Untitled (print of women washing kimonos)
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Painting of smiling woman with long earrings.
Painting of three giraffes heads with elongated necks.
Sculpture of wood of two figures and fingers at top.
Ceramic of wide, round, tan pot with lid.
Untitled Photograph of Small Wooden Home
Timeline text transcription: 1910: Individuals classified with intellectual disability based on Intelligence Quotient (IQ). Dr. Henry Goddard, using an adaptation of the Stanford-Binet Intelligence Test, develops a category of mental retardation he called "moron." This term replaces the terms "moral imbecile" and "backward" and adds the notion of heredity. 1912: German psychologist William Stern further defines Intelligence Quotient (IQ) as a ratio of an “estimated mental age” and “actual chronological age.” 1916: Stanford-Binet Intelligence Scale introduced. The scale is a modified version of the Binet-Simon Intelligence scale which was commissioned in the early 1900’s by the French government to identify children who were “en retard” and in need of additional help. 1920: The Rorschach Inkblot Test is published by Hermann Rorschach. The test is meant to produce a profile of people with schizophrenia (or other mental disorders) based upon score frequencies. 1924: Utah becomes 23rd state to pass Compulsory Sterilization Legislation of “sexual criminals, idiots, epileptics, imbeciles and insane.” (Utah Law 1925, chapter 82) 1927: Supreme Court rules in Buck v. Bell. The decision holds that sterilization of the “unfit”, including those with intellectual disabilities, is constitutional “for the protection and health of the state.” FEEBLEMINDED: Term used beginning in late nineteenth century for disorders later referred to as mental deficiencies. 1929: Utah State Training School for Feeble-Minded —title of the original bill that passed the Utah State legislature establishing the grounds for the Utah State Training School, now known as the Utah State Developmental Center. The bill read, “An Act to provide for tie establishment, and equipping of the Utah State Training School for the care, protection, treatment and education of feeble-minded persons.” 1929: Utah Law For Compulsory Sterilization revision passes to allow Utah State Training School superintendents and board of trustees the same rights of sterilization as prisons. (Laws of Utah, 1929 Chapter 59,75) 1931: Utah State Training School opens under the direction of Interim Superintendent Dr. B.O. Whitten with 88 residents within the first month. By the end of the year there are 25 employees and 143 residents representing 16 Utah counties. (Meeting minutes of the Utah State Training School Board of Trustees Nov., Dec. 1931) 1932: Dr. Hubert H. Ramsay begins as the first superintendent of the Utah State Training School. Out-patient Saturday clinic services are established free of charge to the community for mental and physical examinations for the “feebleminded.” (Meeting minutes of the Utah State Training School Board of Trustees April, Nov. 1932) 1933: American Association On Mental Deficiency changes its name from the American Association for the Study of the Feeble-Minded. 1935: The Social Security Act signed by President Roosevelt. The Act, and its subsequent amendments, establishes a federal benefits system for elderly, unemployed, and disabled individuals. (“Disability History Timeline”. Rehabilitation Research & Training Center on Independent Living Management. Temple University. 2002.) 1935: The first sterilization cases are approved by the Utah State Training School Board of Trustees were performed at the Salt Lake County Hospital. (Meeting minutes of the Utah State Training School Board of Trustees June, July, Oct. 1935) 1936: W.P.A landscaping brings rock from Provo Canyon to create a surrounding wall with shrubbery and native trees to the Utah State Training School campus. (https://www.dol.gov/odep/pdf/ACICIEIDInterimReportChapter3.pdf) 1938: School building finished at the Utah State Training School. This is a designated building separate from residential areas for school curriculum to be taught to the residents. (Utah State Developmental Center Golden Jubilee 1940’s) 1938: Fair Labor Standards Act is passed with provisions permitting people with disabilities to be paid subminimum wages. (https://www.dol.gov/odep/pdf/ACICIEIDInterimReportChapter3.pdf) 1939: Wechsler-Bellevue Intelligence Scale introduced. The scale is an important contribution in the measurement of intelligence by using a point scale instead of an age scale and utilizing a non-verbal performance scale. 1940: World War II leaves a shortage of workers while admissions to public institutions, however, continue to increase. During this time, the parents of Utah State Training School residents are drafted by the U.S. War Department to operate the School kitchen and laundry in lieu of military service. (Utah State Developmental Center Golden Jubilee 1940’s) 1943: Study published by Martin And Bell leads to the identification of the first single gene defect, Fragile X syndrome, where the phenotype is predominantly mental retardation. (Martin J P, Bell J. A pedigree of mental defect showing sex-linkage. J Neurol Psychiatry) 1945: Post World War II there is a shortage of shoemakers, so all shoes for Utah State Training School residents are repaired in the Utah State Training School’s educational “Shoe Shop.” This provides vocational training to the residents who were working in the shop and benefits residents in need of shoe repair. (Utah State Developmental Center Golden Jubilee 1940’s) 1946: “Manual Arts” program begins at the Utah State Training School. The program allows residents to learn vocational skills like weaving, leather tooling and cobblery. (Utah State Developmental Center Golden Jubilee 1940’s) 1946: National Mental Health Act (NMHA) is passed. The Act sanctions the disbursement of funds to researchers studying the etiology and treatment of mental illness. (http://www.archives.nysed.gov/common/archives/files/res_topics_health_mh_hist.pdf) 1946: The Hill-Burton Act (also known as the Hospital Survey and Construction Act) authorizes federal grants to states for the construction of hospitals, public centers and health facilities for rehabilitation of people with disabilities. (http://www.archives.nysed.gov/common/archives/files/res_topics_ health_mh_hist.pdf) 1948: The Children’s Benevolent League Of Utah is organized by Utah Training School Superintendent Dr. Ramsay to provide support to parents of children with disabilities. 1950: Superintendent Dr. Hubert H. Ramsay retires from the Utah State Training School after 18 years of service. During his time at the School, Dr. Ramsay encouraged University classes to visit the Training School for “clinics” during which explained the various levels of intellectual disability. (Utah State Developmental Center Golden Jubilee 1940’s) 1950: "Barrier-free" building standards are established as a result of the combined efforts of government agencies and disability organizations. Standards include the provision of alternative means of access to steps, e.g. ramps and elevators. 1951: 5,767 people tour the Utah State Training School. Most visitors are students in psychology, sociology and eugenics classes interested in public awareness of the School’s population. (Utah State Training School Golden Jubilee 1950’s summary) 1952: The Utah State Training School population grows to 644, stretching the limits of existing dormitories. DR. VERNON F. HOUSTON becomes the Superintendent of the Utah State Training School. Houston creates the idea of developing a park and playground for the children of the school, which later becomes known as Fairyland Park. (A Brief History of Nursing at the Utah State Training School, Superintendent Paul S. Sagers Feb 11, 1976) 1953: The National Association For Retarded Children is established. 1954: Dwight D. Eisenhower signs a Social Security Act amendment to “...encourage better medical care for the needy aged, blind, disabled, and dependent children.” A VIDEO TOUR of the Utah State Training School is created to educate the public on the “nature of the problem with mental deficiency.” (Utah State Training School Golden Jubilee 1950’s summary) 1954: Public Law 565 increased federal funding for states from 1:1 to 3:2, allowing states to expand services to those with intellectual disabilities. ("Public Law 565" (PDF). U.S. Government Printing Office. May 7, 2017.) 1955: The Mental Health Study Act of 1955 calls for "an objective, thorough, nationwide analysis and reevaluation of the human and economic problems of mental health."(J Clin Invest. 1955;34(4):565-580) 1955: Dr. Marvin D. Armstrong And Frank H. Tyler study the effects of restricting phenylalanine intake on residents of the Utah State Training School with phenylketonuria. (J Clin Invest. 1955;34(4):565-580) MENTALLY RETARDED: Term adopted by the American Association on Mental Deficiency in 1959 to encompass the meaning of mentally deficient, mental sub-mentality and feeble-mindedness. 1956: Compulsory sterilization laws continue in 27 states in the U.S., including Utah. FAIRYLAND PARK is constructed at the Utah State Training School, thanks in part to the donation of $80,000 in labor by Geneva Steel employees. Construction began with 40 fairy book characters made out of steel and fiberglass. (Utah State Training School Golden Jubilee 1950’s summary) 1957: A recreation program is established at the Utah State Training School thanks to the persistence Superintendent Dr. Houston. (Utah State Training School Golden Jubilee 1950’s summary) 1959: The definition of mentally retarded, which encompassed the meaning of mentally deficient, mental sub-mentality and feeblemindedness is approved by the American Association on Mental Deficiency. (Heber, R. (1961). Modifications in the manual on terminology and classification in mental retardation. American Journal of Mental Deficiency, 65, 499-500 (Harvey A. Stevens (1964) Mental Retardation a Review of Research, 1) 1959: Jerome Lejeune of France makes the link between an extra copy of chromosome 21 and Down syndrome. 1960: Dr. Patrick f. Bray of the University of Utah’s College of Medicine Department of Pediatrics becomes the first neurological consultant at the Utah State Training School. Dr. Bray introduces diet and drug therapy and conducts cytogenetic chromosome abnormality studies of the residents. 1961: The American Association On Mental Retardation specifies the meaning of the term subaverage general intellectual functioning as one standard deviation below the mean on an IQ test. With the new specification, on an IQ test with a mean of 100 and a standard deviation of 15, any score below 85 is diagnostic of mental retardation. (Clausen, J. A. (1972). The continuing problem of defining mental deficiency, Journal of Special Education, 6, 97-106.) 1961: The President’s Panel On Mental Retardation submits their report summarizing 200 recommendations “to consider a national approach to the prevention and management of mental retardation.” (October 1962 The President’s Panel on Mental Retardation “Report to the President: A Proposed Program for National Action to Combat Mental Retardation. Washington, D.C.-US Government Printing Office (President’s Committee, MR 76, 52–53, 105–25) 1963: The Community Mental Health Act is signed by President John F. Kennedy. The Act provides funding for community integration of people with mental and developmental disabilities. (https://www.nih.gov/about-nih/what-we-do/nihalmanac/ national-institute-mental-health-nimh) 1964: The Hospital Improvement Program (HIP) increases funding for much needed physical therapy services at the Utah State Training School. (Utah State Training School Golden Jubilee 1950’s summary) 1964: Rubella epidemic sweeps the United States before the development of a vaccine against the disease. Of the 20,000 children born with Congenital Rubella Syndrome: 11,000 were deaf, 3,500 blind and 1,800 had intellectual disabilities. (Rubella, The History of Vaccines (https://historyofvaccines.org/content/ articles/rubella 11/22/2019) 1964: Utah State Training School estimates the number school-aged children in Utah with an I.Q of 70 or below in Utah to be 5,750 or 20 in 1000. (Utah State Census Reporting “Estimates of Incident of Mental Retardation in the State of Utah“ August 1, 1964) 1965: The Social Security Act Of 1965 establishes the governmental health insurance programs Medicare and Medicaid, making additional funding available to the Utah State Training School. A FOSTER GRANDPARENTS pilot program is launched at the Utah State Training School. (Utah State Training School Golden Jubilee 1960’s section) 1967: Paul S. Sagers becomes the superintendent of the Utah State Training School. Sagers is the first superintendent that is non-medical, with a background focused on social work. (Utah State Training School Golden Jubilee, 1960’s section) 1968: First Special Olympic Games held in Chicago. 1968: The Architectural Barriers Act is passed to further codify Barrier-Free Building Standards. The Act requires any buildings designed, built, improved or leased using federal funds be made accessible for individuals with disabilities. 1970: A Pleasant Grove, Utah activity therapy program performs diagnostic evaluations for Alpine School District special education students, community rehabilitation clients and residents of the Utah State Training School. (Utah State Advisory Committee for Handicapped Children, Subcommittee on Residential Services, December 1970) 1970: A federal grant received by the Utah State Training School makes it possible to open five small community residential facilities. (Utah State Advisory Committee for Handicapped Children, Subcommittee on Residential Services, December 1970) HANDICAPPED: Term originally used at the racetrack where participants played “hand in cap” to agree upon equalizing conditions for faster horses. Handicap became the preferred way to describe individuals with disabilities in the 1970s. 1971: The 4-H program at the Utah State Training School gains prominence in partnership with Utah State University Extension Services. 1972: Parent education workshops at the Utah State Training School emphasize the new motor sensory program, early education techniques, speech and hearing programs and the comprehensive vocational program. (Salt Lake Tribune “Training School Unveils Programs” Tuesday March 21, 2019) 1973: The Rehabilitation Act is passed. The Act provides a statutory basis for the Rehabilitation Services Administration, the governmental body that helps to develop and maintain federal regulations for individuals with disabilities and their families. (Section 504 of the Rehabilitation Act Pub. L. No. 93-112, 87 Stat. 394 (Sept. 26, 1973)) 1975: The Education For Handicapped Children Act, now called the Individuals with Disabilities Education Act (IDEA), is passed. (IDEA-USD Department of Health 40-year history, https://www2.ed.gov/idea40) 1976: The Mark K. Allen Epilepsy Center dedicated by Governor Calvin L. Rampton opens at the Utah State Training School. The Center focuses on children and adults with acute and difficult to control seizure disorders and was later renamed the Primary Children’s Medical Epilepsy Center. (News Highlights Internal USTS Communication 1970) 1978: The Elaine Sharp Center is established in Pleasant Grove, Utah as a pre-vocational and vocational workshop for the developmentally handicapped residents of the Utah State Training School. 1980: The Civil Rights Of Institutionalized Persons Act gives the Department of Justice the authority to protect people living in state institutions. 1984: The Developmental Disabilities Act is amended to specify that the purpose of programs for individuals with developmental disabilities is to assure their maximum potential through increased independence, productivity, and integration into the community. (The Developmental Disabilities Assistance and Bill of Rights, Legislative History of the Act from Council on Developmental Disabilities) 1985: The Utah State Legislature gives the Alpine School District the responsibility of providing education to school-age Utah State Training School residents. (American Fork Citizen Newspaper “Alpine District to take over Training School education program” June 19, 1985.) 1986: 4-H Rodeo is held at the Utah State Training School with 100 resident participants, some of who participate in wheelchairs. This rodeo is complete with a rodeo queen competition, barrel races, roping, pole bending, showmanship and horsemanship competitions. (Deseret News Newspaper “Training School rodeo riders are all in the winner’s circle” August 8, 1986) 1988: Unauthorized Sterilization Of A Person With A Disability is passed by the Utah legislature. The law makes it unlawful for doctors to sterilize institutionalized individuals without ensuring that the person is capable of giving informed consent, or if they are not capable of giving informed consent, a petition must be filed with the court to authorize the procedure.(Our History, Disability Law Center http://disabilitylawcenter.org/ history/) 1990: Robert H. Horner introduces the term Positive Behavior Support (PBS), an applied science that uses educational and systems change methods to enhance the quality of life and minimize problem behavior in individuals. (Positive Behavior Support: Evolution of Applied Science, Journal of Positive Behavior Interventions, Vol 4, issue 1 Jan 1, 2002) 1990: The Americans With Disabilities act (ADA) is passed. ADA prohibits discrimination against individuals with disabilities in all areas of public life, including jobs, schools, transportation, and public and private places that are open to the general public. 1991: the Utah State Training School is renamed the Utah State Developmental Center. 1992: American Association On Mental Retardation changes the definition of “mental retardation,” emphasizing leeway in the use of IQ scores in diagnosis. It calls for a score of "approximately 70 to 75 or below” on a standardized individual intelligence test in order to diagnose “significantly subaverage intellectual functioning.”(Schalock, R., Coulter, D., Polloway, E., Reiss, S., Snoll, M., Spitalnik, D., & Stark, ]. (1994). The changing conception of mental retardation: Implications for the field. Mental Retardation, 32, 181-193. (Lukasson, R., Coulter, D. L., Polloway, E. A., Reiss, S., Schalock, L. L, Snell, M. E., Spitalnik, D. M., & Stark, J. A. (1992). Mental retardation: Definition, classification, and systems of supports. Washington, DC: American Association on Mental Retardation) 1997: The Arc, a community-based advocacy group for individuals with disabilities, voices concerns of discrimination based on disability as a result of the Human Genome Project. (The Human Genome Project: Examining the Arc's Concerns Regarding the Project's Ethical, Legal, and Social Implications, Sharon Davis, Ph.D., on November 12, 1997.) 1999: In Olmsted v. L.C., the United States Supreme Court holds that unjustified segregation of persons with disabilities constitutes discrimination in violation of Title II of the Americans with Disabilities Act. 2001: New Freedom Initiative (NFI) is announced by President George W. Bush. The Initiative creates a comprehensive program to promote the full participation of people with disabilities in all areas of society by increasing access to assistive and universally designed technologies, expanding educational and employment opportunities and promoting increased access into daily community life. 2006: Over six million students, 13.6% of children in K-12 classrooms in the US have a disability that requires an Individualized Education Plan (IEP) according to the US Census of 2006. 2007: American Association On Intellectual And Developmental Disabilities (AAID) changes its name, formerly American Association on Mental Retardation. 2008: The ADA Amendments Act Is Passed to modify the definition of disability to enable a greater number of people to seek legal recourse via the ADA. 2010: New standards are designed to be more person-centered and flexible and provide opportunities for individuals with disabilities to receive services in their home or community rather than an institution or isolated setting. INTELLECTUAL AND DEVELOPMENTAL DISABILITIES (IDDs): Term for a broad range of disorders and syndromes. An intellectual disability is characterized by limitations in intellectual functioning, while a developmental disability is a cognitive or physical impairment. 2014: The Home And Community-Based Services (HCBS) final rule for Medicare & Medicaid Services, also known as the Settings Rule, establishes requirements for home and community-based settings. 2015: The Individual And Family Services (IFS) waiver offers support to clients living with a family member in the community, with support and services to the client and family members, centered on the needs of the client and the family. (https://arcwa.org/library/facts_about_the_four_home_and_community_based_waiver_programs) 2016: The Disability Law Center publishes “Home and Community Based Services Settings Rule: Evaluating Utah’s Transition Process” to explore findings of a year-long assessment of the State’s efforts to comply with the new Settings Rule. 2017: Admission Safe House opens at the Utah State Developmental Center. The Safe House is an intensive care unit-like facility for persons with acute needs. 2019: Dr. Frank Rees becomes superintendent of the Utah State Developmental Center. 2019: The Utah State Developmental Center serves 187 residents and 5,917 individuals are served by the Division of Services for People with Disabilities. (https://hs.utah.gov/data/)
Photograph of a parade float titled "Utah 1847," taken during the 50 Year Utah Jubilee Parade, 24 July 1897, Salt Lake City, Utah.
AR 950CJr Lyndon W. Cook, Jr. collection of Utah and Illinois historic images
George Sutherland Archives at Utah Valley University
Copyright for official University records is held by Utah Valley University; all other copyright is retained by the authors of items in these papers, or their descendants, as stipulated by United States copyright law.
Utah Association of the Deaf Conventions Minutes
Utah Association of the Deaf Events Photo Album 1965-1970
Utah Technical College at Provo/Orem--History
This photo is of a front view of cattle and horse exhibit building at the Fairview Campus. Black and white image.
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Inscription: Utah Holiday Tournament, 1-st Place
Photograph of a parade float titled "Utah Lake," from the 50 Year Utah Jubilee Parade, July 1897, Salt Lake City, Utah.
Utah Peace Activists Oral History: Ritchie, Bonner
Dr. Bonner Ritchie has always looked for ways to solve problems, including in labor issues, the Middle East, and in international business. Transcript 2 Interviewee: Bonner Ritchie Interviewer: Kathryn French Date: June 6, 2007 Subject: Utah Peace Activists Place: Orem, Utah KF: This is Kathy French interviewing Bonner Ritchie in my office, June 6, 2007. Describe yourself. BR: Oh, dear. I’m a person who loves to get involved in controversial issues. I always have been. I’m not a goal-oriented person; I’m a process-oriented person. I go with what’s fun, exciting, stimulating, at the moment, and don’t work it into a long term goal or a long term objective of some sort. My education has been the same way. I never decided to get a Ph.D. I just loved to study and loved school and finally ended up with one. Being process-oriented when there is something that violates a process like injustice or discrimination or exploitation or violence or manipulation or abuse, of some sort, that’s a process variable that’s interfering with a human dignity of someone. Then I get incensed and I want to take action. I define myself, in professional terms, as an organizational philosopher. I try and understand the forces that operate an organization, the way organizations evolve, the way they change, the way they fail, the way they manipulate or defend or abuse, and therefore, try to work the other side to make them more humane, more supportive, more helpful, more respectful of people rather than to abuse and use people. Early on in my career as a professor of organizational behavior I think my goal was helping people protect themselves against organizational abuse that comes from any source, a government, a supervisor, a teacher, a parent, whatever, to help people protect themselves from any abuse that comes through the use and abuse of power. So that’s kind of my framework. My background is sort of curious. I grew up on a farm in Heber City, Utah, and when I was twelve years old my father came home one day and said, “We’re moving to San Francisco.” My mother said, “What? What are we going to do?” He said, “I don’t know but we’re moving.” He was tired of rural Utah, and tired of farming, and tired of sort of a parochial world, I think. He never said that but I know he was tired of the farm work and those things. So we moved to San Francisco when I was twelve years old, and San Francisco is different than Heber City. It’s a big city. It’s diverse, it’s multicultural, and a vibrant place, and I loved it. Of course I went to school with all these kids who were very different than I was, and I decided at that time that I had been very biased, very racist, very bigoted, in my limited orientation. I didn’t have much opportunity to demonstrate that with respect to a minority person because there were none in my sphere of activity, but there were in San Francisco. So I started to learn about people. This was the end of WWII and I became concerned about a group that I barely knew about, that was getting some press, and that was the Japanese-Americans who had been put up and put in camps during WWII. A lot of them came from San Francisco. A fair number of Japanese and Chinese were from the city and people were talking about it, and I decided this was 3 troublesome. As a boy I would look out and see the Golden Gate Bridge, and I decided I wanted to build a bridge someday like that, a bridge to Tokyo so we wouldn’t have another war. That was my vision of what I wanted to do. So I became a civil engineer. I went to school to build bridges. Then I found myself in Germany commanding a nuclear weapons unit, in between 1959 and 1963, when the Berlin Wall got built. At that point, when we armed our nuclear weapons to blow up the Soviet Union, I decided there had to be a better way. That was not a good way to solve problems. If you read the accounts of the Soviet generals, they came very close to war as did the US. I think it’s a miracle that we didn’t have an all-out war. This was the height of the Cold War. I decided I needed to do something different, so I went back to school to try and understand behavior and conflict and power. I couldn’t find a place to do it. I tried psychology and sociology and political science and all those things, and I finally ended up with a degree in economics, a Ph.D. in economics, with an emphasis in labor issues on conflict negotiation and bargaining theory. And then I went to Michigan to teach and was fortunate enough to be part of the beginning of the field of organizational behavior, the applied social science. Again my focus became helping people protect themselves against abuse and make the world a more humane place. Then I came out to BYU in 1973 and retired in 2000. In the meantime I had visiting appointments all over, Stanford and other universities in the U.S., and several times in the Middle East, at the University of Jordan, and other places. KF: How did you first get started in the Middle East? BR: That’s a fun story. I was walking down the hall one day of the administration building at BYU and Bill Evenson was the Associate Academic Vice President who was responsible for the BYU Jerusalem Center that had just been finished in 1989. Bill said, “How would you like to go to Jerusalem?” I said, “Oh, sometime that would be fun,” not thinking too much about it but I said, “That would be fun sometime.” A few weeks later I got a fax from the director saying, “We’re delighted to learn that you and your family will be moving to Jerusalem this year.” This was in about April of 1989. I went back to Bill and said, “You were serious.” He said, “Weren’t you?” I said “Yeah, but not now. It’s not a good time.” He said, “Well, think about it some more. Let’s talk some more.” So we talked and, actually, we had a meeting in Salt Lake with some of the members of the Board of Trustees who said, “We need you to go to Jerusalem to build bridges to the Palestinians.” So that was it. In the fall of 1989 my family moved to Jerusalem for a year, and I started working with Palestinian groups. I did training programs and various things but I got acquainted with a lot of people, including Yasser Arafat, and most of the PLO leaders, and the Israeli leaders, Sharon Peres and Ehud Barak and others were very involved. I really worked hard to try and facilitate the process. I worked with the PLO in preparation for the Oslo peace negotiations in Tunis. A lot of things worked reasonably well but then as time goes on one thing breaks and then another. It is very disappointing and very frustrating to see all your work sort of be—It’s not for naught, but you just don’t accomplish all the things. But that’s how I got started in 1989. Then as a result of the contacts and involvement there I’ve spent about six full years since 1989 living in 4 Jordan or Jerusalem or working in Lebanon or Egypt, and all around the Gulf: Saudi Arabia, United Arab Emirates, Kuwait. KF: When you say there were some disappointments, what difference did your work make? BR: One thing that was kind of fun is on the Christmas following the negotiations that were in 1994, I guess, I got a Christmas card from the President of the Palestinian Authority, Mahmoud Abbas. He sent me a card. He’s not a Christian, he’s Muslim, but he sent me a card. It’s a picture of Bethlehem on the cover, of Bethlehem and the Church of the Nativity where Christ was born. He sent me a picture of that and put a little note in it that said, “Thanks for all your help. We couldn’t have done it without you.” The reference was I helped them change their paradigm, their framework of thinking. This came to me in kind of a funny way. I had been working with some Palestinian groups and some Israeli groups and realized that for fifty years, since the creation of the state of Israel in 1947-1948, at that point the Jews accepted the state of Israel and the Arabs all rejected it. For the Arabs it was all or nothing. “It’s all our land.” For the Palestinians, “It’s all ours. The Jews are welcome to live here but we will not accept the Jewish state, the state of Israel.” I said, “It’s interesting you had an all or nothing strategy and the Jews had an incremental strategy. They’d take whatever they could get and see what would happen later.” I said, “So their strategy is incremental, yours is all or nothing. It’s fifty years later, they have all, you have nothing. Maybe you need a new paradigm, and maybe you need an incremental paradigm rather than an all or nothing. There’s nothing to negotiate if there’s nothing to talk about. You’re doomed.” I said, “You have to compromise. You don’t like that but that’s what you have to do.” I think that was the turning point, in terms of the way they thought about it, and ever since it has been a negotiation strategy, especially for the Palestinian Authority, Arafat’s group. Hamas, right now, isn’t much in the negotiating mood and they’re in control of the parliament in Palestine. But even they will come. They will negotiate. They will come because people have to live and they have to eat and they have to go to school and they have to have medical care. There is a point at which the violence and the disruption just becomes too much. But that’s what happened, and really it was changing paradigm. Many of my former students are now in important positions in the Palestinian Authority and the government of Jordon and other places, they were all very grateful for helping me change the paradigm, the way we thought about the world and the all or nothing strategy gives way to a reasonable negotiation and compromise. KF: So you met a lot of them while you were teaching at a University? BR: Yes. Birzeit University, in Palestine, is the best of the Palestinian schools, and is generally regarded as kind of the training ground for Palestinian leaders. And then in Jordon, at the University of Jordon, I taught at the Jordon Institute of Diplomacy, which prepares Jordanian and other Arab diplomats for diplomatic purposes. I taught conflict resolution negotiation skills, and many of those people are now in important positions, chief of staff in Jordan, chief economist, various groups there, various individuals. It’s really fun 5 to see what they’re doing and how they’re gradually changing the overall mind set in the Arab world. At the same time, the sad part and the disappointing part, is that there is a small number of violent and vicious people on the other extreme who don’t want to negotiate, who don’t want peace. It’s a small group but they’re very noticeable and very powerful. So that’s sad part. And they came about because reasonable people didn’t do reasonable things when they could and should have, which would have prevented the violence and the terrorism and the in-fighting. So we missed the opportunity. We were so late in doing the things that should be done we let it go for fifty years and the Israeli settlements in the West Bank and Gaza were reflecting a foreign policy that was a disaster. This carried over to Iraq, Jordon, Lebanon, Syria, Egypt, et cetera. KF: Like being passive bystanders. BR: We weren’t even passive bystanders, we were enemies. We did negative things. One of the interesting things is, whenever I bring up sort of a peaceful negotiation process or whenever I’m questioned by Arab diplomats or leaders, we talk about what needs to be done before reconciliation and compromise and every time they bring up, they say, “What about 242?” UN Resolution 242 is the resolution that demanded that Israel withdraw from the West Bank and Gaza. [15:00] They say the United States has always been so quick to implement any UN resolution that goes against Arabs. Iraq is a classic example, of course. They always are very consistent on enforcing UN resolutions, and yet every UN resolution against Israel you never support or take action and so your bias, in support for Israel, negates, and interferes with your effectiveness in brokering peace over fifty years, and you’ve alienated Muslims. All Muslims, 1.3 billion people, they’re not all alienated but they are all very critical of the policy with respect to the Arabs, and especially with respect to Israel. Every time a Palestinian kid gets tear-gassed, or picks up the tear-gas canister that says, “Made in the USA,” that’s not passive, that’s very aggressive and seen to be against the interests of the Palestinians. KF: Were you ever given an opportunity to work with American policy makers as you’ve… BR: I’ve made plenty of speeches but never in a direct way. No. I’ve done some briefings with State Department personnel, I’ve met with State Department personnel from time to time, but never really a formal process. But for the most part the bureaucrats in the state department aren’t interested. They think they know what needs to be known and they think that those of us who are trying to tell them what to do are pushing a private agenda rather than an enlightened diplomatic agenda. I’ve been very, very, critical of State Department people involved with the negotiations. We seldom have an accurate perspective. That’s a loaded statement, but I really do think some of our presidents were disastrous in terms of understanding this. Most Secretaries of State—we’ve had 6 some good Secretaries of States, some good ones—and some presidents. Jimmy Carter did some pretty good things with the Camp David Accords, and Clinton tried to do some things in Camp David and with The Taba talks in Egypt, but it was too little too late. We haven’t been very successful in our foreign policy. One of the things that’s kind of rewarding to me is, whenever I’m in an Arab country, just last week in the United Arab Emirates and Saudi Arabia, people are very critical of American foreign policy, of American government, yet they’ve always been very kind and very supportive of Americans as individuals. I’ve never felt attacked, I’ve never felt any hostility, any rejection or any threat against me as a result of being American. Of course they know I don’t support American policy. But they do attribute it to the government and not to the people for the most part. However, the really extreme groups will go after any American as a symbolic statement. KF: What were you doing the last trip? BR: We were working with two groups. One is the Abu Dhabi Investment Authority which manages the portfolio of oil revenues in the United Arab Emirates. They want to change the company, to have more local employees. They want to Emiratize it. They want more Emirates rather than Americans and Brits and French [and] German executives. Our goal is to train the Emirate managers to become top leaders and manage the oil revenue for the country. They have a lot of expatriates. The population of the Emirates is 6 million, 4.8 million are foreign non-nationals. 1.2 million are native born. So the foreigners run the country. They don’t run the country, they manage the country. It’s run by a royal family cabinet, but they don’t have managers and democratic leaders to do the job. So that’s what we’re trying to do with the leadership training, leadership development. The second thing is working for Brad Cook, whose job as President of the Women’s College in Abu Dhabi, is education for leadership excellence. For his students, for the women students, and then for the larger group of Arab women that want to work in management in the larger sense, the education [is ] for leadership development. The Emirates are a good place for this because there are more women in positions of leadership than most other Arab countries. The Minister of Education is a woman, and the top entrepreneur in Dubai is a woman. And so, there are a fair number of women, and there is a lot of openness, a lot of opportunities. So to develop leaders from there is kind of a challenge to create a force for change in society. KF: Wow. That sounds fascinating. When you come back to Utah, do Utahns have a sense of what you’re doing to build peace? BR: Some. Not many. Most are shocked or surprised. Some are critical and think I’m on the enemy’s side. Some are afraid; they think I’m doing dangerous things. They say, “Aren’t you afraid to go into these places?” I say “No, I’m careful. But I’m not as afraid as I am when I go to New York or Los Angeles or Miami or Detroit or St. Louis.” I have a much greater chance of being a victim of violence in any major American city than I do anywhere in the Middle East, I think. That does not include Iraq, I’m not going to Iraq, 7 but that includes Jordon and Palestine and Israel, Egypt, the Emirates, Saudi Arabia, Kuwait, Bahrain. In those countries odds of violence are very low. There is an occasional incidence, but not much. Most Americans don’t understand it. They generalize from limited news or extensive news of limited events to the whole. They don’t understand that…I give lots of speeches. I probably average a speech every week or two, at least somewhere in the area. I did a couple in Salt Lake recently. People are always surprised, often supportive, often pleasantly surprised, but for the most part totally uninformed, totally unaware. A person recently said, “You’re doing this work. God’s got a war plan in that area and you’re getting in his way.” I just kind of smiled at that position and said, “Well, if God wants a war he could probably deliver it. But, from my understanding, God doesn’t want war. The message I get is of peace. I think that I am more working for peace rather than getting in the way of war. But there are a lot of people who have that very violent string of message to me that we ought to kill all the Muslims. KF: Here in Utah you hear that? BR: Yes. KF: Would you hear that elsewhere? BR: To some extent. More here, there is more of an identification with Israel, more of a conservative sort of bias—using military might to squash the evil doers—more of a symbol of right and wrong, less nuance, less breadth in perspective. That’s why those people who are involved in peace movements and doing things are so much more important in this culture because there is such a great need. Of course, I’m also comparing to my background in San Francisco. It’s much more of an open, liberal world. Ann Arbor, Michigan, where I taught for many years, is much more of a multicultural, open environment. Those are part of the reasons I came to Utah, kind of on a cause, a challenge to do something about it, to change the world. There are enough people who do respond that it’s encouraging to me. Not as many as I would like. KF: You came to Utah before you came to the Middle East? BR: Yes. I came to BYU in 1973 from the University of Michigan. I first went to the Middle East in 1980, but I didn’t do much. It was a sensitizing time, I read a lot, and then in 1989 I went back, and started working in a more focused way. KF: What was your sense of the change you were going to make here? BR: Well, I’m very critical of right-wing zealots. I’m very critical of narrow minded thinking. I’m very critical of people who don’t appreciate the cultures and values of others, and I saw those as critical questions to those critical issues. How do you open people’s mind? How do you create critical thinking among people? How do you moderate a rigid value 8 system? How do you create more tolerance, more openness? And a lot of that was racial at the time. KF: Here in Utah? BR: Well, in the nation, but especially in Utah. The racism was very troublesome to me, and I had been very involved in the civil rights activities, in work with the community in Ann Arbor and Detroit. In the South, I got shot at while organizing black cooperatives and agricultural cooperatives, between West Point and Tupelo, Mississippi. I worked with Martin Luther King and various civil rights groups in Michigan, organizing black banks. I first met Martin Luther King when he was just moving to transition from strictly civil rights, African American issues, to anti-war issues. That was when I first became involved in a peace movement. I went to Joan Baez’s school, the Center for Nonviolence, in Monterey, California. I went down and spent some time there, and on one occasion Martin Luther King was there. It was just before he made his famous Riverside Church speech against the war in Vietnam, and he was very hesitant to do it because most of his staff—Jesse Jackson, Henry Young, and Ralph Abernathy— said that if you take on the war you’ll lose the support of the administration. Because he had received a fair amount of support from both John Kennedy and Lyndon Johnson in the racial issue. When Kennedy died, Johnson pursued the Vietnam War. They said, “If you criticize that then you’ll lose his support for your civil rights movement, and our movement will suffer.” It was very moving to hear him argue the fact that it was the right thing to do, independent of the consequences, and he felt that the consequences would be inevitable but he had to do this then because he had earned enough of a national reputation, as being a defender of right in the case of race, that people who listened to him felt connected. So he made his famous Riverside Church speech. One of the primary influences on the King was Joan Baez. She’d always been a peace activist. She was a good example for me. Her structure of being what you stand for was the one. And King and Joan Baez had gotten involved with Gandhi’s non-violent philosophy and other sorts of philosophical foundations for peace. Then when I got to Michigan I got very involved in civil rights activism, [with] various groups in Detroit—I was there during the Detroit riots—to try and to do training in cross-cultural communication. I worked with development programs in the South, to try and develop leaders and organize cooperatives, overcome racist economic and political oppression in the South. A few things along the way sort of evolved into a bigger program of peacemaking, which is the paradigm I’ve adopted away from conflict resolution to peacemaking, which is a more proactive, a pre-emptive strategy rather than waiting until a conflict breaks out and trying to solve it. If it does break out you need to try and do it, but you try and prevent it in the first place, hence the peacemaking philosophy. [30:00] 9 KF: And so you came to BYU to teach. How did you—I’m real curious about this because I’m a teacher, too—how did you teach the peacemaking and the critical thinking to your students. BR: Well, it’s not easy. The first way you do it is to model it, is to behave that way yourself. I’m always intrigued at people who teach a value, participation for example, but yet resist any participation in their own process. When a student questions them, they destroy the student. They’re not willing to live and walk the walk. They talk it but they don’t do it. So that’s the first thing, is to be open, willing to change your mind, to take all points of view, to respect other people, to demonstrate that respect when you talk about them, behave with respect whether it’s gender or race or ethnicity or religion. I think that’s the first thing is to walk, but then you have to give people experiences. You have to get them in the field. You have to get them in a place where they’re doing something. During a few years we did a lot of work with Lincoln Elementary School in Salt Lake, which is one of the very most difficult schools; enormous turnover, dozens of different languages, and kids who don’t get any food anywhere, except school, and come to school with guns and 8 year olds with knives. So getting students working with those kids was a major, major, issue in loving, understanding kids from the South Pacific, Southeast Asia, Vietnamese kids, Cambodian kids, Tongan and Samoan kids, Mexican- American kids, and getting students involved with that kind of support, you have them read things. Every class I’ve taught for thirty years I have students read literature, novels, or historical accounts of a major racial issue. They don’t have to read about everything. Chinese, or Arab, Jewish kids, the Holocaust, whatever the issue, you try to balance it out over the long run so you’re looking at Native Americans, African Americans, so you read material that captures the essence of the conflicts, tension of those groups, and you talk about them. You have people come in and talk about them. They’re part of that ethnic group narrative. I use the book Blood Brothers, which was written by Chacour, a Palestinian Catholic Priest, a pacifist, a wonderful guy. They read his book, and then I bring in Arab students to talk about it, and to reflect on it, and Jewish students to talk about it, and the students get involved and start to understand. You read Gabriel Marquez, about Latino kids, and we’ll talk of Jewish kids, and Betty Bao Lord for Chinese kids. You try and capture what’s going on. The Kite Runner for Afghan kids, and the struggles of these cultures. But you have to read a lot of multicultural ethnic material to give students a vicarious experience. I can take them to Salt Lake but I can’t take them to Vietnam, I can’t take them to Egypt. We can do a little bit with Native American groups, but it’s critical that we read. Then we do a lot of things in the classroom. I try and role play, find out how the youth feel about a problem. I tell stories of other students. A student that came to me one time when I was teaching in Palestine. He said that he needed to talk. His mother had been offered $50,000 for him to become a suicide bomber. He needed to talk the thing through. I’d never had that in Utah or California or Michigan. That’s a brutal discussion with an eighteen year old whose mother (his father’s dead and he has a lot of siblings) feels that $50,000 would be an enormous amount of money for him to get on a bus and blow himself up. 10 KF: His mother asked him? BR: His mother was offered the money for him to do it, so yeah, his mother was willing to consider it. So, those kinds of opportunities. Most of our students here don’t have any firsthand experience with that kind of thing, so as you relate that and talk through it and have them read and think and push their assumptions, you can open doors. And then the critical thinking, same thing. The critical thinking is about the conflict, the leadership, the power, the multicultural issues, and so you teach the critical thinking as you analyze what’s going on in the world. You critique. And you show movies, you show videos of what’s going on. KF: What courses did you teach? BR: The course where I was most directly involved in this was an honors seminar, people I taught there every semester at BYU. And then the other was in organizational behavior class, for undergraduates. [That] was a place where an important part of the class was devoted to that material. My graduate classes were in organizational behavior, organization theory, where you really can get into those things, and ethics, business ethics, which opens the door to all the issues of discrimination and power and conflict and truth and advertising, various topics that relate directly to critical thinking and conflict issues. KF: Do you think it made a difference in your students? BR: Oh, yeah. I have lots of evidence of students who write back a year later, five years later, ten years later, and told me what they are doing, and how I’ve affected them, and why they’re doing it. I have five or ten of them that have sent letters and messages; a lot of them are very involved in international work. I have many students who are international negotiators and facilitators, and working abroad, having gotten involved in U.S. companies abroad, or local companies in Japan and China, Vietnam, Egypt or something. Just last week, I met this former student who is on the faculty at American University of Sharjah, in the United Arab Emirates, a wonderful person, and often you trace it back to some experience, something in class. You know, after 9/11 I got emails from students in Palestine and Jordan. One student wrote saying, “You and Mrs. Lois (my wife) are the only Americans I know. I just had to tell you how sorry I am and how sad I am. This does not represent the Arab world or the Islamic world that I’m part of. I just wanted you to know that we also want to eliminate the violence.” Those kinds of messages are nice to get. We have lots of them. That’s better data than a test score at the end of a semester. KF: You were born in Heber City, lived twelve years there, moved to San Francisco. Lots of people have lived in Utah and California, surely LDS. Not very many have become a peacemaker to the level that you are. What made you different? 11 BR: That’s hard to say. There are a thousand events that contribute. I guess I would attribute it primarily to my father. My father was not educated. Education was not part of our culture but he was a very sweet, very tolerant, person. He always went out of his way to help people to do things. My mother was more of an intellectual, not in the academic sense, but more of the life of the mind. She pushed me hard on academic issues. It was a nice combination. Dad pushed me to love and serve and reach out and understand people and be tolerant and patient, and mother pushed me to be rigorous and precise and analytical and to get good grades and so forth. Dad was a liberal Democrat, mother was a conservative Republican. Mother was ultra-orthodox, Dad was pragmatic and flexible. So I grew up in that home with a kind of tension, a kind of fun tension, a kind of tension that could have been negative, could have had a negative consequence, frustrating and lack of focus, but instead I’ve tried to pick up both, I think. When I went to college, my mother wanted me to go to BYU, and to her dying day she felt that one of her biggest failures in life was not making sure that I went to BYU, that would have made me a good person, but instead I went to Berkeley, and she felt that was my ruin. Dad thought that was pretty neat but she thought it was my ruin to go to that evil school. But I went there, and I had classes from people who were absolutely brilliant, and moved me to care and do things. [end of tape 1, side A] [45:00] [tape 1, side B begins several minutes into side B] KF: So you had professors there. BR: When I went to Berkeley—Of course, growing up in San Francisco opened a lot of doors and opened my eyes to a lot of things, and I learned to really appreciate the world and to love diversity, and that was an important part of it. And then I would see that violated, and it would hurt. I saw the gangs in San Francisco. I saw the Mexican- American kids and the Chinese kids and the African-American kids and that, for some reason, affected me more than it did a lot of my friends and colleagues. I felt more strongly about it, and I think, partly from my dad. Then I went to Berkeley which was a very exciting place, a very aggressive place in terms of ideas, and creating critical thinking, and creating a view of the world. I had some wonderful teachers who influenced me. Then I was commissioned as an army officer, and was in Germany at the height of the Cold War. I saw the negative forces there, and I felt so strongly about how easy it is to break down rational thinking and humane values, how quickly it can disintegrate into a world of violence and chaos, and decided I needed to understand more. Then I went back to graduate school to learn more and to try and make a difference. I always wanted to make a difference. I never knew how to do it, or never knew exactly what I wanted to do in order to make a difference, but I just knew I wanted to. So then I got caught up again with an incredible mentor, Ray Miles, at 12 Berkeley, whom I worked with extensively, and that became important. That’s when I got involved, when I met Joan Baez and Martin Luther King. It was the beginning of the civil rights movement. I met James Farmer and Eldridge Cleaver and the things they were doing with CORE and the Black Power movement, and the Free Speech Movement at Berkeley. I was elected president of the Doctoral Student Association during the Free Speech Movement. We formed a union, a local American Federation of Teachers. We didn’t know what we were doing but we set up a picket line on campuses, and teamsters honored it, and we closed down campus. I saw what you can do if you really organize, and have power, and care, and want to do something. Part of it was accidental but sometimes that’s all you’ve got. Then I accepted a position at the University of Michigan. I was in Detroit during the Detroit Riots in 1967. I worked with black groups there and I tried to organize. Each time, each place I’ve been, there’s been a major event that opened a door, and I could have gone through it or not, and I always chose to go through it. As you suggest, doors are open for other people and they don’t go through them. I’m not sure why. It was interesting, just before my father died I had just come back from a period in the Middle East and I went to visit him. He was living in Phoenix at the time, and we were talking—and dad was almost ninety—and he said, “Now I know why we moved to San Francisco,” because I ask him every time and he says, “I don’t know. I just wanted to do it.” He says, “Now I know.” He says, “I doubt that you would have had the opportunities to do the things you’ve done if we had stayed on a farm in Heber City.” He said, “So.” KF: He was proud of you. BR: It wasn’t the announced decision, process, or the goal but, in retrospect, he felt that he was inspired to do it for the benefit of his kids. KF: That’s pretty amazing. BR: It’s a good story for me, personally. KF: Are you still active LDS? BR: Yes. KF: You are one of two active LDS people who have been interviewed out of the 48. Emma Lou Thayne was the other one. Do you know Emma Lou Thayne? Oh, gosh. Many who are no longer active have been interviewed, including some who have been all over the world with parents in the State Department even, and very active parents. Why is there that phenomenon where so many leave the Church and yet some of you don’t? BR: It’s a good question, and it’s really a subtle thing, I think. For many people the Church is a very rigid, black and white, good/evil, top-down authority, high compliance kind of system of organization. For those people, when things don’t quite fit, when you’re on 13 the edge of social or economic or political or theological issues, they can’t reconcile, they can’t handle the dissonance. I have always liked dissonance. I have always found it very motivating. Others find it very frustrating, very negative, and they have to avoid it. In the dissonance reduction-process they go one way or the other, either they go full in and don’t do anything else, or full out and do whatever else. For me it’s never been that way. There are no absolutes in my world. They may be there but I just don’t have them. For me, everything is relative. For me, the Church has always been a core kind of foundation of values, of community, of commitment, of service, of love, and those values work well in what I do. The hard-line, rigid interpretations don’t work well for me, and I’ve never been bothered by them. Part of it is the tolerance for ambiguity, the idea that there are lots of shades of grey and lots of areas where it’s not right or wrong, but you’re choosing between two goods. You’re interpreting on your own. I think there are very few things that are core to a theological position. Other people think there are a lot of things. For me there are very few, and I take my cues from the Savior, who is a pretty powerful teacher of peace, and love, and tolerance, and making a difference, and reaching out, crossing bridges, and building bridges. So those are the values I’ve internalized. To be in an organization of conflict not only doesn’t bother me. It’s kind of exhilarating. For other people it’s very negative, very frustrating. I don’t mind disagreeing with people. I don’t mind if people disagree with me. One of the reasons I came to BYU was because all of my friends thought I couldn’t stand it, and all my enemies knew that BYU couldn’t stand me, and I had to prove them both wrong. I can transcend. I think that’s probably the key issue is that I’ve developed a lifetime of transcending issues, conflicts, people, theology, teachers who I didn’t like, or who didn’t like me, countries, leaders, deans who liked, or didn’t like me, and [I]had to transcend. I never let a person get in the way of me doing what I wanted to do or what I thought was right. I never let a supervisor—I never blamed anybody else. I never let them get in the way of me doing what I wanted to do or thought was important. I did learn at a very early age how to manage organizations. That is one of my skills. I do know how to organize through, or around, or within, or between organizations, how to get what I need out of it, and how to prevent the rigidity for effecting. That’s a rare kind of thing. There are other people who know how to do that but most are intimidated, or victimized, in that process. I know when I served as Dean everybody was either blaming me or they didn’t take responsibility for their own behavior, for their own success or failure, they had to be blaming somebody else. You have to learn how to take responsibility for yourself, learn how to manage the systems you put forth, but I don’t have any better answer to the question. A lot of it is just idiosyncratic, people are different. I don’t know why so many people are so troubled by living with dissonance, living with ambiguity, in accepting responsibility for what they think and do rather than deferring to somebody else. And that’s the danger of a top-down organization. It’s the conflict of the Catholic Church, with the Pope and his pronouncements; any authoritarian system has real problems. People who need structure and need answers have to go all in or all out, they can’t compromise. And to be an effective person, in a conflict world, you have to be able to adapt. 14 KF: It makes sense to me. BR: You have to decide, with all the organizations you’re a part of, how much of it you accept and how much of it you don’t, how much of it influences you and what doesn’t, how do you take out of it what is good and what is bad? And that’s a big problem with Islam in the world. How do you take out of it what is good and somehow suppress that which is bad? How do you find the good in any system? We’re seeing this now in the national political system with Mitt Romney and the attacks on Mormonism. It’s accepted by so many people that [Mormonism is] a vicious cult wishing to make one of them fit to be president. It’s an interesting debate. It’s an interesting issue in the way people raise it in the way they talk and the things they say. To me it’s very interesting to observe this process. It’s hard for most people to do that. KF: Anything else you would like to share? BR: Oh, dear. One thing that has been very helpful to me is the U.S. Institute of Peace. I would suggest that to people. [John] Paul Lederach is a fellow of the U.S. Institute of Peace. It’s kind of a quasi-supported organization by the government, but it’s very independent and they do some really some really good work in conflict resolution, and peacemaking, and solving world problems, and research. Their publications are superb. Paul’s book on peacemaking is one of the best things I’ve read. [1:00] When I read something—I read a lot, that’s another variable. You’ve got to read at least two books a week to begin to understand—but Lederach’s book on peacemaking, maybe it’s peace building, whatever it is, but the U.S. Institute—its usip.org—has a wealth of information, and Lederach happens to be a Mennonite who is translating his Mennonite philosophy of non-violence and pacifism into a worldwide strategy of sustainable communities. Good guy, really good guy. KF: Is that in D.C.? The Institute? BR: Yes, it’s in Washington D.C. I almost accepted a fellowship there a few years ago, but I didn’t want to do the routine, because I’m my own person. I don’t like to be limited. Maybe I made a mistake, maybe it would have been helpful but it’s a very good organization to be involved in. People ought to know about those organizations, Save the Children, and organizations like that, that reach out to make a difference on the ground. Peace Now with Israel, a combination of Jewish and Palestinian people, headed up by two key individuals, Elias Chacour—and I talked about the Palestinian Catholic priest—and Yael Dayan, Moshe Dayan’s daughter, a member of the Knesset, a Labor Party peace activist who is really good. Her father is one of the most famous generals in Israeli history, and she is just becoming this very articulate, passionate spokesperson for peace. Organizations like that, I want people to become acquainted with, trying to 15 understand the organization. They have to seek it out, and it doesn’t come to without that. You have to be very aggressively pursuing these options. You have to care to reach far and wide and build bridges of understanding. That’s probably enough. [Tape interrupted] KF: Bonner just talked about working in camps in Jordan. BR: The interesting thing about the Palestinian refugee camps in Jordan is that Jordan is the only Arab country that gives Palestinians citizenship, and people in the camps can vote and can be a part of a larger country’s political process, which they can’t in other places. The camps are better served there. The government is much more proactive. You saw, just in the last weeks, the last days, about violence in the refugee camps in Lebanon up north by Tripoli. I’ve been to the camps in Lebanon, and they are the saddest camps anywhere in the world. It’s truly ironic that in an Arab country they treat the Palestinian Arabs so poorly. The living conditions are a disaster. They’re not great in Jordan but they’re much, much, better and there are opportunities. The schools are really pretty good in the camps in Jordan. The healthcare is, not great, but at least it’s reasonable. It’s not the case in the camps in Gaza, it’s not the case in the camps in Lebanon, and other places. The schools are really quite good, the healthcare is reasonable. There are working opportunities for people in the camps. They’re quite open camps. People can move in and out. KF: Can move into the communities? BR: Yeah, which they can’t do in other countries. Jordan does not try to keep the camps hostage, and the other countries do. They use it as a hammer to beat Israel in the world dialogue about the abuse in the Arab countries by Israel and the United States, and Jordan doesn’t do that. In the camps they provide education and all the other opportunities for camp members. Some of the people stay in the camp because they still have a dream of going back to their homes in Israel, in what is now Israel, in Palestine. That’s an interesting story. A lot of people still have the key to their door of a house that was destroyed fifty years ago, or their house is there and occupied by Jewish inhabitants now. But their stories are very touching and very telling. There are some camps in Jordan that are not quite so good. And Zarqa, which is the home of Zarqawi where the Arabs say he was killed, and he was a Palestinian in a Jordanian camp. The Zarqa camp is not a very pleasant place. There is a lot of violence there. But, for the most part, the Jordanian camps are really pretty good, much more positive, and more opportunities there. KF: Aren’t there Iraqi refugee camps in Jordan, or not? BR: There have been Iraqi refugee camps. In fact, one of the people I’ve worked with extensively was Rebecca Salti, who was a Mormon activist in Jordan, she’s a Bennion, 16 from Salt Lake, and her husband was an Arab banker. Rebecca has done a lot of really creative work. After the first Gulf War she set up refugee camps and processed a million Iraqis through there and did a really good job. She is a very impressive person. KF: And she still lives in Jordan?
https://uvu.contentdm.oclc.org/digital/collection/Peace/id/553/rec/102
Utah State Building Board meeting planning what is now Orem Campus.
Vocational Educational -- Utah -- History
Utah Technical College at Provo/Orem -- History
Color photograph of Utah State Building Board meeting at Planning Center on the Orem Campus. Wilson W. Sorensen is the first seated, left foreground.
View item in digital collection: http://cdm17182.contentdm.oclc.org/cdm/ref/collection/Sorensen/id/380
Utah State Capitol Building and 'Mormon' Battalion Monument, Salt Lake City, Utah
Utah State Capitol Building at night with airplane, Salt Lake City, Utah
This photo is larger copy (Student Center - Orem Campus) of the Student Center Building, Orem Campus of Utah Technical College at Provo. 8 January 1977. Black and white image.
Orem, Utah County, Utah, United States, http://sws.geonames.org/5779334/, 40.2969, -111.69465,
This photo is a front view of the multi-purpose wing at the Provo Campus.
This photo is the first and larger of two (2nd image -Utah Technical College) identical images with softer focus. Letters being installed on a sign for Utah Technical College at Provo, June 1967. Black and white image.
This photo is the second and smaller of two (1st image-Utah Technical College 1967) identical images with sharper focus. Letters being installed on a sign for Utah Technical College at Provo, June 1967. Black and white image.
Utah Technical College - Provo East Wing
This photo is a view of the east wing of Utah Technical College at Provo. Black and white image.
Utah Technical College - Provo Front Entrance
This photo is a view of the completed sign for Utah Technical College at Provo that includes a view of the main entrance. Black and white image.
This photo is an up close view of the completed sign for Utah Technical College at Provo. Black and white image.
Utah Technical College Women's Association Scrapbook 1969-1970
Utah Technical College Women's Association Scrapbook 1970-1971
Utah Technical College Women's Association Scrapbook 1971-1972
Utah Technical College Women's Association Scrapbook 1972-1973
Utah Technical College Women's Association Scrapbook 1973-1974
Utah Technical College Women's Association Scrapbook 1974-1975
Utah Technical College Women's Association Scrapbook 1975-1976
Utah Technical College Women's Association Scrapbook 1976-1977
Utah Technical College Women's Association Scrapbook 1977-1978
Utah Trade Technical Institute - Front Entrance
This photo is a view of the front entrance of Utah Trade Technical Institute. Sepia image.
Utah Trade Technical Institute - North Wing
This photo is a view of the north wing of Central Utah Vocational School. Black and white image.
Utah Valley State College basketball mouse pad, circa 1993-2008
Utah Valley State College basketball mouse pad, athletics wolverine logo.
Student Government Collection of University Marketing Materials AR 812
Utah Valley State College Park City - Heber City Book 1
Utah Valley State College Park City - Heber City Book 2
Utah Valley State College Park City - Heber City Book 3
Utah Valley State College Park City - Heber City Book 4
Utah Valley State College Park City - Heber City Book 5
Utah Valley State College Park City - Heber City Book 6
This photo is of two student athletes presumably at a UTC basketball game. Black and white image.
This photo is of students athletes presumably at a UTC basketball game. Black and white image.
Utah Technical College Tech-Nickle wooden coin
This is a photo of two student athletes at a UTC basketball game against USU. Black and white image image.