Walking the Walk and Compassion for Campers Update for June 5 2026

 Look for new opportunities for action, education, community, and solidarity in and around McHenry County here every week.  

                                                            Walking the Walk  

Pride Month up on us.  Celebrate as a critical part of Resistance.

Crystal Lake Pride Walk & Social  now sponsored by Crystal Lake Pride on Sunday, June 7 from 11 am-6 pm at Brink Street Market in Downtown Crystal Lake.

Woodstock Pride Fest--June 13-14 Annual family-friendly events celebrating the LGBTQIA+ Community. Multiple special events.  Pride Parade and the Festival on the Square 11 am to 4 pm.

June 14th: Happy Birthday NoKings--Sunday June 14, 2026 is the anniversary of the first NoKings nationwide protest against the Trump regime! We will gather again to continue our efforts to save democracy and show our patriotism in a joyful, peaceful demonstration. Our rally will be from 3-5 pm at the intersection of Rt. 31 and McCullom Lake Rd. in McHenry. Bring your signs, wear your creative costumes, and spread the message of love for freedom of speech and the right for all who want a fair and just America for everyone! As always, this is a peaceful, non-violent rally; respect the rights of all! Please make sure you park in areas not blocking any businesses, and remember to station yourselves only on public property! After the rally (or if you cannot attend), join the "RISE UP-SIGN OUT" Concert for the First Amendment at 7:30pm, a national broadcast to counter the fiasco earlier in the day on the front lawn of our White House.  Sponsored localy by Indivisible McHenry County.

                    

Ride/Walk to Leave a Light On--On and around Woodstock Square, Friday, June 19 7 pm.  Benefiting Break Crystal Lake Teen Center, Compassion for Campers, Community Connection for Youth, IMC--employment, education, health, and housing services, Jail Breakers, Lemonade & Advocate, Live4Lali, and Woodstock Pride.

Two Juneteenth celebrations:

Honoring Legacy, Empowering the Future presented by McHenry County Now.  Thursday, June 18 at 5:30 pm at the Cary Public Library.  Register here.

The McHenry County Juneteenth Festival will be held on Saturday, June 20, from 3 to 5:30 pm on Woodstock Square Woodstock.

Guests stocked up on gear and supplies at C4C's special distribution in Woodstock's Emrickson Park.

Compassion for Campers is back!  C4C was able to distribute our gear and supplies last Friday, May 30 at a special Stop Gap Day at the Hilltop Pavillion in Woocstock's Emrickson Park in cooperation with Stephen's Ministries. Warp Corps provided bus service from encampments in the Woodstock area and other providers like Live4Laly were also at hand. C4C was able to share and serve 16 guests.

Better news yet. We have secured a new base of operations and will resume regular distributions on Friday, June 19! We will be joining a new Community Resource Day coordinated by many of the former Willow Creek organizers and volunteers. Debora Anderson reported, "The McHenry County Mental Health Board has generously given us a temporary place in their offices, 620 Dakota Street, Crystal Lake, to host the events going forward while we continue to look for a permanent space to continue to host the event.  The facility has a welcoming intake area, wonderful office spaces, a dining area, and a shower!  There are a couple of things that cannot be provided in the space.  There is no way to do laundry and food must be prepared in a commercial kitchen." 

Many of the agencies and services from the Willow Creek events have already signed on to participate.  C4C is fortunate that we will have on-site storage for our supplies.  We will resume our regular schedule of distributions on the First and Third Fridays of each month

Financial support is critical to fulfilling our mission. The best thing you can do is offer your critically needed financial support to get us through this emergency.  Money donations are always welcome at     https://tinyurl.com/3bz96axe.   Look for updates here.  Email compassionforcampers@treeoflifeuu.org .

From Teen Oysterman to Black Universalist Pioneer

Although no authentic image of Joseph Jordan is known to exist, he began his climb to success as a teen-age Black oysterman like these men.  He successively worked in Confederate war industry, as a grocer, a house carpenter, and a builder/developer before retiring comfortably enough to dedicate his life to preaching.

You would think that the Universalists, religious folk so radically inclusive that their Heaven excluded no souls, would welcome Black worshipers with open arms.  And some did, especially in the North.  But the denomination which was governed mostly by state and local conventions often reflected local racial attitudes and customs.  Many Southern Universalists might have been willing to share eternity with Blacks, probably assuming they would dwell on different clouds, but were not willing to share a pew—or if it had come up the Convention floor—with segregated Black churches.

That was the reality that Joseph Jordan—pronounced “Jerdan”—faced when he became the first African-American ordained by a Universalist Convention.  Jordan died on June 4, 1901 in Norfolk, Virginia at the age of 59.  This is the story of his journey and the faith to which he devoted his life.

Jordan was born in June of 1842, one of seven children of a Free Black couple in West Norfolk on the Elizabeth River.  He was literate, probably instructed at home by his parents or perhaps in informal church school.  He entered the local trade of oysterman in his early teens and worked the shoals until he was 21 and moved to Norfolk.  That would have been in 1863, in the midst of the Civil War and with so many White Virginians at war, there were opportunities for free blacks in one of the state’s most industrial cities.

As he established himself, Jordon started a family.  He married Indianna Brown, a free born woman.  The couple would have three children, only one of whom, Thaddeus—likely named for the fire-breathing Radical Republican Representative Thaddeus Stevens of Pennsylvania—lived to adulthood.

Starting out as a common laborer, Jordan rose in the world.  He operated a grocery store and then became a house carpenter.  From those earnings he saved enough money to become what we might call today a builder/developer—erecting several houses in the Norfolk suburb of Huntersville.  Rental income from those homes allowed him to retire from physical labor.  He was now a successful and admired man in his community, a member of an educated and propertied elite.  But he yearned to turn his attention to a longtime passion—religion.

The discovery of the work of Universalist minister and theologian Thomas Whittemore, leader of the Restorationists, led Jordan to his new faith.

Always deeply religious, Jordan was ordained to the Baptist ministry in 1880.  He established himself in a successful storefront ministry preaching the Gospel of liberation popular in the Black community.  But he was harboring some doubts about the orthodoxy he was preaching.  A sympathetic Methodist minister gave him a copy of Thomas Whittemore’s 1840 classic The Plain Guide to Universalism.  Jordan was thunder struck.

Whittemore was an up-from-the-streets Boston tough who rose to become a disciple of Hosea Ballou, the foundational figure of 19th Century Universalism.  He went on to be an influential minister, thinker, and writer who eventually questioned Ballou’s death and glory Universalism and became the leader of the Restorationists who held that a loving God would restore all souls to his grace and admit them to heaven, after the worst of them spent some time in a form of punishment to cleans them from their sins.  The book that fell into Jordon’s hands was one of the most important theological expressions of this view as well as a popular polemic that was still influencing readers more than 40 years after its publication.

Jordan studied what he could from the prolific Universalist press and tracts of the period.  When he could no longer preach the traditional Baptist Gospel, he returned to construction work and thought about his options.  There was no Universalist congregation in Norfolk or surrounding towns.  But there was a vital Universalist center in Philadelphia—one of the oldest hubs of the faith in North America.

In 1886 Jordan journeyed to the Pennsylvania city where he presented himself to the Rev. Edwin C. Sweetser of the Universalist Church of the Messiah.  It was a fortunate choice.  The Philadelphia church had historic sympathy for Blacks.  It was responsible for the first American resolution by a church body, the Universalist Convention, calling for the abolition of slavery back in 1792 and some members of the large free Black community in Philadelphia worshiped there.  Moreover, Sweetser was a willing teacher and mentor.  Jordan studied under the minister for seven months not only deepening his newfound faith but mastering its theology.

Jordan returned to Norfolk with armloads of books and a determination to preach the word of Universal Salvation.  He rented a large room at 42 Lincoln Street and converted it to a chapel and built the pulpit with his own hands.  As a well-known and respected community leader he was able to gather a small congregation.

His efforts drew the scorn and condemnation of his former Baptist colleges and other orthodox ministers who echoed the usual charge that without the threat of Hell, men, marked by original sin would sink into depravity, sin, and degradation.  Moreover, the promise of universal salvation meant that the oppressors of the Black race, those who had held them in slavery and who were creating the new Jim Crow South, would also reside ultimately in Heaven.  The Black Church had long offered the solace that as a People they would "cross over Jordan” leaving slavery and degradation behind and being rewarded with eternal life in the arms of the Lord while their evil oppressors would be struck down and condemned to eternal damnation.  It was a comforting thought, but one that made Jordan’s task more difficult.

Despite these difficulties, Jordan’s little congregation thrived.  The congregation formally organized itself as a Universalist Mission in June of 1887.

He was soon approached about adding a school to the church’s services.  Freedmen schools of Reconstruction which had been staffed by idealistic mostly Northern teachers, many of the Quakers, Unitarians, and Universalists were long gone.  And in the re-segregated South of emerging Jim Crow, public schools for Blacks were pitifully funded with few books, woefully underpaid teachers, and students crammed into tiny, overcrowded facilities.  Blacks often turned to private academies sponsored by local churches. Classes were operating at the capacity of the rented Chapel by the next fall.

                                        

                                                                The Seal of the Universalist General Convention which ordained Jordan.

Jordan’s next step was to apply to be officially recognized as a Universalist preacher.  With Sweetser’s endorsement the Universalist General Convention granted him a one-year license to preach in June of 1888.  This was the first step in the process of ordination. 

The following year a Universalist Ordaining Council of three ministers including Sweetser and four lay persons met with Jordan in the Church of the Messiah to examine his fitness for the Universalist ministry. The council found him to have a “clear and bright mind” and to be “free alike from pretension and from abjectness.”  Most importantly “He believes in us and knows why.”  The Council endorsed his candidacy as “exceedingly satisfactory.” The next day, March 31, 1880, Jordan was ordained as a Universalist minister at a ceremony in the Church of the Messiah. He was the first fully and properly ordained Black minister of the Universalist General Convention.

His mission church was reorganized as the First Universalist Church of Norfolk and admitted to the Convention, which agreed to subsidize its operations and Jordan’s efforts to further spread Universalism in the upper South.

All of this frenzied activity to get his church and school set up and operating and regularizing his personal and professional ties to the wider Universalist movement put a strain on his marriage.  His wife Indianna left him taking their son Thaddeus with her.  The couple was divorced in 1890.

Soon the Church outgrew its rented room.  The Congregation was unable to raise the money to buy property and build a building on its own so Jordan personally appealed to the General Convention meeting in Washington D.C. in 1893.   $2,758 was raised for this purpose, enough to build a church and provide for some of its furnishings.  Johnson himself built the new church on Princess Anne Avenue in the heart of the Black community which opened in November 1894.

Students at Joseph Jordan's school at the turn of the 20th Century.

The new building included a more spacious sanctuary and classrooms.  It even attracted a handful of local White Universalists who had no church of their own in which to worship—a then rare breach of rigid segregation in Sunday worship.  Jordan shared instructional duties at the school now with two additional teachers.

That led to romance.  In 1896 Jordan married one of his teachers, Mary Elizabeth Clark who was about half his age.  The couple had one child, Richard Sweetser Jordan.

His happiness was not to last long.  He worked long and hard to make his congregation and school thrive.  He was able to achieve part of his dream of spreading Universalism when he founded a Suffolk Mission as a daughter of his Norfolk congregation. Perhaps over work contributed to his death in 1901.  He was widely mourned in the Norfolk black community—even former foes and critics among the city’s other clergy turning out for his funeral in recognition of his good work.

Although Jordan’s cause of death was not listed, both his wife and his son died of tuberculosis within two years, making it likely that the scourge also contributed to his death.  With his family gone his estate went to the General Convention which used the proceeds to subsidize the growing Suffolk church.

Rev. Joseph Fletcher Jordan, no relation to Joseph Jordan, was the third ordained Black Universalist Minister and kept the Suffolk daughter church of the Norfolk congregation founded by the elder Jordan open.

Unfortunately, without Jordan’s personal leadership his Norfolk congregation began to unravel.  The church was closed in 1906 and the building became a billiard parlor.  The Suffolk church, however continued to thrive, especially after the arrival of Joseph Fletcher Jordan, the Universalist’s third African American minister in 1904.  Despite the similarity of name, the two Jordans were not related.  The Suffolk church and its day school continued service until the congregation dissolved in1984.

 

A Royal Monopoly Grant for Moldy Cheese

 

Roquefort cheese and bread--a fine French lunch.

Comment voulez-vous gouverner un pays qui a deux cent quarante-six variétés de fromage?—How can you govern a country which has two hundred and forty-six varieties of cheese?

So said an exasperated Charles de Galle, a man who preferred his orders obeyed—and promptly.  He was right both ways.  The French are apparently ungovernable, for which we should all be grateful, and they do love their cheese.  And none of that country’s many cheeses have a more storied or distinguished linage than Roquefort.

                                    King Charles VI, the Beloved and/or the Mad, King of France an benefactor of the cheese makers of Roquefort-sur-Soulzon.

On June 4, 1411 Charles VI—previously known as Charles the Beloved but by then called Charles the Mad for his periodic spells of violent insanity—issued a Royal edict proclaiming that the people of Roquefort-sur-Soulzon would henceforth have a monopoly on aging a particularly tangy form of cheese made from the milk of ewes.  It is unclear if the order was issued during a period of sanity or delusion.

It really didn’t matter.  For more than 600 years through wars, famines, revolutions, upheaval of every sort, and even the emergence of the European Union they have maintained their privilege more or less intact.  And woe be it to any other producer of bleu cheese from France or anywhere in the world who dares to use the name Roquefort, or even to claim it is in the style of the protected original.

Roquefort aging in the Mont Combalou caves.

1411 was a long time ago, but the unique cheese had been aged in the Mont Combalou caves in southern France long before that.  The Roman historian Pliny the Elder extolled the virtue of the cheese in 79 AD and there is archeological evidence of cheese making colanders found in the caves from pre-historic times.

Local legend has it that far back in the mists of antiquity a shepherd was diverted from a lunch of bread and cheese in the cool of the caves by a comely lass.  He supposedly returned weeks later to discover that mold from the bread had invaded the ewe’s milk cheese and created a tart cheese marbled with blue-green mold.

                      

                                      The mold Penicillium roqueforti gives the French blue cheese its tang.

Essentially, that is how the cheese is still made, minus the comely lass.  Bread is left in the caves from six to eight weeks where it picks up mold spores from the soil.  The mold, Penicillium roqueforti, is then dried to a powder.  The powder is introduced to the ewe curd.   The cheese is ripened and aged in the cave for five to six months producing a rindless, firm but crumbly product with a sharp odor and a flavor derived from Butyric acid in the mold.  It is best consumed within six months of being packaged for sale.

The Penicillium mold is from the same family as the bread mold discovered by Alexander Fleming to produce the anti-biotic Penicillin.  When the mold is stabilized in the cheese, it does not have the anti-biotic effect, but cheese makers in the region had long rubbed the bread mold on wounds with excellent results.

The milk of the Lacaune, Manech and Basco-Béarnaise breeds of sheep are used exclusively in production.  About 4.5 liters of milk is required to make one kilogram of Roquefort.  Today that means that 4,500 people are employed on 2,100 farms.  About 19 tons of cheese is produced annually by seven companies with caves in the mountain.

Roquefort is the second most popular cheese produced in France and is widely used across southern Europe in meat sauces, tarts and quiches, pies and fillings.  Only a few hundred tons are exported annually to the United States which ends up mostly in high-end salad dressing, wing sauces, and burger toppings—all of which appall French gourmets.  Most Americans call domestically produced blue cheese, Roquefort, but don’t let the French catch you.  The American imitations are a chemistry lesson and much milder than the real thing.

Speaking of America, Roquefort became an international political football in early 2009 when President George W. Bush slapped a 300% tariff on the cheese, by far the highest level of any in the package of tariffs placed on dozens of European luxury goods in response to a European ban on U.S. hormone-treated beef.  The move shocked and outraged the French who were not only hit economically, but whose treasured independence from Washington domination was challenged.

After considerable sturm und drang the European Union and the U.S. negotiated a trade settlement in the dispute, and the punitive tariff was lifted.

                                

                                                    Charles de Galle had much to say about cheeses and real politic. 

But perhaps de Galle would have understood.  After all, he once told Clementine Churchill that nations “…have no friends, only interests.”  On the other hand, he also said, “No country without an atom bomb could properly consider itself independent.”  Maybe it’s a good thing he is dead and gone or he might have nuked us over cheese.

Why Muhammad Ali’s Greatest Fight Wasn’t in the Ring

 

Muhammad Ali under arrest after refusing to step forward for induction into the Army in 1967.

Note—This was originally posted after the death of The Champ ten years ago.

On April 28, 1967 the Boxing Heavy Weight Champion of the World, Muhammad Ali, three times refused a direct order to step forward and accept induction into the Armed Forces at an Induction Center in Houston, Texas.  He was arrested and charged with Draft evasion, a Federal crime punishable by five years in prison and a $10,000 fine.  Within hours the New York State Boxing Commission suspended his license to fight and stripped him of his title.  Other boxing commissions rapidly fell into line. 

In just a few short years The Champ had fallen from being Cassius Clay, a national hero as an Olympic Gold Medal winner and the pretty boy poet who electrified the boxing world with his speed and power to a reviled pariah.  His slide, at least in the eyes of many White fans, began when Malcolm X recruited Clay into the controversial Nation of Islam. 

As a 1960 Olympic Gold Medalist, young Cassius Clay of Kentucky was an over-night American Hero.

The announcement was made just after the fighter became the youngest man ever to take the Belt away from a reigning champion.  He beat the powerful Sonny Liston in one of the most watched fights in history in Miami on February 25, 1964.  Within days Elijah Muhammad, leader of the Nation of Islam, gave him the name Muhammad Ali.  Ali had to struggle to get the press, public, and opponents to accept both his new religion and new name. 

Over the next three years he repeatedly defended his title, including a rematch with Liston, and a defeat of former champ Floyd Patterson.  But many of the fights were against lightly regarded white hopes across North America and Europe.  Ali dominated them all and continued to entertain with his poetry and boasting of being The Greatest. 

He also became a public face of the Nation of Islam and a huge recruitment lure for them in the Black community.  He spoke out more frequently on race relations and endorsed the militant Black separatism espoused by Malcolm X. 

He finally had a truly tough opponent to face when he went against Ernie Terrell on February 6, 1967 at the Astro Dome in Houston.  Terrell had taunted Ali in the press and at the weigh in refusing to call him by his new name.  Enraged, Ali pounded him for 15 rounds taunting him with “What’s my name, Uncle Tom…What’s my name.”  Many observers believed that Ali could have knocked Terrell out early in the fight but carried him just to do more damage.  White fans were even more enraged by Ali than ever. 

About this time the Selective Service System began reviewing the Champ’s draft status.  Although they always denied that the review was anything but routine, almost no one believed them after Ali began to make public statements against the Vietnam War. 

In 1964 the young Clay was called up but rejected for failing the Armed Forces qualifying test because of poor reading and writing scores.  By 1967, with the need for large numbers of fresh draftees for Vietnam, the standards for those tests were significantly lowered and Ali was declared eligible for the draft. 

When he was called up again, he refused to step forward on two grounds.  The first was that he was called as Cassius Clay and he no longer would answer to his slave name.  The second was on the religious grounds that he could not fight in any war that was not declared holy and just by Elijah Muhammad.  He based what he considered a good faith claim of conscientious objection on this belief. 

Publicly, he also questioned the Vietnam War itself.  “No Viet Cong ever called me Nigger,” he famously told an interviewer.  The press was almost unanimous in mocking the notion that a professional fighter could be a C.O. 

On June 27, 1968, a jury convicted him after deliberating only 28 minutes.  He immediately appealed and the case slowly wended through the courts.  A Court of Appeals upheld the verdict, and the case was sent to the Supreme Court. 

There was open gloating in the press--along with a flat refusal to use his chosen name--when Ali was convicted,

While awaiting a decision on his appeal, Ali boxed in Europe and spoke frequently on college campuses.  The war dragged on and became more unpopular with broader and broader segments of society.  Public support began to shift somewhat to Ali.  He was finally allowed to fight in Georgia in October 1970 crushing Jerry Quarry in three rounds.  Shortly after the fight the New York Supreme Court ruled that Ali had been unjustly stripped of his license by the Boxing Commission. 

He was able to fight again in Madison Square Garden in December beating top contender Oscar Bonavena in a tough fight.  That set up a bout against undefeated and undisputed Heavy Weight Champion Joe Frazier at the Garden the following March.  The much-hyped Fight of the Century ended with a unanimous decision for Frazier after an epic 15 round battle. 

                                                            At least some of the press sang a different song when Ali's conviction was overturned by the Supreme Court.

Ali got better news when the Supreme Court finally heard his appeal.  On June 28 the Court unanimously overturned Ali’s conviction without ruling on the substance of his Conscience Objection claim.  The court ruled procedurally that the indictment failed to say which of Ali’s claims of exemption were rejected and for what reason. 

With the war winding down and unpopular, the Government declined to re-try the case.  Muhammad Ali was free. 

He returned to his quest to regain the Championship.  Ken Norton handed him his second defeat and was then beaten by Ali in a re-match.  A re-match with Frazier, by this time himself dethroned by George Forman, resulted in a unanimous decision for Ali setting up a title match with Forman. 

                                        Ali's rematch with George Foreman--The Rumble in the Jungle drew the largest world wide audience to date.

The Rumble in the Jungle resulted in Ali reclaiming the title in a match in Zaire which claimed an unprecedented worldwide audience.  Ali went on to numerous title defenses against opponents worthy and not. He beat Forman again in Thrila in Manila, Norton twice more, and up and comers Alfredo Evangelista and Ernie Shavers before youthful Olympic Champion Leon Spinks finally beat him in February 1978. 

The following September he won the WBA half of the now divided championship back for a record third time by beating Spinks in a rematch.  Afterwards, he retired undefeated. 

He came out of retirement to try and win the Championship for the fourth time from Larry Homes, but Homes hammered him and he was unable to come out for the 11th round.  After one more fight and loss he permanently retired in 1981 with a lifetime professional record of 61 fights, 57 victories, 37 wins by knock out and only five losses. 

In the years since his retirement the controversy over his draft resistance subsided as Ali’s stature grew and the public affection for him deepened. 

Abandoning the Nation of Islam and its separatism in 1975 in favor of mainstream orthodox Sunni Islam helped ease his acceptance.  So did his many acts of charity and community service. 

But it was his grace and courage in coping with increasing disability due to Parkinson’s Disease, probably the result of repeated head trauma as a boxer that endeared him to many. 

Ali received many awards and accolades.  He was called the most famous man in the world, the greatest athlete of the 20th Century, and the greatest boxer of all time.  He was awarded the Presidential Medal of Freedom and numerous international awards. 

Lighting the Torch at the 1995 Atlanta Games despite shaking with Parkinson's was the emotion highlight of the Games.

The pinnacle of his public acceptance and a moment of high emotion was when he was chosen to light the Olympic Caldron at the 1996 Atlanta Games. 

But perhaps no honor spoke more loudly about how his draft resistance had not only been forgiven, but put in an appreciative context was when he was selected by the state of California Bicentennial Commission for the U.S. Constitution to “personify the vitality of the U.S. Constitution and Bill of Rights” public events throughout 1988 starting with the Tournament of Roses Parade.

Ali had a turbulent personal life.  He was married four times, unions which produced six natural children including his youngest daughter, Laila Ali the retired Women’s World Super Middleweight Champion.  He also had and supported two other daughters out of wedlock.  On November 19, 1986, Ali married Yolanda “Lonnie” Williams, a friend since his youthful days in Louisville.   Together they adopted one son, Asaad Amin.

Lonnie was his inseparable companion, and increasingly Ali’s voice as Parkinson’s first garbled his speech and finally left him publicly mute.  Their relationship has alienated him from some of his oldest children, particularly the four from his second marriage to Khalilah Ali.

Ali and his wife Lonnie as he was honored in his hometown of Louisville.

With Lonnie at his side an increasingly frail Ali continued to make public appearances in support of favored charities and causes and seemed to enjoy them along with the accolades and attention at awards ceremonies and testimonials.  Until his last couple of years he would still mug a boxing pose for photographers. 

Ali’s story was often told, including his own book, The Greatest My Own Story co-written by Richard Durham and edited by Toni Morrison originally released in 1975.  There have been several other biographies, some hagiography and some blatant racist smears. Aspects of his life and career were captured in numerous documentaries.  In 2001 Will Smith was nominated for an Academy Award for the bio pic Ali.  The film sensitively examined his whole life, not just a parade of ring movements.

                                        

                                                            Will Smith was nominated for an Oscar for portraying Ali.

But his health was rapidly declining, and the public appearances became rarer. Despite the limitations, he still spoke out through his wife.  In he released a statement on Donald Trump’s proposal to ban Muslims from entering the United States. “We as Muslims have to stand up to those who use Islam to advance their own personal agenda.”

Ali barely survived a crisis in 2013 and was hospitalized repeatedly afterwards.  In 2016 he was admitted to a Phoenix, Arizona hospital where he died on June 3.