2 50 958 https://exhibits.usu.edu/files/original/10f0ebe210f06051d72e81250e6ef21f.pdf 9f5a045a1136c6fd45c5259f52aab602 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource St. Anne's Retreat Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document Two separate issues in St. Anne’s incident To the editor: 1. Trespassing, looting and vandalism have a long-term problem at St. Anne’s and other canyon properties. 2. Two groups of teen-agers admittedly trespassed within 24 hours, seeking a thrill as their excuse. They got what they went after. 3. The trespassers initiated the whole affair by their admitted trespassing, the caretaker “reaction” with the background of vandalism in the past was to be expected, but was taken seriously enough for charges to be filed by the county attorney against the caretakers. Their actions will be heard in a court of law. 4. The actions of the caretaker, “if proven to be criminal” do not excuse the trespassers of their illegal behavior. “One can not justify his bad conduct by the bad conduct of another.” The trespassing teen-agers should answer to the laws for their behavior regardless of the caretaker’s actions. They are two separate issues. 5. Our local attorney’s statement, “every teen in Cache Valley” went up to St. Anne’s for the thrill of it, is not true and doesn’t justify the illegal behavior but speaks volumes on her guardianship of law and order. 6. Teen-age drinking, a keg of beer in the canyon and fast driving are all done for the “thrill” but are illegal and not accepted by society. F. Robert Bryner Logan Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Logan Canyon (Utah); Cache County (Utah); United States; 1990-1999; 20th century; Description An account of the resource Trespassers need to be accountable for their actions and breaking the law should not be justified for any reason, regardless of local tradition. The caretakers response to frequent trespassing and vandalism shouldn't have been a surprise. "They got what they went after,"[the thrill] the author states. Two separate issues in St. Anne’s incident To the editor: 1. Trespassing, looting and vandalism have a long-term problem at St. Anne’s and other canyon properties. 2. Two groups of teen-agers admittedly trespassed within 24 hours, seeking a thrill as their excuse. They got what they went after. 3. The trespassers initiated the whole affair by their admitted trespassing, the caretaker “reaction” with the background of vandalism in the past was to be expected, but was taken seriously enough for charges to be filed by the county attorney against the caretakers. Their actions will be heard in a court of law. 4. The actions of the caretaker, “if proven to be criminal” do not excuse the trespassers of their illegal behavior. “One can not justify his bad conduct by the bad conduct of another.” The trespassing teen-agers should answer to the laws for their behavior regardless of the caretaker’s actions. They are two separate issues. 5. Our local attorney’s statement, “every teen in Cache Valley” went up to St. Anne’s for the thrill of it, is not true and doesn’t justify the illegal behavior but speaks volumes on her guardianship of law and order. 6. Teen-age drinking, a keg of beer in the canyon and fast driving are all done for the “thrill” but are illegal and not accepted by society. F. Robert Bryner Logan Format The file format, physical medium, or dimensions of the resource legends (folk tales); application/pdf; 856969 Bytes Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/p16944coll20/id/31 SCAFOLK032Bx003Fd07Item0025.pdf Language A language of the resource eng Publisher An entity responsible for making the resource available Digitized by : Utah State University, Merrill-Cazier Library. Digitized by: Utah State University, Merrill-Cazier Library. Relation A related resource Utah State University Folklore in the news collection, 1973-2012, FOLK COLL 32 http://archiveswest.orbiscascade.org/ark:/80444/xv04849 St. Anne's Retreat Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Special Collections and Archives, phone (435) 797-2663. Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, FOLK COLL 32 Subject The topic of the resource Legends; legend-tripping; Title A name given to the resource Two separate issues in St. Anne's incident Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/b2ecdb6175a742955c898e5c5b056f3c.pdf c847a228d43c7b790c1e2e8dabdc6b2f Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Two Contrasting Meanings of the Words 'Mormon Community' Subject The topic of the resource United orders (Mormon Church); Land use--Planning; Free enterprise; Economic policy; Community life; Mormons--Social conditions; Description An account of the resource Two Contrasting Meanings of the Words 'Mormon Community' by Joseph A. Geddes, September 1978. Creator An entity primarily responsible for making the resource http://uda-db.orbiscascade.org/findaid/ark:/80444/xv84576 ; Geddes, Joseph A. (Joseph Arch), 1884-1981 Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, Joseph A. Geddes papers, COLL MSS 75, Box 8, Fd 4 Publisher An entity responsible for making the resource available Utah State University, Merrill-Cazier Library Date A point or period of time associated with an event in the lifecycle of the resource 1978-1979 Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663 Format The file format, physical medium, or dimensions of the resource pdf Language A language of the resource eng: Type The nature or genre of the resource text; Identifier An unambiguous reference to the resource within a given context SCAMSS0075Bx008Fd04-262 https://exhibits.usu.edu/files/original/5c787679e98390587f6ce18ca5e313a5.pdf c847a228d43c7b790c1e2e8dabdc6b2f Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Utah, United States, http://sws.geonames.org/5549030 ; 20th century; 1970-1979; Creator An entity primarily responsible for making the resource Geddes, Joseph A. (Joseph Arch), 1884-1981; Date A point or period of time associated with an event in the lifecycle of the resource 1978-09 Description An account of the resource Two Contrasting Meanings of the Words 'Mormon Community' by Joseph A. Geddes, September 1978. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCAMSS0075Bx008Fd04-262-273.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23507 Language A language of the resource eng; Relation A related resource Joseph A. Geddes papers, COLL MSS 75 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; http://archiveswest.orbiscascade.org/ark:/80444/xv84576/ Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, Joseph A. Geddes papers, COLL MSS 75, Box 8, Fd 4 Subject The topic of the resource United orders (Mormon Church); Land use--Planning; Free enterprise; Economic policy; Community life; Mormons--Social conditions; Mormon Church; Economic policies; Title A name given to the resource Two Contrasting Meanings of the Words 'Mormon Community' Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/c4aed84064d8f9e79295947f5f923681.pdf d6bde0e8698654c45cc33da8f2ef215a Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Contributor An entity responsible for making contributions to the resource Merrill, Lewis A.; Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Logan, Cache County, Utah, United States, http://sws.geonames.org/5777544 ; 20th century; 1900-1909; Date A point or period of time associated with an event in the lifecycle of the resource 1909 Description An account of the resource Utah State Farmers' Institutes, annual twelve, for the year ending June 30, 1909. College Bulletins issued quarterly, Vol. 9, no. 5. "This number is devoted to poultry." Annuals of Farmers Institute and Housekeepers Conference recorded the seasons institute work, which contains leading papers and discussions presented at the institute meeting of the State. Freely distributed to farmers following each session. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCAUA-18p10c47No0012.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23449 Language A language of the resource eng; Publisher An entity responsible for making the resource available Skelton Publishing Co.; Relation A related resource Utah Agrictultural Experiment Station, University Archives, 18.10:47 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, University Archives, Utah Agricultural Experiment Station, 18.10:47 no. 12. Subject The topic of the resource Agricultural College of Utah; Agricultural extension work--Utah; Farmers' institutes--Utah; Poultry; Home economics extension work--Utah; Housekeeper's Conference--Utah; Extension work; Home economics; Conferences; Reports; Title A name given to the resource Twelfth Annual Report of the Farmers Institute and Housekeepers Conference Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/9b47302c4e5dd51aa68abfa68b0da6bd.pdf 619534f05e9abaf6e55157dc7326ab52 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Cache Valley Refugee Oral History Project Description An account of the resource Cache Valley, Utah is the home of Burmese Muslim, Karen, and Eritrean refugees. Documenting and preserving their stories is an important goal of Utah State University&rsquo;s Fife Folklore Archives (FFA). In May 2015, USU&rsquo;s FFA and Folklore Program, with help from the Karen community, hosted a Library of Congress Field School for Cultural Documentation: &ldquo;Voices: Refugees in Cache Valley.&rdquo; Field school students worked to document Cache Valley&rsquo;s recent refugee communities. This collection, <a href="http://nwda.orbiscascade.org/ark:/80444/xv67608">Folk Coll 58: Cache Valley Refugee Oral History Project</a>, houses the physical recordings and associated materials of the interviews which took place during this field school.<br /><br />You can see the original collection at:&nbsp;<a href="http://digital.lib.usu.edu/cdm/landingpage/collection/p16944coll14">http://digital.lib.usu.edu/cdm/landingpage/collection/p16944coll14</a> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Contributor An entity responsible for making contributions to the resource Hanks, Bethany, 1989 Gross, Susan Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Burma, Thailand, Salt Lake City, Logan (Utah) Creator An entity primarily responsible for making the resource Tun Lay, 1954- Gill, Meagan Chit Moe Date A point or period of time associated with an event in the lifecycle of the resource 2015-05-16 Description An account of the resource Tun Lay talks about his journey from Burma to Logan, Utah. He describes his time spent in refugee camps and the differences between his life then and his life now. Cache Valley Refugee Oral History Project: Tun Lay Page 1 CACHE VALLEY REFUGEE ORAL HISTORY PROJECT TRANSCRIPTION COVER SHEET Interviewee: Tun Lay Present: Tun Lay, Bethany Hanks, Chit Moe, Wes Van de Water, Meagan Gill Place of Interview: Tun Lay’s home in Logan, Utah Date of Interview: May 16, 2015 Language(s): Pwo Karen; English Translation: Interviewer: Bethany Hanks Interpreter: Chit Moe Recordist: Wes Van de Water Photographer: Meagan Gill Recording Equipment: Tascam DR-100mk11 linear PCM recorder; Senal ENG-18RL broadcast-quality omnidirectional dynamic microphone Transcription Equipment: Express Scribe with PowerPlayer foot pedal. Transcribed by: Susan Gross, May 17, 2015 Transcript Proofed by: Bethany Hanks, May 18, 2015 Brief Description of Contents: Tun Lay describes his life as a Karen refugee. He talks about his life in Burma during war, and the hardships placed on him by the Burmese military in trying to earn a living as a farmer. He explains how he escaped from Burma to Thailand refugee camps, and how he eventual brought his wife and child to live with him there. Tun Lay recounts his experiences in various refugee camps (including fleeing villages burned by Burmese military, his religious path, and family), and also how he eventually came to the United States (first Salt Lake City, Utah; followed by Logan, Utah). He discusses how he came to live in Cache Valley, Utah, and how he has adjusted to living and working in the United States. Reference: BH = Bethany Hanks BHI = Bethany Hanks’ words interpreted by translator TL = Tun Lay TLI = Tun Lay’s words interpreted by translator WV = Wes Van de Water WVI = Wes Van de Water’s words interpreted by translator MG = Meagan Gill MGI = Meagan Gill’s words interpreted by translator Cache Valley Refugee Oral History Project: Tun Lay Page 2 NOTE: Interjections during pauses or transitions in dialogue such as “uh” and false starts and stops in conversations are not included in transcribed. All additions to transcript are noted with brackets. TAPE TRANSCRIPTION [00:01] BH: Okay. Today is May 16, 2015, and this is Bethany Hanks with Wes Van de Water and Meagan Gill. We are students at Utah State University, and we are working on a project called “Voices: Refugees in Cache Valley.” Right now we are visiting Tun Lay in his home, in Logan, Utah, and Chit Moe is our translator. So, first of all thank you, Tun Lay, for letting us come here into your home. BHI: [Repeating statement in Pwo Karen.] BH: First, I would like to know what is your full name, and your birth year? BHI: [Repeating question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: My name is Tun Lay and I was born in 1958. TL: [Speaking in Pwo Karen.] TLI: Oh, 1954. I’m sorry, 1954. BH: Okay. Thank you. TL: [Speaking in Pwo Karen.] TLI: And May 28th, 1954. BH: Okay, thank you. And what languages do you speak? BHI: [Repeating question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: He speaks Karen, Pwo Karen and Burmese, but right now we are speaking Pwo Karen. BH: Okay; so not Burmese? Cache Valley Refugee Oral History Project: Tun Lay Page 3 TLI: No, it’s not Burmese. BH: Okay; very cool. Can you tell me about your family? BHI: [Repeating question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: Yes. BH: So, do you have other family members? BHI: [Repeating question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: He has a family here, but not relatives. BH: Oh, okay. So you have family here, but not relatives? So like you have a brother and sister, or I don’t know if I quite understand? BHI: [Repeating question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: I have a wife [laughs] – BH: Oh, okay. TLI: And three children – one is married (and he is in Arizona), and the other two live with me. BH: Wow, so they live here? BHI: [Repeating question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: Yes, two live with him, and the other one is in Arizona. BH: Okay. Were your children – were they born here? BHI: [Repeating the question in Pwo Karen.] TL: [Responding in Pwo Karen.] Cache Valley Refugee Oral History Project: Tun Lay Page 4 TLI: No, none. BH: None? Where did you live before? BHI: [Repeating the question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: Before I was in Burma in the city called Tun Aung; the name of the city is Tun Aung. [Translator speaking to interviewer] Should I spell it? BH: Yeah, how do you spell that? TLI: Tun Aung (I think): T-U-N A-U-N-G. Tun Aung. [Translator speaking to interviewee in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: P-U, actually. It’s P-U. BH: P-U-N? TLI: No, just P-U. BH: Oh, just P-U? [04:02] TLI: Pu Aung. BH: Pu Aung. TLI: That’s the name of the city. BH: Wow. Can you tell me a little about this city? BHI: [Repeating question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: Ever since I was born in that city, I grew up; when I got old I married to my wife, then we moved to Thailand and now we’re in America. But I can tell you step by step of the process of what I’ve been through. BH: I would love to hear, step by step, the process. Cache Valley Refugee Oral History Project: Tun Lay Page 5 BHI: [Repeating remark in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: Yeah, he is going to explain it step by step. BH: Okay. TL: [Responding in Pwo Karen.] TLI: So when I got married I had one kid. TL: [Speaking in Pwo Karen.] TLI: So my occupation was being a farmer and raising cows and other animals. TL: [Speaking in Pwo Karen.] TLI: Me living in the United States, there are difficulties here. TL: [Speaking in Pwo Karen.] TLI: Oh, it’s still in Burma, actually (my mistake). BH: In Burma? TLI: Yeah. So we faced difficulties in Pu Aung, in Burma. TL: [Speaking in Pwo Karen.] TLI: So in Burma there are difficulties, meaning we were in fear of Burmese military, and we couldn’t do work freely. TL: [Speaking in Pwo Karen.] TLI: So between Burmese military and the Karen military, they were in war and we were really scared. TL: [Speaking in Pwo Karen.] TLI: So we couldn’t do our work when there was a war because the Burmese military would come to our village and take us as porters – you know, forcing us to do work for them. TL: [Speaking in Pwo Karen.] Cache Valley Refugee Oral History Project: Tun Lay Page 6 TLI: So if they couldn’t find us, they would go to our work place and kind of drag us to where they wanted to take us; if not, they would come at night and just force us – just drag us out of our house. TL: [Speaking in Pwo Karen.] TLI: Living there was really difficult, and I couldn’t do any work; so moving around and I ended up in Thailand. TL: [Speaking in Pwo Karen.] TLI: I was just following strangers, being stranded, and that’s how I got to Thailand. TL: [Speaking in Pwo Karen.] TLI: So living in Thailand many, many years I have learned and found the U.N., which is a great organization which helps the refugees: they give food and shelter. TL: [Speaking in Pwo Karen.] [08:39] TLI: So from what I see from what I learned, I wanted my wife to come to Thailand in a refugee camp. So I started telling her to do the same process, you know, asking strangers for a ride, being stranded; and that’s how she also got to a Thailand refugee camp. TL: [Speaking in Pwo Karen.] TLI: So living there many, many years I had two children. TL: [Speaking in Pwo Karen.] TLI: So living there for many, many years again, we were given like a photo ID for living in a refugee camp (like a permanent resident thing). TL: [Speaking in Pwo Karen.] TLI: [Responding to interviewee in Pwo Karen.] TL: [Speaking in Pwo Karen.] TLI: So after a few years we learned that the UN were telling people that they could go to other countries (like United States, Australia). And then they told us that we had to fill out an application, and we did it. TL: [Speaking in Pwo Karen.] Cache Valley Refugee Oral History Project: Tun Lay Page 7 TLI: So many people in a refugee camp came to such other countries, and I was also one of them. TL: [Speaking in Pwo Karen.] TLI: So in June it will be – TL: [Speaking in Pwo Karen.] TLI: In June 11th of this year it will be – TL: [Speaking in Pwo Karen.] TLI: It will be seven years of my family living in Utah, in the United States. BH: Wow. TL: [Speaking in Pwo Karen.] TLI: Living here is very, very peaceful, happy for me and my family; I have work, I have food, I mean, there is nothing to worry about (like being free, peaceful), you know, being free. TL: [Speaking in Pwo Karen.] TLI: I am very, very happy, and I am very glad I am in this state and in this country. TL: [Speaking in Pwo Karen.] TLI: So everything I was born living in Burma was really difficult, and there was many difficulties; and there are many, many things that I have faced that I just can’t talk about it all at the same time because there are just many, many difficulties. TL: [Speaking in Pwo Karen.] TLI: And my family and I are very, very thankful to the UN, which they provided us food and shelter; we are very, very thankful to them. TL: [Speaking in Pwo Karen.] TLI: Yeah, being in Utah is the same thing: many people help us out, you know, getting us a house (for example), and yeah – TL: [Speaking in Pwo Karen.] Cache Valley Refugee Oral History Project: Tun Lay Page 8 TLI: So when I first came to the United States I was in Salt Lake for a year, and now I am in Logan for almost six years. TL: [Speaking in Pwo Karen.] [12:25] TLI: And I am very happy for being in Logan, and I have a job in JBS, and I have worked there for almost seven years. TL: [Speaking in Pwo Karen.] TLI: Just like that. BH: Wow. So you mentioned going from Burma to Thailand, and it sounds like you would take rides from strangers. Can you describe a little bit more about maybe what the journey was like going from Burma to Thailand? BHI: [Repeating question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: So number one key is between Burma and Thailand, there were a lot of people who were like transporter (I would say): they would do business across each country – TL: [Speaking in Pwo Karen.] TLI: Okay, some people would hire other people – I mean, some people would go to Thailand, buy a lot of food, and then they would hire people and take it back to Burma and sell it there. TL: [Speaking in Pwo Karen.] TLI: I was one of the people who got hired. I was carrying bags, you know, back and forth and that’s how I got to Thailand. TL: [Speaking in Pwo Karen.] TLI: And when I got to Thailand I saw Thai people, you know, they were hiring people to do work, and I was one of the workers in there as well. TL: [Speaking in Pwo Karen.] TLI: So from there, working there for a few months – as I was crossing from Thailand to Burma, I saw a refugee camp (which I also heard about it), and that’s when I started going to the refugee camp asking people, maybe to see if there is anyone I know, and Cache Valley Refugee Oral History Project: Tun Lay Page 9 people were telling me that, “It’s better here,” you know, “we have food; we are stuffed. You should come and live over here.” TL: [Speaking in Pwo Karen.] TLI: And that’s when I tell my wife and my child to also come up to the refugee camp to live with me. TL: [Speaking in Pwo Karen.] TLI: And living there many, many years – that’s when that organization, they were you know, taking applications; and that’s how I got here. BH: Okay; wow. After you fill out an application, is it difficult to get into the camp – the refugee camp? BHI: [Repeating the question in Pwo Karen.] TL: [Responding in Pwo Karen.] [16:16] TLI: So there was no application to get to the refugee camp. What you do is that you go talk to – so in the refugee camp there is a certain section where they put you in – you just go talk to the leader, just talk to him or her, and then he would like take you to another person who is like the leader for the whole camp. And then that’s when you started telling your story, and that’s when they can tell whether you’re lying, or whether you’re telling the truth and how difficult your life was; and that’s how they accept me to live in the camp. TL: [Speaking in Pwo Karen.] TLI: So why they were asking me questions, you know, how my life was, I have to tell the truth and later on they would have to, you know, figure out whether that’s the truth or not. If it’s true, then they let me live in there; if not, then no. BH: Okay. Was it difficult for your wife and your child to also come over? BHI: [Repeating the question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: [Speaking to interviewee in Pwo Karen.] TL: [Speaking in Pwo Karen.] Cache Valley Refugee Oral History Project: Tun Lay Page 10 TLI: There was no difficulty for my wife and child to come to the refugee camp because I was already there, and all I had to do was tell the leader – tell him that my wife is coming, and he would be like, “Okay, that’s fine.” But the difficulty was for my wife and child to get to the refugee camp – that was one of the difficulties. Because fortunately my wife speaks Burmese, so sometimes she would speak in Burmese and people would think, “Oh, she’s Burmese, just let her go.” And sometimes the military would think that, “Oh, this is a very pitiful family, just let them go.” And that’s how they got to the refugee camp. BH: Wow. TL: [Speaking in Pwo Karen.] [Tun Lay’s daughter and one of his sons enter the room. His daughter greets everyone.] BH: Hello. TL: [Speaking in Pwo Karen.] TLI: So for me and my family, on my way to the refugee camp, we have met with Karen military, and they were very nice, very generous; they helped us – [Tun Lay’s daughter drops something on the floor; she apologizes.] TLI: You know, they help us get to another place and they were really nice. BH: Okay. So was it dangerous at all – that trip from Burma to Thailand? I’m just wondering if – because it sounds like you rely a lot on strangers – is that difficult to do, is that scary? BHI: [Repeating the question in Pwo Karen.] [19:56] TL: [Responding in Pwo Karen.] TLI: So one thing is that once you reach the border between Burma and Thailand, it’s easier – you can just walk to the refugee camp with nothing to worry about. BH: Okay. TL: [Speaking in Pwo Karen.] TLI: Once you reach Thailand border – you can either walk there or take a ride from the Thai military, and you can just pay them $5 or $10. BH: Wow. So can you describe for me a little what your surroundings were in the refugee camp – like what it looked like? Cache Valley Refugee Oral History Project: Tun Lay Page 11 BHI: [Repeating the question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: So when I was in the refugee camp there was a city called Kue Bong [??] (I don’t know how to spell that), but Kue Bong – TL: [Speaking in Pwo Karen.] TLI: So you know, like I said, there was a city really close to the refugee camp; in that camp – we lived there for a few years, and then Burmese military were coming and they burned the whole village down. TL: [Speaking in Pwo Karen.] TLI: And then we started, after the Burmese military were coming to burn our refugee camp, we moved to another camp, which is called – TL: [Speaking in Pwo Karen.] TLI: [Speaking to the interviewee in Pwo Karen.] TL: [Speaking in Pwo Karen.] TLI: Kue Bong was the first refugee camp that I was in, and after a few years the Burmese military were coming, burned down the village; and then I got to another town which is called – [Speaking to interviewee in Pwo Karen.] TL: [Speaking in Pwo Karen.] TLI: Kwe Ka Lu [??] TL: Kwe Ka Lu TLI: Kwe Ka Lu. K-something. Got it? BH: Kwe Ka Lu TLI: Um-hmm. [Speaking to interviewee in Pwo Karen.] TL: [Speaking in Pwo Karen.] Cache Valley Refugee Oral History Project: Tun Lay Page 12 TLI: And living there for one and a half years, the Burmese military were there again, and they burned the village down and we started – TL: [Speaking in Pwo Karen.] TLI: So after when the Burmese military were coming and, you know, burning the village down we got help from the UN. They took us over the mountains, and we started living on a mountain – it’s called Umpium camp right now. A lot of Karen people were there as well; it is on a mountain. TL: [Speaking in Pwo Karen.] TLI: So I can still remember the year that I got to the Umpium camp – it was 1999. TL: [Speaking in Pwo Karen.] TLI: So starting from 1999, I lived in the Umpium camp all the way until 2008; and that’s when I started coming to the United States. TL: [Speaking in Pwo Karen.] TLI: June 11th, 2008, was the date I departed from the refugee camp. TL: [Speaking in Pwo Karen.] TLI: And I lived in Salt Lake for one year, and now I’m here in Logan for six years. TL: [Speaking in Pwo Karen.] TLI: Yep, that’s pretty much it. TL: [Speaking in Pwo Karen.] TLI: Living here is really a good thing for me, you know; you can go anywhere you want, you have a job. I’m really happy. [24:40] BH: That’s good. Let’s see – so can you tell me a little about your first months here, in the United States; and maybe the problems and the difficulties, but maybe also the good things that you saw? BHI: [Repeating the question in Pwo Karen.] TL: [Responding in Pwo Karen.] Cache Valley Refugee Oral History Project: Tun Lay Page 13 TLI: When I first arrived in the United States my family, we were put in a house (like in an apartment), and people were saying, “Later on, if you guys cannot pay the rent, you guys will be kicked out.” And we were really worried, you know, and that was one of the fears that we had in our first month. And after a few months we had to do like a community service at CCS (in Salt Lake) where we had to go and give food to the people (I think they are the homeless, I think that’s the service). And after a few months I heard about the JBS and I came here, got a job, and that’s when I asked my family to move here. TL: [Speaking in Pwo Karen.] TLI: [Speaking to interviewee in Pwo Karen.] TL: [Speaking in Pwo Karen.] TLI: So you know, in that first month there wasn’t a lot to do; but on the second month, like I said, I had to do service at CCS (it was fun), and I had to do it two days a week, and the other two days was me going to school to learn English. [27:59] BH: Wow. So when you came to the United States, did you have any prior knowledge of English? BHI: [Repeating question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: No, not at all; my wife, my children – nobody knows English. BH: Wow. TL: [Speaking in Pwo Karen.] TLI: And I only know how to read Burmese, specifically. BH: Wow. So did that make it difficult to interact with people when you first moved here? BHI: [Repeating the question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: It wasn’t really difficult because I was speaking with other Karen communities; and if I wanted to talk to an English speaker we had it translated. BH: Okay. Cache Valley Refugee Oral History Project: Tun Lay Page 14 TLI: So there wasn’t any difficulties. TL: [Speaking in Pwo Karen.] TLI: So if we wanted to go buy groceries, we would ask someone who came here before us, you know, who has a car – and we would ask them to take us to buy food, groceries. TL: [Speaking in Pwo Karen.] TLI: [Speaking to interviewee in Pwo Karen.] TL: [Speaking in Pwo Karen.] TLI: So if we needed help with anything we would go to IRC (it’s also in Salt Lake) and they have translators over there, you know; they have people that can help you with what you need. TL: [Speaking in Pwo Karen.] TLI: Like I said, if we need help we can go to IRC, CCS or another place – it’s called DWS (it’s Department of Workforce Services); and they also have translators over there, you know. We would like ask someone who came before us to take us over there, or sometimes DWS will come and pick us up personally. BH: Wow. TL: [Speaking in Pwo Karen.] TLI: So everybody surrounding me here – like all the Americans – they were really nice; they helped us in many ways. TL: [Speaking in Pwo Karen.] TLI: And that is why I am living here really happy, my family is really happy. BH: That’s good. TL: [Speaking in Pwo Karen.] BH: So the reason why you moved to Logan was to work at JBS? BHI: [Repeating the question in Pwo Karen.] TL: [Responding in Pwo Karen.] Cache Valley Refugee Oral History Project: Tun Lay Page 15 TLI: Yes, that is correct. TL: [Speaking in Pwo Karen.] TLI: So you know, when I was hired at JBS I worked there for one year. And then after that I went back to Salt Lake and I told my family to move with me to Logan, in this apartment (this house), and I haven’t moved ever since. BH: Wow. So I wonder if you could describe for me sort of the differences in food? Maybe some things that you used to eat in Burma, that maybe you can’t find here, or maybe you can? Maybe just a little bit about the food of your culture. BHI: [Repeating the question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: So I have no problem eating American food here – it’s better than what I used to eat back there. BH: Okay. TL: [Speaking in Pwo Karen.] TLI: Yeah, there are more food here than back in the refugee camp. BH: So what kind of food was available in the refugee camp? [33:06] BHI: [Repeating question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: There are many, many foods. One is rice – they gave us oil, and beans, and – [Speaking to interviewee in Pwo Karen.] TL: [Speaking in Pwo Karen.] TLI: And peppers – chili; yeah, a lot of food – like food that is very sufficient for each family. TL: [Speaking in Pwo Karen.] TLI: They gave us food like once a month. Cache Valley Refugee Oral History Project: Tun Lay Page 16 BH: Okay. So what kinds of food do you like to eat now that you’re here, in the United States? BHI: [Repeating question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: He said there are many; there is a lot of food in America (like chicken, fish) – I just, I like everything. TL: [Speaking in Pwo Karen.] [Laughs] TLI: There are a lot of food, like – yeah, I just like everything. BH: Okay. So I wanted to ask how people respond when they find out you’re from Burma? I know you said in Salt Lake the people were really friendly, and so I just want to see if that’s still the case, or if people respond differently? BHI: [Repeating the question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: So when I got to the United States, I mean even when someone asked me where I’m from, “Burma.” “Yeah, okay.” There wasn’t any negative thing. BH: Okay, that’s good. Can you tell me a little about your home here, and how it’s different from your home in Burma? BHI: [Repeating question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: So it’s really different here, houses – to describe it, it’s perfect, you know. But in Burma it’s very different, you have to build your own home; you have to use like bamboo to build it. And you have to make your own walls, but they’re not tight walls and wind can go through any time. It was really different from here. BH: Wow. What would you like people in Logan to know about you, or your family, or your ethnic group? BHI: [Repeating the question in Pwo Karen.] [37:22] Cache Valley Refugee Oral History Project: Tun Lay Page 17 TL: [Responding in Pwo Karen.] TLI: He is not very clear on the question. BH: Let’s see if I can ask it a different way. Is there anything that you would like to share with the people around here that maybe they don’t know, or you wish they knew? BHI: [Repeating the question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: So I have a different message, you know: I want people to know – before that, I believe in God, and I want people to know that one day everybody will have a chance to live in heaven. TL: [Speaking in Pwo Karen.] TLI: [Speaking to interviewee in Pwo Karen.] TL: [Speaking in Pwo Karen.] TLI: So I kind of asked him to make sure he understand that question, and – BH: Um-hmm? TLI: He said that there isn’t anything that he really wants to share because he feels that other people, you know, (other American people) I’m sure they have faced many difficulty as well (getting here) – maybe back in the day or something. So it’s probably the same story. BH: Okay. Would you ever be interested in going back to Burma? BHI: [Repeating the question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: I’m very happy here. I do feel like going back, but I don’t want to go back because my parents, my brothers – I don’t know where they are; in Burma, I don’t know where they’re at and I don’t want to go back. BH: Okay. What are you most proud of? TLI: Here, or? BH: Yeah, I would say what are you most proud of out of all of this: your experiences and traveling? Cache Valley Refugee Oral History Project: Tun Lay Page 18 BHI: [Repeating the question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: I’m very proud, you know, to live each day being healthy and being happy day after day. So yeah, that’s what I’m really proud of. [41:20] BH: Thank you. And do you have any dreams for the future – either for yourself, or for your children? BHI: [Repeating the question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: For me, my family, my children, my family, my wife – for my family – I don’t have any dreams for us, but I do believe in God and I pray for us (for me and for my family) you know, to be healthy, to stay happy. Yeah. BH: Okay. I think those are all of my questions. But before we end, I just want to see if any of my colleagues have one as well. BHI: [Repeating statement in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: Yeah, you guys can ask questions. TL: [Speaking in Pwo Karen.] TLI: If I know the answer, I will answer it; but if I don’t, I don’t. WV: I’m just kind of curious who plays the guitar in the family – is that yours? WVI: [Repeating the question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: Yeah, I used to – every Sunday when I pray with my family – I used to play the guitar every Sunday. WV: Nice. TL: [Speaking in Pwo Karen.] Cache Valley Refugee Oral History Project: Tun Lay Page 19 TLI: According to my religion, my Bible, it said that when you’re praying, you know, when you’re praying and asking for God’s help, you must play a song (you know, play with the guitar). BH: Wow. TLI: And so I’m doing it every Sunday. TL: [Speaking in Pwo Karen.] TLI: I believe that – I know that we can’t see God, but I know God can help us in a way. TL: [Speaking in Pwo Karen.] TLI: And how do I know this is because I am very healthy every day, and I have been doing work here for almost seven years and I am very healthy – and I know that God is helping me. TL: [Speaking in Pwo Karen.] TLI: And at the same time I want to tell people that God is helping us, but if they want to listen, then I can tell them; if you don’t want to listen, then I don’t have to tell them. BH: Do you have any questions? MG: Yeah. What is your favorite thing about Cache Valley? What is your favorite thing to do here? MGI: [Repeating question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: He doesn’t know what his favorite thing is. Is there an example you can give? MG: Hiking, camping – MGI: [Repeating statement in Pwo Karen.] TL: [Responding in Pwo Karen.] [45:37] TLI: No, I haven’t done that – hiking or camping; I’ve just been driving around the city, going back to Salt Lake and eating at restaurants sometimes. Cache Valley Refugee Oral History Project: Tun Lay Page 20 TL: [Speaking in Pwo Karen.] [Laughs] TLI: Yeah, I’ve never been hiking. TL: [Speaking in Pwo Karen.] TLI: But I would like to go one day. BH: So actually, I thought of a couple more questions – if that’s okay? BHI: [Repeating question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: Yeah, that’s fine. TL: [Laughs] BH: Okay. So you mentioned the guitar, and playing music is an important part of your religious observance – so I was just wondering if you could kind of describe your religious community; sort of, things about your religion? BHI: Community? BH: Yeah BHI: [Repeating question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: I know that every religion has different beliefs, and there are different ways how you can pray to God; but my way is I read the Bible every day, and that’s how I understand God’s word. I remember when I was in the refugee camp, you know, and living there for eight years, I was going around to different religions, you know, listening to people giving speeches. One day I met this priest, you know, he taught me many valuable things, and he even asked me to be an heir priest – is that how you say it? Well, yeah. BH: Like an apprentice? TLI: Well to become the next priest. BH: Okay; to be like the replacement after him? TLI: Yes, yes. Yeah, he even asked me to become that – or if he has to go somewhere else, you know, I’d be taking his position to do all the religious things in the church. Yeah. Cache Valley Refugee Oral History Project: Tun Lay Page 21 TL: [Speaking in Pwo Karen.] TLI: So there are lots of gods; Americans call him Jesus, but the thing is you need to know which one is real, you know, which one is the real God. TL: [Speaking in Pwo Karen.] TLI: So whether there are many gods, or just one God – if anybody want to listen, I can tell them the story. BH: If you want to share. BHI: [Repeating statement in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: So there is only one God that I believe in, you know; he cannot be sick, or he can heal – he can get all or any other things. Before anybody (any human being) exists, he lived here before, and he created the Earth, trees, everything. [50:20] TL: [Speaking in Pwo Karen.] TLI: Another type of God is who can die, who heals, and it is called – [Speaking to interviewee in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: And in Burmese it is called [Pwo Karen word] TL: [Speaking in Pwo Karen.] TLI: And the easier way to say is Pe Synga Piya[??] BH: Pe Synga – TLI: Piya. Pe Synga Piya. Yeah. TL: [Speaking in Pwo Karen.] TLI: And he is a God that can die, and you know, and can’t heal people. And he is the God that the particular God created. Do you understand that? BH: He would – Cache Valley Refugee Oral History Project: Tun Lay Page 22 TL: [Speaking in Pwo Karen.] TLI: So the one person God – he created another person who is also God, but he can die. TL: [Speaking in Pwo Karen.] TLI: If it’s God Jesus – there is only one Jesus. TL: [Speaking in Pwo Karen.] TLI: And he is everybody – for everybody’s God. TL: [Speaking in Pwo Karen.] TLI: He can’t die, you know, he can’t get old – he is the only one. TL: [Speaking in Pwo Karen.] TLI: There is a guarantee, you know, that if anybody believe that there is God, that one particular person will be in heaven. TL: [Speaking in Pwo Karen.] TLI: So if you believe God, you know, you have to follow his words; you have to read the Bible, you have to do what the Bible says. BH: So I have just one more question. BHI: [Repeating statement in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: That’s fine. BH: You seem very interested in religion, and so I was wondering if that was a part of your life before you came to the refugee camp, or if that’s something that you really became interested in once you got to the refugee camps? BHI: [Repeating question in Pwo Karen.] [53:11] TL: [Responding in Pwo Karen.] Cache Valley Refugee Oral History Project: Tun Lay Page 23 TLI: So I was really, really interested in God in the year 1999, and that was when I got to the refugee camp called Umpium; and that was when I was really interested in religion. TL: [Speaking in Pwo Karen.] TLI: So in the refugee camp there are a lot of people who just go around the camp, you know, telling stories, sharing God’s word, you know. TL: [Speaking in Pwo Karen.] TLI: And I would go all over the place to listen to their speeches, you know; it can be night, or it can be day. TL: [Speaking in Pwo Karen.] TLI: Why I wanted to know that is because I believe God is good, and you know – TL: [Speaking in Pwo Karen.] TLI: And you know, like I say, I started listening to those speeches every day, and that’s where I learned knowledge, you know, about religion. TL: [Speaking in Pwo Karen.] TLI: And I understood a lot of words that – well, the speakers’ word. TL: [Laughs] BH: Very neat. So there were not very many people in Burma who spoke of these different religions? I guess I’m just wondering why it was so prevalent in the refugee camp – was it the same way in Burma? BHI: [Repeating question in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: No; I didn’t see any in Burma. BH: Wow. TL: [Speaking in Pwo Karen.] TLI: Yeah, I started seeing it in the refugee camp. TL: [Speaking in Pwo Karen.] Cache Valley Refugee Oral History Project: Tun Lay Page 24 TLI: So when I was in Burma, I heard of such religions, but I had never seen it. BH: Okay. TL: [Speaking in Pwo Karen.] TLI: When I first got to the refugee camp, you know, I was asked, “Do you know God? Do you know the real one, you know, the one that can heal, the one that can’t get old?” So I’m like, “Well God is good, so yes – I want to know.” TL: [Speaking in Pwo Karen.] TLI: And now that I know a lot about God, you know, I do want to share it with people, to those who want to listen; but if you don’t want to listen, that’s okay. BH: So I think we are almost out of time, unfortunately – because we only have so much time that we can record on here. But it has been fascinating to listen to you. BHI: [Repeating statement in Pwo Karen.] TL: [Responding in Pwo Karen.] [Laughs] TLI: Thank you. BH: Thank you very much. BHI: [Repeating in Pwo Karen.] TL: [Responding in Pwo Karen.] TLI: Thank you. BH: So I think that’s the end of the interview. BHI: [Repeating statement in Pwo Karen.] [End recording – 57:20] Format The file format, physical medium, or dimensions of the resource transcripts; application/pdf 182560 Bytes Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/p16944coll14/id/90 Language A language of the resource eng; kar Publisher An entity responsible for making the resource available Digitized by : Utah State University, Merrill-Cazier Library Relation A related resource Cache Valley Refugee Oral History Project An inventory for this collection can be found at : http://nwda.orbiscascade.org/ark:/80444/xv67619 Cache Valley Refugee Oral History Project Digital Collection Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Special Collections and Archives, phone (435) 797-2663; Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, Cache Valley Refugee Oral History Project, FOLK COLL 69 Subject The topic of the resource Refugees, families, Immigration & culture, social justice Title A name given to the resource Tun Lay interview transcript, May 16, 2015 Type The nature or genre of the resource Text; Cache Valley Refugee Oral History Project https://exhibits.usu.edu/files/original/64223435f1ac8c536aaf395b942226a9.pdf e6a0b8da10ca808b4c6b46b5b4a53783 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource St. Anne's Retreat Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document Trio charged; kids off hook By Ryan Robb Oliver Staff writer Charges were filed this morning against the three watchmen accused of terrorizing two groups of trespassers at St. Anne’s Retreat on Oct. 10. By noon, Cache County Attorney Scott Wyatt also announced trespassing charges against the 38 juveniles and young adults were dropped. He said the decision to drop the charges came fr om the property owners, who were sympathetic to the what [sic] the trespassers said happened to them Friday at the hands of the watchmen. John Jeppson, Arthur Peasnall and Jeppson’s son-in-law, Christopher Doerr, have each been charged with six counts of aggravated assault. Aggravated assault is a third degree felony, and each count is punishable by up to five years in jail. “the basis for the charges is that the actions alleged far exceeded the authority granted to the gunmen by state law and the property owners,” said Wyatt, who filed this morning’s charges. On Oct. 10, 38 teen-agers and young adults were roped around the neck, handcuffed and forced to kneel in the retreat’s swimming pool when they were captured by the three shotgun wielding men for trespassing on the property. The trespassers claimed the men fired shotguns near them, and that the men threatened to kill them. One teen-ager said he was knocked unconscious and another claimed she was fondled. Cache County Sheriff Lynn Nelson said he will be putting together a warrant for the arrest of the three men today. He said he didn’t yet know when or where the men would be arrested, but he said there’s a possibility they may turn themselves in. Commentary ‘…the stuff heroes are made of’ Editor’s note: Jake Jeppson [Jeppsen], older brother of John Jeppson [Jeppsen], the man accused of terrorizing Cache Valley teen-agers in two incidents at the former St. Anne’s retreat in Logan Canyon, has written the following commentary in defense of his brother. Jake Jeppson [Jeppsen] is a Brigham City resident employed at the Utah State University physical plant. His book of cowboy prose and poetry, “Give My Love to the Children,” is on file at USU Special Collections. By Jake Jeppson I am writing this as an answer to the recent articles and reports in the local media concerning my brother, John Jeppsen, who is the lead watchman at St. Anne’s Retreat. I feel it’s necessary to bring out some facts that have not been mentioned, and to say something about circumstances involved. 1. It is my understanding that the shotgun shells which John had were loaded with rock salt. Years ago these were used for raiders of melon patches, hen houses, private outhouses or stray dogs. These to sting severely, not kill. 2. A great to-do was made about the fellow that was knocked unconscious. Nothing is said about him coming up behind John to jump him during the arrests. John was an Airborne Ranger in Europe. Rangers are one of three groups of America’s finest fighting men. John was not, nor is he, a Vietnam vet (with mental and emotional problems), as earlier articles implied. 3. Emotions? Name me as any man anywhere who would not be wound tight while arresting 38 people as big as himself in the darkness or poor light, alone, in Logan Canyon at that time of day? Especially in view of the monetary value of property damage at the site and the later made threats which I know were made. 4. Nothing has been said about the threats made against John; i.e. “We’re coming back to get you.” 5. There are inconsistencies in the young people’s stories. The Herald Journal stories say the trespassers were arrested just inside the gate. An article in the Statesman quotes a young man as saying “just as he jumped down into the empty pool.” Another was that the fellow who was knocked out was struck with a billy club. That man was struck with a bullstroke (military term), from the shotgun butt as he attempted to jump on John’s back. In other words, John did his job (a tough one) and got the attacker before he could get him. 6. The rope and knots are a tool to contain and retain prisoners as taught to the Airborne Rangers. The knot is not a “slip-knot” nor a “hangman’s knot” as implied. It is a knot like the “bowline” used to tie boats or tie a horse “expressly) because the knot will not slip. The loop is tied loosely or semi-loosely as needed to hold. 7. The owner of the property says he was “allowing John to stay there.” As if John was some homeless poor soul. John may have been staying there as part of their agreement, but he has a beautiful wife who is a fine woman, with whom he lives and they live with and care for our mother who is convalescing from a broken hip and joint replacement. The home they are living in is a very neat, clean and modern brick home in Providence with several bedrooms. Now about the vandalism which is occurring all over our area. I was on top of Logan Canyon yesterday and stopped to use the public restrooms near Peter Sinks. On the older building the door had been totally ripped off and destroyed. There were unspeakable things which had been done inside and outside the restrooms. This is common all over now. Several years ago there was a movie made called Walking Tall. It was a true story about a sheriff down south who was man enough to take on a corrupt system and individuals with his famous pick handle. He became a national hero. Two or three movies were made about his life. Then there are the Rooster Cogburns and Big Jake’s of John Wayne. We cheer these men, yet seek to destroy a man who is striving to do his job and enforce the right of property owners to have their property be secure. In Salt Lake City yesterday, a police officer was acquitted for shooting a dog while he was jogging. The owners were allowing it to run loose and get in trouble. Needless to say isn’t it lucky we don’t have such a law for kids and parents who cannot control their children and are embarrassed at the stunts they pull. I know, I have six of my own, two step-children and 22 grandchildren. Some of the finest people I know are also sharing this problem. A remark was made in a commentary about the legends of St. Anne’s retreat, that a certain prominent attorney said he used to go up there when he was a kid, too. I don’t care if it was Thomas Jefferson, would that make breaking the law right? Or trespassing/vandalism? John may not have done everything perfect, but who could under such conditions. In my mind, John is a fine man, made of the stuff heroes are made of. If you think not—you try arresting 30 hell-raising young adults in the dark, lonely, middle of the night. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Logan Canyon (Utah); Cache County (Utah); United States; 1990-1999; 20th century; Description An account of the resource St. Anne's property caretakers charged while trespassing legend-trippers get off the hook with all charges against the 38 youth dropped. Trio charged; kids off hook By Ryan Robb Oliver Staff writer Charges were filed this morning against the three watchmen accused of terrorizing two groups of trespassers at St. Anne’s Retreat on Oct. 10. By noon, Cache County Attorney Scott Wyatt also announced trespassing charges against the 38 juveniles and young adults were dropped. He said the decision to drop the charges came fr om the property owners, who were sympathetic to the what [sic] the trespassers said happened to them Friday at the hands of the watchmen. John Jeppson, Arthur Peasnall and Jeppson’s son-in-law, Christopher Doerr, have each been charged with six counts of aggravated assault. Aggravated assault is a third degree felony, and each count is punishable by up to five years in jail. “the basis for the charges is that the actions alleged far exceeded the authority granted to the gunmen by state law and the property owners,” said Wyatt, who filed this morning’s charges. On Oct. 10, 38 teen-agers and young adults were roped around the neck, handcuffed and forced to kneel in the retreat’s swimming pool when they were captured by the three shotgun wielding men for trespassing on the property. The trespassers claimed the men fired shotguns near them, and that the men threatened to kill them. One teen-ager said he was knocked unconscious and another claimed she was fondled. Cache County Sheriff Lynn Nelson said he will be putting together a warrant for the arrest of the three men today. He said he didn’t yet know when or where the men would be arrested, but he said there’s a possibility they may turn themselves in. Commentary ‘…the stuff heroes are made of’ Editor’s note: Jake Jeppson [Jeppsen], older brother of John Jeppson [Jeppsen], the man accused of terrorizing Cache Valley teen-agers in two incidents at the former St. Anne’s retreat in Logan Canyon, has written the following commentary in defense of his brother. Jake Jeppson [Jeppsen] is a Brigham City resident employed at the Utah State University physical plant. His book of cowboy prose and poetry, “Give My Love to the Children,” is on file at USU Special Collections. By Jake Jeppson I am writing this as an answer to the recent articles and reports in the local media concerning my brother, John Jeppsen, who is the lead watchman at St. Anne’s Retreat. I feel it’s necessary to bring out some facts that have not been mentioned, and to say something about circumstances involved. 1. It is my understanding that the shotgun shells which John had were loaded with rock salt. Years ago these were used for raiders of melon patches, hen houses, private outhouses or stray dogs. These to sting severely, not kill. 2. A great to-do was made about the fellow that was knocked unconscious. Nothing is said about him coming up behind John to jump him during the arrests. John was an Airborne Ranger in Europe. Rangers are one of three groups of America’s finest fighting men. John was not, nor is he, a Vietnam vet (with mental and emotional problems), as earlier articles implied. 3. Emotions? Name me as any man anywhere who would not be wound tight while arresting 38 people as big as himself in the darkness or poor light, alone, in Logan Canyon at that time of day? Especially in view of the monetary value of property damage at the site and the later made threats which I know were made. 4. Nothing has been said about the threats made against John; i.e. “We’re coming back to get you.” 5. There are inconsistencies in the young people’s stories. The Herald Journal stories say the trespassers were arrested just inside the gate. An article in the Statesman quotes a young man as saying “just as he jumped down into the empty pool.” Another was that the fellow who was knocked out was struck with a billy club. That man was struck with a bullstroke (military term), from the shotgun butt as he attempted to jump on John’s back. In other words, John did his job (a tough one) and got the attacker before he could get him. 6. The rope and knots are a tool to contain and retain prisoners as taught to the Airborne Rangers. The knot is not a “slip-knot” nor a “hangman’s knot” as implied. It is a knot like the “bowline” used to tie boats or tie a horse “expressly) because the knot will not slip. The loop is tied loosely or semi-loosely as needed to hold. 7. The owner of the property says he was “allowing John to stay there.” As if John was some homeless poor soul. John may have been staying there as part of their agreement, but he has a beautiful wife who is a fine woman, with whom he lives and they live with and care for our mother who is convalescing from a broken hip and joint replacement. The home they are living in is a very neat, clean and modern brick home in Providence with several bedrooms. Now about the vandalism which is occurring all over our area. I was on top of Logan Canyon yesterday and stopped to use the public restrooms near Peter Sinks. On the older building the door had been totally ripped off and destroyed. There were unspeakable things which had been done inside and outside the restrooms. This is common all over now. Several years ago there was a movie made called Walking Tall. It was a true story about a sheriff down south who was man enough to take on a corrupt system and individuals with his famous pick handle. He became a national hero. Two or three movies were made about his life. Then there are the Rooster Cogburns and Big Jake’s of John Wayne. We cheer these men, yet seek to destroy a man who is striving to do his job and enforce the right of property owners to have their property be secure. In Salt Lake City yesterday, a police officer was acquitted for shooting a dog while he was jogging. The owners were allowing it to run loose and get in trouble. Needless to say isn’t it lucky we don’t have such a law for kids and parents who cannot control their children and are embarrassed at the stunts they pull. I know, I have six of my own, two step-children and 22 grandchildren. Some of the finest people I know are also sharing this problem. A remark was made in a commentary about the legends of St. Anne’s retreat, that a certain prominent attorney said he used to go up there when he was a kid, too. I don’t care if it was Thomas Jefferson, would that make breaking the law right? Or trespassing/vandalism? John may not have done everything perfect, but who could under such conditions. In my mind, John is a fine man, made of the stuff heroes are made of. If you think not-you try arresting 30 hell-raising young adults in the dark, lonely, middle of the night. Format The file format, physical medium, or dimensions of the resource legends (folk tales); application/pdf; 1157046 Bytes Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/p16944coll20/id/22 SCAFOLK032Bx003Fd07Item0013.pdf Language A language of the resource eng Publisher An entity responsible for making the resource available Digitized by : Utah State University, Merrill-Cazier Library. Digitized by: Utah State University, Merrill-Cazier Library. Relation A related resource Utah State University Folklore in the news collection, 1973-2012, FOLK COLL 32 http://archiveswest.orbiscascade.org/ark:/80444/xv04849 St. Anne's Retreat Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Special Collections and Archives, phone (435) 797-2663. Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, FOLK COLL 32 Subject The topic of the resource Legends; legend-tripping; Title A name given to the resource Trio charged; kids off hook Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/ad43bc98de964086b8e41fb7560af0a5.pdf 2ea20804c20c14ba3cd05f106f5f7ba3 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource St. Anne's Retreat Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document Trespassing teens learned lesson By Bruce Smith Herald Journal publisher “I have never forgotten my experience with the sheriff almost 40 years ago. It was one of the most traumatic days of my life.” My initial reaction a few weeks ago after a bunch of trespassing teen-agers were terrorized at the former St. Anne’s retreat was that although the kids certainly didn’t deserve the outrageous treatment they received at the hands of the watchmen, they probably learned a great lesson from it all. The whole situation has brought back some very unhappy memories of when I was a teen-ager and, like most young people, did some very stupid things—and, of course, got an education in the process. On one occasion I found myself with the wrong friends and in deep trouble with the law. I remember it as if it happened yesterday. I had a .22 caliber rifle and enjoyed rabbit hunting. My friends and I had a favorite spot a few miles from home where there were thousands of rabbits. One Saturday afternoon on the way home from a day of hunting, we noticed some big new lights along a bridge crossing the Snake River. As we drove across the bridge, one of my friends stuck his .22 pistol out the window and began using the lights for target practice. He must have fired eight or 10 times at the lights as we crossed the bridge. Not one of us in the car did anything to stop him. We crossed the bridge and went right through the middle of town and headed for home. We didn’t give a second thought to what our friend had just done. No one stopped us and we were sure no one heard the shots. After we traveled a few miles down the highway we noticed a red light flashing behind us. It looked a lot like the flashing lights on a police car. We just kept on going. We were not smart enough to figure out that it was the county sheriff and he was after us. The sheriff’s patrol car got closer and closer and was soon right behind us with the siren blaring. Only then did we realize it was us he was after. We pulled over and waited for the officer to tell us what he wanted us to do. He ordered us all out of the car and then noticed that we all had rifles. He asked us all kinds of questions about the guns, where we had been hunting, who we were, and what we had been doing. Finding the guns in the car, even though they were unloaded, was enough evidence for him to load us up in the patrol car and take us back to town. He didn’t put us in jail but sat us close enough to the jail cell that we could see inside and actually touch the vars. He then told us that someone had watched us shoot at the lights earlier in the day as we crossed the bridge. The sheriff had us. We were guilty, the sheriff knew it, and we knew it. I don’t remember all that was said by the sheriff, but I do remember I was absolutely scared to death. I could picture myself setting behind bars in the county jail. Facing my father and telling him the story was even more frightening. I didn’t do any of the shooting but knew it didn’t make any difference. I was in the car, and as far as the sheriff was concerned, I was as guilty as the person who actually fired the gun. It seemed like we were questioned for hours and hours about our activities of the day. We listened to the police radio as the sheriff’s deputy drove across the bridge, examined each light, then reported his findings to the sheriff. Thankfully, my hunting buddy was a poor shot. He didn’t hit a single light. We were all scared to death and knew for sure that we were going to at least spend one night in the county jail. Instead, the sheriff got our attention by giving us a severe tongue lashing. He told us that if we ever did anything like that again he would throw the book at us. To this day I am not sure why the sheriff let us go, but he did. I have never forgotten my experience with the sheriff almost 40 years ago. It was one of the most traumatic days of my life. Thankfully, the law enforcement authorities saw fit to give me and my friends the benefit of the doubt and didn’t punish us as severely as they could have and as severely as we probably deserved. I suppose they decided there was nothing to be gained by throwing us in jail. I am sure it was obvious to them that they got our attention and that we were scared to death. We had learned our lesson. It’s obvious the teen-agers who trespassed at St. Anne’s a few weeks ago were also scared to death and learned a lesson. The extreme treatment they received at the hands of the watchmen is an experience they will never forget. And I would guess that the punishment by parents in most cases has been more severe than anything the law enforcement authorities could do to them. We were all teen-agers once, and we have all done stupid things. Let’s hope the experiences of a few teens at St. Anne’s will help teen-agers in the valley think twice before they find themselves in a situation they can’t handle or somewhere they don’t belong. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Logan Canyon (Utah); Cache County (Utah); United States; 1990-1999; 20th century; Description An account of the resource Trespassing legend-trippers may still have learned their lesson. In spite of getting off easy, the impact of the experience may have had a greater impact than having the trespassing charges stick. Bruce Smith, former Herald Journal publisher, relates an experience from his youth as one of the most traumatic experiences of his life and one that he will always remember. Trespassing teens learned lesson By Bruce Smith Herald Journal publisher “I have never forgotten my experience with the sheriff almost 40 years ago. It was one of the most traumatic days of my life.” My initial reaction a few weeks ago after a bunch of trespassing teen-agers were terrorized at the former St. Anne’s retreat was that although the kids certainly didn’t deserve the outrageous treatment they received at the hands of the watchmen, they probably learned a great lesson from it all. The whole situation has brought back some very unhappy memories of when I was a teen-ager and, like most young people, did some very stupid things-and, of course, got an education in the process. On one occasion I found myself with the wrong friends and in deep trouble with the law. I remember it as if it happened yesterday. I had a .22 caliber rifle and enjoyed rabbit hunting. My friends and I had a favorite spot a few miles from home where there were thousands of rabbits. One Saturday afternoon on the way home from a day of hunting, we noticed some big new lights along a bridge crossing the Snake River. As we drove across the bridge, one of my friends stuck his .22 pistol out the window and began using the lights for target practice. He must have fired eight or 10 times at the lights as we crossed the bridge. Not one of us in the car did anything to stop him. We crossed the bridge and went right through the middle of town and headed for home. We didn’t give a second thought to what our friend had just done. No one stopped us and we were sure no one heard the shots. After we traveled a few miles down the highway we noticed a red light flashing behind us. It looked a lot like the flashing lights on a police car. We just kept on going. We were not smart enough to figure out that it was the county sheriff and he was after us. The sheriff’s patrol car got closer and closer and was soon right behind us with the siren blaring. Only then did we realize it was us he was after. We pulled over and waited for the officer to tell us what he wanted us to do. He ordered us all out of the car and then noticed that we all had rifles. He asked us all kinds of questions about the guns, where we had been hunting, who we were, and what we had been doing. Finding the guns in the car, even though they were unloaded, was enough evidence for him to load us up in the patrol car and take us back to town. He didn’t put us in jail but sat us close enough to the jail cell that we could see inside and actually touch the vars. He then told us that someone had watched us shoot at the lights earlier in the day as we crossed the bridge. The sheriff had us. We were guilty, the sheriff knew it, and we knew it. I don’t remember all that was said by the sheriff, but I do remember I was absolutely scared to death. I could picture myself setting behind bars in the county jail. Facing my father and telling him the story was even more frightening. I didn’t do any of the shooting but knew it didn’t make any difference. I was in the car, and as far as the sheriff was concerned, I was as guilty as the person who actually fired the gun. It seemed like we were questioned for hours and hours about our activities of the day. We listened to the police radio as the sheriff’s deputy drove across the bridge, examined each light, then reported his findings to the sheriff. Thankfully, my hunting buddy was a poor shot. He didn’t hit a single light. We were all scared to death and knew for sure that we were going to at least spend one night in the county jail. Instead, the sheriff got our attention by giving us a severe tongue lashing. He told us that if we ever did anything like that again he would throw the book at us. To this day I am not sure why the sheriff let us go, but he did. I have never forgotten my experience with the sheriff almost 40 years ago. It was one of the most traumatic days of my life. Thankfully, the law enforcement authorities saw fit to give me and my friends the benefit of the doubt and didn’t punish us as severely as they could have and as severely as we probably deserved. I suppose they decided there was nothing to be gained by throwing us in jail. I am sure it was obvious to them that they got our attention and that we were scared to death. We had learned our lesson. It’s obvious the teen-agers who trespassed at St. Anne’s a few weeks ago were also scared to death and learned a lesson. The extreme treatment they received at the hands of the watchmen is an experience they will never forget. And I would guess that the punishment by parents in most cases has been more severe than anything the law enforcement authorities could do to them. We were all teen-agers once, and we have all done stupid things. Let’s hope the experiences of a few teens at St. Anne’s will help teen-agers in the valley think twice before they find themselves in a situation they can’t handle or somewhere they don’t belong. Format The file format, physical medium, or dimensions of the resource legends (folk tales); application/pdf; 1125002 Bytes Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/p16944coll20/id/44 SCAFOLK032Bx003Fd07Item0032.pdf Language A language of the resource eng Publisher An entity responsible for making the resource available Digitized by : Utah State University, Merrill-Cazier Library. Digitized by: Utah State University, Merrill-Cazier Library. Relation A related resource Utah State University Folklore in the news collection, 1973-2012, FOLK COLL 32 http://archiveswest.orbiscascade.org/ark:/80444/xv04849 St. Anne's Retreat Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Special Collections and Archives, phone (435) 797-2663. Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, FOLK COLL 32 Subject The topic of the resource Legends; legend-tripping; Title A name given to the resource Trespassing teens learned lesson Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/d5528f1975b4ed1d1fb6926be26b2d4f.pdf b91d2983dfb42715d4b6c4caddc257c6 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource St. Anne's Retreat Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document Trespass forgiveness assailed By Michael R. Weibel Staff writer Most people who responded to a Herald Journal telephone survey Monday night said trespassing charges should have been filed against a group of teen-agers who were caught at St. Anne’s Retreat on Oct. 10. The newspaper’s voice mail system was so overwhelmed by the volume of calls that many people who wanted to respond to the non-scientific poll were cut off and couldn’t leave a message Cache County Attorney Scott Wyatt announced Friday that charges would not be filed against 38 youths who were caught trespassing in two separate incidents at the Logan Canyon retreat. On the same day, Wyatt filed assault charges against the retreat’s caretaker, John Jeppson, and two assistants for their alleged actions while detaining the youths. Of the 50 or so comments that did get recorded in The Herald Journal survey, most people said a bad message is being sent to local youths—that they can get away with breaking the law. Micala Jensen of Providence, for example, said, “I was appalled to see that the charges were dropped against the students, the young adults who were there. I think that tells the rest of the kids that they don’t have to respect other people’s property, and it sends a message out to everyone else that you can get off, that those laws are made to be broken.” Cindy Jackman of North Logan said she’s not sure the caretakers’ actions were appropriate or whether they should be prosecuted. But “I do know that the teen-agers trespassed, and that’s against the law. It was posted, it was an obvious thing that they were trespassing with barbed wire and everything there. And the teen-agers have been not charged. I think that’s very wrong. That sends a message that if teen-agers just want to go have fun…it’s OK to break the law.” Gary Denton of Lewiston said, “I think the charges against the teen-agers should not have been dropped. I think they need to be accountable for their actions. … I think teen-agers nowadays get away with way too much. They get their hands slapped for doing what adults would be fined or put in jail for. “I think it’s time they own up to their wrongdoings,” he said. Some respondents said they appreciated the commentary by Jeppson’s brother, adding that they believe the newspaper has not balanced its coverage with Jeppson’s side of the story. Cindy Miller of Providence, for example, said, “I feel what has taken place has been poorly represented by the media. I feel that Mr. Jeppson’s point of view has not been given fair time.” Herald Journal reporters have tried unsuccessfully to contact Jejppson for his comments. Nate Steele had a personal perspective on the incident. “I was up there Friday night. I was probably the second person in the gate. I would just like to say, under no circumstances should this man be looked upon as a hero. What he did was wrong. He crossed the line. In fact, he drove about 10 miles past the line.” The trespassers accused the three watchmen of tying them together by their necks, handcuffing them and holding them at gunpoint in a swimming pool in two separate episodes Oct. 10. The mostly teen-aged victims said their lives were threatened, shotguns were fired near them, and one female said Jeppson felt her up. “I don’t understand why people are trying to justify what he did,” Steele said. “The only way I can see why is because they weren’t up there. They don’t know exactly what happened. I think the only people that can make an educated decision on what happened and have an educated opinion on what happened would be the people who were up there. We are the only ones that know exactly what happened. “I don’t think this man was a hero,” he added. “I have trouble looking at this man and saying he is human. He was given an ounce of power, an ounce of authority, and took it from that ounce and made it into something much more than it was. He crossed the line and people need to see that.” But Jeff Hansen of Logan said he knows what Jeppson was facing. “I own a piece of property up Logan Canyon and my place gets vandalized at least once a year,” he said. “And I feel I have the right to protect my property, and I think it’s just a bad deal to let those ids off. I eel if you let those kids off, the young adults, we should let the guards off on the charges that were filed against them. What’s fair is fair. “I think the kids that were involved in that should be prosecuted for trespassing,” Hansen said. “I always felt that trespassing was a serious offense, not a mild offense. If they hadn’t been there, nobody would have been able to rough them up. I don’t feel the guards have done anything wrong. I feel they had every right to protect that piece of property. Every right…those young adults were totally in the wrong.” Comment sampler Kathy Edwards, North Logan I think the teens’ accusations, if they are true, that that man who was up there is not a hero, but maybe some sort of overzealous man wielding a gun that was trying to injure children. And they are minors. He has no business doing that. And if that’s what he wanted to do, he’s no better than any of those guys who go out and shoot people in the post offices and anywhere else. Also, the charges against the teen-agers that have been dropped, probably a very smart thing to do in terms of what can happen to the county in regards to lawsuits and whatever else the families could do. He had no right to do what he did, and I would surely hope that cache county people do not honor him as a hero. Tami Johnson, Benson I feel the young adults, not children, gave up their rights as soon as they knowingly and willingly crossed the no-trespassing property line. They chose to break the law, setting in motion the consequences they received. If they had chosen to obey the law, nothing would have happened to them. There would be no “overboard,” your word, treatment. I feel that the trespassing was seriously under-stressed in the media coverage. The young adults were the criminals, not the victims. Stop and think, pretend you live in a high crime area. Trespassing and vandalism are crimes. It’s late at night, its [it’s] around midnight, suddenly a large group of people break in. I mean what are you supposed to do? Welcome them with open arms and who them the best places to vandalize? No matter how the young adults were treated, they were the guilty party. They were the catalyst. The charges against them should not have been dropped. Cindy Hamilton, Smithfield After seeing these kids on TV and in the paper, they all seem to be smiling and happy and thinking what they did was pretty neat. They got all this attention. But they seemed to have forgotten they trespassed. They went through gates that were barbed wired and chained and had no-trespassing signs. And they did something wrong. Also, the guards went overboard, but the kids don’t seem to have any comprehension that they also were at fault and should not have been up there. I hope that since their charges were dropped their parents will help them realize the part they played in it. If they hadn’t been up there, nothing would have happened to them. Jeff Watkins, Newton All of those ten-agers caught trespassing on that land should not have the charges dropped against them. They should be prosecuted to the fullest extent of the law. Had nobody bene there, there’s a very likely probability that those teen-agers would have continued on the vandalism that’s been going on. The three officers who protected the property perhaps engaged in some extreme activities and they could be charged for some of the things they do, but they should not be charged for everything. They were trying to protect property against vandalism. Larry Winborg I think that he, if these allegations against these three men are true, then they went way overboard. They should be prosecuted to the fullest extent of the law. In no way are they heroes to treat people, any people, like that, especially young impressionable people. If their purpose was to keep them out of there, then they should have just said, “I’m sorry but you can’t come in here.” They should have called the sheriff at that point if they didn’t’ leave. But to take them in there and hold them captive and do all the things that they did to them, and abuse them both verbally and physically was absolutely wrong. Steve Brown Supposedly he was hired as a maintenance man, not as a security guard. I have no problem that he felt like he was doing the right thing. But when someone does a job that they’re not trained for, there’s bound to be problems. The teens were trespassing and should not have been there. But trespassing is not punishable by torture or death. For the man that thinks the teens should have lost all their rights when they were trespassing, I hope for your sake the next time you’re speeding on the freeway the person next to you with a loaded gun doesn’t have the same views as you. …We don’t need to take the law into our own hands. Two wrongs don’t make a right. Jean Kennedy, Smithfield The fact that the charges against the teen-agers have been dropped is further evidence of how we are absolving our young people of responsibility. I think it’s wrong to absolve those tee-agers of any responsibility. And if the property owners don’t press charges, the county should. These kids were willfully disobeying the law, and in a very large group. What would any homeowner think if their property were descended upon en mass by a group of teens in the middle of the night. The Herald Journal does the community a disservice by constant labeling the adults as watchmen, a derogatory term, and a group of trespassers as kids. I believe the adults in this story may have been a bit overzealous in their actions. But the fact is they were within their rights, and the trespassers were not. Keep in mind also that no one was hurt in this scenario and the men immediately report it to the proper authorities. Supposedly, those kids went there to get scared, and when they did, they ended up whining to ma and pa. I think The Herald Journal reporting in this matter has been extremely biased, and I think the only reason these kids are being absolved of guilt is that they are white. Image your change of heart if the watchmen had reported a bunch of Hispanic or Tongan youths. Suddenly those watchmen would be heroes in your eyes and the kids would be a gang, wouldn’t they? Wake up, Herald Journal, you’re too entrenched to see beyond the end of your noses. Ken Daniel, Smithfield The charges against the teen-agers should not have been dropped, and I think Joe Blow citizen has to take a stand against vandalism regardless of where it is. If we don’t do that, it will only get worse. Walt Appel It seems to me that there’d be no problem if the kids hadn’t trespassed. The whole incident was started by kids breaking the law. And they whole be held responsible for it and charged for it. That’s part of being responsible. What have we taught them as a society if we don’t hold them responsible for their actions—that they can do anything and get away with it? Another point, Jeppson is being charged with going overboard. However, take a look at it from his point of view. He was outnumbered and he was attacked by one of the kids. Didn’t he have a right to defend himself? Didn’t he have a right to do what he did thinking that there wasn’t any help around? Another thing, the kids were looking for a thrill. Boy, they sure got it, didn’t they? Perhaps, if they had gone to a park and paid for it, they would have appreciated that s care more. There’s people in this world that pay a lot of money to get that kind of adrenalin rush. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Logan Canyon (Utah); Cache County (Utah); United States; 1990-1999; 20th century; Description An account of the resource Local residents sound off on charges being dropped for trespassing legend-trippers and overwhelmingly expressing that the youth should be held accountable. Not saying that the armed watchmen were justified in how they handled the trespassers, but that dropping charges for trespassers sent a bad message to juveniles who then think they can break the law and get away with it. Trespass forgiveness assailed By Michael R. Weibel Staff writer Most people who responded to a Herald Journal telephone survey Monday night said trespassing charges should have been filed against a group of teen-agers who were caught at St. Anne’s Retreat on Oct. 10. The newspaper’s voice mail system was so overwhelmed by the volume of calls that many people who wanted to respond to the non-scientific poll were cut off and couldn’t leave a message Cache County Attorney Scott Wyatt announced Friday that charges would not be filed against 38 youths who were caught trespassing in two separate incidents at the Logan Canyon retreat. On the same day, Wyatt filed assault charges against the retreat’s caretaker, John Jeppson, and two assistants for their alleged actions while detaining the youths. Of the 50 or so comments that did get recorded in The Herald Journal survey, most people said a bad message is being sent to local youths-that they can get away with breaking the law. Micala Jensen of Providence, for example, said, “I was appalled to see that the charges were dropped against the students, the young adults who were there. I think that tells the rest of the kids that they don’t have to respect other people’s property, and it sends a message out to everyone else that you can get off, that those laws are made to be broken.” Cindy Jackman of North Logan said she’s not sure the caretakers’ actions were appropriate or whether they should be prosecuted. But “I do know that the teen-agers trespassed, and that’s against the law. It was posted, it was an obvious thing that they were trespassing with barbed wire and everything there. And the teen-agers have been not charged. I think that’s very wrong. That sends a message that if teen-agers just want to go have fun…it’s OK to break the law.” Gary Denton of Lewiston said, “I think the charges against the teen-agers should not have been dropped. I think they need to be accountable for their actions. … I think teen-agers nowadays get away with way too much. They get their hands slapped for doing what adults would be fined or put in jail for. “I think it’s time they own up to their wrongdoings,” he said. Some respondents said they appreciated the commentary by Jeppson’s brother, adding that they believe the newspaper has not balanced its coverage with Jeppson’s side of the story. Cindy Miller of Providence, for example, said, “I feel what has taken place has been poorly represented by the media. I feel that Mr. Jeppson’s point of view has not been given fair time.” Herald Journal reporters have tried unsuccessfully to contact Jejppson for his comments. Nate Steele had a personal perspective on the incident. “I was up there Friday night. I was probably the second person in the gate. I would just like to say, under no circumstances should this man be looked upon as a hero. What he did was wrong. He crossed the line. In fact, he drove about 10 miles past the line.” The trespassers accused the three watchmen of tying them together by their necks, handcuffing them and holding them at gunpoint in a swimming pool in two separate episodes Oct. 10. The mostly teen-aged victims said their lives were threatened, shotguns were fired near them, and one female said Jeppson felt her up. “I don’t understand why people are trying to justify what he did,” Steele said. “The only way I can see why is because they weren’t up there. They don’t know exactly what happened. I think the only people that can make an educated decision on what happened and have an educated opinion on what happened would be the people who were up there. We are the only ones that know exactly what happened. “I don’t think this man was a hero,” he added. “I have trouble looking at this man and saying he is human. He was given an ounce of power, an ounce of authority, and took it from that ounce and made it into something much more than it was. He crossed the line and people need to see that.” But Jeff Hansen of Logan said he knows what Jeppson was facing. “I own a piece of property up Logan Canyon and my place gets vandalized at least once a year,” he said. “And I feel I have the right to protect my property, and I think it’s just a bad deal to let those ids off. I eel if you let those kids off, the young adults, we should let the guards off on the charges that were filed against them. What’s fair is fair. “I think the kids that were involved in that should be prosecuted for trespassing,” Hansen said. “I always felt that trespassing was a serious offense, not a mild offense. If they hadn’t been there, nobody would have been able to rough them up. I don’t feel the guards have done anything wrong. I feel they had every right to protect that piece of property. Every right…those young adults were totally in the wrong.” Comment sampler Kathy Edwards, North Logan I think the teens’ accusations, if they are true, that that man who was up there is not a hero, but maybe some sort of overzealous man wielding a gun that was trying to injure children. And they are minors. He has no business doing that. And if that’s what he wanted to do, he’s no better than any of those guys who go out and shoot people in the post offices and anywhere else. Also, the charges against the teen-agers that have been dropped, probably a very smart thing to do in terms of what can happen to the county in regards to lawsuits and whatever else the families could do. He had no right to do what he did, and I would surely hope that cache county people do not honor him as a hero. Tami Johnson, Benson I feel the young adults, not children, gave up their rights as soon as they knowingly and willingly crossed the no-trespassing property line. They chose to break the law, setting in motion the consequences they received. If they had chosen to obey the law, nothing would have happened to them. There would be no “overboard,” your word, treatment. I feel that the trespassing was seriously under-stressed in the media coverage. The young adults were the criminals, not the victims. Stop and think, pretend you live in a high crime area. Trespassing and vandalism are crimes. It’s late at night, its [it’s] around midnight, suddenly a large group of people break in. I mean what are you supposed to do? Welcome them with open arms and who them the best places to vandalize? No matter how the young adults were treated, they were the guilty party. They were the catalyst. The charges against them should not have been dropped. Cindy Hamilton, Smithfield After seeing these kids on TV and in the paper, they all seem to be smiling and happy and thinking what they did was pretty neat. They got all this attention. But they seemed to have forgotten they trespassed. They went through gates that were barbed wired and chained and had no-trespassing signs. And they did something wrong. Also, the guards went overboard, but the kids don’t seem to have any comprehension that they also were at fault and should not have been up there. I hope that since their charges were dropped their parents will help them realize the part they played in it. If they hadn’t been up there, nothing would have happened to them. Jeff Watkins, Newton All of those ten-agers caught trespassing on that land should not have the charges dropped against them. They should be prosecuted to the fullest extent of the law. Had nobody bene there, there’s a very likely probability that those teen-agers would have continued on the vandalism that’s been going on. The three officers who protected the property perhaps engaged in some extreme activities and they could be charged for some of the things they do, but they should not be charged for everything. They were trying to protect property against vandalism. Larry Winborg I think that he, if these allegations against these three men are true, then they went way overboard. They should be prosecuted to the fullest extent of the law. In no way are they heroes to treat people, any people, like that, especially young impressionable people. If their purpose was to keep them out of there, then they should have just said, “I’m sorry but you can’t come in here.” They should have called the sheriff at that point if they didn’t’ leave. But to take them in there and hold them captive and do all the things that they did to them, and abuse them both verbally and physically was absolutely wrong. Steve Brown Supposedly he was hired as a maintenance man, not as a security guard. I have no problem that he felt like he was doing the right thing. But when someone does a job that they’re not trained for, there’s bound to be problems. The teens were trespassing and should not have been there. But trespassing is not punishable by torture or death. For the man that thinks the teens should have lost all their rights when they were trespassing, I hope for your sake the next time you’re speeding on the freeway the person next to you with a loaded gun doesn’t have the same views as you. …We don’t need to take the law into our own hands. Two wrongs don’t make a right. Jean Kennedy, Smithfield The fact that the charges against the teen-agers have been dropped is further evidence of how we are absolving our young people of responsibility. I think it’s wrong to absolve those tee-agers of any responsibility. And if the property owners don’t press charges, the county should. These kids were willfully disobeying the law, and in a very large group. What would any homeowner think if their property were descended upon en mass by a group of teens in the middle of the night. The Herald Journal does the community a disservice by constant labeling the adults as watchmen, a derogatory term, and a group of trespassers as kids. I believe the adults in this story may have been a bit overzealous in their actions. But the fact is they were within their rights, and the trespassers were not. Keep in mind also that no one was hurt in this scenario and the men immediately report it to the proper authorities. Supposedly, those kids went there to get scared, and when they did, they ended up whining to ma and pa. I think The Herald Journal reporting in this matter has been extremely biased, and I think the only reason these kids are being absolved of guilt is that they are white. Image your change of heart if the watchmen had reported a bunch of Hispanic or Tongan youths. Suddenly those watchmen would be heroes in your eyes and the kids would be a gang, wouldn’t they? Wake up, Herald Journal, you’re too entrenched to see beyond the end of your noses. Ken Daniel, Smithfield The charges against the teen-agers should not have been dropped, and I think Joe Blow citizen has to take a stand against vandalism regardless of where it is. If we don’t do that, it will only get worse. Walt Appel It seems to me that there’d be no problem if the kids hadn’t trespassed. The whole incident was started by kids breaking the law. And they whole be held responsible for it and charged for it. That’s part of being responsible. What have we taught them as a society if we don’t hold them responsible for their actions-that they can do anything and get away with it? Another point, Jeppson is being charged with going overboard. However, take a look at it from his point of view. He was outnumbered and he was attacked by one of the kids. Didn’t he have a right to defend himself? Didn’t he have a right to do what he did thinking that there wasn’t any help around? Another thing, the kids were looking for a thrill. Boy, they sure got it, didn’t they? Perhaps, if they had gone to a park and paid for it, they would have appreciated that s care more. There’s people in this world that pay a lot of money to get that kind of adrenalin rush. Format The file format, physical medium, or dimensions of the resource legends (folk tales); application/pdf; 1518245 Bytes Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/p16944coll20/id/24 SCAFOLK032Bx003Fd07Item0015.pdf Language A language of the resource eng Publisher An entity responsible for making the resource available Digitized by : Utah State University, Merrill-Cazier Library. Digitized by: Utah State University, Merrill-Cazier Library. Relation A related resource Utah State University Folklore in the news collection, 1973-2012, FOLK COLL 32 http://archiveswest.orbiscascade.org/ark:/80444/xv04849 St. Anne's Retreat Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Special Collections and Archives, phone (435) 797-2663. Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, FOLK COLL 32 Subject The topic of the resource Legends; legend-tripping; Title A name given to the resource Trespass forgiveness assailed Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/b7583a3bc150c399f7db81846eadfc2e.pdf 3c016a6783cd17df6101fda74d719768 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource St. Anne's Retreat Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document Trespass critics too quick to judge To the editor: I have followed the articles on the incident at St. Anne’s with some interest. I have been disappointed with people who publicly voice their opinion on a situation of which they cannot know all the details It is amazing to me that in a community as largely Christian as this one, so many seem anxious to pass judgement on these teen-agers’ families and methods of parenting. As an “average citizen,” I do not know all that went on that night up Logan canyon. Although we hear and read much, it all must be taken as hearsay, and only those personally involved can possibly know everything. At first, I was a little disgusted that the young adults involved were not being punished for their crimes. But then I read Scott Wyatt’s report stating that he did not press charges because the property owners did not wish to. Well, he certainly should be in a position to know. And if the owners did not want to pursue it, that is certainly their choice. As a parent, I understand that our society seems to be falling apart at times and young people often abuse privileges and assume they are their rights. What I don’t understand is why so many who have written letters to the editor assume that these teens were not taught better by their parents. Haven’t any of them ever had a child go against their teachings and better judgment? Or have they perhaps been so quick to place blame that they forgot about their own children’s mistakes? I have also read letters from adults who have admitted that over the years they, too, went up the nunnery, drawn by its lore. And they have turned out to be respectable citizens in their communities now that they are adults. My point is, as kids are growing up they make stupid decisions and mistakes. That is how we learn and grow. It doesn’t mean that these children were not taught better or that their parents condone their actions and behavior. It’s just possible that they may still grow to be decent people and, heaven forbid, leaders of our community, and perhaps this experience will have a lasting impression. We do not know exactly what the guards’ actions were or what may have prompted their behavior, but I can understand that it must have been a frightening experience for all those involved, especially the parents of the youths. After all, they are adults and understand the implications of how serious and tragic this could have been better than anyone. I hope that the truth will be presented and a fair decision reached, but until then, I, for one, am not going to point a finger at people who are trying to raise their children the best that they can and lame them for mistakes made not by them. They probably have enough to contend with right now. Cindy Wheeler Smithfield Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Logan Canyon (Utah); Cache County (Utah); United States; 1990-1999; 20th century; Description An account of the resource Herald Journal Opinion piece defends parenting of trespassing teenagers. Trespass critics too quick to judge To the editor: I have followed the articles on the incident at St. Anne’s with some interest. I have been disappointed with people who publicly voice their opinion on a situation of which they cannot know all the details It is amazing to me that in a community as largely Christian as this one, so many seem anxious to pass judgement on these teen-agers’ families and methods of parenting. As an “average citizen,” I do not know all that went on that night up Logan canyon. Although we hear and read much, it all must be taken as hearsay, and only those personally involved can possibly know everything. At first, I was a little disgusted that the young adults involved were not being punished for their crimes. But then I read Scott Wyatt’s report stating that he did not press charges because the property owners did not wish to. Well, he certainly should be in a position to know. And if the owners did not want to pursue it, that is certainly their choice. As a parent, I understand that our society seems to be falling apart at times and young people often abuse privileges and assume they are their rights. What I don’t understand is why so many who have written letters to the editor assume that these teens were not taught better by their parents. Haven’t any of them ever had a child go against their teachings and better judgment? Or have they perhaps been so quick to place blame that they forgot about their own children’s mistakes? I have also read letters from adults who have admitted that over the years they, too, went up the nunnery, drawn by its lore. And they have turned out to be respectable citizens in their communities now that they are adults. My point is, as kids are growing up they make stupid decisions and mistakes. That is how we learn and grow. It doesn’t mean that these children were not taught better or that their parents condone their actions and behavior. It’s just possible that they may still grow to be decent people and, heaven forbid, leaders of our community, and perhaps this experience will have a lasting impression. We do not know exactly what the guards’ actions were or what may have prompted their behavior, but I can understand that it must have been a frightening experience for all those involved, especially the parents of the youths. After all, they are adults and understand the implications of how serious and tragic this could have been better than anyone. I hope that the truth will be presented and a fair decision reached, but until then, I, for one, am not going to point a finger at people who are trying to raise their children the best that they can and lame them for mistakes made not by them. They probably have enough to contend with right now. Cindy Wheeler Smithfield Format The file format, physical medium, or dimensions of the resource legends (folk tales); application/pdf; 539056 Bytes Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/p16944coll20/id/32 SCAFOLK032Bx003Fd07Item0026.pdf Language A language of the resource eng Publisher An entity responsible for making the resource available Digitized by : Utah State University, Merrill-Cazier Library. Digitized by: Utah State University, Merrill-Cazier Library. Relation A related resource Utah State University Folklore in the news collection, 1973-2012, FOLK COLL 32 http://archiveswest.orbiscascade.org/ark:/80444/xv04849 St. Anne's Retreat Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Special Collections and Archives, phone (435) 797-2663. Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, FOLK COLL 32 Subject The topic of the resource Legends; legend-tripping; Title A name given to the resource Trespass critics too quick to judge Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/29e38a118b5397c58c22e10549ee1c76.pdf a2cc80fc9a6b54dfa6e907547816bb0d Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Logan, Cache County, Utah, United States, http://sws.geonames.org/5777544 ; 20th century; 1950-1959; Creator An entity primarily responsible for making the resource Arrington, Leonard J.; Date A point or period of time associated with an event in the lifecycle of the resource 1952-11-14 Description An account of the resource SYMPOSIUM ON MORMON CULTURE Papers St. George, Utah - A community portrait, by Juanita Brooks, Dixie College Mormonism and literature, by William Mulder, University of Utah Trends in Mormon economic policy, by Leonard J. Arrington, Utah State Agricultural College The development of Mormon ethics, by Gaylon L, Caldwell, Brigham Young University Presented at the Fall Meetings, of the UTAH ACADEMY OF SCIENCES, ARTS, AND LETTERS held at UTAH STATE AGRICULTURAL COLLEGE Logan, Utah November 14, 1952. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCA289p307Ut1sy.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23478 Language A language of the resource eng; Relation A related resource W. Preston Thomas collection, 14.1/4 : 26 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library; Source A related resource from which the described resource is derived Utah State University, Merill-Cazier Library, Special Collections and Archives, W. Preston Thomas collection 14.1/4 : 26 Bx 4 Fd 16; Subject The topic of the resource Utah State Agricultural College--Publications; Lectures and lecturing--Utah; Lectures and lecturing--Utah--Logan; Economic policy; Church of Jesus Christ of Latter-day Saints--History--19th century; Church of Jesus Christ of Latter-day Saints--History--20th century; Utah State Agricultural College; Presentations; Mormonism; Economic Policy; Title A name given to the resource Trends in Mormon Economic Policy by Leonard Arrington Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/218ef68a4bf47d780861b5fb1d083444.pdf 93b642f7160afefb3e0214f77d20121d Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Jack London at Utah State University Description An account of the resource Jack London, legendary author of adventure classics such as Call of the Wild and White Fang, came from blue-collar beginnings and was largely self-taught. He based many of his exciting literary yarns on his hard-scrabble life experiences which included poaching oysters, laboring at a cannery, jute mill, and coal power plant, and panning for gold in the Alaskan Klondike. Broken by personal despair, two unsuccessful attempts to have children with second wife Charmian, the destruction of his California dream home, and slow kidney failure from years of alcohol abuse, London died on November 22, 1916, at age forty. This selective small digital collection highlights his will, letters, and book inscriptions that offer insights into his complex relationships with the important women in his life: first wife Bessie, second wife Charmian, daughters Joan and Bess, mother Flora, &ldquo;mammy&rdquo; Jennie, and friend/collaborator Anna Strunsky. Other items in the digital collection include photographs and book covers. For more details about London&rsquo;s life as well as a full inventory of USU&rsquo;s larger print collection of Jack and Charmian London materials, see <a href="http://uda-db.orbiscascade.org/findaid/ark:/80444/xv27206">http://uda-db.orbiscascade.org/findaid/ark:/80444/xv27206</a>. Merrill-Cazier Library's Special Collections and Archives houses one of the largest Jack London manuscript collections in the world, second only to the prestigious Huntington Library in San Marino, California. This acquisition was a result of the close personal and professional relationship between Irving Shepard, Jack London's nephew and executor of his literary estate, and King Hendricks, a prominent London scholar and English professor at USU. Thanks to a series of purchases and donations from the London estate made between 1964 and 1971, USU is now proud to provide online access to selected material from the collection. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States; Creator An entity primarily responsible for making the resource London, Jack, 1876-1916; Date A point or period of time associated with an event in the lifecycle of the resource 1894 Description An account of the resource Transcription of Jack London's Tramp Diary, 1894 [Jack London's Tramp Diary. 1894. Cannot be printed wi t hout permission of Utah State University Library, Special Collections] Friday pr o 6.1 Left Oakland Hole at 4:30 .H. & arrived at Sacrament o at a P.M. Went up to the Mississippi Kitchen & had supper . Learning t hat the Industrial rmy had arrived at noon & departed for Ogden a t 4. ' ent down & caught the 10 P •• Overland bound East. Saturday Apr. 7.2 We held her down all night till we arrived in Truckee at 7 A.M. As it was broad day light it Wa S impossible to proceed further . Tho' they were f orced to stop the train twice before they succeeded in ditching us . Fr ank & I then decided to send our valises back to Oakland by Jells Fargo. ·ve traded the patent simple file for 4 square meals. We tried t o take the 8 P.M. Overland east , but by a mistake Frank caught her & I was left . But we had agreed that in case of separation we would meet in ~4adsworth . bout eleven o'clock I caught a freight out, but slept so sound despite the cold tha t I was side tracked a t Reno without waking up . Staid in Reno all day but did not hear of r ank. Sunday pro 8 . 3 Woke up at 3: 30 A.M. half froze to death . I climbed out & walked about t ill my circulation was res t ored when I sought shelter in the Restaurant. The deaf mute the l adies edifying conversation . Morning ablutions by the banks of the Truckee River. 10urns the loss of the clothes brush & comb with Frank, but still have the t ov/el & s oap . 1,vent down the road & l(~ ritten in the ma r gin of t his paragr aph] : Sacramento 90 mi. S. F. End Division 2Truckee 259 2/10 mi. End Division 3Reno 294 2/10 mi. p. 2 watched them loading cattle & pigs. Met a Swede on the road & went off & got dinner with him. Watched the Indians gambling & listened to the salvation army & unemployed congregated on the corner. They are making up an army & expect to start east to morrow. All along the line from Oakland on, we have met hundreds chasing the first detachment of the industrial army. A great many lost it by the unexpected departure so early Friday morning. Took a freight in the evening & made Wadsworth but di d not find Frank. I slept in an engine cab down in the yards & was routed out about 4 in the morning when the wipers took possession. 4 Monday Apr. 9. Went down to the Post Office & received a postal from Frank who has gone on to Winnemuca. Gen. Kelly passed through on the morning overland. Met a Doctor who gave me unasked a quarter of a dollar & invited me to breakfast. He said my face was familiar, but we could not scrape up any recollections. Am waiting to catch a train across the desert to Winnemuca, where if I arrive on time Frank & I will join the Reno detachment of the Industrial Army & then On to Washington! All along this part of the road the wipers a r e Chinese & the section hands, Italian. I saw the biggest Newfoundland in my lif e here to day. He looks more like a bear than anything else. It is impossible to take a train out till night for all the crews are on to me. I could catch any of them & ride them to the next stop, but I want to catch one clean through. This is the last stop before enter ing the desert, & I dont wish to be ditched at some lone water tank where I may pass days waiting for a train to stop. I never saw such weather. The days are burning hot & the nights freezing cold. 4 Wadsworth 555 2/10 from Ogden. End Division p. 3 The sky is so clear & the atmosphere so thin that you can see objects at a long distance & are deceived into believing them very close. I thought my face was sea tanned but it is nothing to this. The sun has peeled t he skin off my face till I look as though I had fell into a fire. 5 All along I have met swarms of people going east, & but one going west. I met the curiosity here this afternoon. He is walking all the way from Colorado to Frisco, where he is going to ship to sea. Then I met a French-man who has walked all the way from Minnesota to Sacramento & has walked this far back. Now his shoes have given out & he proposes to ride the rest of the way. I took the 10:45 train out this evening & made her across the desert to Humbolt where I got ditched. No sooner had the Overland pulled out t han an orange special pulled in. I took her out & she ran clean through to Winnemuca a distance of fifty miles without a stop. A spark caught fire in my overcoat & smoldering away suddenly burst into flames. The train was going about 40 miles an hour and it was quite a job to put it out. My overcoat & coat are ruined. I rode the bumpers the rest of the way. Tuesday Apr. 10.6 Arrived at four o'clock & waited till daylight in the European res-taurant. Frank's po stal said if no t in sight to call at the La Fayette Hotel. Did so but no one knew him. Then examined the post mark on the postal card & made out San Francisco. It look[s] bad for some body. I f I had not delayed at Wadsworth & here I would have been almost to Ogden. About 9 o'clock went down to Post Office & wrote a letter home. As I was returni ng met Frank. Great rejoicing & congratulations. The post mark 5Wadsworth = Shortest division on the road. 6Winnemuca 475 4/10 mi. S.F. End Division. [At top of this pageJ: Sand Storm. p. 4 inexplicable. Frank & I decided to wait this night out in the hopes of joining the Reno detachment. But two trains came through. Wednesday Apr. 11. It snowed l ast night . We have decided to let the Reno crowd rip & start on as fast as possible for Ogden. This after noon Frank & I had an understanding. The road has no more charms for him. The romance & adventure is gone & nothing remains but the stern reality of the hardships to be endured. Though he has dicided[sic] to turn West again I am sure the experience has done him good, broadened his thoughts, given a better understanding of the low strata of society & surely will have made him more charitable to the trrunps he will meet here­after when he is in better circumstances. He starts West & I start East to night. He is safe to go through because he has money enough to tip the brakemen on the line at the rate of 50 cts. a division & have money left to eat on. Shook hands & said good bye at 9 P.M. Caught a freight out. Am going to brake coal on the engine from here to Carlin 131 miles. Thursday Apr. 12. 7 Arrived in Carlin at 3:30 this morning. A little railroad town situated in the midst of the great American Deser t, through which I am now traveling . Up to two o'clock no train has passed east except the Overland. I met a Chinaman here & played cards with him while he was waiting to register. There was not a game he did not understand. I took the overland out about 7:30 riding the blind with two other fellows I picked up with. 7Carlin. 535 mi. S. F. End of Division p. 5 We made a 45 mile run to Elko & a 23 mile run to Peko where they tried to di tch us. vie went out ahead but the brakeman rode the blind out. We waited till the train had almost run by when two of us jumped the palace cars & decked them while the third went underneath on the rods. I climbed forward two cars to the other fellow & told him to come on along the decks to the blind but he said it was too risky. I went forward about five cars & as the brakeman was on tha t platform I could proceed no further & escape observation. I waited & when the train stopped I climbed down & ran ahead to the blind. The brakeman again rode her out but I took the next one behind him, & when he jumped off to catch me I ran ahead & took the platform he had vacated. The fellow on the roof with me got ditched, but I made her into Wells, the end of the division where they put on a double header. The brakeman was after us like a blood hound so I climbed on the engine & passed coal through to Terrace , the end of that division. I arrived at two o'clock, & as the snow was all round, I did no[t] care to proceed further so I went to the round house & slept in the cab of an engine till morning. Friday Apr. 13.8 At five this morning t he wipers took possess ion of my bed room & I was obliged to vacate. While looking for another warm spot I found that two knights of the road, arriving during my sleep had most obligingly built a roaring fire in one of the huge stoves. One of them had a big handerchif[sic] full of fresh buttered, home made biscuits. I sat down, ate a few of them & then slumbered peacefully till seven o'clock. The further I got east in Nevada the more miserable the towns are, & Terrace is commencing to the upward scale I guess, for at last I am in Utah. At 8 Terrace 123 Og. End division p. 6 hlo this aft er noon I got one of the west bound tourists to lock me in a car bound east. Just b fore the train started the door was thrown open & a brakeman asked me how much I could "shake Up." "Fifteen cents" was my response. I had two dollars & fifteen cents on me and as the two dollars were unbroken I did not pro pose to give them to him. He said he would carry me down the road a ways, but did not take the money. When we had traveled about 50 miles, according to my calcul a t i ons, the door was again t hrown open, & the conductor & brakeman both appeared. fter a long consultation theCYJ took my gold ring & left me the fifteen cents. The ring was good gold with a fine cameo setting . I got it from Lizzie Conneley.9 Saturday Apr. 14.10 Arrived hereCOgden] at 12:50 this morning . Took a s troll up town, & got supper, then another stroll & a t half past two wandered into the Cent ral Hotel where I took a stiff drink and sat , by the night clerk's permission , in a chair till daylight. Ogden is a pretty litt le town of 18000 inhabitants. It has all the latest improvements. Electr ic cars , & lights, & bituminous rock. It is situated at a good elevation among the Rocky, or r ather the \..Jasatch Mts. which are outlying spurs or ranges of the rockies. One surprising t hing is the cheapness of everything. Strolling through the town I noticed several log houses which mus t have been built during t he early days. Another peculiarity is t hat so many of the living houses or cottages are built of brick & stone. Perhaps it is becaus e of the deep snows during the winter. It began snowing to day in the morning but cleared up in a 9In t his car had a horrible dream. 10 Ogden 833 miles from Sacramento. End of Divis ion. End of S. P.'s line & Railroad center of U. P./S. P./ & Denver & Rio Gr ande p. 7 few hours. I have give[n] up my proposed trip to Salt Lake City & intend to start to night for Omaha on the Union Pacific. I received 3 letters. Two from home & one from Applegarth. I expected more & made arrangements with the Post Office to forward them to Omaha. After spending a pleasant afternoon in the reading rooms I went down to the U.P. Depot & caught the blind baggage on the 8:15 Express. Just as she was pulling out I met an old friend. We first met in Reno when he & I spent the day together. He is a Swede. We next met in Winnemuca. He arriving jus t as I was leaving. And now for the third time we met while catching the blind baggage. We rode her 75 miles tha t night to Evanston, a pretty little town just across the line in Wyoming. After we had run a few miles he pushed coal on the engine. About this time the brakeman began to stir us up. There were quite a crowd on the blind. But gradually, station by station they began to drop off. HO\·/ever I made up my mind to hold her down & a pretty time I had of it. I rode the bl ind, the tender of the engine, the cow catchers & pilots of the double header, the decks & even in an emergency once stood on the platform in t he middle of the train. We arrived in Evanston at 12 P.H. Sunday Apr. 15. 11 The train stopped at Evanston for half &[sic] hour, then ran back to Ogden & came around by the Oregon Short Line. The cause was a bad wreck, 11 miles ahead. Coming round a bend through a cut the engine ran into a huge bolder[sic] which had fallen on the track. The engine jumped the track on one side killing the fireman & engineer. A tramp was riding the blind & he jumped of f & was not even injured. The baggage & mail cars llEvanston 75 mi. Ogden. 958 mi. Omaha. End of divisio~. p. 8 fell on the opposite side. The rest of the train was prett y badly shaken up. About 1: 30 an engine brought in the two bodies. The Swede & I went over to t he electric light works, & going down into t he f ire room cr awled up on top of the boilers & slept till morning , though the heat was intol-erable. The snow covers t he ground walks & houses yet though it is rapidly melting. I t took but a few hours to patch up the track & by ten o'clock the Swede & me, (By a queer coincidence his name is also Frank) captured an Orange Special 'rhrough Freight. We rode her the best part of the day & when she stopped at Green River the end of the division, & III miles east of here we left the train for a few minutes to get a lunch. I returned with a loaf of bread and chunk of bologna saugage & made her out, but Frank did not arr ive on time. They carried me but one station 15 miles, where I got ditched. Ro ck Spr~· ngs. 12 It seemes[sic] to be a mining town. I went up to a Saloon, got a glass of bear, & had a fine wash in warm water . I am writing t his in the saloon. It seems to be t he wil d & ,·/Ooly west with a vengeance. The soldiers , miner s & cowboys all seem to be on the r ampage . At the present moment a coupl e of cowboys or cat t le punchers are r aising cain generally. One is about 6 foot 4, ',vhile the ot her is a little shorty. I guess I will s tay here tonight & to morrow & take a look a t the town & mines. This i s the town \-/her e rock s pring coal comes f rom. Monday Apr. 16 . I had the hardest job in t he \vorld t hi s mor ning s earchi ng for t he depot. Ther e are t housands of ca r s laying on t he side tra cks waiting for 124000 inhabitants p. 9 coal, & trains run north , south, east & west of here . I saw a pretty sight here at school time this morning . All the gi rls going to s chool wore fascinators & knitted hoods. There was but one exception, & that little girl wore a white sun bonnet. 11 o'clock A.M. A heavy snow is now f alling . I waited all afternoon, but as the trains were late I did not get out till 5 : 30. I caught t he f lyer & held her down to the next division , where I got ditched at 9:40. I s t ayed i n awl ins t ill 12 : 30. It was bl owing a blizzard by thi s time & freezing cold. The saloons were all f ull, & poker , stud horse , faro, craps & roulette were all in full blast . At 12:30 I caught an Orange pecial & climbed into the ice box of a r efrigera t or car, & you bet it was cold before morning . I arrived at Lar amie the end of division at seven o'clock . It was so cold on the train that ni ght tha[t] the brakemen did not care to bother me . I cover ed 257 miles that night . Tuesday Apr. 17. Laramie . 13 hen I left t he train a t Laramie t he snow was so t hi ck t ha t one could not see over a rod ahead . My feet were so cold tha t it t ook a half an hours brisk walking t o r estore t he circulation . Had a good breakfast at the r estaurant , & at twelve o'cl ock , as the blizzar d was at about it's [sic] worst, I caught the blind of the flyer , intending to make t hrough to Cheyenne & in the evening make on again . But when I r eached Ame 's[ sic] Monument, the highest point on t his line, I overtook t he Reno Deta chment of the In­dustrial r my , 80 strong & camped in a r efrigerator car, attached to a through frei ght . I climbed aboard & made mys elf a t home . Tha t night we crossed the l ine; but it was no t till we were well int o Nebraska tha t we ran clear of the blizzard. 13Cheyenne 57 mi les . 576 mi. Omaha . ' nd of Division Wednesday Apr . 18 . 14 Gra.nd Is . p . 10 Our fare for supper & breakfast was boneless ham, cheese bologna sausage, bread & crackers . At Grand Island \'Ie vJere taken to the Restaurants & given a fine dinner, t hough we were guarded by the loca l police, so tha t none would escape. ~ e traveled all a f ternoon & night & arrived at Omaha at 1 next morn. Thursday Apr . 19. Omaha, Council Bluffs, Camp Kelly , Neston . 'vIe arrived in Omaha at 1 A 1, & were met by a s pecial platoon of policemen who guarded us till we were shipped over the Missouri river, into Council Bluf fs & the state of I owa. I made up my mind not to march five miles before daylight in the heavy rain out to Camp Kelly situated at Chata qua park . !,ofhen we left the cars I deserted in company \'lith the Swede who I had lost in Green River but picked up about 40 miles to the eastward of Grand Island . We went to sleep in a bar room whi ch was being moved, while the army marched through the mud & storm 5 miles over the country road to Camp Kelly, where they arrived at 5 .M. I arose at five, said good bye to the Swede , & ca tching a f r eight train, \'las eating breakfast in Omaha at 6. I strolled about the town, wat ched the new post of fice in process of erection, and on attempting to cross the to l l bridge was stopped & sent ba ck . I met a sympathiser who r aised a quarter for me & a ride all the way to camp , where I arrived at 10:30, & joined my company. at[sic] about 11 the Army was under \'lay & countermarching before General Kelly proceeded to march 7 miles to Weston, &[sic] little town situated on the lines of the Chicago Millvaukee[sic] & St . Paul , & the Rock Island railroads. The first Regiment of the Reno In-dustrial Army is the Combination I march in, and am in the last rank of the rear guard. The Army made qu i te an imposing array., with flags & banners & 14En d 0 f d·~ v~. s~. on. 156 mi. Omaha. p. 11 Gen. Kelly at their head astride of a fine black horse presented by an enthusiastic Council Bluffs citizen. After we had marched about a mile I dropt out & helped a sick man along . He had been in the hospital at Camp Kelly & being convalascent[sic] had overest[i]mated his strength. I carried his blankets & assisted him over the trestles. The army took the road ~ith about 12 wagons loaded with food & camp traps. We t ook the short cut by the R. R. track, and he was so weak that he got dizzy & nearly fell into every trestle we crossed. Leaving him seated in a comfortable place shel­tered from the rain which was coming down in torrents, I went up to the only store, country store in the town[sicJ . Never did the store keeper do such a rushing business. In 10 minutes he was out of cheese, crackers, ginger snaps and all such eatables. In ten minutes after the army had arrived the camps were formed, fires built & dinner under way. Each company's lieutenant goes to t he commissary & get[s] t he rations. Though t he rain & sleet & hail was coming down in torrents we made quite a meal on stew[,] bread & coffee. As the night came on t he wind increased & grew bitter cold, blowing from t he north. The men soon scattered in search of l odgings . The owner of an el evator gave permission to occupy it & in less time than it takes to write it, it was occupied by 300 men. I soon f ound a hay loft in a barn, & gradually, the men began to straggle in till it was full. By that time Kelly & off icers had been out rustling & lodgings were found sufficient for all, though they were quite surprised when they found our barn full. Just as I was settled comfortably, the muffled crys[sic] of a cat aroused me, & on digging, in the hay beneath my head, found a cat with a litter of kittens. A big Irishman & I pretty near had a fight. He wanted to throw them out in the storm, but I told him when he threw them out he threw me. The cat & kittens stayed. We passed a pretty comf ortable night, though the Mick p. 12 arose with t he cold every two hours & woke me up in his efforts to get warmer. Friday Apr. 20. Weston. We had a breakfast of fish, beans, sour craut[sic], coffee & bread. Then I went to the commissary to get a pair of shoes, but they had none. My feet are on the ground. One sole is entirely off & I am walking on my socks. A special train with R. R. officials came down yesterday, & again to day. The Chicago Millwauke[sic] & St. Paul commenced to send all of its rolling stock east & train after train of empties , cabo[o] ses & extra engines flew past us, without stopping. A rig occupied by Mr. Lemon of some im-portance in the Christian Home, drove out and arrived covered with mud, & with steaming horses telling us that the people of Omaha & Council Bluffs had risen en masse & were on their way to demand transportation for the army, of the railroad[sic). Now and again mud covered vehicles would arrive with later news, till at last they came telling us we were to go out to night on a train obtained by the citizens & which was even then making up. Then when it was authentically aff irmed the Army was ordered to obtain rations, make a hurried meal & be r eady to take the train. We are the last to obtain rations as we were the last to join the army. At about 8 o'clock a headlight was seen running down the C.M. & S.P. road. In an instant all the reserve fuel was stacked on the fires, & a grand shout of rejoicing went up to the heavens. About a mile from town the train stopped. The foreman of the section and one of his men were caught in the act ,of tearing , up the track & the man was captured, then the train slowly proceeded into town with men in advance to see that the tracks were all right. The train had been stolen. Three Young[sic] ladies induced an engineer's son to take his father's engine. A train of box cars had been picked up & loaded with Omaha & p. 13 Council Bluff's[sic) citizens. However it was too small to accomadate[sic] the army & after the citizens & Kelly held a consultation it was decided to march back early next day to Council Bluffs when the people would get us another train. The train stopped about &[sic] hour or two & several songs were sung by the girls & boys on the engine, Mr. Lemon, wife & ladies, & the citizens & soldiers of the Industrial Army. With tootings of the engines[sic] whistle, & amid the shouts of the army the train pulled out, carrying our promise to meet them next day. A few of the boys tried to take the train in preference to walking, but were soon persuaded to rejoin their companies. I went up to the commissary where I spent the night. The commissary ducks have a fat time of it, but of course they have to work pretty hard. I obtained a blanket and as there were no shoes and it was impossible for me to walk back I arranged so as to ride back on one of the commissary wagons. It was quite a comparison to my quarters of the night before in the hay loft. Saturday Apr. 21. Weston At day break all were awake & up. The lieutenants & men from the different companies were momentarily arriving to obtain their morning's rations. Coffee[,) sugar, bread, beans[,) pork & jelly was served out & soon a hundred different fires were brightly burning and as many breakfasts in the different stages of completion. After breakfast a few men from the different companies started to walk back to Council Bluffs but they were overtaken and a detail placed to prevent the rest from following. After breakfast we had quite a commotion in our camp. The captain was no rustler for his men, & they took offense at a board he had had painted in which his name Capt. Gorman was conspicusly[sic] displayed. After quite an excited consultation everything was arranged satisfactorily, & the banner is to be p. 14 destroyed. Then he took me up to the Com[m]issary with 4 others & tried to get shoes but there were none. While there a private of Company B, San Francisco was tried by a drum head court martial, & on being found guilty was drummed out of camp. He was supposed to be a railroad detec­tive, reporter or Pinkerton. The evidence was strong & he was convicted by a vote of 9 to 4. In the after noon we were visited by citizens of Leola & Underwood who begged us to march on to their town where we would receive a hearty welcome. After we had speaking & singing we were dis­missed to our camps with orders to get the mornings[sic] rations at once. The cooks to be up & commence breakfast at four; all hands to be ready at six for breakfast & camp to be broke a t seven o'clock sharp. The young ladies that stole the train were present & they could not escape without speaking . We had a pleasant time at our camp fire Singing song after song & it was not till after elev.en that we began to think of sleep. Weston, Underwood, Leola. Sunday Apr. 22 . As soon as breakfast was over I was up to the com[m]issary but could not obtain shoe Every thing was in an orderly confusion. The town was turning out to see us off. Companies were marching here to there to gain their positions[;] teamsters & wagons were on the go; the com[m]issary officers all life & motion; aids[sic] flying in all directions, while the wires were working and on all sides stragglers hurrying to rejoin their companies. As usual we were last in line. 6 or 7 men deserted from Company A, San Francisco & remained around their fire. Col. Baker led us back on Gen. Kelly's big black horse & we took their blankets away. We had hardly got underway when I threw away my shoes & walked barefooted into Underwood 6 miles distant, where after a dinner presented by the citizens, I got a pair from the com[m]issary. All along the route inthusiastic[sic] p. 15 crowds on foot, on horses & in double rigs turned out to meet us. fter a couple of hours stop we proceeded to Leola the county seat. They sent the militia out to meet us, and it was an apt comparison with the Ogden & Council Bluffs militia. troop of little children & ladies. We marched through t he town with hundreds of citizens joining in our rear to march. It was more like Fourth of July than a peaceful Sunday in a quiet little country town • • e marched through the town & down a steep bluff to a picturesque spot alongside of t he railroad known as Butler's oods, where we pitched our camp. Before we broke ranks there was speaking & a welcome by the mayor of the city. We were assured of transportation by 150 farmers[sic] wagons on the next morning . As we broke ranks there was a grand scramble up the steep bluffs to a pile of wood, & in less time than it takes to write it every cord had vanished. All afternoon the ladies & gentlemen of the town thronged the camp, mingling with t he boys, & in the evening there was a general rejoicing . In all the camps singing & speaking was going one,] the ladies mingling their sweet voices with those of the boys all hoarse from the cold weather & sleeping out nights. The ladies of Omaha & Council Bluffs were still with us with their escorts. In one portion of the camp church was held & a local minister officiated. In another about 2 score of germans[sic] sent their old country songs echoing throughout the camp. We had our own little time, the principal feature of which was songs & dances by the cook . At 10 o'clock we started to march to a stable in the town which our second lieutenant had procured for us. e were stopped by the pickets, but Col . Baker came along with quite a jag & a woman on his arm & passed us through. He will most likely be court martialed tomorrow. Monday Apr. 23. Leola, llenden, Avoca We had an early breakfast, but were prevented from making as early a p. 16 departure by an attempt to break up t he Army by Col. Baker. He was ig­nominiously cast out. About half of us took wagons & the other half walked. Of course our company walked. My feet were so tender I could not walk. They tried to get me into a wagon but it was no go. When Kel ly came along I spoke to him. But he, not realizing my condition, & thinking I was trying to shirk told me a wagon could take my shoes for me. As I could not walk I l ay down & the Army pulled through without me. By & by the city Marshall came along I[sic] tried to send me on but I tol d him I was going to stay in town till my feet got well. Then he hurr ied on to overtake the army. In a few minutes he returned with a couple of off icers of the army who proceeded to bundle me into a passing wagon, & I was on my way to overtake the surgeon's wagon. Just as I climbed aboard about 30 citizen's[sic] headed by the Marshall hailed Baker & told him to take the track & head out. I rode in the doctor's wagon 8 miles to where dinner was served. We passed at 5 miles through the pretty town of Menden. All along the line it resem­bled a rout or retreat. The S.F. were riding in advance & all along the line the men were scattered in companies[,] squads[,) groups, pairs & singles. Our company had no coffee for dinner. That Afternoon[sic) we arrived in Avoca where we were taken just beyond the town to our camp. Though we looked & were tired when a cottontail was scared up hundreds joined in the chase. The rabbit had no show & was soon captured. Another & Another[sic] & still another was scared out & captured. None escaped the boys. That night we slept in a barn, where the whole company was treated to a stiff drink of whiskey before retiring. Tuesday Apr. 24. Avoca, Walnut, Marno, Atlantic We were up early & underway by 9 o'clock. As usual our company was walking while the S. F.' s rode. I walked 6 miles to the town of Walnut p. 17 enduring the severest of tortures & I arrived in a mos t horr ible condition. I resolved to go no further on foot . As usual our company had no coffee for dinner. Then Col. Speed & Kelly had a row & for awhile it looked as though there would be a general fight. But it was all peacably[ sic] settled. Col. Baker withdrawing with about 150 men but when they marched out both crowds were together. As usual our company walked. ve had jus t had a row & elected as Captain our second lieutenant in preference to Gorman. I dropt out & with about ten others lay in wait to catch the f irst train. But the marshall gett ing alarmed raised the necessary wagons & bundled us into them. They carr ied us 8 miles to Marne the next town. All along the line it resembled a grand retreat. Pots , Kettles[,] frying pans[,] coats, clothes, blankets, broken down men, & in the town a commissary wagon was stopped & the cook & doctor were unable to proceed with it till the town raised 2 for the driver. They then provided another team, but about 20 were left. At las t after dark 7 of them started to walk, & as the trains went through at full speed, we still stayed. Finally an old soldier provided us with supper & teams to go on to Atlantic, 8 miles distant. ve arrived between 9 & 10 & were taken to the com[m]issary, where we had supper again. I rejoined my company & went off to bed. io/ednesday Apr . 25. Atlantic We are to spend the day here. We are all camped in the fair grounds near the race track. Kelly has gone on to Desmoines[sic]. No He did not go. The camp was thronged with citizens all day, & in the after noon the late troubles were all made up & Baker & Speed rejoined the army. r. Lemon was the prime factor in causing this r econciliation. Speed[,] Baker[,] Lemon, Goodspeed, the Associated Press & other reporters & a noted lawer[sic] addressed the army. A Game[sic] of base ball was also in progress between p. 18 the Army & Town Boys. The Atlantic boy's[sic] won with a score of 16 to 12. But the Army boys were not in condition. In the evening I ran the pickets & strolled around town. Just after I returned a brass band marched down & the camp was soon listening to addresses by camp orators & townspeople. Every body expresses a good opinion of t he army, & a great many were surprised at the gentlemanly bearing & honest appearance of t he boys. Thursday April 26. Atlantic, Wyota, Anita, Adair. We had a slight delay in breakfast by the want of bread but that was soon supplied & by ten o'clock we were under way. Pretty near all our company rode, & I did all day. At 7 miles we passed the town of Wyota , at 14 Anita where we had a dinner furnished by the townspeople, & at 22 arrived at Adair where we camped. All the trains are running , with a force of Pinkertons on & the railroad has issued circulors[sic] against the seizing of trains. As usual I ran the pickets, & in company wi t h one Lee saw the town & visited the hobby horses. When we returned we had quite a job to enter. All citizens had been requested to leave the camp & if any were to remain they would be arrested & sent t o headquarters. If any Pinkertons or dectives[sic] are caught it will go hard with them. Friday Apr. 27. Adair , Casey, Stuart. ~e were under way bright & early, & capturing two wagons started out ahead of t he whole gang. We had a fine rustler driving our team. The old farmer & the food, sack of potatoes, & chickens. "You'd better ask the wimmen folks. Here they be." We were left by both wagons in Casey , & after quite a wait succeeded in capturing 1 wagon for luggage . I nto which a great many of us also piled . We raised some coffee on the road & cooked a dinner i n preference to driving a couple of miles out of our way to Menlow where a dinner was prepare[dJ by the townspeople. With a great deal of p . 19 joking & fun we arr ived at Stuart, having covered a distance of 23 miles. We rested outside the town waiting f or the stragglers t o come in before we marched through the town. Then marched thr ough the town t o camp. A double line of pickets are on duty to night . He expect to make a forced march of 40 miles to Des Moines to morrow. As usual the camp is thronged with visitors from the town. A great many ladies are present & a few have brought baby buggies. Saturday Apr. 28 . Stuart, Dexter, Earlham, Des Soto[sic] , Van Meter. Were under way bright & early. Walked 11 miles through the town of Dexter to Earlham where we had dinner . My feet are i n such bad condition that I am not going on any further, unless I can ride . I will go to jail first. It was impossible to get a ride , & I went down to the station. A train left at t hree o'clock, & playing on the sympathies of the people I raised a ticket, & was soon in Van Met er , three miles beyond De Soto. The Army is straggling in but it will be hours before the last ar rives . Gen. Kelly intends to push on to Des oines twenty mi les distant. At nine o'clock in the mi ds t of driving rain, t hunder & lightening the Army received orders t o march. About half started out in the pitchy darkness . We stormed the pickets stationed on the bridge & gained the town. Three of our company & about a dozen others slept in t he mayors[sic] off ice . Sunday Apr. 29 . Van Meter, Booneville. At four o'clock we were awakened by a deputy sherif f. Al l the rest including my t hree companions walked out the rail road track . I have 8 blis ters on my feet & more a 'coming so I could no t walk . I went down t o t he Coon River[,] washed & then went to camp where I found three more of our company. About 400 were assembled & as their a ppetites increased they proceeded to the com[m]issar y . They had no orders to issue rations , but p. 20 when we all came up in a body , they saw they had no show & we all soon ha d a good breakfast underway . As I can't walk I intend to stay here t i l l trans­portation is furnished. te dinner with the Com[mJissary Cook , & afterwards went down to the river & took a swim. At supper there were about ten of us left besides the Com[m)issary. We were given sausage & coffee but no bread. I was sent up town to raise the bread. I went to the Committee of Safety who were going to give it to me, when two of the head com[ mJis sary fellows came along . They began to growl at me & I hauled them over the coals in great shape . ~ e got bread. After supper I walked 4 miles to Cooneville[sic] the next town where I slept. Monday Apr . 30. Booneville, Commerce, Val. Junc., Des Moines I walked 15 miles into Des Moines, arriving in camp in time for supper. The Army is encamped at the stove works situated about a mile & a half east of the state capital. In Val. Junc tion I met a detective belongi ng to my society. Also a fine lady. We all slept inside of the works . A great many intended to sleep by the fire but a fierce thunder storm arose & there was a grand scramble for shelter. Tuesday May 1. Des Moines Stayed in camp at the stove works, though the mayor has ordered us to move on. A perfect throng of visitors, fill the camp,[sic] while there are quite a lot of policemen on duty . In the afternoon the Salvation Army held services on the ground floor. Kelly, Baker, Speed & citizens spoke out side while the Des Moines boys & Soldier lads played ball. The Army won with a score of 27 to 19. \ve spent t he evening round the fire singing & joking till 11 when we went to bed. It was awful cold. p. 21 Nednesday was spent in camp. No Transportation. Thursday the Des Moines Stars defeated the army's nine in a game of baseball with a score of 7 to 5. Fri day they were defeated by the Army boys with a score of 5 to 4. Saturday morning we had two court martials. In the afternoon it was decided by the vote of the Army tha t we build flatboats, 150 in Number, to be 16[or 461) feet long & 6 wide. With these we are to go on down the Des Moines river to the Mississippi then on down to Cairo where we start up the Ohio to Wheeling W. Va. within 300 miles of our ultimate destination. Sunday May 6. Part of the Army went down to the Junction of the Coon & Des Hoines Rivers where by night fall 70 boats were near finished. Monday we worked all day & at night till 12. Tuesday the stove works were abandoned & a camp established at the ship yards. \vednesday May 9. we[sic) got under way, & ran down past & over a dam 2 miles to a bridge where we waited for orders, till 11:30, by which time over a hundred boats had passed us bound,[sic) God knows where. Then as no body appeared we got under way & by seven that night passed every boat & were the first to arrive at Runnels where about twenty of the foremost camped in the midst of a driving rain. 'Ie raised a few provisions & by 10:30 next morning after drying ourselves we got under way. We passed a few boats which had run by us & camped at Red Rock for the night. We are living without the com[m)issary. p. 22 Friday May 11. Had an early breakfast & were soon passing boats . There were two 8 hours ahead which were impossible to overtake. Living fine. At 6 o'clock when 3 miles from Harvey where Col. Speed is stationed to stop lead boats, we were overtaken by a round bottomed boat manned by two commiGsary bucks captained by the Captain of the day guards. They had orders to take pos­session of us but it was no go so they ordered us to wait for the main bunch while they proceeded to Harvey. I guess we will have to run past the town to night. Saturday May 12 . After getting underway we soon f ound we were too lazy to paddle, so we drifted. As we reached Harvey the fleet overtook us, but bending to the paddles we soon left them tangled up & trying to run a dam. After awhile we went in swimming & when the boats over took us we pulled in to the bridge where provisions were to meet us . But by some mistake they were still at Oskaloosa a town of 16000 people 7 miles distant. Hundreds of teams were waiting to see us, & I guess on Sunday they went up into the thousands. From Des Moines & all along, the banks have been lined with the natives, & we would have to go for miles to find a secluded spot in which to bathe, . or make our toilet. The boat containing our Capt. would not recognize us. And late that night when provisions arrived & the first meal for the majority of the boats was about to be cooked, we f ound we were not in it. The Lieutenant with his boat took our part, & we cooked a pretty good meal out of our private commissary. We are going to hold an election to-morrow & as we are the majority we will oust the Captain. Sunday May 13. Held an election & the lieutenant was made captain. Then our two boats p. 23 pulled across the river where we was hed them out . Our old Captain went to Kelly & raised a roar & s oon Kelly[ , ] Speed & Baker came across & told us they were going t o take our boat away & divide us into different companies, for our going ahead. We told them we would leave in a body & as all stood firm after a tally we were forgiven. So its[sic] all O.K. At 1 P. M. we got underway and by evening arrived first boat at Eddyville. We held a vote & instead of sailing all night wqited till morning when we pulled on empty stomachs . The r est of the boats have averaged one meal a day since leaving Desmoines[si c] & went one stretch of 48 hours. Monday May 14. As usual with our two boats lashed together we arrived first at Ottumwa & went over the dam on an improvised chute. We were taken a couple of miles below the town, which numbers 18000, to camp. That night the different boats started an opposition f er ry & the cries of their rustlers reminded one of other days . We charged nothing , for payment was opti onal on their part . Tuesday. May 15. We were underway at 12 o'clock when t he bugle sounded with three police boats & about 50 others ahead of us. We soon passed them all but were stopped by the police boats & ordered astern. In a few min~tes as we struck the bad part of the river, which extends for 30 or forty miles, t he police boats ran aground, one after the other. We r an past, scraping the bars showing big rocks round which the water boiled & foamed, over others with such force as to almost stove us in till we were way ahead of the fleet which was t angled up & stranded in an astounding manner . We r an this 25 miles & then almost t wo more below the t own of Eldon t o camp . The rest of the boats soon began to string in, but by sun down they stopped arr iving , & soon the news came p . 24 tha t a couple of men had been hurt by Pinkertons at the bridge and all boats were stopping . Two of the detectives were arrest ed but the R.R. off icials instantly bailed them out. By nine o'clock the boats came in all in a lump, & they were all greatly excit ed . If any Pi nkertons are captured Woe[ sic] unt o them for the men are getting desperate. Wednesday. May 16. Early in the morning one of our boats crossed the r i ver but 25 Pinker­tons refused them l anding . In an instant every boa t was full of excited men crossing the river, while others disdaining such slow travel were wading the ford never stopping to even pull off their shoes & socks or roll up t heir pants. When the p IS saw t his wil d array approaching t hey all took to their heels but two who maintained thei r ground. But they were surrounded, & the jam s aved them to a great extent though they were still severely punished, & their pi stols taken away. By that time Kelly gained cont rol of his men, & they returned to camp for breakfas t while he gave the p IS a good talking to. We left at 12 with Col. Speed aboard & passing every boat were soon in t he lead. Col. Baker overtook us in a buggy & came aboard. The Omaha Bee, & 9 others of Co. K's boats lashed together gave us a hard pul l but strength & endurance won the day & when we camped alongside t he bridge at Pittsburg they were out of sight. The army could not overtake & but 5 boats camped with us. Thursday May 17. We started early but the army had already passed. By the t ime we reached Keosochwa we had overtaken them, & running the rapids wi t h safety found half a dozen stove in & on the beach getting repaired while the pop corn man lost five hundred cigars & swamped his boat with wife[,] child & entire outfit on board. We rec eived our morning rations & with a fair wind soon passed the p . 25 fleet. They are getting tired but once in a while some crack crew gives us a spin to t heir disgust & our delight. We were the first to go over the dam on a chute pr epared by the citizen's[ sic] of Bonaparte . We t hen went into camp. Friday May 18 . We passed a miserable day on the water with a chilling wind & &[sic] driving r ain. In the after noon we camped in Missouri where we passed a miserable night . Saturday May 19. Pul l ed out without breakfast with Col . Speed aboa r d. With sai l & oar we passed Gen. Kelly & t hen Col . Baker & wer e the first in to the bridge a mile & a half from Keonkuk. Are all busy lashing the boats together into a raft . Sunday May 20. The raft was completed but the wind was to[sic] high to venture out on the Miss issi ppi . We ha d a slim breakfast at six & that lasted all day. We pulled out Monday May 21 & arrived at Quincy a t 2 P.M. covering a distance of 40 miles . ve had nothing to eat from six the day befor e till five to day . Tuesday May 22. We changed our camp t o Goose I sland. Wednesday in camp, busy decking t he boats in groups of f ours. Thursday May 24. Left Quincy at 4: 30 P.M. & floated down to Hannibal Mo . a dis t ance of p. 26 22 miles, arriving at 10. e had quite a time in finding our camp on an Is . on the Ill. side . We went supperless to bed. Am goin to pull out in the morning . I can't stand starvation. Friday May 25. Charley Veiting, known as the "boiler maker" & I left the camp on t he island. We went ashore on t he Ill. side in a skiff, & walked six miles on the C. B. & Q. to Fell Creek. We had gone six miles out of our way. But we got on a hand car & rode six miles to Hulls, on the abash. While there we met cAvoy, Fish, Scotty, & Davy who had also quit the army. Saturday May 26. At 2 :11 A.M. we caught the "Cannon ball [sic] as she slowed up at the crossing. Scotty & Davy, who is sick, were ditched. The four of us were ditched at the Bluffs, 40 miles farther. In the afternoon Fish & McAvoy caught a freight while Charley & I were away eating dinner . Sunday May 27. At 3:21 A.M. We[ sic] caught the "Cannon ball" & found Scotty & Davey[sic] on the blind. We were all ditched at dayl i ght at Jacksonville . The C. & A. runs through here & we are going to take that . Charley went off, but didnot[sic] return. Guess he caught a train. Monday Hay 28, Charley did not return. Scotty & Davey went off to sleep somewhere & did not return in time to catch the K. C. Passenger at 3: 30. I caught her & rode her till after sun rise to ~ason City, 25000 inhabitants, 45 miles from Jacksonville . Caught a cattle train & rode all night. p. 27 Tuesday May 29 . Arrived in Chicago at 7 A.M. Strolled down to the Post Office & found 9 letters, one r egistered awaiting me. Received 4 in Gr eenbacks . After mailing a letter I went down amongest the Jews of South Cl ark st. where after a great deal of wrangling & talking I bought shoes, over coat , hat, pants & s hirt. Then with a shave & a good dinner I started out to see the sights. Went to the theatre in the evening , & then to bed. The first bed I had lain in since leaving home. Wednesday May 30. Decoration Day I spent the better part of the day at the World's Fair grounds . In the evening went to the Salvation Army & then to another 15 cent Bed[sicJ . Thursday May 31. ent out in the morning t o Lincoln Park & at 12 took the steamer City of Chicago for St. Joseph, Mich. It is a 60 mile run across Lake Michigan. I found Aunt Mary lived a mile & a half from town, but I was soon there receiving a hearty welcome. Character Studies . Stew. His manner of beating trains. Sleeping with one eye open. How he missed the Industrial Army, & lost his stew at Roseville Junction. The English Lad. How he had the gi ggles. How he worked in the res turaunt[sic] at Truckee chasing chickens in t he yard & only catching one. Swipe[sic] 6 tenderloin stakes[sic] & his pockets full of potatoes. Rolling cigar s for all hands . The Irish boy from Dublin. His good advice & evil tendencies. The long lean Yankee from Cairo. "Nay as well have the game as the name . " If the old folks would only know how to treat a fellow when he comes home & not give him any guff it would be all right . " Going home to feed up, pass the winter & be in good condition for next summer . The Irishman in Terrace & his intelligence & t ravels . ~he lad from Minneapolis Minnesota, & his postal order. The swede from Chicago. The Turk & the Greek . Incidents & Adventures The brakeman coming over the Hill. "Dig uplt Dig up"[ sic] How much stuff have you got. Dig up." No I \'JQuldnot take a man ' s l ast cent. If I take your tobacco what are you going to do? No. What not even the price of the whiskey. Well seeing as you fellows aint going to treat I 'll have to do it my self. Produces bottle & drinks while "the jeweler" holds t he lantern on high . Then treats all ha nds to a swig except Stew who only gets a smell of the cork. Gives us warning & tips as to our line of action at the diff erent stations. Bids us good bye jus t before entering the snowsheds. How we got ditched at Truckee . Falling asleep in the chairs at the Hotel & getting the bounce. The burning overcoat & flying cinders as I was crossing the desert on a through freight going f i fty miles an hour. Breaking & passing coal for a division. The great preponderance of Swedes & Germans. Honesty of a grea t majority of hobos , & good heartedness. Good Counsel . The majority willing & eager for work . Gathering in groups & discussing t he chances in different parts of t h€ country. The depot deserted during the day. Only perhaps a couple of . hobos to be seen . As the shades of night draw on they begin to issue from their retreats & soon t here is a crowd congregated of from 12 or 15 to 50. p. 30 Sl eeping i n the round house by the stove. An everchanging crowd. Coming & going as every train pulls in or out. Sleeping in t he Electric Li ght Works in Evanston. The horrible heat . My restles sness . Searching for wa t er. Kindly directed t o go down through the s now to the river. Sitt ing in the snow till I fro ze then back t o the boilers where I baked. The two cattle punchers. Long & Shorty & their carouse in Rock Springs. Scraps & drinks between. The red hot cinder striking in the hollow of the neck . madman. cting l ike a The difference of speed on the road. The quiet easy going , the slow pokes & the comets. Strange meetings , by series of accidents & dit ches an ,e~sy goer overtakes a comet but i s left in the end. The ease the kids have in beating their wa y . Good crews & bad crews. Sometimes met in streaks. The Kangaroo Court. With 50 & 25 cops . Recreat ion Song or dance the J udge . Grumbling before dinner, happy after dinner . Breaking camp in Van Meter in t he midst of the thunder s torm. Storming the com[m]issary next morning . S. P. C.P. U.P. U. T. L. C. F.T. C.F. X. Southern Pacific Central Pacific Union Pacific Union Tank Line California Fruit Transportation " " Express stiff. push. batter. set down hound out poke out privates mooching kip shiv. floater . chuck smondge[?] scoffs Java Jerryhorse Jerry gang wipe floppins mulligan. rollin a stiff Alke stiff Alke gang lum light piece dynamiter. glam . swiped. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context Mss10Bx20Fd9 <a href="http://digital.lib.usu.edu/cdm/ref/collection/jacklondon/id/699">http://digital.lib.usu.edu/cdm/ref/collection/jacklondon/id/699</a> Language A language of the resource eng; Publisher An entity responsible for making the resource available Utah State University Library, Special Collections Digitized by : Utah State University, Merrill-Cazier Library Relation A related resource Jack and Charmian London Correspondence and Papers, 1894-1953 For more information about this collection, please see the finding aid at :<a href="%20http://uda-db.orbiscascade.org/findaid/ark:/80444/xv27206"> http://uda-db.orbiscascade.org/findaid/ark:/80444/xv27206</a> Jack London Digital Collection Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Manuscript Curator, phone (435) 797-0891. Source A related resource from which the described resource is derived The original of this item is located at Utah State University, Merrill-Cazier Library, Special Collections and Archives, COLL MSS 10 Box 20 Folder 9. Subject The topic of the resource London, Jack, 1876-1916; Authors, American--20th century; Title A name given to the resource Tramp Diary Transcript Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/80e479a1af2049eb9805b9829fe08242.pdf e1fc2b41625013a656db9787a3477f3e Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Jack London at Utah State University Description An account of the resource Jack London, legendary author of adventure classics such as Call of the Wild and White Fang, came from blue-collar beginnings and was largely self-taught. He based many of his exciting literary yarns on his hard-scrabble life experiences which included poaching oysters, laboring at a cannery, jute mill, and coal power plant, and panning for gold in the Alaskan Klondike. Broken by personal despair, two unsuccessful attempts to have children with second wife Charmian, the destruction of his California dream home, and slow kidney failure from years of alcohol abuse, London died on November 22, 1916, at age forty. This selective small digital collection highlights his will, letters, and book inscriptions that offer insights into his complex relationships with the important women in his life: first wife Bessie, second wife Charmian, daughters Joan and Bess, mother Flora, &ldquo;mammy&rdquo; Jennie, and friend/collaborator Anna Strunsky. Other items in the digital collection include photographs and book covers. For more details about London&rsquo;s life as well as a full inventory of USU&rsquo;s larger print collection of Jack and Charmian London materials, see <a href="http://uda-db.orbiscascade.org/findaid/ark:/80444/xv27206">http://uda-db.orbiscascade.org/findaid/ark:/80444/xv27206</a>. Merrill-Cazier Library's Special Collections and Archives houses one of the largest Jack London manuscript collections in the world, second only to the prestigious Huntington Library in San Marino, California. This acquisition was a result of the close personal and professional relationship between Irving Shepard, Jack London's nephew and executor of his literary estate, and King Hendricks, a prominent London scholar and English professor at USU. Thanks to a series of purchases and donations from the London estate made between 1964 and 1971, USU is now proud to provide online access to selected material from the collection. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant United States; Creator An entity primarily responsible for making the resource London, Jack, 1876-1916; Date A point or period of time associated with an event in the lifecycle of the resource 1894 Description An account of the resource Jack London's Tramp Diary, 1894 Format The file format, physical medium, or dimensions of the resource image/jpeg; Identifier An unambiguous reference to the resource within a given context Mss10Bx20Fd6 <a href="http://digital.lib.usu.edu/cdm/ref/collection/jacklondon/id/477">http://digital.lib.usu.edu/cdm/ref/collection/jacklondon/id/477</a> Language A language of the resource eng; Publisher An entity responsible for making the resource available Digitized by : Utah State University, Merrill-Cazier Library Relation A related resource Jack and Charmian London Correspondence and Papers, 1894-1953 For more information about this collection, please see the finding aid at : <a href="http://uda-db.orbiscascade.org/findaid/ark:/80444/xv27206">http://uda-db.orbiscascade.org/findaid/ark:/80444/xv27206</a> Jack London Digital Collection Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Manuscript Curator, phone (435) 797-0891. Source A related resource from which the described resource is derived The original of this item is located at Utah State University, Merrill-Cazier Library, Special Collections and Archives, COLL MSS 10 Box 20 Folder 6. Subject The topic of the resource London, Jack, 1876-1916; Authors, American--20th century; Title A name given to the resource Tramp Diary Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/6c7a517e242aa254fb44b486fd8505ac.pdf 2b57091a9c5a58ae4b4473c87eb2ab99 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Utah, United States, http://sws.geonames.org/5549030 ; 20th century; 1970-1979; Creator An entity primarily responsible for making the resource Geddes, Joseph A. (Joseph Arch), 1884-1981; Date A point or period of time associated with an event in the lifecycle of the resource 1976-02 Description An account of the resource Toward Economic Understanding, by Joseph A. Geddes, 1976. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCAMSS0129Bx001Fd05-057-065.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23515 Language A language of the resource eng; Relation A related resource Utah Cooperative Association, 1936-1983, COLL MSS 129 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; http://archiveswest.orbiscascade.org/ark:/80444/xv28604/ Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, Utah Cooperative Association, 1936-1983, COLL MSS 129 Box 1 Folder 5 Subject The topic of the resource Cooperative societies--History; Cooperative societies--Utah--Moroni; Agriculture, Cooperative--Utah--Moroni; Blackham, Ralph; Cooperatives; Church of Jesus Christ of Latter-day Saints; Title A name given to the resource Toward Economic Understanding by Joseph A. Geddes Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/acac8c2aaf6d9613340268385494f951.pdf 4b89ed2f84e972bebf139338a49201e1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource St. Anne's Retreat Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document To say kids deserved what they got is sick To the editor: I believe that everyone is entitled to their own opinion. But, I would think that before they offered it publicly they would make sure that they were informed on the subject. (I’m speaking to several women who have written recent letters to the editor). To be informed, you’d have to talk to all involved and get the whole story, not take half statements from the media as the way it really happened. The only ones who have done that are Scott Wyatt, Cache County attorney, and the Sheriff’s Department. That makes them the only ones qualified to make an honest judgement of this vase, which they did. The thing that people need to understand is yes, these kids did break the law, they trespassed. And they are very sorry and are willing to take their punishment. They have learned great lessons from this experience. Good and bad. But, because they broke the law, it didn’t give the adults up there the right to break it too. And to a greater extent we are comparing trespassing with no intent to vandalize, with aggravated assault. There is a big difference. (I speak for the second group of kids, as I don’t know any of the first.) In any case, abuse in any form (physical, verbal, mental) will not be tolerated. To say the kids deserved what they got is sick. No one deserves that! You all can say over and over how you would react. But until it is your daughter being fondled or your son with a gun to his head, his life being threatened, you don’t know! I can guarantee your self righteous ideas will change really fast when it happens. As for judging and blaming the parents without talking to any of us is wrong. Just because we love our kids and don’t want them harmed doesn’t mean we haven’t’ taught them right from wrong. We do know where they are, whom they’re with, etc. We, also, don’t condone their trespassing as you imply, No, they are not perfect. But neither are we. And, I have to tell you that I was very surprised to see that some of you listed your homes in Cache Valley. For as perfect as you think you are, I would have thought you would have been translated by now. Let’s hope that this case taught this whole valley a few things. First, to respect the rights of others, both property and constitutional. Second, think before we act. Both youth and adults. Because all actions have consequences, no matter how we rationalize. Third, get the facts and be informed before we make judgements. Because I know there is not one perfect person out there. Lonetta Brady Richmond Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Logan Canyon (Utah); Cache County (Utah); United States; 1990-1999; 20th century; Description An account of the resource Local resident gives her perspective on the trespassing incident at St. Anne's retreat. To say kids deserved what they got is sick To the editor: I believe that everyone is entitled to their own opinion. But, I would think that before they offered it publicly they would make sure that they were informed on the subject. (I’m speaking to several women who have written recent letters to the editor). To be informed, you’d have to talk to all involved and get the whole story, not take half statements from the media as the way it really happened. The only ones who have done that are Scott Wyatt, Cache County attorney, and the Sheriff’s Department. That makes them the only ones qualified to make an honest judgement of this vase, which they did. The thing that people need to understand is yes, these kids did break the law, they trespassed. And they are very sorry and are willing to take their punishment. They have learned great lessons from this experience. Good and bad. But, because they broke the law, it didn’t give the adults up there the right to break it too. And to a greater extent we are comparing trespassing with no intent to vandalize, with aggravated assault. There is a big difference. (I speak for the second group of kids, as I don’t know any of the first.) In any case, abuse in any form (physical, verbal, mental) will not be tolerated. To say the kids deserved what they got is sick. No one deserves that! You all can say over and over how you would react. But until it is your daughter being fondled or your son with a gun to his head, his life being threatened, you don’t know! I can guarantee your self righteous ideas will change really fast when it happens. As for judging and blaming the parents without talking to any of us is wrong. Just because we love our kids and don’t want them harmed doesn’t mean we haven’t’ taught them right from wrong. We do know where they are, whom they’re with, etc. We, also, don’t condone their trespassing as you imply, No, they are not perfect. But neither are we. And, I have to tell you that I was very surprised to see that some of you listed your homes in Cache Valley. For as perfect as you think you are, I would have thought you would have been translated by now. Let’s hope that this case taught this whole valley a few things. First, to respect the rights of others, both property and constitutional. Second, think before we act. Both youth and adults. Because all actions have consequences, no matter how we rationalize. Third, get the facts and be informed before we make judgements. Because I know there is not one perfect person out there. Lonetta Brady Richmond Format The file format, physical medium, or dimensions of the resource legends (folk tales); application/pdf; 513910 Bytes Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/p16944coll20/id/30 SCAFOLK032Bx003Fd07Item0021.pdf Language A language of the resource eng Publisher An entity responsible for making the resource available Digitized by : Utah State University, Merrill-Cazier Library. Digitized by: Utah State University, Merrill-Cazier Library. Relation A related resource Utah State University Folklore in the news collection, 1973-2012, FOLK COLL 32 http://archiveswest.orbiscascade.org/ark:/80444/xv04849 St. Anne's Retreat Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Special Collections and Archives, phone (435) 797-2663. Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, FOLK COLL 32 Subject The topic of the resource Legends; legend-tripping; Title A name given to the resource To say kids deserved what they got is sick Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/692a3e6de42eeab0fb15c631450106e7.pdf ffdf0de517aa003f3bbb5ec3569514a1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Regreening Cache Valley Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Cache National Forest (Utah and Idaho); Utah; Idaho; United States; Uinta-Wasatch-Cache National Forest; 20th century; 1920-1929; Date A point or period of time associated with an event in the lifecycle of the resource 1925-03-10 Description An account of the resource Timber Crop Report, March 10, 1925 Format The file format, physical medium, or dimensions of the resource image/jpeg; Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/regreening/id/2267 SCAMSS0491Bx001Fd18-001.pdf Language A language of the resource eng; Relation A related resource Scott Bushman Collection (unprocessed) Regreening of Cache Valley Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Photograph Curator, phone (435) 797-0890. Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, Unprocessed Manuscript Collection; Subject The topic of the resource Cache National Forest (Utah and Idaho)--United States; Timber--Utah; Timber--Idaho; Forests and forestry--Utah; Forests and forestry--Idaho; Title A name given to the resource Timber Crop Report, March 10, 1925 Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/8ad81f21c3923c2dee881771c0f34b44.pdf 17098c4dd96560a898b2ac7d8ba2946e Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Regreening Cache Valley Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Cache National Forest (Utah and Idaho); Utah; Idaho; United States; Uinta-Wasatch-Cache National Forest; 20th century; 1920-1929; Date A point or period of time associated with an event in the lifecycle of the resource 1925-04-14 Description An account of the resource Timber Crop Report, April 14, 1925 Format The file format, physical medium, or dimensions of the resource image/jpeg; Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/regreening/id/2270 SCAMSS0491Bx001Fd18-005.pdf Language A language of the resource eng; Relation A related resource Scott Bushman Collection (unprocessed) Regreening of Cache Valley Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Photograph Curator, phone (435) 797-0890. Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, Unprocessed Manuscript Collection; Subject The topic of the resource Cache National Forest (Utah and Idaho)--United States; Timber--Utah; Timber--Idaho; Forests and forestry--Utah; Forests and forestry--Idaho; Title A name given to the resource Timber Crop Report, April 14, 1925 Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/bdf20b04e176729a0420d521b7327481.pdf 1ec72a0605b0d6938f538d913f3155e6 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Becker Brewing and Malting Company Records Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Ogden, Utah; Creator An entity primarily responsible for making the resource Becker Brewing and Malting Company; Date A point or period of time associated with an event in the lifecycle of the resource 1893-04-14 Description An account of the resource This contract is an agreement between the Becker Brewing and Malting Company and G. F. Thompson regarding the establishment of an Ogden tied-house. A tied-house was established when the proprietor of a bar or saloon agreed to exclusively serve the products of a specific brewery or distillery in exchange for funds and capital. G. F. Thompson's establishment was located at 214 25th Street in Ogden, Utah. Tied-houses were a very popular tactic employed by breweries in the 19th and early 20th centuries. Tied-houses were outlawed upon the repeal of the 18th Amendment. Format The file format, physical medium, or dimensions of the resource application/pdf; 4078921 Bytes Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/p16944coll29/id/96 Language A language of the resource eng; Publisher An entity responsible for making the resource available Digitized by: Utah State University, Merrill-Cazier Library Relation A related resource Becker Brewing and Malting Company Records Addendum https://archiveswest.orbiscascade.org/ark:/80444/xv52359 Becker Brewing and Malting Company Records Collection Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663 Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, [Becker Brewing and Malting Company Records Addendum, CAINEMSS31Addendum Series 03, Box 004, Folder 09, Item 003] Subject The topic of the resource Tied-house; Saloon; Becker Brewing and Malting Company; Gustav L. Becker; G. F. Thompson; 25th Street; Title A name given to the resource Tied-House Contract (2 of 2), 1893 Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/01625fa9ac08698ed8b0f473cbf18be8.pdf cea7d290bd94252f15cc489168a50021 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Becker Brewing and Malting Company Records Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Ogden, Utah; Creator An entity primarily responsible for making the resource Gustav L. Becker; Date A point or period of time associated with an event in the lifecycle of the resource 1897-01-10 Description An account of the resource This contract outlines an agreement between Gustav L. Becker and Isaac Treger about the establishment of a tied-house. A tied-house was a saloon or bar where a brewery supplied capital and funds to open the establishment. In exchange for the loan, the proprietor would agree to exclusively serve the brewery's products. Tied-houses were a very popular tactic employed by breweries in the 19th and early 20th centuries. Tied-houses were outlawed upon the repeal of the 18th Amendment. Format The file format, physical medium, or dimensions of the resource application/pdf; 928355 Bytes Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/p16944coll29/id/95 Language A language of the resource eng; Publisher An entity responsible for making the resource available Digitized by: Utah State University, Merrill-Cazier Library Relation A related resource Becker Brewing and Malting Company Records Addendum https://archiveswest.orbiscascade.org/ark:/80444/xv52359 Becker Brewing and Malting Company Records Collection Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663 Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, [Becker Brewing and Malting Company Records Addendum,CAINEMSS31Addendum Series 03, Box 004, Folder 09, Item 002] Subject The topic of the resource Tied-house; Isaac Treger; Gustav L. Becker; Becker Brewing and Malting Company; Saloon; Title A name given to the resource Tied-House Contract (1 of 2), 1894 Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/5dfcbb791fba35496a518d3ab8dd1d15.pdf 8fe23e7ff0ca08f871c8c5451b187ceb Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource St. Anne's Retreat Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document 3 men charged with felony assault By Ann Vlnar STAFF WRITER. Three men were charged on six counts of felony aggravated assault because =of the exceissive fore they used to restrain 38 trespassing youth at St. Anne’s retreat last Friday, Cache County Attorney Scott Wyatt said. The three men who have been identified as John Lemon Jeppson, Christopher Lynn Doerr and Arthur Benjamin Peasnall. Aggravated assault is a third degree felony, under Utah law, and carries with it a possible sentence of up to five years in prison. “What we charged them with will be sufficient in a trial and more than sufficient for sentencing,” Wyatt said. “They went a few steps too far,” Wyatt said. “Their conduct with respect to these kids after they were bound and secure is what brought the charges.” Charges were filed because the suspects apparently used guns and rope to detain the youth and threatened their lives, ‘Wyatt said. The owners of St. Anne’s retreat has requested to dismiss criminal trespassing charges against the 38 youth who illegally entered their property on Friday. “They expressed to me they are saddened by the treatment the youth received and are sympathetic to what they are going through,” Wyatt said. “The alleged excessive conduct of these men was unfortunate and in no way authorized by the property owners.” Charges would not be filed in response to one girl’s complain that she had been inappropriately touched. “The law is real specific on a sexual-abuse case,” said Cache County Sheriff Lynn Nelson. The defendants claim they were “patting down the kids for weapons.” Some of the youth involved are still undergoing counseling because of the incide [incident]. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Logan Canyon (Utah); Cache County (Utah); United States; 1990-1999; 20th century; Description An account of the resource Security guards charged with felony assault for using excessive force to restrain trespassing legend-trippers at St. Anne's Retreat (Utah State University Statesman). 3 men charged with felony assault By Ann Vlnar STAFF WRITER. Three men were charged on six counts of felony aggravated assault because =of the exceissive fore they used to restrain 38 trespassing youth at St. Anne’s retreat last Friday, Cache County Attorney Scott Wyatt said. The three men who have been identified as John Lemon Jeppson, Christopher Lynn Doerr and Arthur Benjamin Peasnall. Aggravated assault is a third degree felony, under Utah law, and carries with it a possible sentence of up to five years in prison. “What we charged them with will be sufficient in a trial and more than sufficient for sentencing,” Wyatt said. “They went a few steps too far,” Wyatt said. “Their conduct with respect to these kids after they were bound and secure is what brought the charges.” Charges were filed because the suspects apparently used guns and rope to detain the youth and threatened their lives, ‘Wyatt said. The owners of St. Anne’s retreat has requested to dismiss criminal trespassing charges against the 38 youth who illegally entered their property on Friday. “They expressed to me they are saddened by the treatment the youth received and are sympathetic to what they are going through,” Wyatt said. “The alleged excessive conduct of these men was unfortunate and in no way authorized by the property owners.” Charges would not be filed in response to one girl’s complain that she had been inappropriately touched. “The law is real specific on a sexual-abuse case,” said Cache County Sheriff Lynn Nelson. The defendants claim they were “patting down the kids for weapons.” Some of the youth involved are still undergoing counseling because of the incide [incident]. Format The file format, physical medium, or dimensions of the resource legends (folk tales); application/pdf; 486953 Bytes Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/p16944coll20/id/16 SCAFOLK032Bx003Fd07Item0007.pdf Language A language of the resource eng Publisher An entity responsible for making the resource available Digitized by : Utah State University, Merrill-Cazier Library. Digitized by: Utah State University, Merrill-Cazier Library. Relation A related resource Utah State University Folklore in the news collection, 1973-2012, FOLK COLL 32 http://archiveswest.orbiscascade.org/ark:/80444/xv04849 St. Anne's Retreat Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Special Collections and Archives, phone (435) 797-2663. Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, FOLK COLL 32 Subject The topic of the resource Legends; legend-tripping; Title A name given to the resource Three men charged with felony assault Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/7d31302ec0b687b78be27c182d29fb88.pdf fdc0b05a4eb38d8db7966e99c9b9acf2 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Contributor An entity responsible for making contributions to the resource Merrill, Lewis A.; Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Logan, Cache County, Utah, United States, http://sws.geonames.org/5777544 ; 20th century; 1900-1909; 1910-1919; Date A point or period of time associated with an event in the lifecycle of the resource 1910 Description An account of the resource Utah State Farmers' Institutes, annual number thirteen, for the year ending June 30th, 1910. College Bulletins issued quarterly, Vol. X, no. 8. "This number contains a review of the Utah County Farmers' and Housekeeper's School." Annuals of Farmers Institute and Housekeepers Conference recorded the season's institute work, which contains leading papers and discussions presented at the institute meeting of the State. Freely distributed to farmers following each session. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCAUA-18p10c47No0013.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23450 Language A language of the resource eng; Publisher An entity responsible for making the resource available Agricultural College of Utah; Skelton Publishing Company; Relation A related resource Utah Agrictultural Experiment Station, University Archives, 18.10:47 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, University Archives, Utah Agricultural Experiment Station, 18.10:47 no. 13 Subject The topic of the resource Agricultural College of Utah; Agricultural extension work--Utah; Farmers' institutes--Utah; Home economics extension work--Utah; Housekeeper's Conference--Utah; Extension work; Home economics; Agriculture; Reports; Title A name given to the resource Thirteenth Annual Report of the Farmers Institute and Housekeepers Conference Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/064d233434946bd44a7a9ef832b50fb1.pdf ce3806f8a46ec348c0c3ae778c9285c2 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Logan, Cache County, Utah, United States, http://sws.geonames.org/5777544 ; 20th century; 1910-1919; Date A point or period of time associated with an event in the lifecycle of the resource 1911-06-19; 1911-06-20; 1911-06-21; 1911-06-22; 1911-06-23; 1911-06-24; 1911-06-25; 1911-06-26; 1911-06-27; 1911-06-28; 1911-06-29; 1911-06-30; 1911-07-01 Description An account of the resource Announcement and fees for Housekeeper's Conference, Agricultural College of Utah, June 19 to July 1, 1911 in Logan, Utah. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCAUA-18p10c36Bx0001Fd01-099.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23470 Language A language of the resource eng; Relation A related resource Farmers Institute and Housekeepers Conference, 18.10:36 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, Farmers Institute and Housekeepers Conference, 18.10:36 Subject The topic of the resource Housekeeper's Conference--Utah--Logan; Agricultural College of Utah; Home economics extension work; Lectures and lecturing--Utah--Logan; Home economics; Agricultural College of Utah; Extension work; Conferences; Lectures; Programs; Title A name given to the resource Third Housekeeper's Conference Announcement Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/4cebe6f5798b931b2bc268c5ba58787d.pdf 5805db758a797d85dd0d7ef7478e90c7 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Logan, Cache County, Utah, United States, http://sws.geonames.org/5777544 ; 19th century; 1890-1899; Date A point or period of time associated with an event in the lifecycle of the resource 1899 Description An account of the resource Utah State Farmers' Institutes, annual number three, for the fiscal year ending June 30, 1899. Annuals of Farmers Institute and Housekeepers Conference recorded the season's institute work, which contains leading papers and discussions presented at the institute meeting of the State. Freely distributed to farmers following each session. Topics include : The Development of Agriculture, The Relation of the Farmers' Institute to Women, Benefits of Farmers' Organizations, Secrets of Profitable Dairy Husbandry, Feeding the Dairy Cow, The Sheep Industry, Dry Farming, Alfalfa, The Poultry Industry, Soil Conditions Favorable to Crop Growth, Blackleg - It's Nature Cause and Prevention, Horn Stock, Alkali, Sugar Beet Growing in Utah, Potato Culture, Fruit Packing, Division and Control of Water, Peach Culture, The Evaporation of Fruit, Root Crops, The Bacteriological Analysis of Drinking Water, Report on the Condition and Progress of the Dairy Industry of Utah for 1898-1899.; Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCAUA-18p10c47No0003.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23443 Language A language of the resource eng; Publisher An entity responsible for making the resource available Deseret News; Relation A related resource Utah Agrictultural Experiment Station, University Archives, 18.10:47 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, University Archives, Utah Agricultural Experiment Station, 18.10:47 no. 3 Subject The topic of the resource Agricultural College of Utah; Agricultural extension work--Utah; Farmers' institutes--Utah; Home economics extension work--Utah; Housekeeper's Conference--Utah; Dairying--Utah; Fruit trees--Utah; Livestock--Utah; Irrigation--Utah; Alfalfa--Utah; Dairying--Utah; Sheep--Utah; Irrigation; Dairy; Sheep; Conferences; Extension work; Home economics; Title A name given to the resource Third Annual Report of the Farmers Institute and Housekeepers Conference Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/7b3fe2c1c6d6f6209d235f12504268a3.pdf b31f5e0320334d11dc150e4d987c35dc Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource St. Anne's Retreat Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Logan Canyon (Utah); Cache County (Utah); United States; 1970-1979; 1980-1989; 1990-1999; 20th century; 2000-2001; 2000-2009; 2010-2019; 21st century; Description An account of the resource Folklore student fieldwork project containing several verisons of the St. Anne's Retreat legend. There's been a Scandal, Here are the Facts: St. Anne's Retreat Legends Russell Jones English/History 5700 Professor Gabbert Utah State University Spring 2010 , . RJ 1 • There's Been a Scandal, Here Are The Facts "Why do history books divide time up according to wars instead of the periods of peace? Because it's interesting, and because, on some level, people like seeing big things fall apart." Michael Garibaldi, Babylon 5 I first heard of the nunnery in fifth or sixth grade myself. I didn't even know the name of it until I began this project. It was always just "the nunnery up in Logan Canyon." I'd been told it several times and the story was ,~lways pretty close to the same. Some nuns had gotten pregnant up there and drowned their babies in a pool to cover it up. On a certain night - whether it was a full moon, or a night without a moon, that part always changed - you could go up there and you'd see the pool filled with water and dead babies floating in it. I never gave it much thought, honestly. People rarely do when it comes to local legends. • The nunnery, St. Ann's retreat, has been a part oflocallegend for a long time. One of the sources I interviewed stated that people had been going up there on legend trips since before he'd been patrolling the area as a police officer. His estimate was forty years. Recently, razor wire was set up around the place and security guards were hired to keep trespassers out. This didn't stop trespassers, though; at least, not until a security guard caught a group of students and tied them up and threw them in the empty pool to scare them. This case was well documented and became quite a scandal. It brought the nunnery back into the public mind, which seemed to have forgotten about it. Thinking on this event was part of the reason why I chose St. Ann's retreat for my project. The other part of the reason was that I thought it was a common legend that everybody knew and that it would be simple. Naturally, I expected some variation from one story to the • next, but I never expected just how much variation I would get, or that it would be so hard to find , , • • • RJ 2 people who knew of it. Of the fifty different people I asked in my initial excursion, only five actually knew the legend. Oh, everybody knew the haunted nunnery existed, because of the recent scandal, but nobody would admit to knowing exactly why people would go up their in the first place. This was quite frustrating at first, but as I continued my quest to find people who knew the legend, a common element showed itself in people's hesitation: they didn't have the Facts. You'll notice this immediately in the story I collected from Greg Nielsen, who was the most willing person I collected from. He prefaces his story with an explanation of how he knows about the place: his grandfather helped build it. He then gave a disclaimer that the story is as he "understood it," not necessarily according to the Facts. Facts were so important to him that he even stopped by my home later to correct a mistake; his wife had informed him that the uranium tycoon built the place first and the Catholic church acquired it later. This disclaimer was another common element. People would stress that what they were telling me was a story. As I did my collecting, I noticed that I had to emphasize this as well in order to get them to tell it. If I opened up my interview by asking what people know about St. Ann's retreat, they clammed up instantly and no amount of prodding could convince them to talk. If, however, I asked them to tell me what others had told them about it, I had a much greater chance of getting them to speak. This happened with Jeff in the most dramatic way. When I first told myoid friend I was collecting performances of the legend, he insisted that he'd be a bad source because he didn't know that much about it. I had to keep asking for several days and eventually got him to open up by asking him to tell me specifically what he'd been told by others. Even after I'd completed the interview and moved on, he would continue to remind me • • • RJ 3 afterward that what he said probably wasn't the Facts. When I confronted him about this and said that the real facts, what little I had, suggested that the story never actually happened, however, he quickly became defensive and looked for ways to justify it. From his own mouth, "well, you can't really know for sure that it didn't happen. I mean, the Catholic church is always trying to cover up things like this." Interesting, that someone so unwilling to talk without the Facts would have such a strong reaction against the suggestion that Facts seemed to say the event never happened at all. This point about the Catholic church covering things up came back again when I interviewed my mother. "But I guess I always kind of believed that because when we went to Rome with our family that was the story there too, that a lot of the nuns, that they found babies cemented into the walls of the underground tunnels throughout the city of Rome." I think this may be one of the keys to explaining why there would be a legend surrounding an abandoned Catholic retreat. While all the stories have some pretty wild variation - some say the ghost is of the babies, some say its of the nun who drowned a baby, etc. - but aside from an obsession with facts, they all have one element in common: scandal. It is well known that members of the Catholic clergy cover up scandals because they have been caught in it. Stories of Catholic priests involved in illicit sexual acts have been hanging around them for centuries because it's such a taboo. People love scandal and will look for it wherever they can. The fact that there have been stories of this confirmed in the public mind through news media have probably served to increase these stories. That the date of the event involving the security guard and the kids, October 15, 1997 (Herald Journal), seems to coincide with the trial, sentencing and death of one of the priests involved in the sex scandal lends a bit of • • • RJ 4 credence to this conclusion. According to BBC news, Brendan Smyth pled guilty 96 counts of child molestation in 1997 and died one month into serving his sentence (BBC Online). A search of website dedicated to holding priests involved in sex scandals accountable for their actions also yielded a considerable number of priests exposed or tried in 1997 (http://www.bishop-accountability.orglirishpriestsinus/).Itis important to note that these are internet sources and therefor may not be entirely reliable. Although there are plenty of articles about Brendan Smyth easily available, time constraints made it impossible for me to go through and verify every priest tied to a scandal in 1997 for this assignment, but the correlation is strong enough that it's probably worth a followup study to confirm it at a later time. The interest in a scandal also comes up in the version I collected from Josh Mecham. He said, "I know that it was a place for nuns to go up that were pregnant and would kill their babies." One of the only ones I collected that didn't need to be coaxed into talking by reminding him that I was only looking for how it was told, Josh specifically says he "knows" how things happened. His story is also the most gruesome in its implications, suggesting that not only did a baby drowning happen there, but that St. Ann's retreat existed specifically for that purpose. You see scandalous details emphasized in other stories as well. In Jeffs, the nuns drown a baby born from a woman who was not a member ofthe clergy and in Danielle's the Mother Superior drowns the baby for the nun to cover up the truth. In Tawny's version, the first thing she makes known is that nuns aren't allowed to have babies. Like Josh, she also said that St. Ann's Retreat was a place where nuns were supposed to drown the babies, but the way she said it was off-hand, as if she didn't see the implications ofthat, but the fact that nuns weren't supposed to have babies was very important. This was also emphasized in the story told by Nathan. "You know , • • • • RJ 5 the nuns can't have sex, or aren't supposed to. To cover it up, they would drown the babies in a pool." This is very interesting to me in light of earlier studies I did on "The Hook" and information I've picked out from other urban legends. I made a special point in my report about how the people being punished in the urban legend were people who broke the taboo of pre-marital sex. In the story ofthe kidney heist, it's a man out looking to pick up women in a bar who gets his organs stolen. There are even urban legends about children swearing on live broadcasts of kid shows, such as "Bozo, the Clown," or that Mr. Rogers was secretly a child molester, which was the reason why children were never seen on his show. (Brunvand) Scandal seems to be a very important element to urban legends and the more fervently the taboo is preached, the more emphasis is placed on the breaking of it in the telling of the story . At first, I thought that the correlation to stories in the news was the cause of the obsession with Facts in the tellings and that may very well have something to do with it, but the more I've gone over the tellings, the more I think that the scandal is at fault. It is more a interesting and juicy story to tell if Facts seem to back it up. Facts mean that it Actually Happened, that it wasn't just a story somebody Made Up to scare us all. It's important that the story be true, because the possibility of a scandal isn't as interesting as one that actually happened. It would be particularly interesting to see if the way Catholics tell the story is different from how the LDS sample I collected from tell it. I would bet that if they would be willing to tell it at all, there would be a lot less emphasis placed on the taboos broken. They might be more inclined to tell the version of the story in which it was just one nun who got pregnant to minimize the scandal. As interesting as all this speculation is, it's nothing but speculation, because I did not find any •• • • • RJ 6 Catholics to ask. Still, this would be another interesting area to follow up on. When I first started this project, I expected a simple essay. I thought I'd make some points about the gender roles like Tatar did in OjfWith Their Heads, and say a few things about the common elements of urban legends brought up by Brunvand and possibly make a few statements about a legend in an LDS area laying blame on the Catholic church. I believed it would just be another small project for me to demonstrate a large amount of information I'd been spoon-fed in class, but as I collected the stories and examined them in detail, new things came to the surface that were of far greater interest. The importance on Facts, the emphasis on scandal and the correlation of the documented legend trip that went bad to the arrest and trial of several Catholic priests caught in sex scandals; I hadn't predicted any of this. It's given me a lot of interesting areas for myself and others to look into in future research projects on the subject, as well as given me a new perspective to examine urban legends from. And, above all, this experience has hammered home the importance of keeping an open mind and not going into a collection project with to many specific ideas in mind . .. ' .. • • • RJ Allen, Paul (October 14,2000). Thrillseekers Steer Clear of Canyon. Harold Journal. Retrieved from: http://news.hjnews.com/article6aS07c12-eSb4-Se22-S77c-a6cdaSfOf929.html Anonymous (2004). Bishop Accountability. Retrieved from: http://www.bishop-accountability.org/irish priests in usl 7 BBC Online - No Author Given (2010, March 15). Profile of Brendan Smyth. BBe News Online. Retrieved from: http://news.bbc.co.ukl2/hi/uk news/northern ireland/8567868.stm Brunvand, Jan Harold (1981). The Vanishing Hitchhiker. New York, NY: W.W. Norton and Company. Reily, Jerome (2008, April 6). Abbey For Sale, With Pervert Priest's Grave Included. Independent National News. Retrieved from: http://www.independent.ie/national-news/abbey-for-sale-with-pervert-priest s-grave-included-1339709.html • • • . ..- .. Infonnation: JeffJohnson Logan, Utah April, 2010 Jeff is an old friend of mine. We've known each other since before grade school and he was raised her in Logan all his life. He is an active LDS church goer, returned missionary and currently a student at USU majoring in exercise science. Context: I recorded this in my basement for a project. It was difficult to get him to agree to the recording because he "didn't have all the facts." I had to coax him into telling it by infonning him that I wasn't interested in the facts, just the telling of the story. Text Me: Where did you first hear the legend of the nunnery? Jeff: I heard it when I was actually in fifth grade, was the first time. Me: Okay. Who told it to you. Jeff: A friend of mine in my class. Me: Okay, now go ahead and tell me what the legend is as you heard it. Jeff: The way I heard it is that there used to be a nunnery up in Logan Canyon and a pregnant woman for some reason, I guess she was running away from an abusive husband went up to the nunnery for shelter. The nuns took her in; she was fine for a while, but the nuns started doing really odd stuff, started to kind of act creepy. Then she had her child, but she was afraid of what the nuns were doing, so she hid the child and went to go find a way to get away. Find a place to live, or something like that. Then she came back and everywhere in the nunnery there was blood and stuff and her baby was missing and the nuns were missing away. The woman ended up going crazy grieving for her child and I guess ended up killing herself. They say that around the nunnery now around Logan River, they say you can hear her screaming for her baby. That's how I heard it. Russell Jones North Logan, Ut Utah State University Spring 2010 . ,. • • • Information: Greg Nielsen Logan, Ut April, 2010 Greg Nielsen is one of the stake leaders for the LDS student ward I go to. He works at Thikol as an engineer. He regularly goes to Florida to supervise rocket assembly and considers himself an active outdoorsman. Context: This sample was recorded at an LDS activity. Greg volunteered to be interviewed because he said he had a family member who'd worked on building the nunnery and had heard I was having trouble finding people who knew the story. Text: Greg: My grandpa did a lot of the rock work up there for the Catholic church in the 1930s. As I understood it, one of the nuns went crazy up there and killed herself up there and then the church sold it to a guy that had a uranium mine, had a lot of money. He put a swimming pool in and some billies (?) up there, but as far as I know, because the girl killed herself there, that's what drove the catholic church to sell it. They didn't put the pool in there, it was this uranium tycoon that installed the pool and used it like a summer camp. Me: What have you heard said about the haunting? What is the manifestation? Greg: The haunting is that you go up there at night time and on certain nights you can hear her screaming. (Unclear due to background noise) She still haunted the place because she went crazy. The ghost has always been up there in the mountains above the lodgings. Some people say it's the wind, but everybody else say it's not the wind that makes that noise, it's actually the screaming. She screams up there. Russell Jones North Logan, Ut Utah State University Spring 2010 2 t . - • • • Information: Josh Meacham Logan, Utah April, 2010 Josh Meacham is an undeclared major at USU. He is 22 years old and recently just returned from an LDS mission. He lived in California until he was 14, at which point he moved here to Logan, where he's lived ever since. Context: This was recorded at a large gathering in Elk Ridge park. It was an LDS activity for our ward. Text: Me: What do you know about St. Ann's retreat? Josh: What? Me: St. Ann's retreat. That's the nunnery. Josh: Oh. I know that it was a place for nuns to go up that were pregnant and would kill their babies. I've had some friends actually go up there, I did not attend with them, but I have heard that on the full moon in the middle room or cabin, I guess there's some sort oflittle pool, it fills up with blood on a full moon and there's chains hanging on the wall and there's blood seen around there and it's kind of crazy. Me: And this is what you were told by your friends? Josh: Yes, that have gone up there. Me: Any other times you've heard it told or just that? Josh: I've heard of kids going up there and some getting possessed and getting attacked by spirits, I guess you could say. Just rumors, basically. I haven't heard them first-hand from anyone. Me: That's awesome, thank you very much. Russell Jones North Logan, Ut Utah State University Spring 2010 - . • • -. Joe Yonk Mendon, Utah April, 2010 Information: Joe Yonk is a retired police officer currently serving as a stake leader for the LDS University student wards. He was involved in a lot of operations involving trespassers to St. Ann's retreat. He currently lives in Mendon and has been in Utah for most of his life. Context: This was recorded at an LDS social gathering. He was hesitant to say much at first because he claimed not to know the details of the legend, despite having been involved in a lot of cases surrounding it. Text: Me: What do you know about St. Ann's retreat? Joe: Well, I know that it's supposed to be haunted up there. I don't remember all the background on it, but I've been up there on several incidences involving young people going up there at night, trying to stay there. Most ofthem get in trouble doing one thing or another. Me: Do you have any knowledge of the story that people tell about why it's haunted. Joe: I don't. Me: Have you heard anything, any stories about what people are supposed to see? Joe: I know it's supposed to be people that used to live there. I can't remember ifit was the way that they die, or, I don't know. Their spirits or their ghosts are supposed to still be around there. That's about all I remember. Me: About how often did people go up there when you were on duty? Joe: In the spring and summer, every weekend. Me: Every weekend? Joe: Every weekend, there was somebody up there. Me: You're serious? Joe: Yeah, they had to finally put up No Trespassing signs up there. They've been going up there for, oh, I was a cop for thirty years and they went the whole time I was there and they were going up there before I was even a cop, so they've been going up there for forty years. Russell Jones North Logan, Ut Utah State University Spring 2010 .. . • • • • Danielle Grunig Smithfield, Utah April, 2010 Information: Danielle Grunig is 21 years old and an active member of the LDS church. She was raised in Utah her whole life and is currently a student at USU majoring in English. Context: This was recorded at an LDS social event. She voluneered to be interviewed for this project because she heard I was having trouble finding people to tell the story. Text: Me: You've been here in Logan, or here in Utah, this area? Danielle: I've lived her my whole life, in Smithfield, which is right next to Logan, so ... Me: Alright, tell me what others have told you about St. Ann's retreat. Danielle: The nunnery is up Logan Canyon, I've seen it. Basically, the story is that a nun had a baby and the Mother Superior there drowned it in a pool because nuns aren't allowed to have babies, or something to that effect. That's all I know. It's technically (?) haunted by the baby. Me: By the baby? Danielle: Yeah. Me: Okay, what are the conditions under which you can see the baby? Danielle: I don't know because I've never had the desire to go up there. I just know the story because my parents told it to me. Me: Have any of them ever actually told you how it is that the ghost is supposed to appear? Danielle: My brother told me that they can hear a baby crying from the pool area sometimes. Me: So, you saw it (the nunnery) what was the situation you saw it? Were you just driving by? Danielle: Yes. We were just driving by and I'd heard of the nunnery, but I'd never seen it. I asked my parents about it and they drove slowly by it so I could see it through the trees. Me: What kind of an impression did you get from looking at it? Danielle: It looks like a haunted house, definitely. Russell Jones North Logan, Ut Utah State University Spring 2010 .,' • • • Dawn Jones Logan, Utah May, 2010 Infonnation: Dawn Jones is a homemaker. She also works part time at K-mart and as a substitute teacher. She graduated from Logan High in 1976 and has lived in Utah her whole life. Context: This perfonnance was recorded in my home. It was hesitantly given because she didn't feel she had much to say about it. She told it with a bit of sarcasm and she was teasing me as she told it. That's our relationship, though, so it may be nothing. Text: Me: So, I've been collecting these stories of the nunnery. I want to get just see what do you know about it? Have you been told this story before? Dawn: Oh, yes, around the campfire, years and years. Me: Okay. How has it been told to you? Dawn: It was told to me that there was a nunnery up there and one of the nuns had a baby. She didn't want anybody to find out about it. It would be a secret. She'd been raped by one of the fathers there, or priests or whatever. So, when the baby was born, she and the other nuns that were there helping her smothered the baby. Somehow there was a tunnel or a basement there, I don't know. It was buried inside the cement somewhere. Now when you go up there it's haunted. The nun did such a terrible deed that she's not allowed to go to heaven, so she haunts the nunnery. She's a spirit that wanders around there at night. night. Me: Alright. And, of course, everybody's heard about people going up to the nunnery at Dawn: Oh, yes. Me: Have you heard any stories about what people say is supposed to be up there? Dawn: Oh, they say the black cloak floating around in the air, things like that. She moans and wanders around. It's worth a thrill, but when I was a kid, all the kids going up there for a thrill. Me: So you say the nun was raped by a priest up there? Dawn: That was the story, yeah. Me (with malicious twinkle in my eye): So he was both a father and the father. Dawn: *laughs* Yes, yes, I guess. Don't make fun of that. But I guess I always kind of believed that because when we went to Rome with our family that was the story there too, that a lot of the nuns, that they found babies cemented into the walls of the underground tunnels throughout the city of Rome. So it sounds pretty believable to me. Russell Jones North Logan, Ut Utah State University Spring 2010 • • • • Tawny Jones Logan, Utah May, 2010 Information: Tawny is my sister and she is a senior student at Sky View High School, age 18. She enjoys dancing and singing and is member of the LDS church. She currently works at a local restaurant. Context: This performance was collected at my home, in the kitchen, in front of my mother and a friend of hers from Sweeden. She was very nervous as she gave the performance. Text: Me: So, sitting here in the comfort of my own home, I am asking you to tell me the story of St. Ann's retreat as you have heard it. Tawny: Well, I heard that the nuns weren't allowed to have kids or something, so the nunnery retreat was a place where they had nuns and there was a pool that they would drown the babies in. That's the story that mostly everyone hears and so that's what I've heard that they do. Me: And you of course know that people go up there, or that they used to before they surrounded it in razor wire and crazy security guards. Have you heard stories from people who've gone up there, or say they've gone up there. Tawny: Yes . Me: What do they say goes on up there? Tawny: Well, the person that I talked to who said went up there trashed the place. Me: Okay. Tawny: They just said it was really scary. That it felt weird. Me: What were they expecting to happen. Tawny: I don't know. I think they thought it was haunted. Me: So what were they supposed to see? What sort of ghost was supposed to appear? Tawny: Babies. Me: Babies? Tawny: The ones that were drowned, but they're in their older years. Me: Really? Tawny: Yeah. Russell Jones North Logan, Ut Utah State University Spring 2010 ---------------------------- ------- .. __ . __ •.... .. , • • .- Infonnation: Nathan "Nate" Jones Logan, Utah May, 2010 Nathan is a member of the LDS church who recently returned from his mission to North Dakota. He has lived in Utah his whole life and currently works at a Camp Chef warehouse unloading trucks. Context: Nathan insisted on being interviewed when he heard that I was doing this project It was collected in my basement and he was particularly enthusiastic. Text: Me: St Ann's retreat; what's the story? Nate: Well, what I've heard is that's where the nuns and the priests would go to take it easy_ Somehow, the nuns got pregnant and you know the nuns can't have sex, or aren't supposed to. To cover it up they would drown the babies and then they would throw their babies in the well. I've been there. There's a pool and there is a well, but it's all blocked off. That's what I know of the nunnery_ Me: So you went up there, did you see any ghosts or anything, or was this after the razor wire? Nate: No, the razor wire was still up . Me: Did you actually get into the nunnery? Nate: Oh, yeah. Me: So you didn't see any crazy security guards or anything. Nate: No, but we did hear weird stuff. Me: Such as? Nate: Such as doors moving, not like voices or anything, but we did hear growling. Who knows, maybe it was a large cat, I don't know. But maybe it was a ghost Me: Maybe. So you didn't hear any crying babies or anything. Nate: No, they wouldn't cry, they were being drowned. Me: Oh, that is a good point Russell Jones North Logan, Ut Utah State University Spring 2010 Format The file format, physical medium, or dimensions of the resource legends (folk tales); application/pdf; 5848968 Bytes Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/p16944coll20/id/8 SCAFOLK008USUBx100-10-06.pdf Language A language of the resource eng Publisher An entity responsible for making the resource available Digitized by : Utah State University, Merrill-Cazier Library. Digitized by: Utah State University, Merrill-Cazier Library. Relation A related resource Utah State University undergraduate student fieldwork collection, 1979-2011 FOLK COLL 8 USU http://archiveswest.orbiscascade.org/ark:/80444/xv86462 St. Anne's Retreat Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Special Collections and Archives, phone (435) 797-2663. Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, FOLK COLL 8 Subject The topic of the resource Legends; legend-tripping; Title A name given to the resource There's been a Scandal, Here are the Facts: St. Anne's Retreat Legends Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/631387a500cf53ee0331c56ca391ebc1.pdf 58d13be423d6a19201cc6fc316f7b29b Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Salt Lake City, Salt Lake County, Utah, United States, http://sws.geonames.org/5780993 ; 20th century; 1920-1929; Date A point or period of time associated with an event in the lifecycle of the resource 1924 Description An account of the resource Pamphlet published by the Utah Farm Bureau regarding the Bureau's organizational structure and economic activities. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCA631-Ut1.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23489 Language A language of the resource eng; Publisher An entity responsible for making the resource available Deseret News Press; Relation A related resource USU Special Collections 631 Ut1 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, 631 Ut1 Subject The topic of the resource Agriculture--Utah; Agriculture--Economic aspects--Utah; Agriculture, Cooperative--Utah; Agriculture; Pamphlets; Farm Bureau; Title A name given to the resource The Utah State Farm Bureau--its activities : you and your neighbor--that's all it is Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/125e31c9260f1510aabd8d65f2e10135.pdf 51e05252e3c92307326739da743f66ee Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Utah, United States, http://sws.geonames.org/5549030 ; 20th century; 1960-1969; Date A point or period of time associated with an event in the lifecycle of the resource 1967-12; 1968-01 Description An account of the resource Utah Cooperator Newspaper, vol. 18, no. 6, Dec. 1967-Jan. 1968. Including articles, "A Tribute to Ernest R. Behling, Dr. eddes Honored at USU, Clark Wall New UCA President, B.R. Ellison Named to Fertilizer Post, What's Good for Ford Should Be Good for Farmers, Farmers Union in Action, The Gift of Cooperation, Castus Buck Wins Contest, USU Irrigation Workshop Set, Modern-Day Driving Proves Harder on Tire Mileage, Washington Briefs, Utah Co-op Council Meets, Booking Program Launched, Farmers Co-ops Invest $42 Million." Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCAMSS0129Bx037Fd02-011-014.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23567 Language A language of the resource eng; Publisher An entity responsible for making the resource available Utah Cooperative Association; Relation A related resource Utah Cooperative Association, 1936-1983, COLL MSS 129 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; http://archiveswest.orbiscascade.org/ark:/80444/xv28604/ Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merill-Cazier Library, Special Collections and Archives, Utah Cooperative Association, 1936-1983, COLL MSS 129 Box 37, Fd 2 Subject The topic of the resource Utah Cooperator; Agriculture, Cooperative--Newspaper; Cooperative societies--Newspaper; Newspapers; Cooperatives; Articles; Title A name given to the resource The Utah Cooperator, Volume 18, Number 6 Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/335c41bf850367e261ce6e19ee03e4f0.pdf 500634136592f4ea840e557c1df66460 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Becker Brewing and Malting Company Records Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Ogden, Utah Creator An entity primarily responsible for making the resource Ogden State Bank Thrift Association; Date A point or period of time associated with an event in the lifecycle of the resource 1930-12-23 Description An account of the resource The Thrifton is the bulletin of the Ogden State Bank thrift society. This issue features a life sketch of Gustav Lorenz Becker on page four. Gustav Becker was a director of the Ogden State Bank for over thirty years in addition to being president of the Becker Brewing and Malting Company. Format The file format, physical medium, or dimensions of the resource application/pdf; 4988193 Bytes Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/p16944coll29/id/108 Language A language of the resource eng; Publisher An entity responsible for making the resource available Digitized by: Utah State University, Merrill-Cazier Library Relation A related resource Becker Brewing and Malting Company Records https://archiveswest.orbiscascade.org/ark:/80444/xv52359 Becker Brewing and Malting Company Records Collection Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663 Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, [Physical collection title, Call Number] Subject The topic of the resource Gustav Lorenz Becker; Ogden State Bank; Ogden State Bank Thrift Association; Becker Products Company; Becker Brewing and Malting Company; Title A name given to the resource The Thrifton, 1930 Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/8a36498b0f22a216a2c2e9a3be958cb3.pdf 013b5e87d94c735f46517a5d8b1f7aa1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Regreening Cache Valley Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Logan (Utah); Cache County (Utah); Utah; United States; 1860-1869; 1870-1879; Creator An entity primarily responsible for making the resource Arrington, Leonard J. Date A point or period of time associated with an event in the lifecycle of the resource 1951 Description An account of the resource The Rise and fall of the Logan Co-operative Mercantile Institution, 1869-1872, a history of the cooperative association in Logan, Utah, written by Leonard J. Arrington, for the Cache Valley Chapter of the Utah State Historical Society. Format The file format, physical medium, or dimensions of the resource image/jpeg; Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/regreening/id/661 SCAMSS0043Bx001Bk03-032.pdf Language A language of the resource eng; Relation A related resource Cache Valley Historical Society records, 1951-1962, COLL MSS 043 http://archiveswest.orbiscascade.org/ark:/80444/xv86056 Regreening of Cache Valley Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Photograph Curator, phone (435) 797-0890. Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, Cache Valley Historical Society records, Coll MSS 43 Box 1, Book 3 Subject The topic of the resource Logan Cooperative Mercantile Institution (Logan, Utah)--History; Zion's Co-operative Mercantile Institution--History; Cooperative societies--Utah--Logan; Mormon Church--Utah--Logan--History; Logan (Utah)--History; Title A name given to the resource The Rise and fall of the Logan Co-operative Mercantile Institution, 1869-1872 by Leonard J. Arrington Rise and fall of the Logan Cooperative Mercantile Institution, 1869-1872 Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/5914f44fabe38ee8f714997d81b9541a.pdf 8c90426dd53c59a14a4892f698fdf6c6 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Utah, United States, http://sws.geonames.org/5549030 ; 20th century; 1950-1959; Creator An entity primarily responsible for making the resource Anderson, Roice H.; Date A point or period of time associated with an event in the lifecycle of the resource 1956-04 Description An account of the resource Agricultural Experiment Station Bulletin 381, "The Organization and Structure of Egg Marketing in Utah," by Roice H. Anderson, April 1956. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCAUA-18p01No0381.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23460 Language A language of the resource eng; Relation A related resource University Archives 18.1 no. 381 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, University Archives 18.1 no. 381 Subject The topic of the resource Agricultural extension work--Publications; Egg trade--Utah; Farm produce--Marketing--Utah; Utah State Agricultural College--Publications; Cooperative marketing of farm produce--Utah; Extension work; Agriculture; Publications; Eggs; Farms; Utah State Agricultural College; Cooperatives; Title A name given to the resource The Organization and Structure of Egg Marketing in Utah by Roice H. Anderson Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/fe27a0c5ec82787cec0f6a94e19d61c6.pdf 4fc49a0720fa30d09c9619dc71bea330 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Utah, United States, http://sws.geonames.org/5549030 ; 20th century; 1950-1959; Creator An entity primarily responsible for making the resource Carpenter, G. Alvin; Date A point or period of time associated with an event in the lifecycle of the resource 1956-09 Description An account of the resource The Organization and Operation of the Utah State Canning Crop Growers Association by G. Alvin Carpenter, Agricultural Experiment Station Bulletin 394, September 1956. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCAUA-18p01No0394.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23462 Language A language of the resource eng; Relation A related resource University Archives 18.1 no. 394 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, University Archives 18.1 no. 394 Subject The topic of the resource Agricultural extension work--Publications; Utah State Agricultural College--Publications; Cooperative marketing of farm produce--Utah; Cooperative societies--Utah; Canning and preserving--Utah; Utah Canning Crops Association; Utah Canners Association; Extension work; Agriculture; Utah State Agricultural College; Publications; Canning; Vegetables; Fruits; Title A name given to the resource The Organization and Operation of the Utah State Canning Crop Growers Association by G. Alvin Carpenter Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/a19510f1400cd267a088a7b649fdadf2.pdf a500e3f58cde95a0570e3d59fc87bada Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource St. Anne's Retreat Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Logan Canyon (Utah); Cache County (Utah); United States; 1970-1979; 1980-1989; 1990-1999; 20th century; 2000-2001; 2000-2009; 2010-2019; 21st century; Description An account of the resource Collection of legends from undergraduate fieldwork featuring stories about St. Anne's Retreat. The Nunnery: St. Anne's Retreat Anne Christensen History 5700 Professor Gabbert Utah State University Spring 2010 • The Nunnery Anne Christensen HIST 5700 5/6/2010 Folk Narrative is so much a part of life that on an almost daily basis people retell stories, of one shape or form, to each other. We tell stories to relay life's most difficult and most wonderful of times. If we're late for work, the reason is often related as a story, retelling the events as they unfolded to provide an adequate and vivid excuse for our tardiness. As Bruce Jackson says in The Story is True, "We organize the events of our lives in the form of narrative ... Every story we tell, specifically or by implication, includes a theory about what happened and what matters" (Jackson, 8). Legends are a part of this wide storytelling tradition. In Cache Valley, Utah the story of St. Anne's Retreat is one of the most commonly retold • Legends. By examining the different "Rules of Legend," the content, style, structure, and function of several versions of St. Anne's Retreat we can come to a greater understanding of whey the legend's popularity continues. The story of The Nunnery, or St. Anne's Retreat, as I heard it when I was in high school, was that the Catholic Church owned a lodge in Logan Canyon and whenever a nun got pregnant she was sent there to have an abortion. When the babies were born, they were all drowned in a well that was located in the middle of the lodge area and if you go there today you'll hear the sound of babies cries coming from the well. This is just one of the many versions of liThe Nunnery," but it contains some of the elements that almost all of the collected versions contain; the Nuns, the death of a baby, and the presence of some sort of spirit that remains • 1 • today. It is these three elements that seem to compose of the majority of the content for this Legend, but each legend to varying degrees. The localization of "The Nunnery" plays a huge part in its retelling of the suspicious events and origins of its haunted nature. While trying to find people I could interview, most people had at least heard of the Nunnery, but many didn't know the story behind it. When asked ffDoes everyone you know, know the story? Do most people you know, know about it? Benjy, a seventeen year old high school student from Bear River High School replied that, "Most people that have gone up logan Canyon," know the story (Transcription 3). The location of the story is of vital importance in its retelling, even in the minds of those who told the story. Style also plays a role in who the story was first collected from. Callista Christopher began her telling of the story by saying that, "So what I heard from • my mom when I was little was that .... "(Transcription 6) She begins her story by using the "friend • of a friend," rhetorical device. Jan Harold Brunvand says, "In the world of modern urban legends there is usually no geographical or generational gap between teller and event. The story is true; it really occurred, and recently, and always to someone else who is quite close to the narrator, or at least "a friend of a friend" (Brunvand, 4). Callista's use of reference, who she heard the story from, helps lay claim to the reliability of the source, it being her mom, and thus the believability of the story. While no one expressed implicit belief in the story of the nunnery, everyone I interviewed expressed some amount of belief in the supernatural and spiritual occurrences that made the nunnery a haunted place. The structure of each story differs slightly as does the content of each story. Almost the entire story encompasses a bizarre plot twist. Pregnant nuns, which are two things that are in 2 ~----------------. - , - -_ .. • direct opposition to each other, still function within the realm of believability, the true twist comes at the point in which the nuns give birth and murder their children. Callista's story differs slightly from the others because the nuns are portrayed in a positive light; rather it is only the priest that is a wicked murderer. She says after the nun gives birth to the baby and hides it away, lithe priest guy found out and he went, followed them up there, and he killed the baby in the swimming pool," and then he kills the nun (Transcription 6). Though Callista's story is only one instance, the fact that her mother was telling the story to a young girl, makes a gender . differentiation visible. In this instance, the man, not the women are at fault. While sex is something that anyone can be tempted by, and religiously speaking, it's forgivable, murder is not. The murdering of children contradicts everything that a nun, or a priest, should represent. As noted earlier, Brunvand says the story has often happened to someone who is quite close to • the narrator. While no one character in the story is known by any of the tellers of the story, the • use of the Nunnery site in Logan Canyon as a place to go legend tripping helps lend the story credibility. All throughout high school I remember hearing stories of other teenagers going to the Nunnery in Logan Canyon and being scared out of their mind. As I searched for people to interview, I couldn't find anyone who had actually been. I went to my brother, whom I had heard the story from numerous times. He recalled that, iii have known people who have gone there. And have said they heard things, not necessarily babies crying, but they said it's freaky. One of the most freakiest places they have ever been" (Transcription 2). He told me to call one of his friends that he thought had been there, but that was a dead end. He hadn't ever been there and he couldn't think of a specific person who had either. Hoping that the story still 3 • resonated with teenagers today I went to my younger brother and after asking him if any of his friends had gone up there, he said that one of them had but he didn't know what his friend had said of the experience (Transcription 3). Ca"ista grew up in Logan and she didn't know anyone that had actually been there. I called a few male friends from high school, thinking that if anyone had been, they most certainly would have, and not a single person had actually been to the Nunnery. They only knew vague stories of people they had heard about going up the Canyon. Benjy, the only one still in high school, expressed an adamant desire to go up there and had hoped when I first asked him about the story that I had the same thing in mind. Other than the increased security measures taken to keep trespassers out of the grounds, I don't know why so few people have actually been While legend tripping may serve as one function of the story of the Nunnery, enforcing a • belief or value is another function ofthe story. Both Kylie and Josh's recollection ofthe story • skirted over the sexual issue with veiled references, rather than outright statements. Kylie said, somewhat comically, that the nunnery was, "actually an abortion clinic for nuns who weren't really, um, standing by their vows of being a virgin" (Transcription 5). Josh said that, "Um, apparently they were attractive nuns or locals frequented the area and the nuns got pregnant. Because it's against their lifestyle to participate in those kind ofthings ... " (Transcription 2). Both stories refer to the misconduct implicit in the sexual act of a nun. Even Emily's recollection of the story, with her blunt appraisal of events shows some of the apprehension about sexual issues. She says that, "there was a nunnery and a" the nuns got really horny, along with the priests and the priests knocked up the nuns ... " (Transcription 1). She states the facts of the story as she has heard them in a way that sexual issues can't be overlooked, but she does so 4 • while laughing throughout her recollection. Her laughter could be interpreted as discomfort in talking about sexual issues, or that she thinks the legend itself is funny, either way the sexual nature of the story isn't admired. The overwhelming religious population of Cache Valley has historically lent itselfto advocating extremely conservative views of sexual conduct. The story of the nunnery takes that to the extreme with associating the Catholic religion, a minority religion in northern Utah, with sexual misconduct. If the lodge itself had been an abandoned LDS retreat would such stories have ever begun to be circulated about past inhabitants? This is a question that can never be answered, but it seems important in understanding why the popularity of such a story exists. The foreignness of the Catholic Religion to many in Cache Valley can't be overlooked. The story of the Nunnery itself is creepy. It pushes the boundaries between truth and • fiction and makes us question the believability of such a story, but its use in life and its • popularity make it an important part of, most especially, adolescence in Cache Valley. Both Benjy and Kaitlyn knew little of the story about the nuns, and the murdering of children, but they had both heard of the haunting nature of the Nunnery itself. Whether the belief that the Nunnery is haunted or the story came first, it's apparent that it's a legend that will continue to affect those all who have heard it and that they in turn will continue to tell it . 5 • • • Emily Christensen Emily: Go? Anne: Yeah, just tell me the story. Emily: Okay. Anne: What you've heard Emily: Once upon a time, [laughing] in a dark and dreary land [laughing].. Just kidding. Anne: Okay, tell me for real. [laughing] Emily: Well, there was a nunnery and all the nuns got really horny, along with the priests and the priests knocked up all the nuns and then the nuns had babies and they suffocated them and just threw them in like the little sewer tunnel things under the nunnery and now there's creepy nun babies that scream and crap. And that's about it. [laughing] That's all I know. Anne: Okay • • • Josh Christensen Anne: Alright, just tell me the story, like you've heard it. Josh: My understanding of the nunnery in Logan Canyon, but like, I've googled stuff so I know other things too. Anne: That's okay, just tell me the story you've heard first. Josh: The story is that there's a nunnery up Logan canyon. Urn, apparently they were attractive nuns or locals frequented the area and the nuns got pregnant. Because it's against their lifestyle to participate in those kinds of things they would have their babies in secret then they would drown their babies in the pool that was up there. The rumor is that you can go up there at night. And, uh, you can go towards the middle of the nunnery, and I guess they filled in the pool or something, but if you go and stand in the middle of the places you can hear babies crying. Anne: Did you know anyone that went up there in high school? Josh: I have known people who have gone there. And have said they have heard things, not necessarily babies crying, but they said that it's freaky. One of the most freakiest places they have ever been. Anne: Alright, thanks. • Benjy Christensen Anne: Okay, I'm just asking you what have you heard? What's the story you've heard? Benjy: Urn, Just that it's haunted. Anne: That's all you've heard? Benjy: Well I heard one story. A kid's dad went up there and urn he said there was like scratch marks, and urn there was a fresh loaf of bread while they were up there. Anne: Oh really? I've never heard that. Anne: Do you know why it's called the nunnery? Benjy: Cause of the nuns ... [laughing] that lived there. Anne: That's all you know about it? Just that it's haunted? Benjy: Yeah Anne: Have any of your friends gone there? • Benjy: Urn, One of them. • Anne: Just one of them? What did he say? Benjy: I don't know [laughing] Anne: Urn, Does everyone you know, know the story? Do most people you know, know about it? Benjy: Most people that have gone up Logan Canyon I think ... Anne: Know about it. Benjy: Yeah, but.. . Benjy: A lot of people are, uh, don't get out much [laughing] . Anne: Do you believe that it's haunted? Benjy: Yeah. Benjy: That was intimidating . • • • Kaitlyn Faraone Anne: Okay, what have you heard about the nunnery. Kaitlyn: I've heard that the nunnery in Logan Canyon is haunted and if you go you can feel a presence there. I've also heard it's especially bad at Halloween time, you have to be careful then. Anne: See that was easy . • • • Kylie White Anne: Okay, what have you heard? Kylie: Well, what I've heard about the nunnery is that it's haunted because it used to be a hotel getaway for Hollywood stars but then the Catholic Church bought it out and then it became the nunnery where these priests and nuns would go and like escape for a little while. It was kind of like a vacation for them. But then in reality it was just a cover-up because it was actually an abortion clinic for nuns who weren't really, urn, standing by their vows of being a virgin. So, instead of being condemned and having babies they would go there and have abortions. And so, that's kinda what I heard about it. And then, somehow the children there, I don't really know if like all the nuns had abortions so they wanted to stay there with their kids, or something, I don't really know, it's like two different stories. The one with children there, one of the nuns went crazy, or all of the nuns, I'm not real sure, but they killed all of these little children. Whenever you go to the nunnery, you have to hop the fence and everything, and you can feel either the babies that were aborted or the children that the nuns killed, you can feel like their presence and see them playing and acting like they are real children there anyways and not being dead. It's scary. • • • Callista Christopherson Anne: Just tell me what you know. Callista: Okay. So what I heard from my mom when I was little was that the nunnery was like a normal nunnery and that the little priest man got one of the nuns pregnant. And she like kept the baby full term and had the baby and blah blah and then she gave birth to the baby and hid it up in the woods behind the nunnery and had all these nuns like go back and check on it every once in a while and the priest guy found out and he went, followed them up there, and he killed the baby in the swimming pool. And then he came back [laughing] and like killed the nun up in the woods. And .. [laughing, He's all judging on us]. So you're supposed to be able to like feel the baby in the swimming pool. There's supposed to be a cold spot where the baby was murdered And the nuns like hunting, like hunting, what is that? haunting the place. Anne: Thank you Callista: You are so welcome. Format The file format, physical medium, or dimensions of the resource legends (folk tales); application/pdf; 3708712 Bytes Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/p16944coll20/id/7 SCAFOLK008USUBx100-10-03.pdf Language A language of the resource eng Publisher An entity responsible for making the resource available Digitized by : Utah State University, Merrill-Cazier Library. Digitized by: Utah State University, Merrill-Cazier Library. Relation A related resource Utah State University undergraduate student fieldwork collection, 1979-2011 FOLK COLL 8 USU http://archiveswest.orbiscascade.org/ark:/80444/xv86462 St. Anne's Retreat Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Special Collections and Archives, phone (435) 797-2663. Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, FOLK COLL 8 Subject The topic of the resource Legends; legend-tripping; Title A name given to the resource The Nunnery: St. Anne's Retreat Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/686777b03024784d09b859adbe5a08c1.pdf 38833a6eaca4a08f9eabccbec169daea Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource St. Anne's Retreat Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Contributor An entity responsible for making contributions to the resource Tristin Merkley Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Logan Canyon (Utah); Cache County (Utah); United States; 1990-1999; 20th century; Description An account of the resource Narratives from legend-tripping at St. Anne's retreat ("Nunnery"). • • • THE NUNNERY Tristin Merkley Utah State University Fife Folklore Archives Logan, Utah Mythology; Folklore Mr Brad Gibbons Fall 2014 Mountain Crest High School Hyrum, Utah • Table of Contents Release Forms Cover Essay Autobiographical Sketch List of Informants Item No. Informant Title 1 Rylin Baby Crying 2 Rylin Halloween Guards 3 Dawsin Nunnery Location 4 Dawsin Nun Killing Herself 5 Strattin Dog Story 6 Ryan Selling It 7 Ryan Trespassing 8 Ryan Shotgun Wielding Guards 9 Ryan Built in the 20th Century 10 Ryan Hatch Family Donation • 11 Ryan Private Ownership 12 Ryan Movie Stars 13 Ryan Aborted Children 14 Ryan Fined 15 Ryan USU Students 16 Ryan Pool Cold Spot 17 Ryan Names 18 Ryan Offerings 19 Ryan Handcuffs 20 Ryan Guards Going to Jail • • Tristin Merkley Mr. Gibbons Cover Essay 11/7/2014 Nunnery I did my report on the Nunnery. I selected this topic because me and all of my friends have gone up to the nunnery several times before. And it is a pretty popular place for lots of teenagers to go, and takes their girls. Or dates up there with them to get a good scare and to get their dates to cling tightly to them. That is probably the main reason a lot of the high school students go up their. To scare the girls so bad that they need to hold on to them super tight and the guys really like that so they keep on doing it over and over, and therefore it will always remain a popular attraction for all of the kids to go up there. • The method that I used to collected all of my materials for this report is that I had a bunch of my friends come over and then I selected one of them to tell me a few different stories that they had heard about the Nunnery. After getting interviews from one of them I would move down the list and interview the other ones about different stories, and myths or legends that they had heard or read about on the internet or they were told by their friends. And then they retold those stories to me while I recorded them on my phone in the Voice Memos, then later I emailed all of those stories to myself. After doing that I downloaded them on to my computer and moved them all into a new file that I created. Upon doing that I then put the CD in my computer and went into the new folder and selected all of my recordings then I moved them all over onto the CD and burned them on to there and added that to my packet. After finishing all of my interviews there was a conclusion that I came to. Listening to all of the haunted stories I decided that the Nunnery is not haunted. Even though there is all of • • those myths and legends about the place. But I feel that most of them are just myths. They are just stories about the place that people have made up. Or they have just changed dramatically over time and now they are corrupted and aren't even close to the stories that they were originally. Thats why I think that the place isn't really haunted there was just a lot of things that happened there and people think that it is this old creepy compound of buildings with all of these murders and ghost stories that happened there but really it is just a bunch of old buildings nestle in the trees across the river up on the mountainside about seven miles up logan canyon. And it isn't haunted it is just an old retreat used by the Nuns that is now abandoned and isn't in use anymore and that is what makes it so creepy because it is just old and abandoned. And then people came up with all of the scary stories to go along with it. • • • • Mr. Gibbons Tristin Merkley 11/6/2014 Autobiographical Sketch My name is Tristin Merkley. I am seventeen years old, and I am a senior at Mountain Crest High School. I was born in Mesa Arizona but grew up in snowflake, about three hours away from there. I have a deep passion for my dirtbike and I love to go and tear it up on the track doing huge jumps through the air. My passion for dirtbikes started early when I was little and started riding a little fourwheeler, and when i moved up to my first dirtbike I totally fell in love, and I have been doing it ever since. In my report about the Nunnery I interviewed lots of my closest friends, and they told the stories that they personally had, happen to them. They actually had all of these things happen, and sawall of these while they were at the Nunnery. My friends like to go up there and experience a really good scare, and I am always right there with them. The first time I went up there I had heard about the place but didn't really think anything about it because I was seventeen and nothing could scare a senior on the wrestling team, but that night at the Nunnery I got really scared. My friends had gone up lots of times previously but i had never gone with them, my first time, my friends picked the "perfect" time to go they said. Late at night on a friday evening after we all got off work and met up to hang out. Once we arrived at our spooky destination we started up the path that went up to all of the abandoned buildings. After walking up there in the dark with little crappy flashlights on our phones, we were all on edge, walking really close to each other. We walked past a few buildings then over to one of the bigger ones, opened the door, and we all went inside. Shortly after entering the house one of my friends claimed to see a ghost walking on the upper level of the building along the stair railing, thoroughly freaking all of us out. We all looked up there but nobody saw anything, after that we were all really scared and went through another building and that did it for us, we had to get out of there. We all ran down the trail back to the car and took off. Not really knowing what happened but we could all feel ghosts at the Nunnery . • Ryl i n- Rylin Merkley is a sophomore at Mountain Crest. He is currently on the wrestling team wrestling in the one hundred and fifty two weight class. He likes to hang out with his woman and can always be caught texting her and he can never not text her because she means the world to him. • • Dawsin- Dawsin Merkley is currently in the eighth grade and likes to mess with pvc pipe and melt it into different objects axes and swords. He is also a pyromaniac and can always be found wit matches ready to burn or melt something to bits. Stratti n- Strattin Merkley is a very weird little guy. He is currently attending the 5th grade at Mountainside Elementary. He likes to run around with no shirt on most of the time and is always good for a great laugh because he is always doing dumb stuff and makes everybody laugh at how dumb he is. Ryan- Ryan Parkinson is currently graduated and he is now working at Thompson Electric and he doesn't really do anything but work and save up money to go to Utah State University and he wants to become a surgeon and do lots of surgeries on people and get lots of money because doctors make bank. • • • Item 1 Baby Crying Rylin Merkley Petersboro, Utah November 8,2014 Context: Me and my little brother rylin were sitting at our kitchen counter and i asked him to tell me a story that he had heard about the Nunnery and this is what he said. Text: Ok tell me a story about the Nunnery. So supposedly there was a bunch of pregnant nuns that went there and they got their babies and drowned them in the pool. So when you walk by the pool you can hear babies crying. Texture: Rylin said that this as just a story, or kind of a rumor that /'Ie had heard about the Nunnery in the past. We both thought about how true the story seemed and by the en~ we decided th~t it se~med false and that the nuns wouldn't have killed their babies like that. • • • Item 2 Halloween Guards Rylin Merkley Petersboro Utah November 8, 2014 Context: Me and rjlin were again sitting in our kitchen when I asked him to tell me another that he had heard or been told about the Nunnery and he told me the Halloween Guards story. Text: Another story 1 heard about the Nunnery, the owner of it, hired some guards and some kids went up there on Halloween. And the guards captured them put them in the pool and then they shot all of the execution style. Texture: Rylin said that he heard this story from one of his friends and after thinking about the truthfulness of the story we came to the conclusion that this story couldn't be true . • • • Item 3 Nunnery Location Dawsin Merkley Petersboro Utah November 8,2014 Context: I interviewed Dawsin and I asked him if he knew where the Nunnery was at and if he did if he would describe it, or tell me where it was. Text: So the Old Nunnery about 3 miles up Logan Canyon if you don't look for it you would never see it, it's on the other side of the river. And it is se back into the mountains and fenced in, there are houses and an old chapel and a swimming pool. The only thing noticeable as you drive by is the huge gate that is locked and barbed wired. They have guards stationed up there at all times. the Catholic church used to use it as a place to send nuns that were having troubles mainly the ones that had gotten pregnant. Texture: After pondering the story me and Dawsin drove up Logan Canyon and found the Nunnery and after much more than 3 miles it was on the side of the road where he had described it at. • Item 4 Nun Killing Herself Dawsin Merkley Petersboro Utah November 8,2014 Context: I asked Dawsin If he had anymore stories from, or about the Nunnery that he knew about and that is what brings us to our next story. Text: Tell me the Nun story. Ok so the story goes that a Nun tried to escape with her baby late one night. She left her baby in the bushes, to lead the dogs away from her child When she returned to the spot the baby was missing, so she returned to the main houses. And saw her baby floating in the swimming pool dead. The Nun then killed herself in the pool, the whole area was then sold years later to a private family. A group of kids got in there once before security was beefed up and they swore the empty swimming pool was freezing even • though it was a july night. • Texture: Dawsin said that he had red this story out of some article that he had seen then read off of the internet. And after hearing the story I decided that this story could not have happened up at the Nunnery . • Item 5 Dog Story Strattin Merkley Petersboro Utah November 8,2014 Context: I asked my little brother Strattin to tell me a story that he heard from our brother Dawsin about the Nunnery, which was the Dog Story. Text: Tell me the Dog story, ok there is a rumor that if you go up there at night and pull off of the shoulder of the road, you can see the eyes of the dogs sniffing for the babies of the nuns that were trying to keep their kids. Texture: This story goes along with the previous story that dawsin told about the Nun killing herself in the pool and then the dogs are still running around up there looking for the babies of the Nuns. • After he told this story we both decided that it couldn't be a true, or real story. • • • • Item 6 Selling it Ryan Parkinson Providence Utah November 8, 2014 Context: I interviewed Ryan and told him to tell me what he knew about the nunnery and was up with the place. Text: Ok so tell me about the Nunnery, it's a bunch of cabins, also known as Saint Anne's Retreat. the owner is basically trying to recover what he spent on the place it was listed for 2 million dollars in july of 2010 the price has gone down now to about 600,000. Texture: after critically thinking about this interview we decided that this story was real. We researched what it was listed for now. And we even took a drive up there and saw that there was a for sale sign on the gate that went up to it. • • • Item 7 Trespassing Ryan Parkinson Providence, Utah November 8,2014 Context: So me and ryan were talking and I asked him what the grounds look like and stuff like that from everybody trespassing, and that is what he told me about which takes us to his story. Text: So there is a lot of people trespass there, there is always crap on the ground like, garbage and stuff, and most of the cabins are usually locked but there is a lot of people that break in a lot up there. Texture: We both thought about the story but after we went up there and walked all over the grounds and then when we looked around but we didn't really see a bunch of trash or anything like that but we did see that a lot of the cabins had been locked but had been broken into so you could still enter them if you wanted to . • • • Item 8 Shotgun Wielding Guards Ryan Parkinson Providence Utah November 8,2014 Context: Me and Ryan were sitting in my kitchen doing an interview and I asked him if he had heard about the halloween story with the guards and he said that he knew that story and decided to tell it to me. Text: Ok tell me the swimming pool story. Ok n like 1997, 38 kids trespassed and the guards found them and then they herded them into the swimming pool, then the kids were tied up and threatened by the guards until the police showed up, anyways a bunch of people got mad about it and the resulting trial that followed made national news . Texture: After reviewing and researching the story we decided that the story had to have been fake because we couldn't find a reason why the guards would have reason to tie them up and threaten them while they were in the swimming pool. • • • Item 9 Built in the 20th century Ryan Parkinson Providence Utah November 8,2014 Context: I asked Ryan if he knew the general area of the Nunnery and if he knew when it was built or made. And a lot of general information about the place. Text: Where is the Nunnery at. It's about 7 miles up Logan Canyon, Its privately owned and it was built in the early twentieth century by the Hatch family. And the land is owned by the forest service. Texture: We researched on the internet for stories like this and we found almost all of this general information on there. And this story is true and real and he was a really reliable source for this. • • • Item 10 Hatch Family Donation Ryan Parkinson Providence Utah November 8, 2014 Context: I asked Ryan about how the Nunnery ended up with the Catholic Church and what they ended up doing with it. Text: So what happened to the Nunnery. The Hatch Family Donated it to the Catholic Church in the nineteen fifties. And they re-named it St. Anne's Retreat. The Nuns from Sisters of the Holy Cross, vacationed there until it was turned into a youth camp in the eighties. Texture: After validating the truthfulness of the story and finding out much more research about the place . • • • Item 11 Private Ownership Ryan Parkinson Providence Utah November 8, 2014 Context: He is telling me the story of what happened to the Nunnery after it was turned into a kids youth camp. Text: So what has happened to the Nunnery nowadays. So in the early nineties the Catholic Church, turned the Nunnery into a private ownership. And that is how it has been ever since. Texture: Ryan said that he heard this story from an online internet source that he had read about. • • • Item 12 Movie Stars Ryan Parkinson Providence Utah November 8, 2014 Context: Ryan decided to tell me some history of the Nunnery and what it was used for before the Nuns used it and it was turned into a summer camp. And that is what brings us to this story. Text: So what happened with the Nunnery before the hatch family donated it and it was used by the catholic church. So before it was used by the Catholic Church it was used as a hotel for lots of famous movie stars. Texture: Ryan told me this story and he said that he had heard it from one of his friends that he was hanging out with them and then they told him this story. and we both thought about it for a while and decided that the story was pretty truth full. • • • Item 13 Aborted Children Ryan Parkinson Providence Utah November 8, 2014 Context: I asked Ryan why the Nunnery was still haunted or like what still haunts the Nunnery and why everybody is scared of that place. Text: So what still haunts the Nunnery like why does everybody think that the Nunnery is haunted and everything like that. There was rumors in the nineteen fourties that the Nunnery was an abortion clinic for unwed teenagers. And these aborted children still walk the grounds. Texture: Ryan read this off of the Old interweb and he found that it is actually not a real storie and it wasn't completely truth full. ~--------------------------------------.-------------------------------------------------- • • • Item 14 Fined Ryan Parkinson Providence Utah November 8,2014 Context: I was still continuing my interviews with Ryan and I asked him what would happen to you, or any other person if they went up there and were caught by the police for trespassing. And he told me this story. Text: What happens when you walk around up at the Nunnery and get caught by the police. Well so it's private property so if you trespass and get caught the cops will give you a citation, and you will get in trouble and fined for it. Texture: This is a really legit story because i have some friends that went up there and got caught by the cops and were cited and fined for trespassing on private property and they got in big trouble. • • • Item 15 USU Students Ryan Parkinson Providence Utah November 8, 2014 Context: I was asking Ryan if he had ever heard of any stories of people that had gone up to the Nunnery and had been caught by the cops and got in trouble for trespassing and were fined for it. Text: So do you know of any stories where people have gotten fines and have been trespassing up at the Nunnery. There was a bunch of USU students that were caught up there at the Nunnery and they got ticket and fines and everything. Texture: Ryan is currently going to USU and he said that he heard it from one of his friends that goes to school with him and they told him the story, so when it comes to the validity of this story it is one hundred percent truth full. • • • Item 16 Pool Cold Spot Ryan Parkinson Providence Utah November 8, 2014 Context: Ryan told me this story because he had a cousin of his drown in a pool and it really has a personal connection with him so this next story he told because he could relate to it very personally. Text: Ok tell me about the cold spot in the pool, ok so there was a little boy who drowned there in the pool, and the cold spot is because of the little boy, and he is haunting it. The cold spot is about two or three feet in diameter. Texture: This story is one hundred percent true I really believe deep deep down in my heart that a little boy might have actually drowned in the pool and did die there and he is now haunting it because the is a coldspot in the pool I felt it when we went up there . • • • Item 17 Names Ryan Parkinson Providence Utah November 8, 2014 Context: I asked my friend Ryan to tell me all of the different names of the Nunnery and so that is what brings us to this next interview or story that I have recorded. Text: Ok so tell me all of the different names of the Nunnery that you know of. Ok so the first one is Hatch's Camp, the second one is Forest Hills, the third one is Pine Glen Cove, and the fourth and final one is just the Nunnery. Texture: Ryan stated that he had seen all of those names off of some website and he told them to me. And we both concluded that this story is completely true. • • • Item 18 Offerings Ryan Parkinson Providence Utah November 8,2014 Context: Ryan told me this story after me asking him to tell me more about the Nunnery and basically just a bunch more of background information and other things about the Nunnery. Text: So when the family stopped using the Nunnery, who did they try and give it to first. Well in the nineteen fifties they offered it to the Church of Jesus Christ of Latter Day Saints. Then they offered it to Utah State University but neither one of them were interested in it, that is when they handed it over to the Catholic Church. Texture: This is a true and reliable story because they Hatch Family did try to give the Nunnery to all of those different places before the Catholics took it from them. ( Item 19 Handcuffs Ryan Parkinson Providence Utah November 8, 2014 Context: Well one day Ryan was looking on the internet and he was just reading a bunch of stories about the nunnery and he came across this story and then after he had read it he decided to tell it to me. Text: Ok so what is one of the big myths or legends that surrounds the Nunnery. Well according to the article one boy was butted by a shotgun and the little girls were molested and they all had wristmarks from fake plastic handcuffs. Texture: This story I think is a myth because the people couldn't just do, all of what they did to those kids. They would have to go to jail for that. ( ( ( Item 20 Guards Going To Jail Ryan Parkinson Providence Utah November 8, 2014 Context: This Interview goes along with the previous story but it tells the after the fact part. Like how that other story ends and what happens after. Text: So what happened to the kids after they were found. Well the cops showed up and they replaced the plastic hand cuffs with real metal ones then they took them to the sheriffs office and they were given tickets for trespassing. But then the victims parents found out what happened and the charges were dropped and the guards went to jail for a few months for their crimes against the kids. Texture: As for the truthfulness of this story I believe that this one is a real, and a very true and honest story that for the most part is pretty accurate. Format The file format, physical medium, or dimensions of the resource legends (folk tales); application/pdf; 6611293 Bytes Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/p16944coll20/id/57 SCAFOLK055Ser01Bx016Item0175.pdf Language A language of the resource eng Publisher An entity responsible for making the resource available Digitized by : Utah State University, Merrill-Cazier Library. Digitized by: Utah State University, Merrill-Cazier Library. Relation A related resource Utah State University Folklore in the news collection, 1973-2012, FOLK COLL 55 http://archiveswest.orbiscascade.org/ark:/80444/xv04849 St. Anne's Retreat Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Special Collections and Archives, phone (435) 797-2663. Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, FOLK COLL 55 Subject The topic of the resource Legends; legend-tripping; Title A name given to the resource The Nunnery Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/02997bef510330a566fc04c522f310e0.pdf 37ce53c027eaf7701198411a6e2f45b3 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Mondragón, Spain, http://sws.geonames.org/3116503 ; United States, http://sws.geonames.org/6252001 ; 20th century; 1980-1989; Creator An entity primarily responsible for making the resource Hansen, Gary B.; Hidalgo, Andres; Date A point or period of time associated with an event in the lifecycle of the resource 1987-07 Description An account of the resource The Mondragon Worker Cooperatives: An example of successful community economic development by Gary B. Hansen and Andres Hidalgo, July 1987. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCAMSS0319Ser01Bx002Fd03.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23544 Language A language of the resource eng; Publisher An entity responsible for making the resource available Utah State University, Utah Center for Productivity and Quality of Working Life; Relation A related resource Gary B. Hansen Papers, 1911-2005, COLL MSS 319 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; http://archiveswest.orbiscascade.org/ark:/80444/xv99734/ Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, Gary B. Hansen Papers, 1911-2005, COLL MSS 319 Series 1 Bx 2 Fd 3 Subject The topic of the resource Production cooperatives--Spain-Mondragon; Cooperative societies--History--Spain--Mondragon; Mondragon; Spain; Cooperatives; Reports Title A name given to the resource The Mondragon Worker Cooperatives: An example of successful community economic development Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/4d7784dcc22440835ae027e9f3aa5683.pdf ef4d517a8ac61a93ecce428577491e59 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant China, http://sws.geonames.org/1814991 ; 20th century; 2000-2009; Date A point or period of time associated with an event in the lifecycle of the resource 2000-10-26; 2000-10-27 Description An account of the resource The International Committee for the Promotion of Chinese Industrial Cooperatives paper explaining the Gung Ho movement in China. Material available at the Helen Foster Snow Symposium at Brigham Young University, October 26-27, 2000. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCAMSS0319Ser10Bx001Fd02-297-300.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23548 Language A language of the resource eng; Relation A related resource Gary B. Hansen Papers, 1911-2005, COLL MSS 319 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; http://archiveswest.orbiscascade.org/ark:/80444/xv99734/ Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, Gary B. Hansen Papers, 1911-2005, COLL MSS 319 Series 10 Bx 1 Fd 2 Subject The topic of the resource Producer cooperatives--China; International Committee for Promotion of Chinese Industrial Cooperatives; Cooperative societies--China; Industries--China; Cooperatives; China; Symposiums; Title A name given to the resource The International Committee for the Promotion of Chinese Industrial Cooperatives Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/510421e688e291ee2997d80e36b697d0.pdf 85b8cbbcf0d3baa8116e2410cbb37e50 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Utah, United States, http://sws.geonames.org/5549030 ; Idaho, United States, http://sws.geonames.org/5596512 ; 20th century; 1970-1979; Creator An entity primarily responsible for making the resource Tuttle, Jesse; Date A point or period of time associated with an event in the lifecycle of the resource 1978 Description An account of the resource The History of the Utah-Idaho Farmer's Union by Jesse Tuttle. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCAMSS0129Bx001Fd01-001-015.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23511 Language A language of the resource eng; Relation A related resource Utah Cooperative Association, 1936-1983, COLL MSS 129 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; http://archiveswest.orbiscascade.org/ark:/80444/xv28604/ Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, Utah Cooperative Association, 1936-1983, COLL MSS 129 Box 1 Folder 1 Subject The topic of the resource Utah-Idaho Farmer's Union--History; Cooperatives societies--History; Cooperatives; Utah; Idaho; Farmer's Union; Title A name given to the resource The History of the Utah -Idaho Farmer's Union by Jesse Tuttle Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/04249654055ba9fdf7648be2a158325e.pdf e0f75885d78ecfeca4d050e1c83eb3dc Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Contributor An entity responsible for making contributions to the resource Hoivik, Solve; Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Rochdale, England, United Kingdom, http://sws.geonames.org/2639272; 19th century; 1840-1849; Creator An entity primarily responsible for making the resource Kaasa, Sterla; Date A point or period of time associated with an event in the lifecycle of the resource Undated Description An account of the resource "The Cooperative Movement was started by some poor English workers." Beginnings of the Co-operative Movement in Rochdale, United Kingdom, by the Rochdale Equitable Pioneers' Society. Poster drawn by Sterla Kaasa and told by Solve Hoivik. The first Co-operative cartoon made for "Vart Blad" the member journal of the The Norwegian Wholesale Society, Oslo, Norway. Rochdale Pioneers Museum, Toad Lane, Rochdale, United Kingdom. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCAMSS0319Ser01Bx003Fd03.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23545 Language A language of the resource eng; Relation A related resource Gary B. Hansen Papers, 1911-2005, COLL MSS 319 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; http://archiveswest.orbiscascade.org/ark:/80444/xv99734/ Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, Gary B. Hansen Papers, 1911-2005, COLL MSS 319 Series 1 Bx 3 Fd 3 Subject The topic of the resource Rochdale Equitable Pioneers' Society; Cooperation--England--Rochdale; Cooperative societies--England--Rochdale; Cooperatives; Norway; England; Title A name given to the resource The Cooperative Movement was started by some poor English workers Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/46b0bcdb20ac5bf43ac3a9e880d51f3c.pdf dcbac46f70f557acc73c7ab22302f28f Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Sweden, http://sws.geonames.org/2661886 ; 20th century; 1980-1989; Date A point or period of time associated with an event in the lifecycle of the resource 1983-10 Description An account of the resource The Cooperative Movement in Sweden. Fact Sheet on Sweden, published by The Swedish Institute. Printed in Sweden, October 1983. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCAMSS0319Ser10Bx002Fd07-010-013.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23551 Language A language of the resource eng; Publisher An entity responsible for making the resource available The Swedish Institute; Relation A related resource Gary B. Hansen Papers, 1911-2005, COLL MSS 319 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; http://archiveswest.orbiscascade.org/ark:/80444/xv99734/ Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, Gary B. Hansen Papers, 1911-2005, COLL MSS 319 Series 10 Bx 2 Fd 7 Subject The topic of the resource Cooperative societies--History--Sweden; Consumer cooperatives--Sweden; Housing, Cooperative--Sweden; Agriculture, Cooperative--Sweden; Producer cooperatives--Sweden; Sweden; Cooperatives; Agriculture; Consumers; Title A name given to the resource The Cooperative Movement in Sweden Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/17d22ee4965231602f94e01d5a6850cb.pdf 7f032a859253efda62495ebec8715d2c Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Rochdale, England, United Kingdom, http://sws.geonames.org/2639272; 19th century; 1880-1889; 1890-1899; 20th century; 1900-1909; 1910-1919; 1920-1929; 1930-1939; 1940-1949; 1950-1959; 1960-1969; 1970-1979; 1980-1989; Creator An entity primarily responsible for making the resource Hansen, Gary B.; Date A point or period of time associated with an event in the lifecycle of the resource 2000-10-26; 2000-10-27 Description An account of the resource The contribution of Helen Foster Snow to the promotion and use of group entrepreneurship and worker cooperatives for job creation, income generation and economic renewal by Gary B. Hansen. Paper presented at the Helen Foster Snow Symposium, Brigham Young University, Provo, Utah, October 26-27, 2000. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCAMSS0319Ser10Bx002Fd05-001-019.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23550 Language A language of the resource eng; Relation A related resource Gary B. Hansen Papers, 1911-2005, COLL MSS 319 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; http://archiveswest.orbiscascade.org/ark:/80444/xv99734/ Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, Gary B. Hansen Papers, 1911-2005, COLL MSS 319 Series 10 Bx 2 Fd 5 Subject The topic of the resource Producer cooperatives--China; International Committee for Promotion of Chinese Industrial Cooperatives; Cooperative societies--China; Industries--China; Snow, Helen Foster, 1907-1997; Cooperatives; China; England; Title A name given to the resource The contribution of Helen Foster Snow to the promotion and use of group entrepreneurship and worker cooperatives for job creation, income generation and economic renewal Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/e96c5396e99b42da5238a125c99d67d4.pdf b9a2c81d25c31e685d29b21b37fd6424 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Utah, United States, http://sws.geonames.org/5549030 ; Rochdale, England, United Kingdom, http://sws.geonames.org/2639272 ; 20th century; 1930-1939; Date A point or period of time associated with an event in the lifecycle of the resource 1937 Description An account of the resource The Consumer Cooperative Movement by Lowry Nelson. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCAMSS0075Bx003Fd01-001-014.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23497 Language A language of the resource eng; Relation A related resource Joseph A. Geddes papers, COLL MSS 75 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; http://archiveswest.orbiscascade.org/ark:/80444/xv84576/ Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, Joseph A. Geddes papers, COLL MSS 75, Box 3, Fd 1 Subject The topic of the resource Cooperative societies--History; Consumer cooperatives--History; Agriculture, Cooperative--History; Cooperatives; Agriculture; Title A name given to the resource The Consumer Cooperative Movement by Lowry Nelson Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/de182edc041acd62895e0521e7218f37.pdf 21568353bd9f566febb0db362172cbeb Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Becker Brewing and Malting Company Records Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Salt Lake City, Utah; Ogden, Utah; Creator An entity primarily responsible for making the resource Distribco; Date A point or period of time associated with an event in the lifecycle of the resource 1980 Description An account of the resource This is an advertising handout for The Brewery, a tavern that operated at the Becker Brewing and Malting Factory between its closing, and the demolishing of the buildings in 1984. The handout has the weekly specials of the bar and the price of a pitcher and a schooner. Format The file format, physical medium, or dimensions of the resource application/pdf; 4079132 Bytes Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/p16944coll29/id/90 Language A language of the resource eng; Publisher An entity responsible for making the resource available Digitized by: Utah State University, Merrill-Cazier Library Relation A related resource Becker Brewing and Malting Company Records Addendum https://archiveswest.orbiscascade.org/ark:/80444/xv52359 Becker Brewing and Malting Company Records Collection Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663 Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, [Becker Brewing and Malting Company Records Addendum, CAINEMSS31Addendum Series 03, Box 003, Folder 18, Item 005] Subject The topic of the resource Becker Products Company; Becker Brewing and Malting Company; The Brewery; Title A name given to the resource The Brewery Pamphlet, c. 1980 Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/08dee2abe8c314ac925d50a28b420c95.pdf e2de12d2e3b2b63eab49304abcb2906b Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Logan, Cache County, Utah, United States, http://sws.geonames.org/5777544 ; 20th century; 1910-1919; Date A point or period of time associated with an event in the lifecycle of the resource 1912-02-05; 1912-02-06; 1912-02-07; 1912-02-08; 1912-02-09; 1912-02-10; 1912-02-11; 1912-02-12; 1912-02-13; 1912-02-14; 1912-02-15; 1912-02-16; 1912-02-17 Description An account of the resource Program for annual Farmers' Round Up and Housekeeper's Conference, two week session at Utah Agricultural College. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCAUA-18p10c36Bx0001Fd01-201.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23440 Language A language of the resource eng; Relation A related resource Farmers Institute and Housekeepers Conference, 18.10:36 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, Farmers Institute and Housekeepers Conference, 18.10:36 Subject The topic of the resource Agricultural College of Utah; Agricultural extension work--Utah; Farmers & Homemakers Encampment; Extension work; Programs; Lectures; Conferences; Home economics; Farmers' institutes; Agriculture; Encampent; Title A name given to the resource The Annual Farmers' Roundup and Housekeepers' Conference at Utah Agricultural College Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/5f3746d01daf3ce577cebfff17616f19.pdf 17a5227584ac8b9df669780b8a8062d4 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Utah; 1950-1959; 20th century; Date A point or period of time associated with an event in the lifecycle of the resource 1959-10-31 Description An account of the resource Testimonial given in honor of Dr. William Preston Thomas in the Student Union Building on the USU campus, October 31, 1959.; Format The file format, physical medium, or dimensions of the resource image/jpeg; Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/coops/id/1809 SCAUA-14p01s04c26Bx0014Fd12-007-038.pdf Language A language of the resource eng; Relation A related resource W. Preston Thomas collection 14.1/4 : 26 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries USU Archives curator, phone (435) 797-0894.; Utah State University, Merrill-Cazier Library; Source A related resource from which the described resource is derived Utah State University, Merill-Cazier Library, Special Collections and Archives, W. Preston Thomas collection 14.1/4 : 26 Bx 14 Fd 12; Subject The topic of the resource Speeches, addresses, etc; Toasts; Thomas, W. Preston (William Preston), 1887-1962; Title A name given to the resource Testimonial given in honor of Dr. W. Preston Thomas; Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/1eac46bb2f48f590ad075ef092ff0fa6.pdf 43a8d17c847b5a0a86a30a8d2608725e Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Logan, Cache County, Utah, United States, http://sws.geonames.org/5777544 ; 20th century; 1950-1959; Date A point or period of time associated with an event in the lifecycle of the resource 1959-10-31 Description An account of the resource Testimonial given in honor of Dr. William Preston Thomas in the Student Union Building on the Utah State University campus, October 31, 1959. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCAUA-14p01s04c26Bx0014Fd12-007-038.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23453 Language A language of the resource eng; Relation A related resource W. Preston Thomas collection 14.1/4:26 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merill-Cazier Library, Special Collections and Archives, W. Preston Thomas collection 14.1/4:26 Bx 14 Fd 12 Subject The topic of the resource Speeches, addresses, etc.; Toasts; Thomas, W. Preston (William Preston), 1887-1962; Speeches; Toasts; Utah State University; Title A name given to the resource Testimonial given in honor of Dr. W. Preston Thomas Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/35561f0f498d0309214f524458c793cc.pdf 6b52fe6ead25c188b8aa400ce3f0db7b Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Contributor An entity responsible for making contributions to the resource Merrill, Lewis A.; Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Logan, Cache County, Utah, United States, http://sws.geonames.org/5777544 ; 20th century; 1900-1909; Date A point or period of time associated with an event in the lifecycle of the resource 1907 Description An account of the resource Utah State Farmers' Institute Annual number 10, for the year ending June 30, 1907. College Bulletins issued quarterly, Vol. 7, no. 4. "This number is devoted to Arid Farming." The Annuals of the Farmers Institute and Housekeepers Conference recorded the seasons institute work, which contains leading papers and discussions presented at the institute meeting of the State. Freely distributed to farmers following each session. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCAUA-18p10c47No0010.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23447 Language A language of the resource eng; Publisher An entity responsible for making the resource available Skelton Publishing Company; Relation A related resource Utah Agricultural Experiment Station, University Archives, 18.10:47 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, University Archives, Utah Agricultural Experiment Station, 18.10:47 no. 10 Subject The topic of the resource Farmers' institutes--Utah; Arid regions agriculture--Utah; Agricultural extension work--Utah; Agricultural College of Utah; Home economics extension work--Utah; Housekeeper's Conference--Utah; Extension work; Home economics; Conferences; Reports; Title A name given to the resource Tenth Annual Report of the Farmers Institute and Housekeepers Conference Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/2b3fd7f0696430bf7f4b04c0a6a92009.jpg 008cebfe599d66fade7991d995f05835 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Jack London at Utah State University Description An account of the resource Jack London, legendary author of adventure classics such as Call of the Wild and White Fang, came from blue-collar beginnings and was largely self-taught. He based many of his exciting literary yarns on his hard-scrabble life experiences which included poaching oysters, laboring at a cannery, jute mill, and coal power plant, and panning for gold in the Alaskan Klondike. Broken by personal despair, two unsuccessful attempts to have children with second wife Charmian, the destruction of his California dream home, and slow kidney failure from years of alcohol abuse, London died on November 22, 1916, at age forty. This selective small digital collection highlights his will, letters, and book inscriptions that offer insights into his complex relationships with the important women in his life: first wife Bessie, second wife Charmian, daughters Joan and Bess, mother Flora, &ldquo;mammy&rdquo; Jennie, and friend/collaborator Anna Strunsky. Other items in the digital collection include photographs and book covers. For more details about London&rsquo;s life as well as a full inventory of USU&rsquo;s larger print collection of Jack and Charmian London materials, see <a href="http://uda-db.orbiscascade.org/findaid/ark:/80444/xv27206">http://uda-db.orbiscascade.org/findaid/ark:/80444/xv27206</a>. Merrill-Cazier Library's Special Collections and Archives houses one of the largest Jack London manuscript collections in the world, second only to the prestigious Huntington Library in San Marino, California. This acquisition was a result of the close personal and professional relationship between Irving Shepard, Jack London's nephew and executor of his literary estate, and King Hendricks, a prominent London scholar and English professor at USU. Thanks to a series of purchases and donations from the London estate made between 1964 and 1971, USU is now proud to provide online access to selected material from the collection. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Glen Ellen (Calif.); Sonoma County (Calif.); California; United States; Creator An entity primarily responsible for making the resource Shepard, Eliza London, 1866-1939; Date A point or period of time associated with an event in the lifecycle of the resource 1890; 1891; 1892; 1893; 1894; 1895; 1896; 1897; 1898; 1899; 1900; 1901; 1902; 1903; 1904; 1905; 1906; 1907; 1908; 1909; 1910; 1911; 1912; 1913; 1914; 1915; 1916 Description An account of the resource Telegram from Eliza Shepard to Jack London, undated. UNIOR AM s^hr M^ftW THEO. N. VAIL, PRESIDENT RECEIVED AT g „ B nM „ Glenn Ellen somoma Co Cal 15 th Jack London Walnut Grave cal Account is and has been all right deposited two hundred requested Elliza Shepard Format The file format, physical medium, or dimensions of the resource image/jpeg; 1921974 Bytes Identifier An unambiguous reference to the resource within a given context Mss10Bx9Fd1023_Letter 15.jpg <a href="http://digital.lib.usu.edu/cdm/ref/collection/jacklondon/id/258">http://digital.lib.usu.edu/cdm/ref/collection/jacklondon/id/258</a> Language A language of the resource eng; Publisher An entity responsible for making the resource available Digitized by : Utah State University, Merrill-Cazier Library Relation A related resource Jack and Charmian London Correspondence and Papers, 1894-1953 For more information about this collection, please see the finding aid at :<a href="%20http://uda-db.orbiscascade.org/findaid/ark:/80444/xv27206"> http://uda-db.orbiscascade.org/findaid/ark:/80444/xv27206</a> Jack London Digital Collection Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Manuscript Curator, phone (435) 797-0891. Source A related resource from which the described resource is derived The original of this item is located at Utah State University, Merrill-Cazier Library, Special Collections and Archives, COLL MSS 10 Box 9 Folder 1. Subject The topic of the resource London, Jack, 1876-1916--Correspondence; Authors, American--20th century--Correspondence; Title A name given to the resource Telegram from Eliza Shepard to Jack London, undated Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/a9f73e93c4634277223567f5a60511e6.pdf 4827c317dc9eebdfed5dc8e545c99158 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource St. Anne's Retreat Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Logan Canyon (Utah); Cache County (Utah); United States; 1970-1979; 1980-1989; 1990-1999; 20th century; Description An account of the resource Fife Folklore Conference (FFC) paper covering ghost stories and legend-tripping tales from St. Anne's Retreat, Logan Canyon. TALES OF THE SUPERNATURAL Bekka Hanson Utah State University Fife Folklore Archives Logan, Utah History 489!English 524 Instructor: Toelken Summer 1991 (/ List of Informants Stefanis 8jerregaard - Stefanis is a 20 year old Liberal Arts major from Roy, Utah. She Is a member of the Kappa Delta sorority. and Is a fairly religious Catholic. She throws excellent barbecues. Shaun Federico - Shaun is 19 years old and was born and bred in Cache Valley. He is a Theater Arts major and tends to be dramatic. He also had a twin brother named Shane. He's just recently married to Susan Federico. Shaun works with me at the Center for Persons with Disabilities in the AssistivB Technology Department. Susan Federico - Susan is 35 and originally from Delta. Utah. She has lived in Logan for several years, however. She also works with me in the Assislive Technology Department at the CPO. Jennifer Harding · (All names have been changed to protect the innocent.) Jennifer is a pseudonym for a girl who wishes to remain anonymous. She Is 23 and from Corrine, Utah. She will graduate in the fall with a sociology degree, but should have gone into fashion design. She is also a member of the Kappa Delta sorority. Bakka Hanson - I am a 23 year old university graduate who has lived in Logan for five years. I grew up in Salt Lake City and Magna, Utah. My interests include performance, research, writing, and working with people. (This is what it says on my resume.) Julie Johnson· Julie is my roommate and a very good friend of mine. She is 22, and hails from Drem, Utah. She is quite religious in the LOS faith. She is very musically talented, and is getting her degree in Music Therapy. She is the middle child in a family of seven. She has more ghost stories than anyone I've ever heard in my life. Irving Berlin Jones· Irving is a pseudonym for someone who wishes to remain anonymous, and after you read ·Shelly's Ghost- I think you'll understand why. This person is 21, the oldest of seven children, and comes from a strong Mormon background. He Is very soft spoken and down to earth. He also grew up in Cache Valley. Joe Pitkin· Joe just turned 21 and also just graduated with a degree in English. He plays cello and bass, and is an excellent poet. He was raised in Cache Valley, and is from Quaker background. He's also closely related to a certain member of the English Department faculty who shall remain nameless (Will Pitkin). Bill Stanley· Bill is a concert pianist extrordanaire, and has played with the Utah Symphony. He is 21 and comes from a very non-religious background. He also was raised in Cache Valley, and is good friends with both Irving and Joe. ( ( Autobiographical Sketch First of all, I hate autobiographical sketches because I don't have too much to say about myself that isn't totally boring. If I sound kind of stupid, please forgive me. I hate to write about myself. Here's the basics. My name is Bekka Hanson and I am a 23 year old Utah State University Graduate. I have a B.S. in Psychoiogy, and I liked graduating so much that I stuck around and got a second B.S. In Philosophy. I would tike to get my Maste(s Degree in American Studies with and Emphasis on Folklore, and I would like to start on this in the fall of 1991. I was born In Salt Lake City and grew up there and in Magna, Utah. I graduated from Cyprus High in 1986. I was a poor student. I am the youngest child, and have a brother who Is 28. I started out to do a paper on legend-tripping, since I was a legend-tripper, but ended up basically doing a paper on adolescent ghost stories. I got some really interesting stuff. My favorite story is "Shelly's Ghost, .. which begins on page 36, if you want to read it. This paper is very long, and I didn't mean to write a book, but it physically hurt every time I cut out a story. Some of those pages are pictures, and I also was able to obtain a pamphlet on Gilgal, which I enclosed. (Pages 27-35.) I really enjoyed doing this paper, and I hope you enjoy reading it. Usten to the tape if you can, because the people who tell the stories are what make them interesting. ( Table of Conlenls Cover Essay .......... ............................................................................................. 1 Ghost Stories From Famous People "Eric elaplon and the Poster,· Joe Pitkin ................................................. 5 "Three Men and a Baby Ghost,- Susan Federico ......................................... 6 Weird Things From Grade School "The Pinkie Thing; Bill Sian ley ............................................................... 7 "Bloody Mary: Julie Johnson, Bekka Hanson ............. .............................. 8 Legend-Tripping Stories "The Logan Cemetery Weeping Woman," Bekka Hanson ... ........................... 10 "The Logan Cemetery Weeping Woman; Shaun Federico ........... ................ 12 "The Logan Cemetery Weeping Woman,"Julie Johnson .............................. 14 ·The Provo Cemetery Weeping Woman,· Julie Johnson ............................ 14 "St. Ann's Retreat," Irving Berlin Jones .................................................. 15 "S1. Ann's Retreat," Shaun Federico ................................. ... ..... .............. 16 "Kaye's Cross," Stefanie Bjerregaard ............................. ......... ............... 18 "Emu's Grave," Bekka Hanson ..................................................... ............ 20 "Hobitland or Allan Park," Bekka Hanson ................................................. 22 "The Ogden Cemetery Statue," Stefanie Bjerregaard ............................... 24 "The Devil House," Julie Johnson ................................ ............................ 26 "Gilgal or the Flintstone Park," Julie Johnson, Bekka Hanson ................... 27 Real Ghosts Stories "Shelly's Ghost," Irving Berlin Jones ......... ...... ............. ...... .................... 36 "Shane's Ghost," Shaun Federico ........................................................ ..... 38 "Allysa," Jennifer Harding ................... ..................... .............. .. .. ........... 39 Stories of the Devil II Jay's Journal, II Julie Johnson ................ ................... ............................ 41 ~\\ ( -Tales of the Supernatural- ( ( In our American society today. we are fascinated by the supernatural. AJmost every popular magazine has either a horoscope or a numerology section. In the July 1991 Elle magazine, most of the issue was devoted to the occult In the form of tarot cards, runes, and astrology. In the entertainment media, recent movies such as -Ghost- and -Flalliners· have used supernatural themes as the basic storyline. and television programs such as ·Unsolved Mysteries· regularly devote some time to stories that supposedly can be explained by the paranormal. Papers like the Star and the National Enquirer thrive on such stories, and regularly feature accounts of the supernatural, whether it be UFOs or actual ghost sightings. Supernatural events are featured in legitimate medis, too, but usually the emphasis Is to prove that the events in question were not supernatural in origin. There Is even a professional psychological society that is devoted to the study of the paranormal. In my own, very non-scientific research, I was amazed at the wealth of supernatural stories that are being told by people of my own age group, and, specifically, by my friends. These stories abound, and the telling of one will often trigger the telling of another In a different individual. This is all seeminglt incongruous, since we pride ourselves on being a rational society. People like carl~O;and other noted scientists are very public about their feelings on the supernatural. We ~hink of ourselves as a society that has thrown away superstition and has become -enlightened- through our advanced science and technology. We'd like to think that only uneducated people wouk:J believe In such things. Religion has taken a beating in this Issue, since God and all the miracles also dwell in the realm of the supernatural. Yet, seemingly in spite of our advancements in technology and science, things of the supernatural become more prevalent every day. Carl Jung made a prediction at the beginning of this century that America and western society In general would become neurotic, and this wouk:J be due, partially, to our emphasis on technology. He could see the beginnings of it, and believed it was caused in part by the industrial revolution. We, as a human species, need an outlet to things of the supernatural, the spiritual, or, basically, things which cannot be known, since the supernatural Is such a basic part of our own psyche. Religion used to be our outlet for this. Joseph Campbell stated in -The Power of Myth- that religion is no longer doing it's job. What religion does for us now is to teach us morals and ethics. It doesn't give us a way to get in touch with that supernatural aspect of ourselves. We have become a very neurotic society because we have denied ourselves an expression of the supernatural. By denying the supernatural, we deny intrinsic characteristics of ourselves. Consequently, we as a society are terrified of the supernatural because it is unknown, it is unprovable, and yet it is also within us. Most ( ( psychologists In all disciplines of the field believe that when the psyche gets too far out of balance, It will try to compensate. This comes out oftentimes In our dreams. If this balancing problem Is not resolved, It results In neurosis. Our whole society Is off balance since we are so technically oriented. and supernatural stories. like dreams, are trying In part to compensate for this. We deny there is such a thing as -inspiration: yet individuals who work in -hard­sciences afe often among those who are most Inspired. In hindsight, they can explain their methods very rationally and scientifically. In "The Will to Power" Frledreich Nietzsche warned us of the dangers of living in a technological society. "God is dead," he stated. "God remains dead. And we have killed him. How shall we, the murderers of all murderers, comfort ourselves? .. .ls not the greatness of this deed too great for us? Must we not ourselves become gods simply to seem worthy of it?" And that is what we have done in our society. It Is looked down upon to have a belief in God or in any form of supernaturalism. In it's place we have put technology, and the scientific method is the way we worShip. Jean· Paul Sartre would say we are simply deluding oursetves in a different way. We have substituted God with the works of man and the order of nature. We do not believe in the truth of our own spirit, not onfy in a religious sense, but in a non·rational, creative, emotive sense as well. We are taught that everything has a rational explanation. We are told at a very young age that there are no such things as ghosts. We do It so that children won't be afraid of what we believe Is not there. However, by doing this we deny the affirmation and recognition of the unknowable. We have no basis for dealing with a supernatural experience. What happens. then, when an individual has one of these experiences? The most common thing Is just to not talk about it, which is what Dr. David Hufford found in his research with the old hag experience. Evidence Indicates that about twenty per cent of the population of any given SOCiety, including our own, has had this experience. Yet it was completely unknown until just a few years ago because no one talked about It. We are victims of our rational society. Those who have had a paranormal experience set up a logical proof system to show that the event had to be caused by some supernatural thing. In -Allysa's Ghost- later in this paper, Jennifer Harding tells of an event where helium balloons moved of their own accord. She lays out step by step why this could be evidence of a ghost: the beams in the ceiling would not allow the balloons to move, there were no drafts, and the balloons turned a 90 degree angle. Outsiders to the experience try to explain It away: there must have been some reason that you overlooked. Even events that completely ( defy explanation can be explained away with -you must have had a hallucination; or -it was just a trk:k of the mind.- In different societies you could say -I have seen a ghost- and have that be accepted for what it's worth without any required proofs. Often the person who has had the experience becomes a person of some renown and respect. In our SOCiety, they are labeled as crackpots. On one level. supernatural stories, whether they happen to us personaUy or not. become a way for us to deal with these kinds of events. These things are very uncomfortable for us, and the stories become a kind of model for dealing with the paranormal. These stories start appearing at a very early age, as in the story of -Bloody Mary: and of -The Pinkie Thing: By doing these things as children and latter on in our teens, we are trying to associate oursetves with that which cannot be explained. The ultimate of the unexplainable is the experience of death. As Jean-Paul Sartre said in -Being and Nothingness: death Is the one experience no one can avoid or put off. Sooner or later it will happen to us aU. In our technical society, there is no room for death. We rationalize it as much as we can by understanding the biological aspects of it, but the spiritual aspect is completely terrifying to us. In one minute there is a living, breathing, intelligent person here, and in the next there is nothing but an empty shell. Where did that ( person go? Where will I go when it happens to me? What happens after death is the pinnacle of the unknown. A strong reaction to this is our emphasis on youth. We want to be the ageless society. Plastic surgery is a booming industry, the making of old people younger. We don't want to be reminded of death, and consequently, we have little respect for elderly people. Much of the time we'd rather put them in nursing homes than have to take care of them In their old age. We hope for medical breakthroughs that will stop or at least slow the aging process. The concept of death is a major element in the legend-tripping stories. When we reach our teens, death starts becoming more of a reality. In my own case, there was a boy In my class who was killed in a car aCCident when I was a freshman. The thought begins to occur that death could happen to me. Legend-tripping is a confrontation with death. Oftentimes this is a direct confrontation, as in the stories where you go to the cemetery to see a ghost or other apparition. In a non-direct sense, legend-tripping confronts death by confronting the supernatural. The fear element that is common to aU these types of stories is the confirmation of life itself. The fact that you are feeling fear means that you are still alive. But these stories are often about confronting that fear, by actually getting out of the car, and consequently, being able to draw strength from that experience. 3 ( ( On a higher lovel, supernatural stories help us come In contact with the unknowable In ourselves, Joseph Campbell would call" "the journey Inward," Buddhists call It "the pathway to enlightenment.- We are so afraid of not knowing; we are terrified of the unknowable. And we deny these aspects of ourselves. Science can bring together all of the elements of life and actually create organic compounds from basic elements, yet they cannot make these oompounds live. The process of birth is a supernatural experience In and of itself. These stories tell us that the supernatural Is alive and thriving in our society, and perhaps this Is because of our denial of it. The more It Is denied, the stronger It asserts itself, And in some way, they take the place of the old mythologies, These stories can help us get in touch with the supernatural in each of us, and help us on our own inward journey. seeker of truth follow no path all paths lead where truth is here -8. B. cummings These stories come from my culture, which means to say that everyone Is between the ages of 19 and 35, we all come from a predominantly Utah Mormon society, which is different from a Mormon society outside of Utah, and we're fairly sheltered In comparison to, say New York, l.A., or Detroit. The drug issue comes out in many of the stories. We didn't have problems with gangs. Our religious intensity varies widely . . Some of these people are extremely religious, most come from a religious background and are kind of neutral, and one was raised in a completely atheistic family. Nevertheless, we all have supernatural stories of one sort or another. They are independent of religious affiliation. A lot of these stories are really fun read. Many are humorous, and some are extremely serious. Some may be easily explained, but the important thing 10 remember is that for the people they happened to, these stories are very real. The person was effected by It. or the story wouk:Jn'l have been told at all. There are five different categories of stories: Ghost Stories From Famous People. Weird Things From Grade School, Legend·Tripping Stories. Real Ghosts Stories, and Stories of the Devil. I'll discuss each category as I get to il. All of the Interviews took place In Logan, Utah, in July of 1991. 4- ( ( Ghost Stories From Famous People There are a lot of ghost stories going around about famous people. It seems that people who don't have any supernatural experiences of their own usually know of a ghost story relating to someone else. Celebrities are the ultimate ·someone else: These stories tend to be fairly visible among the members of the specific group that the story would relate 10. Several of my friends who like Eric e laplon and his music know the story that Joe relates. Many people that have seen the movie "Three Men and a Baby· know the story Susan relates. Ghost Stories From Famous People -Eric elaplOn and the Poster" Joe Pitkin July 15. 1991 Contextual Information: Julie, Bill, Joe, Irving and I were al Joe and Irving's apartment. Julie and I had been telling ghost stories all day. We asked Joe if he had one, and this is what he told us. Joe: There's one about Eric Clapton and how he wrote -In the Presence of the lord" I ... that's like, it never happened to me. Bekka: I've never heard it. Do you know something that happened to a friend? Tell me the one about Eric ... Joe: Well. I consider Eric Clapton a friend. Bill: He's a friend. Bekka: Go ahead, tell me the one about Eric Clapton and the ... Joe: Well, like, when Eric Clapton wrote -In the Presence of the lord,- which it is, I guess, admittedly a departure for, for him, he said that..umm, that it happened, 'cause this was like when he was, I guess, still addicted to heroin. And ... and he was down at some record shop just buying posters, and he bought, like, one of Jimi Hendryx and another of something else, I think like Jimi Hendryx and Janis Joplin. I think is what he said. And he had them, like, rolled up, and he took them home, and he said when he unrolled them, it was like Jimi Hendryx one, and then in between it, the Jimi Hendryx and the Janis Joplin, it was this poster of Jesus, that's just sort of like ..• Bekka: Whoa. Joe: Yeah, it was Just sort of like Jesus just sitting there smiling, and so he freaked out and wrote -In the Presence of the lord. - And that's really the only one I know. That's, I mean, I don't know what happened to it or if he's still got the Jesus poster or if maybe someone slipped it in ... Bekka: And the guy at the poster shop didn't slip it in? Joe: J imagine it was probably just like any place, like -buy-two-posters-get-a-poster-of-Jesus­free- day, and Eric didn't see the sign saying -get-your- free.Jesus-poster day" But I guess he was really changed by it, so ... Bekka: That's a good story. -Eric Clapton and the Poster- has elements that are important to my culture, primarily having some kind of experience that would cause a person to stop doing drugs. Even though Eric Clapton's experience could be due to the drugs themselves, or to another easily explained situation, it supposedly did effect him very much and did cause him to stop doing drugs. This story also has elements of getting back to religious roots, as well as a lot of pop culture type things (the Jimi Hendryx and Janis Joplin posters). ( ( Ghost Stories From Famous People -rhree Men and a Baby Ghosr Susan Federico July 25, 1991 Contextual Information: I quizzed all the people I work with 10 see if they had ghost stories. Susan: Kay. this is a story from the movie -Three Men and a Unle .... , or "Three Men and a Baby,­And during the movie, there's a part in the movie if you watch real close when the grandma comes to visit where you can see a boy in the background. And he is a ghost because his mother called up the station, after the movie was published she saw it on television and recognized the little boy and those were the clothes that he was wearing the day he was, he was killed. and that was their home that it was filmed in. Bekka: Oh, did you see it in the movie? Have you seen it? Susan: Um-hum (yes). Yeah, you can see him, he's wearing a red shirt, and you can see him as plaln as day, right In the curtain. Bekka: Wow, 00 you know how he was killed? Susan: Some kind of an accident. I'm not real sure what it was. But he was, he died in the home where the movie took place where they were filming. I\le heard this story quite a bit, and it's always pretty much the same. A few of the stories I heard during the Fife Folklore Conference in June of 1991. This story show elements that are common among ghost stories, specifically the idea of a violent death in a specifIC place where the ghost continues to reside. In this story, the boy is still wearing the clothes he was killed in. The fact that he is a ghost is confirmed by the mother. All these elements are set up to prove that this is an actual ghost story and not a bad editing job on the part of the movie people. ( Weird Things From Grade School This type of experience is a Jot more common than I thought it was. Since I\le done my research, almost everyone I've talked to under the age of about thirty had some kind of little supernatural activity they did in elementary school. This would seem to Indicate that the need or desire for supematural contact begins fairly early_ These experiences are a very young form of legend­tripping. Children are going to a certain place and doing certain things that will invoke some kind of paranormal activity. Latter the activities become more sophisticated and invoive teen-related alements, like cars, drug activity, and breaking the law. "The Pinkie Thing- seems to be a universal Cache Valley activity, at least among the friends I have that grew up In Cache Valley. The fact that Julie and I both did it in Orem and Salt lake, respectively, makes me wonder if irs more of a Utah activity. Bill's story contains the primary legend-tripping element, death, in the form of a simulated violent accident. This story suggests that even pretend death can invoke a supernatural experience. Weird Things From Grade School "The Pinkie Thing" Bill Stanley July 15, 1991 Contextual Information: Bill came over to my apartment while Julie and I were telling ghost stories. ( asked him if he had one, and this is what he told us. Bill: We were In elementary school... JuUe: Don't go on. I never want to hear any more. Bekka: Bilt. Just Bill. Bill: And we used to have ... Julie: Not Billy, just Bill. Bekka: Not Joey, just Joe. Bill: We'd aU gather around .... Would you shut up? We'd all gather around, well one person would Ue on the ground out behind a tree or something on the playground, and, would lie on the ground, all of us WOUld, aU the rest of us would gather around him, like two or three on each side, and then one person al the head, there, with their like hands around the ears, or something. And the person on the head would like, it would be sort of a chant thing. And we would all repeat after that person. And they would say, "there's been an accident," and we would repeat "there's been an accident· --rhis boy has been hit by a car," or something, fallen off a cliff, and he's alt... Julie: I did this. Bill: ... and then they say "he's, he's as sliff as a board,· and then we'd say ... Bekl<a: We used to do this, too. Bill: Oh, yeah, "he's as stiff as a board", and then we'd say "Call the ambulance." ·Call the ambulance." -The ambulance is here." "The ambulance Is here." "Lift him into the ambulance." And we'd aU have our pinkies underneath him. Julie: And you can lift him. Bill: And we could lift him. And we'd lift him clear up above our heads. Bekka: We used to do this, too. Oh my gosh. Julie: You really did? Bill: And so we'd get the heaviest kid In the class, and we could lift him up. Julie: You really did that? I always heard people did it but I .... ( Bekka: We did it, too. Julie: And it works? Bill: We should try it sometime. Bekka: II does. it's got something to do with physics or something. I don't know how it does it. Bill: We used to do it all the time. Bekka: We had a teacher show us it. -Bloody Mary· is a common activity among grade schoolers. My young cousins have done it at my Grandparent's house during family reunions. It has the legend-tripping elements of secrecy and of death, but death this time in the form of the supematural event actually killing you. It also has the common legend-tripping element in that most of the time, nothing actually happens. Weird Things From Grade School -Bloody Mary- Julie Johnson Bekka Hanson July 15, 1991 Contextual Data: Julie, Bill, and I were sitting around telling ghost stories one afternoon. Bekka: Did you ever do like Bloody Mary? Julie: I was Just going to say ... My brother always did. Bekka: 'Cause that's what that part reminds me of, 'cause we'd do that and we never could make it work. But, umm .... Bill: What does it do? Julie: You go in the bathroom and tum off the light and look in the mirror and say like, you have a linle chant and the rules, you have a little hand thing, and it was like this ... Bekka: We can't remember if it was -Bloody Mary, come to me, - -Bloody Mary come to me,· or something, I can't remember what it was. Julie: -Bloody Mary, Bloody Mary: And your supposed to see like an image of a red lady. or something. Bekka: And if you do it too long she comes out of the mirror and stabs you with her stick, and kills you. Julie: I was like in elementary school. Bekka: That was elementary for me. JUlie: I had friends who would come screaming out of the bathroom swearing that they saw it, you're was like, yeah. Bekka: We never, we never saw it. We never saw it. Julie: You're supposed to try it alone. Bekka: We tried it at a slumber party in our house, it was also supposed to be like at midnight, too, so that's why we figured it never worked in the bathroom at school. Julie: That must have been! Bekka: So we tried it at a slumber party. We still couldn't make it work. Julie: But, I had friends who swore ... Bekka: But I used to have nightmares about that lady coming out of the mirror, that used to give me nightmares. Julie: I had friends who swore that it worked. ( ( legend-Tripping Stories This is an extremely popular adolescent activity. It extends well past high school and Into the college years, as Julie's story of "The Logan Weeping Woman,· and my own show. One of the elements Involved In legend-tripping is boredom, since the kids usually aren't old enough for more -adult­activities, such as going to the bar, and most of the activities adolescents can do end by 1 :00. That makes it the perfect time to go check out the graveyard. Another element are the illegal aspects, which usually Include trespassing either on private property or In the cemeteries (in most Utah cemeteries. It's Illegal to be In one after a certain time, usually 10:00), and occasionally drug use. I'm sure some of the legend-tripping stories could Involve some kind of vandalism, but none of the people I talked 10, including myself, participated in these kinds of legend-tripping experiences. Yet another element of this kind of adventure is the conquering of fear and of proving yourself 10 your peers. Irs really scary to go into a place like Gilgal or Hobitland so late at night. It's kind of nerve-wracking In the daylight. The fact that you can actually go through with it gives a lot of self­confidence as well as proving yourself to your friends. Of course, if more than one of the group doesn't want to go through with it, that is a way of saving face. The rest of the group may still tease those individuals, but at least they're not going through it alone. The big element of legend-tripping is the confrontation with the supernatural, and in particular, the confrontation with death. Death is a big issue in adolescence, and fascination with death is high. There Is also a feeling In adolescence of being indestructible, so that even though there is a confrontation with death, it is more of an abstract confrontation. None of these activities are dangerous enough to cause death, unless drugs or some other element becomes involved. Irs almost a safe way to see what the other world is like, or to see if there is another world. This element holds especially true in the stories where the individuals went to the cemetery to actually see the ghost. It is interesting to me that teen-agers are the ones who do this type of thing. When we get older, we tend to put the thought of death away, to hide from it. even though the actual event looms closer the older we get. The more real it becomes, the more we tend to ignore it. Most of us walk around in our little boxes, as Thurber put it in ·Our Town,- and try not to think of things that will disturb our mental states too much. Death is the big disturber. Adolescents, usually, like to be the ones making the disturbance, and, in many cases, they like to be disturbed. Another element in a legend-tripping story, which doesn't hold true in all cases, is that nothing supernatural happens. More often than not, the people involved will scare themselves, or scare each other. The fear does not come from an actual supernatural source, although the people involved would like to think that it does. These kinds of legend-tripping stories deal more with the adventure aspects, the thrill-seeking aspects of this kind of activity. The final element is that of the purely social. Many times legend-tripping will occur as part of ( a date, or as the postlude to a group activity. "The logan Cemetery Weeping Woman- is a popular story among adolescents here In logan, probably due to the fact that the cemetery is right in the middle of the Utah State University campus. There are several stories that the college students tell that involve the cemetery, and It has become a place of Initiation and nightly activities among the students. The three stories I've collected differ slightly in the extent of the legend known. Originally, I knew nothing about the statue, but I learned several different versions of the legend during the Fife Folklore Conference in June, 1991. In both Shaun's and Julie's stories, the main element of the legend is that the statue cries. In my version, nothing happens, which could possibly be due to the fact that we didn't know the legend. All we did was scare some kids. In the other two versions, the people who went to see the statue were the ones who got scared. The lady actually cried. In both Shaun's and my version, conditions had to be right before the lady would cry. Shaun claims that nothing happened on the night I went because I didn't go on the right night. In Julie's story, the element of drugs comes Into play. The conquering of fear and proving yourself to your peers in an important elament of both Shaun's and Julie's stories, but especially in Julie's since this activity becomes part of a fraternity initiation rite. Shaun's and my story have a lot of the social element involved. We went to have a good time and for the thrill of it. legend-Tripping Story "The logan Cemetery Weeping Woman- Bekka Hanson July 15,1991 Contextual Data: Julie and I were sitting around one aftemoon talking about dumb things we did when we were younger, and telling ghost stories. This is one that I told her. It contains some of the actual legends surrounding the weeping woman statue in the logan Cemetery. Bekka: The one time we went in, I'm going to put this story in my paper, too, I didn't know there was a legend about it, I Just always really liked that statue. Julie: Tell me the legend. Bekka: The legend is ... Julie: 'Cause I love that statue, too. Bekka: Supposedly some tragedy happened, there's like a whole bunch of different stories. She either murdered all her children, or her husband murdered all her children ... Julie: Your kidding. Bekka: My personal belief, and see there's a bunch of tombstones around and they're all these kids that died when they were really young, and my personal belief is. I mean it's back in the 185Os, or something like that, they just all died young. Julie: Right. Bekka: 'Cause a lot of times there was, like, infant mortality. Julie: Right, they do. \0 ( ( Bekka: And she just grieved the rest of her life. Thai's my favorite version of thaI. It's nothing like nobody killed them or anything, they just all died fairly young, and she never got over it. She was always known as someone who grieved. because she had had so much tragedy In her life, so lhey erected that statue for her. Julie: Hmmm. Bekka: And on certain times people say there's like, your supposed to like gather round her and say ·cry, lady, cry- three times under a full moon, and all this stupid ... Julie: ·Cry, lady, cry,- ·Cry, bitch, cry'- Bekka: ·Cry, bitch, cry-. .three times under the full moon, and she cries, but I never knew any of the legends or anything. I used to go in there and take pictures all the time. Julie: This is your folklore thing? Bekka: Yeah, we learned that in the folklore class. 'Cause I never heard any of the legends about it. didn't even, I'm sure there were some but I'd never really heard any about it, I just always liked the statue. We always used to go over to the Catholic part, too, 'cause there's some really cool statues over there. Julie: The Catholic part? Bekka: The Catholic part that's back in the, you know where the HYPER, er, the Spectrum Is? Back there? Irs kind of back in that comer, and there's a lot of big old statues and big coffin things that they put over the graves. There's a lot of that kind of stuff in there we'd always take pictures there a lot, we used to sneak in there all the time, but me and Judy and somebody, one guy, I think it was Dave, snuck in there in the middle of the night one time and were around the lady, and it's illegal to be in there, and a car pulled in .... Julie: It is? Bekka: ... we thought it was a cop. Julie: At night it is? Bekka: After like ten-thirty. Julie: Oh. Bekka: I don't know if they'll arrest you. Julie: Well, the gates are like inviting you in with those orbs. Bekka: No shit, if they'd shut the gates ... Julie: They like tum the lights on and leave the gates open. Thars the creepiest. (cut) Bekka: But anyway, we're in the cemetery and this car comes in and we all hit the ground, and Dave Jumps behind the statue and it comes closer and closer, and we see as it comes closer it was like a Pinto with like a couple of kids on a double date. And they pull up real slow to the weeping woman, and you hear these girls -I'm not getting out of the car, I'm not getting out of the car,- and Dave jumps from behind the statue .... Julie: Oh, gee!! Bekka: ... and goes ·Waaahh!!, - and they screamed, every one of them screamed and they totally pealed out of the cemetery. Julie: Ohl! Bekka: I'm sure we started someone's legend. Julie: Scaryil Bekka: I'm sure somebody's telling stories. Julie: I bet. Bekka: The windows were all rolled up and everything and you could hear all of them, even the guys were all, ·Wahhhhll,· they all screamed. Julie: That is hilarious. ( Legend-Tripping Story -rhe logan Cemetery Weeping Woman- Shaun Federico July 25, 1991 Contextual Data: I had told the people I work with about my folklore class and how I had to write a paper on the supernatural. Shaun had several stories he wanted to share. Shaun: Kay. you go up to the cemetery ... Bekka: Un-hun (yes). Shaun: ... you go walk all the way back, and there's this huge lady, and next ... her head's like leaning down and her hand's like this. (Demonstrates) And if you go right up to her. you go about twelve 0' clock, you go up there, and there will be tears coming down her face, and you can touch them. Bekka: Um-hm (yes). Did you do it? Shaun: Yes. And there's water. Bakka: Was there water when you touched it? Shaun: Yes, and there's tears. Bekka: So lell me about the trip when you guys went. Shaun: When we went on the trip there was like about seven of us, we, and I had, and It was my first time going up there, I went up there. and ... it was after a show. I did. And we went up there and we got there and they drove us all the way to the top. And some, somebody went and touched her and just started freaking out. I mean she, he, she was like running all over and she was all, and I was like ·oh. my heck, what's going on?- And we all got totally scared. I mean we were... And the car stalled. It didn't, it wouldn't start. Bekka: Oh, my gosh. Shaun: I thought -this is too reaL-I thought -let's get out.­Bekka: Oh, my gosh! Shaun: So I'm like walking back, I'm like running, actually, I ain't walking it, I'm running out, and that, that's it. I'm not going to go there ever again. I haven't been there ever since. Bekka: Cool. That's a good one. Shaun: But you'll have to go up there and see it. Bekka: I've been up there and seen it but she's never cried for me. Shaun: She hasn't? Bekka: Um·mm (no). Shaun: You have to go about twelve o' clock. when we went on October 31 sl. Bekka: Oh, did you? Shaun: Yep. Bekka: Was it like a full moon or anything. or just the day? Shaun: Full moon. Bekka: Wow. Shaun: It has to be a full moon, I think. \1. ( 1h~ Lo~c..", CeY'ne.le.,.~ lJeep;,,~ l.) ' '''' ...... ( legend-Tripping Story "The logan Cemetery Weeping Woman- Julie Johnson July 15, 1991 Contextual Data: Julie and I sat around one afternoon and told ghost stories. She had some really good ones, and this is one of them. Julie: My frat friend said they went out there once for one of their initiation things, and my friend swears she was crying blood. I don't know what they had 10 do, but they were all trashed. They were like going in there for some dare, to do like a treasure hunt or something and they had to gather all these clues out of the cemetery, and he swears - he's really cool, too - he swears. Maybe they were on acid, something. Bekka: I was going to say, "what were they taking: Julie: He swears she, it was in blood. Bekka: She does have tear stains on her face. Julie: That's weird, I never noticed that. Bekka: But it could be just because the way the rain around her drips. Julie: Probably. Bekka: That mIght be where the rainwater would naturally drip, because the way she, they would, the tears could gather when it rains in her eyes and then .... Julie: 'Cause thars really creepy. "The Provo Cemetery Weeping Woman- is a variation on the weeping woman theme. To make her cry, you have to go on certain nights when there is a full moon. Legend-Tripping Story "The Provo Cemetery Weeping Woman- Julie Johnson July 15, 1991 Contextual Oata: Julie told me this story the same day as the Logan weeping woman stories were told. Julie: In the Provo cemetery they have a lady like the one in Logan. Bekka: That weeps? Julie: Either she's weeping or she's standing, but that was like a big thing, people would always go out there and say she was crying on certain fun moons. Bekka: Did you know what they had to do to make her cry? Julie: Uh-uh (no). Bekka: Was there something special? Julie: No. \A- ( ( ·St. Ann's Retreat- is a legend about a nunnery up in Logan Canyon. In both of the stories I collected, babies were killed, although the actual details of how many and why this happened are a little bit confused. Shaun puts forth proof in the form of newspaper articles he's collected about the story. In Irving's story, nothing happens that is supernaturally related, but he feels this is due to the group's lack of spirit during the trip. In Shaun's story. quite a bit happens, including the theory that his brother Shane puts forth that the floors were shined with blood. Both stories have dogs that are known for their viciousness in them. Both stories have a lot of social elements, especially Shaun's where he and his friends went up for a barbecue and a picnic while they waited for It 10 get dark before they started the actual legend-trip. What's interesting is that they couldn't find the place again after that adventure. Legend-Tripping Story -St. Ann's Retreat- Irving Berlin Jones July 15, 1991 Contextual Data: Irving, Bill, Joe, Julie and I were at Joe and Brad's apartment and were telling ghost stories. Irving: We went to S1. Ann's Retreat and heard that if you walked, either walked backwards up the trail and say -hecketa, hecketa, hecketa· the whole way and then when you get up there you're supposed to be able to see either the dogs in the bottom of the pool or else a baby in the bottom of the pool.. Julie: Really? Irving: .. .'cause this nun supposedly had a baby and drown it to hide it from people, or her, the other sisters in the convent drown it to hide it from the people, and you ... you're supposed to up there when it's a full moon or else walk backwards and say -heckaty* or something, and you can eth ... and some people say they can hear the dogs, that you can hear the dogs bark. 'Cause apparently the chick had two dogs, like big German shepherds, so you either see them or the baby in the pool or hear them bark, but.. .. Julie: Is there a pool up there? Bekka: Like a swimming pool, or .. . ? Irving: Yeah. Julie: Little a pond, or a pool? Irving: A, like a pool. But nothing happened when we did it. Bekka: You guys just walked up there? Irving: Yeah. We weren'!... JUlie: That's interesting. Irving: ... reaJly in it, in the right mood .... Julie: Well there were some girls who came in to .... Irving: ... 1 mean we were like, ·oh, let's just go see what's going to happen .... Bekka: You didn't do it for the hell of it, or ... ? Irving: Not truly believing. like when we did that thing, picking people up with our pinkies, that was kind of weird, 'cause it really did work. Bill: And it was light, it wasn't like picking up something heavy. Irving: Yeah, yeah. Bekka: 'Cause we did that when I was in elementary school, too. It had something to do with physics or something, though. It's like a real th ing. Irving: Something to do with .... Bill: I always thought it was psychological. IS ( ( legend-Tripping Story ·St. Ann's Retreat- Shaun Federico July 25, 1991 Contextual Oa1a: This is another ghost story that Shaun told me at work one afternoon. Bekka: Is this SI. Ann's Retreat? Shaun: Yeah. O.k., this is, what is it again? Bekka: 51. Ann's Retreat? Shaun: O.k. Here we go. O.k., my friends came up from Salt lake City, told them about the St. Ann's, the place where the mothers kill the babies. I don't know if you'Ve heard about the story or not. I have some newspaper articles on it. Bekka: Oh, really? Shaun: And anyway ... Bekka: Oh, can I xerox them? That would be cool. Shaun: If I can find them, I'U find them, jf I don't I'U go look them up at the logan library. They're there. Bekka: 'Cause I can look them up if you know what dates and stuff. Shaun: I'U gel them. Anyway. we, uh, we went up there when they wanted to see it, they'd heard about it so we said we'll go all, all 'bout seven of us went up there, seven or eight. 'Bout three gins. So we went up there and we didn'1 take a flashlight, we just didn't think and we just walked up. It was during the light. And then we went up there, walked up, and we got, we saw the place and it looked pretty normal, like, you know, o.k. And we just stayed up there, had a barbecue, and pretty ... Bekka: Fun. Shaun: And we had a good time, and it got dark. And, uh, all of a sudden, Shane said -lars go Inside.­' Cause we didn't go inside yet, inside the big building. Bekka: Un-hun (yes). Shaun: And we went inside the building. And the floors were like shiny. You could see, the moon was shining in from, into the glass. And you could see the floor and it was like shiny. And Shane's like -there's blood on those boards, they shined them with blood: You know. And it looked like, It looked like blood. Like, like all, I mean, it was Just freaky. And you COUldn't see, we didn'1 touch it. Bekka: Oh, my gosh. Shaun: So I'm bru ... I'm up in front brushing. I'm using like a brush, I had this big long brush, and, to sweep it, and I'm like -I'm going to keep this in front of me and stuff in case somebody comes in front of me. Bekka: Un-hun (yes). Shaun: I can, I can feel them. And, you know, I'm going up, and all of a sudden, you get up there, and I hit the wall. And I mean, Whoall We're all running out, we hit the wall, we didn'1 know were we're going 'cause there, it goes in around In a square. And we got lost, totally lost in there. And we went out, and, um, finally we got out, and, uh, the light went off. And on. And off. And we thought -this is i1. - Bekka: Like the electric light? Shaun: Yeah. And at the end ... Bekka: Oh, my gosh. Shaun: So we're like "we're out of hear." And we started running, we get cau . .lost 'cause we don'1 have a flashlight. So we're lost in the woods and we're all running. And then, uh, we finally made it down. Bekka: Cool. Shaun: So you have to go up there and see it. Bekka: I don'1 even know where it is. I had another friend tell me a story yesterday about the place. Shaun: It's up around second dam, I think. Bekka: It's up there in the woods somewhere. Shaun: Yeah. We went back up to find it, we can't find it So we're going to have to go during the ( daylight and see if we can, pull off the side of the road and find it. There's a gate and every1hing. And be sure to lock your car. ( Bekka: Hmm. Shaun: 'Cause people do trick things. But it was really freaky, I mean. We saw the doberman pictures. Bekka: You did? Shaun: The, uh, there was like, uh, I think it was mostly, I think it was the ghost. I think mostly they were ghost doberman pinchers. And we saw the pool. You untake, you undo the tarp and every1hing, you can see the bloodstains in the cement. like ... Bekka: Wow. Shaun: ... they're brownish. Bekka: Wow. Shaun: Where they dropped the babies. Bekka: So did they kill more than one baby? Shaun: Oh, yeah. Bekka: So what's the story? Tell me the story. 5haun: Oh they killed, they killed hundreds of babies. It was, what they'd do was, they had the babies, it was like a nursery. And then just one day all of a sudden ... I think they only killed like eleven or twelve. Yeah, I think that's right, I got from it (from the paper - 8ekka). And they just threw them right into the, Into the pool. Bekka: Weird. \,1 ( ( -Kaye's Cross· is a legend from the Kayesville area. The legend itself has elements of insanity as well as that of violent death. Stefanle's story is very prominent in the aspect of conquering fear and of proving herself to her friends. The entire legend-trip occurred because Stefanis didn't believe that the cross was there, and her friends wanted to prove it 10 her. In this story, nothing supernatural happens, but Stefanie does see the cross and that is enough to frighten her. Legend-Tripping -Kaye's Cross· Stefanie Bjerregaard July 23. 1991 Contextual Data: I told Stefanie and Jennifer about having to do a paper for my folklore class, and asked them If they had any stories. This is one that Stefanis told that happened when she was in high school. Stefanie: Have you ever heard of Kaye's Cross? Bekka: Un-un (no). Stefanie: tt's, this one kind of freaked me out. tt's, the legend is there that a man who, it was like way before Kayesville was Kayesville, but it was in that area, lived there in his little log cabin with his wife and I don't know how many kids, three or four, I think. And, um, kind of like, it was kind of like 7he Shinning,- you know how he was like totally isolated and all alone and went crazy? That's what this Is. This man was like, all alone, really isolated, they were like miles and miles from anything, and he just went crazy one day. Bekka: Hmmm. Stefanie: And killed his wife and his kids, I can't remember how many he had. Anyway, killed his wife and his kids, and there's this big gross story of how he killed them, too, but I can't remember that. Anyway, he killed them, and then he, they lived like in a log cabin. Then he took all of the logs from the cabin and built a huge cross ... Bekka: Um-hum (yes), Stefanie: ... and, ifs said that he buried them in there, like this two parts of the cross that come out, he put like one baby here, one here, stood his wife up center in the cross ... Jennifer: 0000. Stefanie: ... and then, I think there was three kids, and then put another one on top. Anyway, all of them were in this cross. And he like built the front of it, put the people in, and then finished it off with the wood from the house. And there it's, they say ifs still standing. I didn't believe ii, you know, -no it's not, no ifs not- and they're like -Ifs huge, it's like six feet tall and six feet wide, it's In this huge cross" And I'm like -there is no cross stuck in the middle of Kayesville. That is just stupid.. I didn't believe it, 'cause I don't really believe things like that. Bekka: No, thafs how, kind of, I feel. Stefanie: So, this group of people, you know, decided they were going to prove me wrong, took me up there, and they're like ... Well, it was kind of an old boy ... Well, it's an old boyfriend now, kind of an on­off boyfriend all through high school, and we were always fighting, and we fought about it one night. So he's like ·come on, we're going, I'm going to prove you wrong right now" So ... Bekka: What was the group like? Stefanle: Well, it was me and him, and then like five of his friends and five of my friends. I mean we went like in a huge group. See, I like when I'm like in a huge group I don't get scared that easy. It's like when I'm all by myself, you know. So we go ... Bekka: Always have another person or something. Yeah. Stefanie: Yeah. So we go driving up there, you have to drive through a neighborhood, park in the neighborhood and then like walk back through this field and it's like you're supposed to go really late at \ ~ night, so it's totally dark. You can't see a thing, you're just walking through this field, and, we get ( down there. And the whole way, one of our friend's like saying ·oh, goll, I hear devil worshipers are up here. And I hear .... like he expects us, they're just trying to scare me, and I'm like ·oh, yeah, cool, cool, - you know, and walk down this big hill, and then, it's like a really steep hill, It's sort of like real, it was real dark so I'm concentrating on gening down the hill without falling. Get to the bonom, look up and you see just like this little glowing, like right around in the ground, but thars all you can see. And, I stood there for a minute, and he's like -now do you believe me?- and I go -what? Someone's standing there with a flashlightr And he goes -no, just walk closer. - And I'm like "there is nothing. Cory, or Chad or one of your friends is probably standing there trying to scare me,· you know. And he's like ·come on, !ers see if maybe they're over there. - So, I started walking closer and closer and I grabbed one of my friends 'cause I didn't dare go alone. So, we get a little closer and then you can see that there's no light in the ground, but this big huge cross is still standing there. And it is huge, it's like, it is about six feet tall, and it's like thaI thick, (about a foot - Bekka) like in width-wise in, you know, all the way around, it is huge. And it looks old, really old, old, old. It is weird. ( Jennifer: I want to see it. Bekka: Yeah, no doubt. Stefanle: And It's just, it looks like the bonom of il just kind of glows, there was like, well I don't know if there has, I'm sure no one would go put a light bulb in the ground. I didn't get close enough to see, 'cause then I did get scared. And then we stood there for a minute, and then all of them took off running, I think, I don't know if the heard something or if they were doing that to scare me even more, then I turned around, ran up the hill, and then turned back around and you could still see like the light and then once I knew what I was looking for. You could see just like the base of the cross, but you couldn't see the whole Ihing until you got like way down to it. Then we walked off and that was It, I mean, no one like saw any spirits or heard anything, but the huge cross is there and that's the story that goes with it. \~ ( ( -Emu's Grave- is just one of the many limes I went legend-tripping without really knowing the legend. All I and my friends knew was that a ghost was supposed to come out of the grave, and we wanted to see it happen. This story has illegal aspects, since we were trespassing in the Sail lake City Cemetery at two In the morning. It definitely has the boredom element, since we did it after dancing one night when nobody wanted to go home. Nothing supernatural happened, but we did get a good scare, and I, at least. don't go into the Salt Lake City Cemetery at night anymore. Legend·Tripping Story -Emu's Gravew Bekka Hanson July 23, 1991 Contextual Data: Stefan ie, Jennifer, and I were talking about ghost stories and they had never heard my experience with Emu's grave. Bakka: All, right, we went up to go see Emu's grave, and it was me and Shaun (Hulse) and Scott Mower, and Kitchell was with us .... Stefanie: Is that the one you drive you drive around three times, you drive around in a circle three times and the head will watch you? Bekka: Oh, see I don't know. We never knew any of the legends. We're just stupid. We're like driving down State Street one night like at two in the morning after we had been dancing ... Stefanie: Un·hun (yes). Bekka: None of us wanted to go home, we're all, like, bored. ·Hey, let's go check out Emu's Grave .. And I'm like "well, what's that.· Stefanie: Well, I don't know what it's called. Bekka: But this ghost is supposed to come out of the grave. And we're like ·oh, o.k.· so we just drove up. Stefanie: Oh. Bekka: But, we never knew what the story was. Stefanie: O.k., that's a different one, then. O.k. Bekka: There's one up In the Roy Cemetery then, you drive around it three times, or something? Stefanie: No, I think mine's in Ogden. Now that I think about it, but I do. Bekka: O.k. But, anyway, um .. so it's up there by the crematorium, so it's kind of in that old section that's kind of in the back. I can't ever find the crematorium when I go up to drive around there. Stefanie: Um·hum (yes). Bekka: But, it's kind of in the back, and we're driving around and we got right by the crematorium and we're looking for it, and we're all, we're all like kind of scared. I don't want to get out of the car. Me and Kitchell are kind of going ·ahh .... and Scon and Shaun are like ·ah, you guys are wusses,· and Shaun stops the car, starts opening the door, and I saw someone like running out from behind the crematorium, and I'm like ·Shaun, somebody's here.· He's like ·yeah, right, that's your imagination.­And I'm like ·no, Shaun, somebody's here,· and Kitchell's like ·check it out!· And all these people started running from behind the crematorium, and they're all up in hoods and robes, black robes and stuff, and they had like sticks and bats and shit, and Shaun was like almost all the way out of the car, and he saw them and he jumped back in the car and shut the door and locked it, and they all came running around the car. Stefanie: Un·un (no). Bekka: They're like banging on the car and shit. Shaun hurries and turns on the engine and we just peeled out of there. They like busted his taillight and shit. ( ( Stefanis: You are kidding. Bekka: 0h, my god, I'm sure they were devil worshipers. I have never been so scared in my Ufe. Stsfanis: Oh, yeah. Bekka: 'Cause what else would they be doing up there? Stefanle: They're in like black robes, like all the way to the ground robes? Bekka: Um-hum (yes). like those long robes with the long sleeves and the big hoods. Urn, and they were all in black. Stefanie: Weird. Bekka: It was just freaky. So, I'm sure we interrupted some devil service that was going on up there. Stefanie: Un-hun (yes). Oh, that's sick. Bekka: But, I've never gone up to find Emu's grave since. Stefanie: Now, what is supposed to happen, in thai one? Bekka: Urn, there's supposed like, they told us the legend up in my folklore class, and Emu was either a black guy or a Catholic or something non-Mormon. Stefanie: Un-hun (yes). Bekka: And was treated really bad by the Mormons, which was like clear back in the 1800s, and, it was basically a Mormon town ... Stefanie: Yeah. Bekka: .. ,and everything, and, um, was persecuted really badly or something and he was the first guy cremated up there. Urn, 'cause you know how the Mormons don't believe in cremation and all that? Stefanie: Yeah, 8ekka: And, urn, he made a pledge. He said -I'm going to come back and get revenge on all you guys.­Stefanie: Oh, just because he was non-Mormon ... Bekka: And he got persecuted from that, I guess he was really ostracized from them so .... Stefanie: And why'd he get persecuted? 8ekka: I don't know. He was either Catholic or black or something like that. Stefanie: And just for that one reason? Bekka: Yeah. Stefanie: He didn't commit a crime? Bekka: I don't think so. I don't know, he might have. I don't know. Stefanie: Oh. And so he was just going to come back and get revenge, that's what it... Bekka: Yeah, and at certain times his ghost's supposed to come out of the grave. Stefanie: Do you like, are you supposed to do something or say something with this? Bekka: See, I don't know. Probably. 1..\ ( ( -Hobitland or Allan Park- was an adventure in proving ourselves that a girlfriend and I failed. We refused 10 get out of the car. This occurred as the completion of a double..cate. Our dates lived up around that area and wanted to scare us. Nothing even vaguely supernatural happened. This was also an illegal trip, because Allan Park is a residential, p4'ivate community place. legend-Tripping Story -Hobitland or Allen Park- Bekka Hanson July 15, 1991 Contextual Data: I told Julie this story the same afternoon when we were just slHing around telling ghost stories. Bekka: We've done so many stupid things, though, like when we went through Allen Park - Hobitiand - and we wouldn't get out of the car. It's like right across the street from Westminster, and I guess it was like a big drug thing in the 'SOs, but somebody, there's IiHIe houses in there, there's all these little houses, and they all have like sayings on them: ·repent for the hour of God is at hand" Julie: Your kidding I Bekka: I have no clue what the signifICance of it is. But Allen Park is kind of like, 'cause, o.k., you know along 13th (east) how you can drive, and there's those roads that kind of go off in the middle of the block? It's one of those. And then you go up in there and you go up the driveway and there's all those little houses and there's a big courtyard in the middle with a big old fountain and then there's just lots of apartment buildings and shit, and they're like really cheep housing for the students and that. There's been a couple of real major drug busts up there, in Alien Park. Julie: Wowl Bekka: But it has a, back up through that block, you can go up there. It winds around for quite a ways, and then I think it comes out at one of those parks up there. But it's like really a long little drive and it just kind of winds around in those blocks up there. Julie: Wow. Bekka: We got to the courtyard and we made them tum around and go back 'cause we were like freaking out. We wouldn't even get out of the car. 'Cause Allen Park's kind of creepy 'cause people really live in there. It's kind of different, I mean, the Flintstone Park's scary but those people never come out of their house and come yell at you or anything. When you're up there and irs all those really old apartment buildings, there all kind of broken down anyway, and so we all kind of freaked out.... Julie: Geel Bekka: ... .'cause people really live in there and there's cars coming in and out of there all the time, so I don't want to be walking around in there ... Julie: That's kind of freaky. Bekka: ... because irs freaky, number one, and you don't know who lives in there, number two. And I'm sure it's fairly harmless, 'cause it's just kind of like a student.... Julie: But you don't know. Bekka: But you don't know, you know? 1:1. ( ( "The Ogden Cemetery Statue- could be compared to "'The logan Cemetery Weeping Woman- In ( that, If the right conditions are present, the statue will do some kind of activity. In this case, the statue watches the legend-trippers. The social element is strong in this story, as Is the boredom element Stefanle Is undecided as to whether this story had an actual supernatural event occur, or If 11 was due to natural causes. ( legend-Tripping Story "The Ogden Cemetery Statue- Stefanle BJerregaard July 23, 1991 Contex1ual Information: Stefan ie, Jennifer and I were telling ghost stories one night. Stefanie: Well, mine aren't ghost stories. One of them Is Just a legend that, It's somewhere in Ogden. Bekka: Um-hmm (yes). Stefanle: I don't know if there's more than one cemetery In Ogden, I don't know. And anyway ... Bekka: Well, where are you from? Stefanie: Roy. Bekka: Roy. Stefanle: Yeah. Bekka: O.k. I knew you were from down there somewhere, I Just couldn't remember where. Stefanie: So, Irs up there somewhere, II's in the Ogden cemetery. I know irs like ... Do you know where anything is in Ogden? Bekka: Un-un (no). Stefanle: Well... Bekka: A few things, I know where Harrison Boulevard Is and Washington .. Stefanie: O.k., you're on Harrison, and you go north all the way to the top, top, top, and then, um, o.k., then you can't go anymore. I think on Harrison you have to tum up and you get on Washington and you see that big -Ogden- sign that goes across the road? Bekka: Yeah. Stefanie: O.k., right, there's like a right-hand turn-off, like right as you go underneath that. And then you get there and there's a little thing called the fag lane or something like that. Have you heard of that? Bekka: Un-un (no). Stefan Ie: It's weird. And then you drive down ... Bekka: Is that where the homosexuals hang out or something? Stefanie: Well, irs supposed to be that if you drive down it, you're supposed to drive down it once with your lights on, and then, stop at the end, tum your lights off, turn them back on, and if someone else flashes their lights at you it means they're interested and then you meet and see if you're the same sex and if you are ... Anyhow, that's not a ghost story, so that won't fit in there. Bekka: Oh, my gosh. Stefanle: Anyway, back at the (Something) it's like a really old cemetery, reaJly rickety, and anyway, it has this big statue of a man on a horse, like rearing back, standing In the middle of the cemetery. And I don't know if irs like a monument for someone, or if it's Just a statue put there, but the legend Is ... And II's like a road all around it And the legend Is .... Bekka: like your car go a courtyard or something? Stefanle: Yeah. Yeah. And if you, they say if you drive around II...S88 you're supposed to park, like, I can't remember, It's either behind the horse or directly in front of the horse, I can't remember. it's been a long time. But anyway, park right there, do something, and then after that start driving around ( three times, and like the man is ... I think it's behind the horse, 'cause the man is like tuming his head over his shoulder. look straight into the statue's eyes, drive around three times, and the whole time keep looking at this man's eyes, and after the third time, his head will start to follow you and jf it's, I don't know, a full moon or something, the horse will put jrs front hooves down, and ... ( Bekka: Whoa. Stefanie: I think irs just after you drive around three times, you're dizzy, so anything looks like it's following you, but, urn, my personal thing, every time we went up there to do it, and he always looked like he was following me, but after three times, I get dizzy really easy. So. after three times, I was always dizzy, and It, everything looked like it was following me. But my friends swore that they don't get dizzy and that it was really following. Bekka: Um-humm (yes). Stefanie: And something about if the moon's right, the horse'll put it's hooves down and rear up backwards or something, anyway, I never saw it happen, but thars the legend. So ... Bekka: How many times did you guys go and do this? Stefanie: Uke every Friday that we were bored. "The Devil House- is a Utah county story that involves a supposedly haunted house. This story ( also has the element of a statue momentarily coming to life, if the conditions are right. Julie believes the supernatural aspect Is the fact that they could not find the house, even when they wrote the address down. It was always luck that they found it. This aspect is sometimes associated with a legend·trip, as it was in Shaun's accounl of -S1. Ann's Retreat.- ( Legend·Tripping Story "The Devil House- Julie Johnson Logan, Utah July 15, 1991 Contextual Data: At Irving and Joe's apartment, telling ghost stories. Besides Irving and Joe, Bill, Julie and I were also there. Julie: There's this house in Provo, and it's white, and everyone, everybody would call It the Devil House, 'cause on the outside of that, underneath the eaves there's a sculpture of a man's face, you know his head like gargoyle and stuff, but there was just one face. Bekka: Uh·uh (yes). Julie: And supposedly if you went there like at midnight or whatever, irs always midnight or a full moon ... Bekka: Yeah. Julie: ... you can see his eyes glowing red. Bekl<a: 000. Julie: We never could. We always called it gho ... Devil House, though. And Lisa's sister moved in there after she got married. It wasn't haunted, it was supposed to be haunted, too, but she said that they never found anything weird. Bekka: Hmm. Thars interesting how those things get around. Julie: That was a cool thing, but we could never find the house, we'd always have to, always have to remem ... memorize the address, and then when it was ... we could never remember il when we went back. Bekka: Um·hm (yes). Julie: And we would like write it down, and then it was always like the wrong address. We could never remember where it was, we always just happened 10 come upon it. I thought that was really creepy. ( ( -Gilgal or the Flintstone Park- is one of the most interesting places I've ever been to. It's a whole little park crammed full of statuary, which we describe in some detail. This park is on private property in the middle of a block in downtown Salt Lake, so the trespassing Issue does come into play. This legend-trip is interesting because nothing supernatural is supposed to happen. Irs just a weird place that I believed was demonic and Julie had heard ·you're supposed to feel all creepy,- There's no ghosts or statues that come to life, but It's possibly some of the most interesting legend-trips I've ever been on. The aspect of conquering fear and proving of one's self is a strong part of this legend-trip. I went back to the Flintstone Park at the first part of August, and it's just as weird in the daylight. I took my mother, who likes this kind of thing, and she is well versed in Mormonism. She knew what everything was supposed to be. We ran into some people who were taking care of the trees and grass In the park, and they told us where the owners lived. We went to their house and got the pamphlet that Is enclosed in this paper. It destroyed a lot of what I had believed about the park, and I really liked my version better. What's funny about mine and Julie's conversation is that we're so wrong about most of the park. I'm wrong more than Julie is. We're also talking about completely different houses that you trespass through to get to the park. Mine Is on the east side of the house, and her's is on the south. legend-Tripping Story -Gilgal or the Flintstone Park- Julie Johnson Bekka Hanson July 15, 1991 Contextual Data: It's the same afternoon when we told the other ghost stories. This started out as Julie's story and kind of merged into mine. It's pretty much just a conversation about Gilgal. Bekka: Tell me what happened when you went to Gilgal. Julie: We just went Bekka: Who'd you go with? Julie: It was on a double date with these guys. Bekka: You were? Julie: Yeah, it was over Christmas. They weren't even like friends of mine, really, and this, yeah, after we went to Cafe Pierpont I ~ust said -well, let's go,· and one of the other guys knew where it was too, which I think, I hate that, because everyone knows about it now. It's like the thing to go, and you can't go, you can't go when your not alone. There's always somebody there, and you have to sneak, you have to know where you're going .... Bekka: 'Cause I didn't realize it was that big anymore, 'cause when we went it was like when I was in high school. I'd never heard of it and we would go and there'd never be anybody there. We'd go Saturday nights and stuff and nobody would ever be there. Julie; 'cause every time I'Ve been there's been people there, every time. It's just a weird place. Bekka: What did you think about it? Describe it. Tell me some things in it Julie: Well, I remember, there's like, the guy was supposedly a Mormon, and a Mason or something, so he had a lot of, like, symbolism, like he has that big stack of books, like the four standard works, they're huge. ( Bekka: Thafs right, I forgot about that one. ( Julie: That's huge, and then he has like that birdhouse, that realty, it's up high and irs supposed 10 be like the Brigham Young's house and all his wives. There's like a lot of symbolism like that, the guy who we went with was telling us, and there's like that big mount, that's supposed to be, like .... Bekka: The beehive or whatever that is? Julie: No, he told me it was like supposed to be like the, some Book of Mormon place, (I'm) not sure, 'cause then on the other side they have like that giant face, and the giant foot, like when they were conquered by some giants or something. Bekka: Uumm. Julie: I don't know. (cut) And there's a big Joseph Smith sphinx head. Bekka: Cause that's what I remember, and I remember the Brigham Young statue, too. Julie: Then there's a statue of him in his little plaid brick pl'int pants, and there's a picture of, like the head of his wife, and then there's - Bekka: I heard that his wife was buried In there under the sphinx statue .... Julie: Ugggi Bekka: ... which they used to do back in the pioneer days, so that isn't that weird for back then, but it's kind of creepy to think thaI.... Julie: Then there's like that little oven thing, like that shows .... then the pitchfork and stuff, that shows the pioneer work. What else? Then there's like a, well, all those rocks have those scriptures etched in all of them, and then, on one part it like describes GilgaJ, 'cause I didn't know what it was, it's like .... Bekka: 'Cause I don't know what Gilgal is. Julie: U's like a sacrificial, somewhere in the Bible it was like a sacrificial place, like MI. Sinea or something, GilgaJ was a place like that. It's a Biblical place. Bekka: 'Cause what we heard about it was that it was all twisted and demonic, because aJl the scriptures are kind of twisted. Julie: Are they? Bekka: Yeah, and like Brigham Young is facing the wrong direction when he's reaching out for -this Is the place,· and everything Is supposed to be twisted. Julie: Really? Bekka: It's all Mormonism, but it's all supposed to be twisted. Julie: Could be, could be. Bekka: And if Gilgal's the sacrificial place, 'cause seriously, you read those scriptures and some of them are really well known. he's like worded them differently. I mean, they say .... Julie: I guess I never really noticed that, 'cause we went in the snow and we really couldn't, I mean, we saw that there were scriptures. Bekl<a: Yeah. Julie: Huh. There's a couple of other places, too, that, or other spots that I can't remember what they were, but I they were supposed to be like indicative of some Bible story, or something. It's supposed to be all symbolic. Bekka: It's been so long that I can't remember half the stuff that's in there. Julie: It's not all that big. Bekl<a: It's fun to go with someone who knows it all, too, because .... Julie: Well, this guy could have been all full of shit, too, but he seemed, I mean, It seemed to fit. Bekl<a: I don't know, cause I've heard pretty much the same thing, too. And see, that birdhouse, Brigham Young's house, that's supposed to mean something. Julie: Is it like demonic? Oh really? Bekka: Yeah. Julie: That's kind of creepy. Bekka: That bird house is supposed to mean something, I'm not sure what, but the whole thing is supposed to be twisted Mormonism. Julie: Then there's like that big thank you, there's a big slab that he gives all his thanks to, like a whole list of people, 'cause it seems like, I heard that when you go there you're supposed to feel all ( ( creepy, and like there's so much evil stuff there, and you usually ... Bekka: W. did, but we went in the middle of the night. Julie: Oh, I didn't at all. We were there at midnight, too, and it was like, I was like, Whooo!. this is reaUy cool. I felt really calm. 8ekka: Hmm. Julie: So I didn't feel bad vibes at all, except you have to trespass to get past. I always feel bad about doing that. •.• Bekka: Me too. Julie: Bekka: .... .'cause I don't want 10 get in trouble .... Me too. Julie: .... and piss off the people who own it. My dad wants 10 go; he thinks that's really interesting. Bekka: My mom wants to go, too. That's cool if you can go in the daytime and just check it out. Julie: I think you can. Maybe that sign's really old 'cause it's like inside ... Bekka: Do you guys go behind the house to get in ... Julie: Uh-uh (yes). Bekka: ... or Is there another way through the block to get in? Julie: I don't know, 'cause we went through the house. Bekka: 'Cause last time we went in we went right behind those poor people's ... Julie: And always their lights on. That is a creepy house, it's like .. Bekka: That Is a creepy house. Julie: Always there's always lights on. Bekka: It's so run down and everything, too. Julie: Thafs a creepy house. Bekka: When we went there, they had these big black dogs out back, too ... Julie: 00001 Bekka: Oool! Beasts of the Devil, Beasts of Satan. Julie: Cool! Bekka: We'd say all these things and get all in the mood to be all freaked out. Julie: And then there's that little grove thing, like the sacred grove right when you first walk in, by the swing set, that like leads to the garden. Bekka: That's right, I forgot that one, too. It's pretty big, man, it takes up quite a bit of that inner block. JUlie: Yeah, it does, it does. ( ( BQthi <le, Ho .... ,t .. ",,6 111.,..0"", AT c.h wo.. '1 _ Alph~ t O "'.~ .. ( ( 0",,(. of \:he.""O" ..... '1 Sc.Y.'piVoYe. sto .... t.s 1,' " ,- ". \. '. -~', . -,. ~ . . • ( OPEK SUMOAY 10,00 AM t o E~trenc. 0\ 149 EOlt 500 South ( ,DO PM CILK "I' J'OU _I " 1M ~"""",t ~ to .. rtt. 'n rout' Uo'"'''' ..... ttuofyl"" try to ..... JOUr thouthu up, ... ttl _ I_ vhf! ,....,.. heM.. !IotM", It , .. lIy MI" Wltll It II ........ M . ... 11111 ,n .It,r • ."Iet 11M Mlfth eIIoph, of Icclnh't ... the .KOfId eMpt .... . f Oefll,1 or lu'''' I, ....:II I .. ..... r. It '''''t )'OU. 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I,. looItl", lIP tho ,..ru of .cr'ptllr •• I ""nOlI Un 'Ind 0111 _ of tho _n'" 0' tho ''111,.1'' !;or ..... 1.,. .ith r .. "'", tho "",Itl ... 'h tho .t_ .. .....,. poop" hoi,.. 'n lhI """"'" .f t .. ,.I. l1li, _ ,"-'011 ... "-..I 'or ."f-...,,- '. tMy ot,.,. ,. . tho ....r ... 0' n-. I . Chnll "1 ..., 1 .u.-Itdgt tho hoi, _'_I ..... ...,onl M. MI.... Me hOlt I'~' Men .lIlt", to to .. lth • In • ...rch .f nodi, end het octocl II tnl",r fOf' ... rlout .....". 1 ...... hlrocl to alt . tho t~ oofilch It ..... ..., tho Chty-ecltrl- .,hod. It II ,"I,. '.Ir " nut ~· thet It It _. 1101 for hit '1' 1 -..111'" _1111 .. to ,....,tocI .lth.,. ,Ion, on ".1ICh • Itr" let". ""'"",IC:O ........ het """ hlr'" to .. tho tCIII,tll, ..... r ... " \ ", It .houhl .11.0 M IIOIItd 'No, n-. I . 011111', o-u,ht.r-''''""'' .... Mr •• II"," O. s.dlh .... the I ~ pht to, lhol witt ... 1,,'.,..11011 I Y'''_' ' on tn. ,.roM" ',CIIIt 1oI!tdl lhoi quoc.. 11'1 tilt. """"0' ....... """ , ....... TIM .. ,chn II opow! to the Pullllc ... ~I 1M It other 11_ ~ oppelln_t. It h hoptd thn peopl. will , •• ,.t tM ... , .... MIt thet dill ...... fl l 110' ... IIl_d to cit_ on the rop. or ... troy tIM tI_,.. Mel thet ,II .. III 'ht 011 the pith., TM ""OM It -..d by tho N. '0 INId " J. ro tn. ~ and .. 'nhIMd II)' the '.-il,.. 1,..:1.1 tour, .r. ~t'" ooNo!I po .. n,l, 11M pK4Il ... y II .. the __ ,.,. ~ lpotehl .r,.,.,_u UI.... "',. Int .... nlon II .... 11 ... '. aNI the phonII ....... r to nil h I n""1J, or '~nn. ( - 452- lSi e1!i-Gt6r ( CILGAI-I @' I• \leoMa .•' 1\ I \ 1 ~lAIil PUCIi. ,~ ' , II ,..;,., " ~I.£S ,_ - '\\ '~e. @ / .." , -v \\ . Z~.;.~VI~ ®I' @~, ;€J f:NO CAve. \ ... -, <ID _ Eil ,- """"5~~ @~~CTAI< , fEP9 f.v<-SIIQ> , ...... N /-;~-- Lb\~ 0" POl.5 . ~'o ILQM- " J £ 74'1 mnA'KIii &. 5"50. -_<DiART ( 0·'LIIAL . ' . .' ... ..-... . "., -- III, •• _,n, • "tt_ cIrcle .... "'ro:l. If .. creel It_t," ... , ...... ".S-7 .IIuhul 'n',.,,, .... "". fl''''f ..... '""u .11 thl peop" 0' the •• rtll .it'll "'- Ute hend .f the Lor", thn h .. thl,. IMt , •• ,,.,, , •• , the Ler" ,wI'" God 'or .... '." ( To n-, t. Dl1I4. _rytllt.., '" U.h .. ,..,.. ... pc""" """ (hI Iood! Sculptur. lb. 11 he fI .. ' ....... ." ... '" U_ Ito. _t tNt , .... ,lUI ....... tIM too.l ... trt ...... ,. ,11-..1 to ..,t" '"'1 tM ,..-.... hM. "'*" the ... t .... of tM If_ .»rdefl _. ,.rlM IIfOd ttM tr ..... _, .... tlVougl'l the dry rl .... ' Md, MCh trlN WI ....... tt ,tell lip • u_ .......... they ,., on doe othe, ..... . they' ,IKetI tt- 'n • elrel. II • _, Ie _ '*""-1, 'It"'" wtMrI tIM T ... 1"", Trl .... _I 'nlo tM ....-II" , .... II ... "", ., ...... to t"- fr_I,. ..IntIuoI _ •• ,_ .. Uti tI'I4 upttl" If tM Lord" ... t ..... the hr,. ft,url I' • _ wilt! hll _rill _'-tMof .......... (I.,. 1M ..... If ""11 .rtl. ,...... ... u ttlh ~1l' _ • ..".,.. '" tt.. CMI" If tI'III circle II •• ,.,....1l1li IoIIldi ,...,.. .... tI ..... ,1'1 •• 'Mlh'ul ...... ~ .... 11 who', H....m. I'Wt _I'" • ''Ther. h .. t.IlIIOft "lthout "cFlrtc:e" [aDdu. IIII1W' On , .... end ot thI .IU~ II II '~r-'~'''' 1_, 1 _ nil) ",. rock .... the "hi,. 1I\d" t't "~:'" To,.ch • ....... t ""-. III ttopht 'tll-n 'on- ...... oUot , ...,.;rttfc. WI~ 'tt.. ....... "'" ...... hi ·r ...... ,... •• _ WI ., • "tlkon IIMr. end . ·""hlt, 1,lrh." In thll perl 0' ....... ,'o.n (,rIUM Ioi:lo Sculp.ure 110. U tho ,"Jod II .. ,rlllu. It hi. l1li .hl' "I lit • I.t .. WMfOIIII "Olw .r ... S-"_ .1 ..... IUI .. ,rtflu I .... re .. u " .. ,.rw, ond doh It 1,.-0111 .. In tho Ir... Tho .h.r •• u .11 the roqul,_u 0' the _1111' locrUletol .11 .... "'.re tho IaYlor .... (noclllid. It II Ilfll" dIM ..... _ elMcrl"" It ~I"'n. ",. IooIII.r, undo", .. th c_ f_ tho "''',' 0' thI "",,"uln, end tho ..... on lop 'r. lho w..ndo,landl III ~.hI'" Utoh. It ho. lit, .. d""ton. 11,.,.. , ... tho ht""". tho SolI. 11M! t ... Hal, enol' •• _" 'UtftlC. on tho ..... ,.t tho .ltor, NId 0 boot ' ...... t_ Int , .... ' '!..IOOP 0' T,u,h". It you go tn .. _,1 loda, you _, on ......... 10 to ,.11 , ... tnlth, '" • ...,IIIIC dI,. ' .... , ...... 11 thol, _" end ".-t ... I. "'" "th' of t .... ''!..IOOP of Trudo" end It .... Ju.1 II .. Indl .. II tho Ifbl. 0IU1 to to UI toMy. •••••••••••••••• CD _UTINtED tItlMCH ( 0,,,no ~ t.tlo und .. . ..... ,( ;~:::;:~.::;;:~ ~~~~:i~;;~~1;~~i1~[~j]~~~:: thI~. ' ..... , ... bronro pi .... hit "If.', _IICO'" thI ...., co otho, ....... cIIt thol, Itvea _joy .. lo "rlh. The tn- tw tlllI pecl. 1t·..,I""" 011 thI purpl. It«w Wllch l"tU. "And thh phco It lie'" to III .... I .. tnt, .. "' "Ith Ilurel. oltw. "'1111 .... 10 'll t .... hi,.. Oft dolt utili-.. n_." ",. ... .,.. n_ ""th 0 b.ock on It It """-. , ........ It thI 1'01.11 0' chi MllllnU'" • . (. ..... , •.•........ r ',' Donlol 11.12""" "ShIn thI God 0' Ha ...... ,.t .. , llntoboo, .... Ido .hol1 III"''' " "' .. roy .... .. north .... , lido 0' tho 1"'1' clllcrol _ttl II ':.~:::.:::!~ IItbudotdollln.r'. d,.. ... Tho kt~ ~ t ... d,... end dId 110' "'- tho ......... t by ou,. Ha,,,,,"I, to ..... '" lit, II~'I d,.._. III' 0' dltf.,. ... t ktnd. of '{~:~::~::'~~f: .. - c_ OUt of tho ... ",,,,.111 ~ and '011" forth oncI de.t,o,1d ~~~~~~~ tIoIrng. . ,.bpou,. ld.e" ,,.1 1o n thtoop _ 0't titl... .. .o..f.. . tuhtln lint" d,.._. end t ... boulcllt, It tho bou_ .. I lit 0IIII1,1 II ..,t"l111 on It "'P'IIIIIII thl u_ tNlt clltUroyed .hI 11l1li', T ........ It .ptooltc: 0' 'ho 11...,.- of God oncI In the ,trlel dey. ,II ....... cIIt klnl'*- hptoolh.d b, tho GlIIII.I..,11 ,Iw ... y to God'. II...,doIt. II", thl top of t .... _tlllI you .. 111 ." • u_ .h.pod Ilk, tho h"d of tho IllIIt .... Ic .......... d, out 0' ",Id III the dr'_ To tho hit of tIIo he.d .nd '*""" • Itttl, It depln,d t .... hou'cIIt,. 0' ,!lv-r, ... 'fw.y doo.on on both lIdo. It "plct,d till 1'9' -0. 0' I,on oncI b.,,,,, tho ,hht I., It tho bill, of bro.. . To tho hft ,.f tho "", It _ foot .. oH OUI 0' It on oncI el." .nd b.lw tJoe 1I1ht poll II tho other 'lOt. It t ..... porlod 'f fill' 1"'" wo,klllg pott II .. to eorv, th ... 110""". .' ( .-.. ",IJ-Z' ''TNt lIMy _r, In ...... wi th IN! ,,... ,.. and .ad til It. t'IdI fer_I" ,Oft Stone 1tI. '. n-. 10 Chi I •• , •• _~~."I: 11K'''' to fulfill Job'_ whll • ,_WtI 'n the IU'Ptur ... II. ,lCOf'dH 011 the ,t_1 ''GIl thn., OOJnh _r • .- ""'Itt .... ~: •. ;:;:::~:;::;,;;::.-:::;-;~ 'tnM y ... ,. ".tntH tn I boo"'" - w, 1M "., •• .... _t "" to •• )'. ''lMl t:hrt __ ,,_ with ... 'ron ,.. ..... ,_ In the ~ 'or_r.. fo, I "- that ., • ___ , IIfttft • •• " "I hll ,1COftd whll thet II hHIlI ... ., thh rock, thet hll ,.tl-r If ....... Dw-ht ... ''Ir_ wUh .. t,..... pM ... leM tnto the rock '-.. ... ~ .. TMy .... hn ... the __ tllW the .t... w' tIMor _hi ,.t ,.t the t'Uow ..... -.,II to till wtth , ....... with. _n IIxJ'-Acltrl __ do ...., fir" ..... cuut .. the ,.n_ ..................... In the .. " 1 .... . ~ ............... . "., "I ",,1~t 'II,", .,,\ <! ," ''fur.. the Hoo,r, If the fuhe,. .... t. the child, .. , and 1M .... rt of the chlhll, ... t. their , t.tblr ••••• " ,.( -l..i"' ~ I;' the _II __ t t. Staflol , will ... _._ thet ...... '"­u,-... d ·to 10010 If ... hi.- huru. Th" ,.,t 0' the _t,'" "'ct. the lut ... ,.6 In the 01111 T .. t_t ..... ,. It lay. • ..... 101. r .111 .WId you IIIJ'" the 'r~t "'on tIM cc.i .. 0' the .. ~ ht"li ...)..' of the wei afI'II Me "Ill till'" rl 0' W ,.W, . 10 the dlllol, .. , aM 11' ...... ,t .f U. chllol, .. t. tNt, ,.tNn." Tha,. u .. 01 to IN boo har>ch c.I,. flUl of thol roof .f thol Clva whtch rept .... t..:! the hal'ld' 0' IIIJ'" thol ... 0101.., .nd tM otM, ..... ,..:! b, r..:! hu,t .,tctt _ tMt It .lIva Thh ,.,.,. to __ 109' ..rto. ...., "".:;'-:. Juu. OI,lIt 0' ~Ut., 0., "Int. ( Noth • tr.'" In "'It hanoi. to ""'U , .... No II Ilk ..... tn,.,01 th,1 II t ...... lh ·_t 1'111 Ion • tude, _ttl tI'I4I ._ II It hoi Noel , ... ",t hi. to IN , tht.,." Tho 11.,. ntCM In ,"'. ~ 'rel "It'" th. .tuu •• , ... " '" " II • II ........ 0' n-. I . 0I11e1 hl .. ,If, It .... bu'lt II 0 _ .. t t •• 11 lM,. \oho lobor "lth 1,",1. h.ncli I ... 1 ........ to t,", tro .. 0' brtck "Ion.,. Tho IIlc.I'M 1'-- 0I11e1'. 10'" ,~ ,.U,I.., ..... till t .... , kl..:! .., 'hit lut_IIt 0' ~I torl,I.1 "T_ ... I ....... , ond _ tht rei ,Irn. t,", loll_," cr,H ..... . Thot .. lth IIrth .... 1.",1_,­,""""", rl tM •• rth ,"eI .. kll h ...... ' I • A .. coM I honor Inel n 111 ItO.. ht ,hi, I ", ....... It totll", for tho "lrlt",1 Il'Idt, ....... bl., IIIIt "11, b.llel. bul t,", b.llel of IIh. ""' .. _ I" ,11 thot, ""' ••••• I ....... , All .10. II die" lIIeI "n," Thh _,,, pol"" flUl tho boo .hM. 0' ou, "ft whll. _ .n hor • .., thlt lI.th. Tho 1, I,It",1 ,t ... IfNI the ... 1"'1, .1 ... . W\ot.n ... cIoI", .. lth OUt It ..... ""II. .... r. her ...... rtl'll .,. "''''t t ....... tI .. 10 toll '0, tho .,lrlt ... 1 tlld( • • ,.,.obl •• Tha _II I.,.,. ... t ttlt"" III tho II'. of n-••. 0.1101 .... Tho Church 0' Jo'-YI Chrhl 0' Lou., 00, •• 1"" ...... 11 tlllt 1'111 ,.",Ion ,,_tHeI '0' I'll.. I .. 1'111 tl tht "' ..... ,. II hoI ell"" tM Icrt,tur. lind on hit right ,I" " • ,Iuurt 0' tIM f."th Wo,eI loelt..:! CIrI the CO._r 0' .. tto South I .. d 11th hit . 110 .... 'ltho, of Ihll .... eI '0. ", ......... III ttl. IIt"'.I.:. '0. J' , ..... Tho .oc,",",-~;::::r.;:':~ III lilt II' ... , lilt t, .. ...., III hit l.tt lIond ho " hoI ell", Chltll .. d It"",", hi •• f. 10010 .f III. t,.".. 'ul •• " JII~ ..... t 10 lho _II CIY4I {lio. 71 •• ,octl.., of tho _ulll .... bo.n l­UI..:! to .,.tool h. PlOC • • III h.11h It toll, about tM ~·~"'I"':> ."" ,...,1. cIIo""l"" ,.- I -,I", ,...". • ,..coflll peopl •• You .. 111 _tlco 0lIl tho tr.1 11t tlllt .... ry othor ...... It "I", tu .... eI I"to • ,,,,,,,1111 hook one! thol ._rel Into ,low ,"or. 1\ .... n.o-, I. OIl1d. H.I .. _lot III .... ,..u .. thlt II ...... rone'. "..Ir •• .,.. ..' " .' .. , Iccl .. , .. , .. 1111.110 lI'Ih IN,l of til. _nlft II 1M "'th, n-. I . Dlllol •• ," .... , ... It .... too w., ..wi .... rtl ... It ..... ..,.. .. IhooIIII ,I .. ~ ..,.. .. joy lIf •• Woo ..... '4 .1 .. tilt,. Moul ~'~~~~II'J;~~.:·""~~~'~:.~.sI I.. r.... .c.I Dli'"t .I oeeur •,• ", .UI.o .h, I it I ...r . ... ,,_ III ...., ..... , _14 ... &0 .. through, U II. .. -.. Iccl .. ,." •• It tI''', MoiIt IIIIhtrw,;tlon, ..... , .. 111 __ u.- .. "". S- ....... _. _ In ,at 10_. hi leel .. "u .. It U ,.I tM ... 11 aullll .. 1000000r "' "1M tond III , ... ~r 1", ,.rt pu can · ... I _11 . ...11 wtu. ,.n.f u.. ...... , ."'''' I' rou un" IIIr ...... 'Irl u.. I ... It ... t.r _'4 ... the end It "f., To ,he right of I .... 11_ ,,,"110,..., II • ,hdo.r. The .... , ... uc .. 'II. ,It~r _'4 lie ",ok"", IgI'n .,.-..1 .. 1 ... 1M WId'", If IItl, MOI·tNt u.. ., .. lho(Ip.r _'4 Inf." the ,aM. The "n,happllr ..... 'r-Col It "'tft to ,he urly "_,, 'n til" .,.11.,.. WId .~ ... Cod'y, LocuI" .... roy ."Url cr..,. NMI put Mtl .. el ••• to lUNUle .. '!. Ther. h • 11_ UNM I. \he 'HI If • _. "" ....... rrllod look, "II "", II r","""' and hi, tMth uutl", to ~'l" thu. II •• U ...... U. If • taoou.. MIll In th4 -.rl. It .Ut .. IIMt I.hoI ""Nuf_ ... , ... ,.",1111. thoIc the ,...,1. ""'t thel" _,. eIIOII ,1 ... 4 thel" .. ,,"'*"'- .. the,. _1'4 .. c · ........ e .... tMeI", "lee •• OIl the t .... of the .'- II ..... ,. knet .... ,ch hal ...... 11114 .... 1"'*101 .f the enllll",.f IIf. end lhe ,e,t.f the "" •• ''Then Moll the *au ,.turn to u.. .. ,ttI •• It ..... WId UIe .pl,1I wn ''''''''11 te the '" who .. ". h." eIIOII .1 .. ·'Venlt., 0_' l"u ..,. hI"l" .... ',"II II " .... ty. . 0fId .. 'hi n_ to the l.tt, It pollitt out 'hi' hi the I, ...... te JIHIto _ ."" •• t 11...... ...11 .. _ opM JUbUc II" ... ,. k.".t_ I~II' be.IIIIII,.. '.,.,. .. .nh b,. to .11 .,",,t h. ~"IISTMODO ( • ••••••••••••••• On die .dIe, ., •• , the uch ., IC-O, the cut ..... , .. ,..., .... t die ..." • • , die "I .. ctmooll end II h .............. 1 ....... 1 .. die top. Tho .pl,. II I-the d\afIO ., .... ...., .. the hi ..... ' 'or the "'-ldllI .... ,rt .. tMod, the IIocc-.' whfch )IOU eOMOt .... end I:M ..... f "'It .,f,. oM 'hi _11., ...., ,."."l1li' the Ae, .. 'e ',Iuttmooll. Tho ""'diu .. I:M two ".ye .n 'or 'hi 4111 ...... e .-"1,.. . I_ tho ,..t ..u -ot, 11 ..... s.....t)'. "I .. ',Iu'. "t. .t . T.octoon. M4 ••••••••••••••••• AI you .. "'rough tho "ch )IOU .. 111 ••• _ l'rt<ll u_ .'gl .... tho ",,11. They ... ,. ,Ioeod t .. tho ,.,doII '0' the I ..... ""'t n-. 10 0Ii14 hool '0' thlt ,_cry ....... ho .... " .. to lMIt14 ,ud! • ,or .... II he ..... 1,.0. Tho _.1 .. ,_ , ... the .14 ..... , .... ' .. II ...... Itotl ... • •••••••••••••••• -~.- - -. - :-...... . ~ •••••••••••••••• Tho _11 IIldIe to the l.tt .f UIo .uI.e .... ,loCH III the .. ,doII . ... _t ton-. •• ChIIlI'1 ... f ...... hit .I... .101.,1 1.4.... . Me 1. ..... he, ,he IlOPJIOnM hi_ III e, .. ,I", ttlit ,."dIft. III thlt .. rbl. undoo, UIo bYlt It ,.,dl. "t .. who _Id hovI II ... ..... u. l'l hi_ hovI • II ..... I h ." @LOY( 1M ,1._ hou... 1M ".-... n-•• ; 0\11111 .... , .~I 0' llbert., ..... Ich It .... ., he Inch,oI00 tho. I., •• ,1._ hou ..... M. fI,dM • •••••••••••••••• ( I MUALOIIWU 111-20 To the I,rt of hh '­d'I,.., tI tIM ,ray Ide. II • h". u_ Croll ,loud '" the ,.,IIM II • , ..... ,wc:. of the S .... t.,·. c:rucHte&ton on the cro... On tN k"Y1t_ It the tOp .f the nIche, the ,II'-'u of b.- h.ncb ""_ !Men u,-....c! to r ... ' .. ..,' the t..ncI •• f doe builder or the I"'>· .... ncI. ot n-. I. Child., , •• ,,~;.-,0'1'-:~ ,~~ ...... he _,.oj peoplo to • II tNt Mml", 'n thh 1 II of IOIJ' nlue II r,... .... .."t ... ,11 I'9r It. Thh lnoeludool ..... _ .. ",'ulon. lIM S.vlOf' <ft." on the cro ....... wt 11 .11 ... r.,.."nch4 , ..... the .... d. but ... RIll un hh .# Iton'", .«,Hlu flH' ou, ,Inlor 1M •• '01 thet .... tll ....... to .",If" .. hi did : . on the Croll fo, our _ ,1M, n.. ttl," '0',. ,t_ I' ,he HO' of the Croll "r.",..,.t .t..''.'.' ' M'. a.u..l. ., tOO'! udI. Joy. and the c..- 0' rejoIcing," @ atllST o NATURE - Represented ~ the rock cave which is also a waterfall . . WID RE'AOO ME IN ASHFS IS MY SON IN WISHFS. ( A _11 c ... II louted Oft It .. In' .... 'th ... t ~rt ., 'M _tel,.. Thh opot It... _ It the buutHul 1M"" ., ""tu,.. The •• II .... urhll 'n t ... _ end the bolo .... and .'fIoa' c_. ttM roc.... Then II • II .... b<tbbh It 'M _ttl It thI uv., _ dr"~ ..... ,.".,," "">Od It tIM right of the h .. , .-ell ' ......... btt .... 0' tM ...... ,,. thlt God he, c, .. t'" '0' ........ 'hit To lIM l.n of tM I..,. 1luWt1. It .. ,lttenl n-•• , 'who r ..... _ t" .t"" It ., 10ft t" .. "he., .tl'.I . . ...... ' _, The ,,,dtn It the ttltt..,..,. I" tton •• ' n-..... ",Ihe Dllid tlltt tilt Church., J.IUI Chrllt of Lnur-ll., hi"" the coni, 'NIl church upon tM ftu 0' 1M .. rth _,. It ~ _I. Ilk. to II .... out _r • .e.out tho church .1Id tbout th .... ..-1 or "'ut Chrht. _'tctl hit L .... CII,. Mit. tOft.,,. Dept, 50 hit .rdl T.,.,. hlt Loko tit)'. Ut ... "'ISO (101) , .~ .. ( Real Ghosts Stories These are stories which mayor may not be about actual ghosts. In the three samples I have here, none of the people believed in ghosts until the strange things began to occur. Irving's story could have some logical explanations, but Shaun's and especially Jennifer's defy any kind of natural causal explanation. The Interesting thing about .Jennifer's story is how completely she believes It, and yet how at the same time she doesn't want anyone 10 know about it She is afraid people will think she's a crackpot. It is also interesting that all of these people have a college education. They are not Illiterate and uneducated. This goes along with what Dr. David Hufford found in his study of the old hag experience in that, oftentimes, education has nothing 10 do with belief In the supematuraL Many highly educated and experienced people believe in ghosts. Or. Hufford told of a lawyer who was having regular old hag experiences. He wrote to Dr. Hufford after reading his book "The Terror that Comes In the Night- to tell him that he agreed with Dr. Hufford in that this experience was due to sleep paralysis. He went on 10 say that he now understood that sleep paralysis made it possible for the demons to get at him. In -Shelly's Ghost; I think you'll understand why this person chose to be known as Irving Berlin Jones. Culturally, I think this is a fascinating story. It fits so completely with the drug scene. You ( often hear stories of poltergeists and how they move things and hide things, but this Is the first poltergeist I've ever heard of that leaves gifts. Real Ghosts Stories -Shelly's Ghost- Irving Berlin Jones July 15, 1991 Contextual Data: This story was told the same afternoon as Joe's Eric Claplon story. Julie and Bill were there as well as myself. Irving: How bout the ghost who \eaves half sheet of acid and bags of pot just lying around the apartment? Bekka: This is great. This is good, tell us this story. Tell me your name. Joe: My name Is Engelbert Humperdink. Irving: I don't think I want my name associated with this story. (cut) It all started, they found this half sheet of acid In their freezer. And they were like, -Hmm. Did you leave this here?- -No: Bekka: Who's they? Irving: Umm, John ... Joe: Frank and Bob. Irving: John and Bob. And John said -did you leave this in the freezer, Frank?- and Frank said -no, I didn't.- Bill: Who's Frank? Irving: -Did you leave it, John?- and John said -oh. that's not mine. - And so they were asking their friends and their friends, none of them had stashed it there. And it was a kind that nobody had seen before. So they tried it, and It was just really good, so they were stuck with a half-sheet of really good acid. And they said ... Joe: Stuck with. ( Irving: And they said they kept finding like little bags of pot just around, too, which maybe like they left themselves from smoking so much. The sheet was pan of the adventure. ( Julie: Edit that pan out, Bek, they didn't leave It, no. Irving: O.k., the ghost left that, well they said the ghost left It. They couldn't remember Mtaving It and it would be In weird places, too, like, weird places In the fridge and stuff. Joe: The ghost that leaves the pot. I never can get a lease (something). Well, hey, here's a half a kil of coke. wheewll Irving: And then Da .. um, Larry had a brush with the Incident Just when we were up visiting him. He was home doing some taping, like dubbing fIVe or six tapes he'd borrowed from friends, and he said he'd get up and like go find a pencil to write down the songs and come back and the tape cover would be gone, and he'd look for the tape cover and find it like in the bathroom or in the kitchen, or someplace like not right around the stereo which is where everything was. And he found one of the tapes under his mattress, like his mattress was on the floor, so it's not like really weird, like stuck in between the mattress and his bed, but just on the floor under the mattress. And just weird things like that. And they claim Ifs Shelly's ghost. Bekka: Who's Shelly? Irving: The girl that used to live there before them. Bekka: What happened to her? Why'd she die? Irving: She moved to Portland. Julie: Oh, she moved to Ponland. Bekka: So she's not dead? Irving: Well, I've. she's actually a good ghost. She's a good person. too. I've met her, she·s .... (cut) Irving: The only tricks she plays are usually not malicious. but it's just stuff like hiding pencils or books or .••. stuff. Bill: like bestowing gifts. Irving: Or leaving gifts. ( ( ·Shane's Ghosr is a rather disturbing story of a violent ghost attack. This happened to Shaun's twin brother, Shane, while he was staying in California. Shane's first explanation was that it was the black dude who was out to get him, but it soon became evident that this explanation could nol be correc1. Real Ghosts Stories ·Shane's Ghost- Shaun Federico July 25, 1991 Contextual Data: I talked to my friends at work about ghost stories. Shaun had several that he wanted to share. This one is about his twin brother. Shaun: I've got one about my brother. Bekka: Kay, tell me the one about your brother. Shaun: Kay, he moved ... Bekka: These are great. I love it Shaun: ... to California, and at the time he was going out with this, with this girl that this black dude, he liked her. too. And he said. you came ... He threatened him several times when he went like to the burger bar. Bekka: Un-hun (yes). Shaun: In California. And he threatened him several times that he was going to kill him. And Shane says, ·un-un (no), no you're not,· and, um, so, as he went home that night, he went to sleep. And he, he didn't get drunk, and he went to sleep, passed out and went to sleep, and then he, all of a sudden, somebody lifted him up out of his bed, threw him against the wall and said ·oh, crap'· He got his knife, and he thought, he thought it was the black dude that threatened him, went into his house. And he started to go like this and duck and there was nobody there. And he was lifted right off the ground. Bekka: Oh, my gosh. Did he ever see anybody or ... ? Shaun: Nope. It was he, he just stood there for five minutes off the ground and he Just looked and (knock, knock) trying to feel the floor. He said that it was the most weirdest feeling that's ever felt. Bekka: Oh, my gosh. Shaun: It's freaky. Bekka: Gee. Thafs pretty good. And did it ever come back? Shaun: Um-um (no). But the next day he packed his bags and left California. Went home. ( ( -AUysa- is the most bizarre ghost story I was told during my little research project Into the supernatural. As in Shaun's story, there is no legend to go along with the events. Jennifer has said that she would like to go to the county records and see if she could find out what happened, if anything, on her father's property. I know Jennifer pretty well, and she's a down-la-earth, very logical person. These events have bothered her and have frightened her because she has no rational explanation for them. This story is also un-nerving because the ghost seems to be fair1y hostile. Irs interesting the way Jennifer tells these stories. She puts forth her argument in a logical and rational way. and tries to explain events that have nothing 10 do with rationality. I honestly don't know how some of these events could have occurred unless there is an actual ghost living in her father's house. The events also occur fairly regularly. Almost every time Jennifer comes back to logan, she has a new story about Allysa. Real Ghost Stories -Allysa- Jennifer Harding July 23, 1991 Contextual Data: This is the same night that Stefanie told me Kaye's Cross and the Ogden Cemetery Statue stories. Jennifer had no desire whatsoever to be taped, and I wanted to respect her wishes. The following is my own paraphrasing. Jennifer started by saying that there was a ghost in her father's house. He goes on business trips a lot, and is very careful to lock the doors and turn off all the lights. Many times when he comes home from his trips, however, the garage door and house doors will be wide open, and all the lights In the house will be on. Jennifer emphasized the fact that nothing was ever missing in the house, and such events could not be due to burglary or other similar incidents. Jennifer herself has heard the ghost on many different occasions. When she stays with her lather, she uses an upstairs bedroom that is by the stairs. She has often heard footsteps running up the stairs and to the end of the hall, and then back again. When she goes out to investigate, no one is ever there. She confessed that it makes her very nervous sometimes, since her father's room Is downstairs and on the opposite side of the house. Jennifer told us that her niece, whose nickname is Budd, actually saw the ghost when she was younger. Jennifer said that Budd Is a precocious child and began speaking at a very young age. She told Jennifer that there was a girl living in the house by the name of Allysa, and that she was about ten years old. Budd described her as having long brown hair and red eyes, and that she wore funny, old fashioned clothes. She claimed that Allysa had a favorite toy, which belonged to Jennifer. It was a stuffed elephant. Budd claimed many times that she played with Allysa. One afternoon, however, when Budd was about three, Jennifer found her crying in the living room. Budd said that Allysa was very mad at her and wanted to hurt her. Jennifer tried to comfort her by telling her Allysa did not exist. Budd then said that Allysa was on the stairs at that very moment and was watching them. Jennifer picked up Budd and walked towards the stairs. Budd became extremely upset, and kept repeating that Allysa wanted to hurt her. Jennifer told me that at about age five, Budd didn't see Allysa any more, and Budd is no longer scared of the ghost. Jennifer told me of another time about a year ago when Allysa was fairly hostile. She had invited several friends over to the house and they were watching videos and eating pizza. One of the boys went downstairs to build a fire. Jennifer said he screamed and came running back up the stairs. He had a big gash over his eye that was bleeding badly. He said that as he was laying the logs in the fireplace, something picked one of them up and hurled it at him. The log hit his forehead. Jennifer and ( ( her friends took him In for stitches. None of her friends at that party knew about the ghost. The last incident Jennifer told me about occurred around her father's birthday. They had gotten about twenty helium balloons and had put them in the living room. The went Into the kitchen for a while and when they came back all the balloons were missing. They turned up all in her father's bedroom, which is down the hall and at a 90 degree turn from the living room. They gathered up the balloons and took them back to the living room. Jennifer explained that in her father's living room, the ceiling Is made of oak beams which hang down into the room. The ceiling is nol a flat surface. All three adults watched the balloons move, one by one, down around the beams, down the hall, make the 90 degree turn, and end up back in her father's room. She said this happened twice more, and then they decided to leave the balloons in her father's room. Jennifer also explained that none of the windows were open, and that her father has a circulatory heating so there are no vents In the house. There were no drafts to push the balloons along, and even if there were, they would not have been able to go around the beams. I asked Jennifer who she thought Allysa was, and she said that there used to be an old log cabin that adjoined her father's property. It was torn down when her father built his house. Jennifer says that between where the old cabin used to be and her father's house there is a mound in the lawn that Jennifer thinks is the right size to be a small grave. She's tried to get her father to dig It up several times, but he doesn't think that's a very good idea. Jennifer thinks her father is frightened of the ghost, but will not admit it. He will not speak of the ghost to anyone outside of their immediate family, and he forbids any of his children to mention it. Jennifer says he does that because he doesn't think anyone would believe such a story and he doesn't want to look ridiculous. Jennifer has many of the same feelings herself. ( ( Stories of the Devil Every one of the legend-tripping stories in this paper, with the exception of -The Ogden Cemetery Statue- and '"The Devil House,· also has a devil worshiping story that goes along with h. This is a really disturbing trend to me. My story of -Emu's Grave- deals almost exclusively with the fact that my friends and I got chased by what we believe were devit worshipers. I believe that is the reason why most of the Utah cemeteries are closed after a certain hour at night 11 seems to be a trend that gets bigger and bigger every year. Julie had so many of these stories that I could have done a paper entirely on her. She suggested I title it • Julie Johnson's Bedtime Stories.· Perhaps it's because she comes from Utah county which is notorious for all the devil cults that supposedly exist there. This is a really Interesting fact since Utah county is also supposed be the holiest county in Utah as far as the LOS church is concerned. Julie was not the only one with devil worshiping stories, however. Jennifer knew quite a bit about Jay's Joumal. Stefanie said that Kaye's Cross is a place where the devil cults meet. Both of Shaun's legend-tripping stories ended with accounts of devil worship. I myself have a few stories of this genre. I don't know why this is becoming the trend in supematural stories. I don't remember ever telling them when I was younger. I remember starting to hear about the devil cults when I was in high school, but I'm sure they've been around much longer. I do believe in the devil worshiping cults, but I'm not sure that all the stories that are told can be accredited to them. If that were the case, either every other person would have to be a devil worshiper, or they get around a lot I included this story of Julie's, first of all, because she had so many of them, and secondly, because I wanted to include an example of this in my paper. h is a fairly typical version of a devil worshiping story. They usually include contact with demons of some kind, violent acts such as sacrifices and extreme vandalism, intense secrecy surrounding the cult itself. This secrecy extends to the point of killing members who want to get away from these practices. In this version, it's interesting thai Julie says the punk kids go out there all the time. Punk kids aren't necessarily devil worshipers, but in this story it seems that they are. Stories of the Devil -Jay's Journal- Julie Johnson July 15, 1991 Contextual Information: This was a banner afternoon for ghost stories. Julie and I were just sitting around swapping stories. Julie: Well, I know that out in Pleasant Grove, that Jay's Journal book .. .. Bekka: Un-hun (yes). Julie: It's based on, was that journal of the guy thai went devil worshiping. ( ( Bekka: Oh, tell me Jay's Journal. Did you guys go out there and like, see it? JUlie: Oh, yeah. Bekka: O.k., tell me this story. Julie: Well, have you read the book? Bekka: Un-un (no). Julie: Well, let me tell you, it goes .... Bekka: Kay. lell me about Jay's Journal. Julie: Well it's just about a young teenaged boy. it's about a teen-aged boy who got into devil worshiping and the journal, he got in deeper and deeper and deeper and he couldn't get out. He tried to get out and just couldn't ... Bekka: And he just kept a journal about it? Julie: Un-hun (yes), and he ended up killing himself, and a friend of mine - I met this guy down in Cedar City at school, and he was his nephew, of Jay and the grandma still has the gun he shot himself with, and they still like relive it, like ... Bekka: How old was he, then? Julie: He was just a teenager. Bekka: Well, I mean like generation wise. Julie: I think It was back in the sixties, I think. It wasn't very long ago, anyway. It was just really sad. And then his grave it was - I don't know if Pleasant Grove is one of the ones like Provo that has the ones, all the stand up ones - I don't know if it was unusual if his was a stand up one or not, but, it was Just a slab, a stand up slab that had a poem on it that said basically -don't do what I did, I fucked up really bad, - kind of thing. It's a beautiful poem. And then it had his picture of him, creepy as hell. Bekka; Like carved into it, or was it an actual photograph? Julie: It was a photograph. Bekka: Like that baby one in Logan. Julie: Freaky, his eyes were just really freaky. Bekka: Weird. Julie: Yeah. And I guess it was really popular for all the punk kids to go out there all the time, like at midnight. I don't know actually what they did, but they had to move the grave. They either moved it or they just took off that tombstone and changed the tomb or something. I think they actually moved the body because they had so many occult problems out there with the cult people going out there. Format The file format, physical medium, or dimensions of the resource legends (folk tales); application/pdf; 8590751 Bytes Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/p16944coll20/id/3 SCAFOLK008FFCBx037-91-05.pdf Language A language of the resource eng Publisher An entity responsible for making the resource available Digitized by : Utah State University, Merrill-Cazier Library. Digitized by: Utah State University, Merrill-Cazier Library. Relation A related resource Utah State University Fife Folklore Conference student fieldwork collection, 1977-1995 FOLK COLL 8 FFC, 037-91-05 http://archiveswest.orbiscascade.org/ark:/80444/xv70388 St. Anne's Retreat Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Special Collections and Archives, phone (435) 797-2663. Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, FOLK COLL 8, Subject The topic of the resource Legends; legend-tripping; Title A name given to the resource Tales of the Supernatural Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/bf42da971fc4a465852f28860c8aae68.pdf 912d3f9b2d09da7d50d789013c37a93f Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Regreening Cache Valley Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Cache National Forest (Utah and Idaho); Utah; United States; Cache County (Utah); Cache Valley (Utah and Idaho); Logan Canyon (Utah); Blacksmith Fork Canyon (Utah); Blacksmith Fork (Utah); Uinta-Wasatch-Cache National Forest; 20th century; 1930-1939; Creator An entity primarily responsible for making the resource Brown, C. J. D. Date A point or period of time associated with an event in the lifecycle of the resource 1935-04 Description An account of the resource A Survey of the Waters of the Cache National Forest, Utah by C.J.D. Brown, Temporary Biologist, April 1935. Format The file format, physical medium, or dimensions of the resource image/jpeg; Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/regreening/id/945 SCAMSS0491Bx001Fd24.pdf Language A language of the resource eng; Relation A related resource Scott Bushman Collection (unprocessed) Regreening of Cache Valley Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Photograph Curator, phone (435) 797-0890. Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, Unprocessed Manuscript Collection; Subject The topic of the resource Cache National Forest (Utah and Idaho)--United States; Logan River (Utah)--Surveys; River surveys--Utah; Blacksmith Fork (Utah)--Surveys; Little Bear River--Surveys; Title A name given to the resource Survey of the Waters of the Cache National Forest, Utah, April 1935 Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/0ea0aca572b2e31d7ba748da2aba40f1.pdf d23a5b0a2cc69cdf4c104ba67c974c16 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Regreening Cache Valley Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Smithfield (Utah); Summit Creek (Cache County, Utah); Cache County (Utah); Utah; United States; 1860-1869; Creator An entity primarily responsible for making the resource Sant, Margaret; Date A point or period of time associated with an event in the lifecycle of the resource 1959-1862 Description An account of the resource In "Summit Creek in 1860, 1861, 1859 and 1862" Margaret Sant remembers the earliest days of the first settlement near Summit Creek (Cache County, Utah), in what is now Smithfield, Utah. Format The file format, physical medium, or dimensions of the resource image/jpeg; Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/regreening/id/567 SCAMSS0046Bx004Fd154.pdf Language A language of the resource eng Relation A related resource Joel E. Ricks Cache Valley history collection, 1847-1955; http://archiveswest.orbiscascade.org/ark:/80444/xv93618 Regreening of Cache Valley Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Photograph Curator, phone (435) 797-0890. Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, Joel E. Ricks Cache Valley history collection, Coll MSS 46 no. 154 Subject The topic of the resource Smithfield (Utah)--History; Mormon pioneers--Utah--Smithfield--Biography; Frontier and Pioneer life--Utah--Smithfield; Summit Creek (Cache County, Utah)--History; Mormon pioneers--Utah--Summit Creek (Cache County); Frontier and pioneer life--Utah--Summit Creek (Cache County); Title A name given to the resource Summit Creek in 1860, 1861, 1859 and 1862 read by sister Margaret Sant at the home of sister Rebecca Pitcher, July 8, 1914 Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/29782f66405cee2714136954bf7e57a5.jpg 4df2f8965c5cee8e08d4d87b93b037cf Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Jack London at Utah State University Description An account of the resource Jack London, legendary author of adventure classics such as Call of the Wild and White Fang, came from blue-collar beginnings and was largely self-taught. He based many of his exciting literary yarns on his hard-scrabble life experiences which included poaching oysters, laboring at a cannery, jute mill, and coal power plant, and panning for gold in the Alaskan Klondike. Broken by personal despair, two unsuccessful attempts to have children with second wife Charmian, the destruction of his California dream home, and slow kidney failure from years of alcohol abuse, London died on November 22, 1916, at age forty. This selective small digital collection highlights his will, letters, and book inscriptions that offer insights into his complex relationships with the important women in his life: first wife Bessie, second wife Charmian, daughters Joan and Bess, mother Flora, &ldquo;mammy&rdquo; Jennie, and friend/collaborator Anna Strunsky. Other items in the digital collection include photographs and book covers. For more details about London&rsquo;s life as well as a full inventory of USU&rsquo;s larger print collection of Jack and Charmian London materials, see <a href="http://uda-db.orbiscascade.org/findaid/ark:/80444/xv27206">http://uda-db.orbiscascade.org/findaid/ark:/80444/xv27206</a>. Merrill-Cazier Library's Special Collections and Archives houses one of the largest Jack London manuscript collections in the world, second only to the prestigious Huntington Library in San Marino, California. This acquisition was a result of the close personal and professional relationship between Irving Shepard, Jack London's nephew and executor of his literary estate, and King Hendricks, a prominent London scholar and English professor at USU. Thanks to a series of purchases and donations from the London estate made between 1964 and 1971, USU is now proud to provide online access to selected material from the collection. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 1910-1919; 20th century; Creator An entity primarily responsible for making the resource London, Jack, 1876-1916; Lewis, Sinclair, 1885-1951; Date A point or period of time associated with an event in the lifecycle of the resource 1910 Description An account of the resource Sinclair Lewis's "Sudden Temptation" plot reviewed by Jack London, ca. 1910. SUDDEN TEMPTATIONS. Young artist working in department store risists sudden temptation to return rich woman's purse. Morning troubles and climax of exasperation reached in the vulgar rich woman of the silk netter purse and the enquiry for the "classics --- Whistling Jimmy." Girl, plump/ of blue silk waist, arrives in dept. as tyre. The scene of the coll morning removal of the book counter covers. Man resists the second sudden temptation --- to steal more and the third, to flee from the intensely human relation with the blue silk waist lady. Thorn mit be made an Elbert Hubbard & masher & Mike & Badger & J.T. Cooper & Kobble a ??? of the arts. Format The file format, physical medium, or dimensions of the resource image/jpeg; 1233020 Bytes Identifier An unambiguous reference to the resource within a given context Mss10Bx39015_Page 15.jpg <a href="http://digital.lib.usu.edu/cdm/ref/collection/jacklondon/id/366">http://digital.lib.usu.edu/cdm/ref/collection/jacklondon/id/366</a> Language A language of the resource eng; Publisher An entity responsible for making the resource available Digitized by : Utah State University, Merrill-Cazier Library Relation A related resource Jack and Charmian London Correspondence and Papers, 1894-1953 For more information about this collection, please see the finding aid at : <a href="http://uda-db.orbiscascade.org/findaid/ark:/80444/xv27206">http://uda-db.orbiscascade.org/findaid/ark:/80444/xv27206</a> Jack London Digital Collection Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Manuscript Curator, phone (435) 797-0891. Source A related resource from which the described resource is derived The original of this item is located at Utah State University, Merrill-Cazier Library, Special Collections and Archives, COLL MSS 10 Box 39. Subject The topic of the resource London, Jack, 1876-1916; Authors, American--20th century; Lewis, Sinclair, 1885-1951; Title A name given to the resource Sudden Tempation plot reviewed by Jack London Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/f8434c47f53448d1e0d6c66b8e726c8d.pdf 8df3b961f96a52ce9ae168d4b2efdfb9 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Extension, Enterprise, Education - Legacy of Co-operatives and Cooperations Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Utah, United States, http://sws.geonames.org/5549030 ; 20th century; 1980-1989; Creator An entity primarily responsible for making the resource Kumbhakar, Subal C.; Biswas, Basudeb; Bailey, DeeVon, 1953-; Date A point or period of time associated with an event in the lifecycle of the resource 1989-11 Description An account of the resource A Study of Economic Efficiency of Utah Dairy Farmers : A System Approach by Subal C. Kumbhakar, Basudeb Biswas, and DeeVon Bailey. Reprinted from The Review of Economics and Statistics, published for Harvard University by Elsevier Science Publishers, Copyright 1989, by the President and Fellows of Harvard College, Vol. LXXI, No. 4, November 1989. Format The file format, physical medium, or dimensions of the resource application/pdf; Identifier An unambiguous reference to the resource within a given context SCAUA-08p08c37No0003.pdf http://digital.lib.usu.edu/cdm/ref/collection/coops/id/23553 Language A language of the resource eng; Publisher An entity responsible for making the resource available Elsevier Science Publishers; Harvard University; Relation A related resource Faculty Publications 8.8:37 Box 9 #3 Extension, Enterprise, and Education: the Legacy of Co-operatives and Cooperation in Utah Digital Collection; http://archiveswest.orbiscascade.org/ark:/80444/xv51663 Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Merrill-Cazier Library, Special Collections and Archives (435) 797-2663. Utah State University, Merrill-Cazier Library Source A related resource from which the described resource is derived Utah State University, Merill-Cazier Library, Special Collections and Archives, Faculty Publications 8.8:37 Box 9 #3 Subject The topic of the resource Dairying--Utah; Dairy cattle-Utah; Dairy farming--Marketing--Utah; Dairy farming; Utah; Dairy farming--Economics; Title A name given to the resource Study of Economic Efficiency of Utah Dairy Farmers : A System Approach by Subal C. Kumbhakar, Basudeb Biswas, and DeeVon Bailey Type The nature or genre of the resource Text; https://exhibits.usu.edu/files/original/25040ca5c03bdf24c47d924827d02801.pdf e4a6697f891a912511f117b2dc9110a4 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Regreening Cache Valley Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Cache National Forest (Utah and Idaho); Utah; Idaho; United States; Uinta-Wasatch-Cache National Forest; 20th century; 1940-1949; Creator An entity primarily responsible for making the resource Tracy, David S. Date A point or period of time associated with an event in the lifecycle of the resource 1941-04-29 Description An account of the resource Story of Native Timber and Scrubs from a talk given before the Kiwanis Club by Mr. David S. Tracy at the Ben Lomond Hotel. Format The file format, physical medium, or dimensions of the resource image/jpeg; Identifier An unambiguous reference to the resource within a given context http://digital.lib.usu.edu/cdm/ref/collection/regreening/id/1276 SCAMSS0491Bx001Fd29.pdf Language A language of the resource eng; Relation A related resource Scott Bushman Collection (unprocessed) Regreening of Cache Valley Rights Information about rights held in and over the resource Reproduction for publication, exhibition, web display or commercial use is only permissible with the consent of the USU Libraries Photograph Curator, phone (435) 797-0890. Source A related resource from which the described resource is derived Utah State University, Merrill-Cazier Library, Special Collections and Archives, Unprocessed Manuscript Collection; Subject The topic of the resource Cache National Forest (Utah and Idaho)--United States; Timber--Utah; Timber--Idaho; Forests and forestry--Utah; Forests and forestry--Idaho; Title A name given to the resource Story of Native Timber and Shrubs Type The nature or genre of the resource Text;