawn vehicles</text>
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            <name>Source</name>
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                <text>Robert H. Merrill papers (RHC-222)</text>
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          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
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                <text>In Copyright</text>
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            <name>Type</name>
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                <text>Image</text>
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                <text>image/jpg</text>
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            <name>Language</name>
            <description>A language of the resource</description>
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                <text>eng</text>
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            <name>Creator</name>
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                <text>Merrill, Robert H., 1881-1955</text>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
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              <elementText elementTextId="1035046">
                <text>Grand Valley State University. University Libraries. Lemmen Library and Archives</text>
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