Suchergebnisse

Il turismo e le attività da esso generate si combinano con il fattore territoriale dando luogo al processo di fruizione del servizio turistico caratterizzato essenzialmente dalla contestualità dell'erogazione e del consumo di un'entità in buona parte immateriale in un contesto geografico scelto dal consumatore e definito destinazione turistica. Se la chiarificazione del concetto di turismo e di prodotto turistico è risultata essenziale per spiegare in un certo senso le ragioni dell'offerta (perché nascono e si sviluppano le attività turistiche?), altrettanto significativa sembra l'opportunità di enucleare, tra le varie definizioni che sono state proposte nella letteratura specialistica, gli elementi caratteristici della destinazione turistica per arrivare alla spiegazione delle ragioni del management del sistema di offerta (prodotto complesso e globale). Le domande di fondo sono: Cosa spinge i turisti a partire dal luogo di abituale dimora per recarsi in una località che presenta caratteristiche naturali, ambientali e culturali completamente diverse dalla regione di partenza? Cosa fa trasformare un territorio in una destinazione? Perché alcuni flussi turistici prediligono determinate destinazioni rispetto alle altre? Quale è l'impatto sul piano della mobilità territoriale ed urbana? Il sistema dei trasporti può essere considerato una risorsa generatrice di vantaggi competitivi per una destinazione turistica? Il framework dell'articolo è rappresentato dalla teoria marshalliana del distretto industriale che pone il territorio e le sue risorse alla base dello sviluppo del sistema locale. Ad esso si tenta di sovrapporre il framework VRIO (Valore, Rarità, Inimitabilità, Organizzazione), derivato dalla Resource Based View, per stabilire se una determinata risorsa del territorio, nel caso di specie il sistemi di trasporto urbano ed extraurbano, può generare un vantaggio competitivo sostenibile e duraturo. Per l'analisi delle problematiche dell'impatto sul territorio delle politiche di sviluppo turistico e del Destination Management è utile il riferimento alla Stakeholder Theory ed un approccio Corporate Social Responsability (CSR). Date queste premesse, nel paper vengono esposti i vari contributi della letteratura specialistica sui sistemi turistici partendo dall'assunto di base che il turista è un soggetto che attiva un processo di spesa di parte del suo reddito in un luogo diverso dalla sua abituale dimora. La scelta della destinazione in cui fruire dei servizi turistici e svolgere le attività collaterali di consumo è il frutto di un processo decisionale complesso basato sulla selezione competitiva tra soluzioni alternative che siano in grado di rispondere ad un insieme di bisogni ed aspirazioni a parità di costi e di livello di servizi richiesti. Successivamente viene preso in esame il modo con cui una località geografica diviene destinazione turistica e come le caratteristiche strutturali (servizi di alloggio, ristorazione, accessori) ed infrastrutturali (accessibilità geografica, sociale ed economica) possano essere in grado di esprimere un richiamo "emozionale" per il turista; l'incontro tra domanda ed offerta viene visto in un'ottica postfordista secondo il framework "Mutual Value" che assegna un ruolo fondamentale alla componente dei servizi presente nell'offerta di vendita dei beni (materiali ed immateriali) per generare un vantaggio competitivo sul mercato. In prosieguo il fenomeno turistico viene messo in relazione al concetto di mobilità territoriale per evidenziare l'impatto che esso genera sul piano ambientale ed urbanistico e la necessità di monitorare il fenomeno e pianificare le azioni di adeguamento strutturale ed infrastrutturale del territorio nella direzione della sostenibilità. Infine verranno esposti dei casi di mobilità urbana ed extraurbana di tipo turistico secondo una prospettiva che vede il trasporto urbano ed extraurbano una vera e propria risorsa (VRIO) generatrice di vantaggio competitivo per il sistema locale. ; Tourism and activities it generates are combined with the territorial factor giving rise to the process of using the service in which, essentially, the delivery and consumption of tourism, an entity largely immaterial, are simultaneous in a geographical context chosen by the consumer and defined tourist destination. If clarification of the concept of tourism and tourism product was essential to explain to some extent the reasons for the offer (why tourism activities born and develop?), the opportunity to single out, among the various definitions that have been proposed in the literature, the characteristic features of the destination seems equally significant to get to the explanation of why management system offered (comprehensive and complex product). The basic questions are: What drives tourists to go from s place of habitual residence to a place in which the natural, environmental and cultural region are completely different from starting? What does turning a geographical place into a tourism destination? Because some tourists prefer certain destinations than the other? What is the impact of tourism in terms of territorial and urban mobility? The transport system can be considered a resource-generating competitive advantages? The framework of the article is represented by the Marshallian theory of industrial district which puts the land and its resources behind the development of the local system. It tries to overlay the framework VRIO (Value, Rarity, inimitably, Organization), derived from the Resource Based View, in determining whether a particular resource area can generate a sustainable competitive advantage and lasting. Stakeholder Theory is the framework that leads the analysis of the impact of tourism development policy on local businesses and the framework of Corporate Social Responsibility leads in environmental issues. Against this background, in this paper will be exhibited in the various contributions of the literature on tourism systems starting from the basic that tourist is a person who drives a process of spending a part of his income in a place other than in his habitual residence. The choice of the destination to enjoy the tourist facilities and carry out the complementary activities of consumption is the result of a complex decision-making process based on selection among alternative competitive solutions that are able to respond to a set of needs and aspirations to equal costs and level of services required. Then you will be taken into consideration of the manner in which a geographic location becomes a tourist destination and the way in wich the structural characteristics (accommodation services, catering, equipment) and infrastructure (accessibility geographical, social and economic) are able to express a point of "emotional" for tourists; the encounter between supply and demand is seen according to the post-Fordist framework of "Mutual Value" that drives the service process in tourism businesses and the way in which an assets (tangible and intangible) may be able to generate a competitive advantage in the market. Hereinafter the tourism phenomenon is related to the concept of territorial mobility to highlight the impact that it creates on environmental and urban planning, and the need to monitor and plan the phenomenon for structural and infrastructural adjustment of the territory in the way of sustainability. Finally will be exposed some cases of urban and extra-urban mobility in tourism according to a perspective that sees the urban and suburban transport a real resource (VRIO) generating competitive advantage for the local system.

Taking into account the limitations of official approaches for addressing agri-food research, as well as their associated policies to tackle the problems of hunger and vulnerability of agri-food systems to global change, it becomes necessary to consider new frameworks and alternative policies for research and management of agri-food systems. With this thesis we contribute to the advances of agri-food research by rethinking the way of conceptualizing the agri-food system and by designing and testing analysis tools capable to link the research process with the management dynamics found in the local territory. We focus our attention on those linked to the political paradigm of food sovereignty. To achieve this objective we adopted a deductive and inductive method of research, organized in three phases. During the first phase, and under the wider umbrella of Sociology of Agriculture and Food, we developed a conceptual and theoretical framework which integrates systemic thinking and development studies capable to analyze the political paradigm of food sovereignty. For this purpose, we linked the approach focused in the analysis of socio-ecological systems (SES) with the vulnerability approach focused in the analysis of actors¿ dynamics. As a result, we have obtained an integrate framework that address the ecological and social dimensions of agri-food systems. During the second phase, we tested the framework developed in an empirical case study of a local agri-food system of the canton of Loja, located at the Southern Ecuadorian Andean region. The case is of particular interest due to the recent consideration of comunas and barrios as basic units for citizen participation within decentralized autonomous governments; and, the parallel process of creation of new collective action organizations, such as the recently conformed Agroecological Network of Loja (RAL). Using empirical data obtained from a survey conducted between December 2013 and March 2014 based on questionnaires to households (N = 116) and interviews to key informants (N = 14). We analyzed the role of social and institutional factors on the local agri-food system configuration taking into account the pillars of food sovereignty within the analysis. The results showed the significant, but differentiated, role of institutions (Agroecological Network of Loja), social groups (Saraguro indigenous culture) and income generation strategies on the agri-food system configuration. During the third phase, we assessed the future vulnerability vs resilience of local agri-food system through a participatory scenario development process. Using data obtained from semi-structured interviews (N = 14 and N = 25) and two workshops we analyzed the future trajectories of transformation for the local agri-food system under multiple ecological, socio-economic and political drivers of change. Four scenarios were envisioned by local actors. This assessment showed how drivers of change can affect different components of the local agri-food system when it is conceptualized as SES; and, how different perspectives contribute to build different future trajectories of active transformation. Overall, the results of the research process emphasize the role played by actors (understood as an intersectional group where gender takes meaning from its intersection with ethnicity and class) and novel institutional arrangements action to star the active transformation of agri-food systems in the marginal Andes. These findings have implications in agri-food systems policy design at local level, where the local peasant initiatives of social innovation have to be seen as potential mean to achieve the materialization of the political paradigm of food sovereignty within Andean agri-food system. ; Frente a las limitaciones tanto de los enfoques oficiales para la investigación agroalimentaria como de las políticas asociadas para abordar el problema del hambre y la vulnerabilidad de los sistemas agroalimentarios al cambio global, se hace necesario considerar nuevos marcos de análisis y políticas alternativas para el estudio y la gestión de los sistemas agroalimentarios. Con este trabajo de tesis nos proponemos contribuir al avance de la investigación agroalimentaria repensado la forma de conceptualizar el sistema agroalimentario y diseñando herramientas de análisis que vinculen el proceso de investigación con las dinámicas de gestión encontradas en el territorio local, enfocándonos en aquellas vinculadas con la soberanía alimentaria. Para alcanzar este objetivo hemos realizado un proceso (inductivo y deductivo) bajo el paraguas de la sociología de la agricultura y la alimentación, que hemos llevado a cabo en tres fases de investigación. Durante la primera fase, hemos desarrollado un marco teórico y metodológico que integra el pensamiento sistémico y estudios del desarrollo bajo el paradigma político de la soberanía alimentaria. Con este fin hemos vinculado el enfoque centrado en el análisis de los sistemas socio-ecológicos (SES) con el enfoque de vulnerabilidad centrado en el análisis de la dinámica de los actores. Como resultado hemos obtenido un marco integrado que aborda las dimensiones ecológica y social de los sistemas agroalimentarios, tal y como lo requiere el paradigma político de la soberanía alimentaria. Durante la segunda fase, hemos aplicado empíricamente el marco desarrollado en el sistema agroalimentario del cantón Loja, ubicado en los Andes del sur de Ecuador. Este caso de estudio es de particular interés debido a la reciente consideración de las comunas y barrios como unidades básicas para la participación ciudadana dentro de los gobiernos autónomos descentralizados; y, paralelamente, a la creación de nuevos procesos de acción colectiva, como la Red Agroecológica Loja (RAL). Usando datos empíricos obtenidos de cuestionarios a hogares campesino (N = 116) y entrevistas en profundidad a informantes clave (N = 14), realizada entre diciembre de 2013 y marzo de 2014, analizamos el rol de los factores sociales e institucionales sobre la configuración del sistema agroalimentario integrando dentro del análisis los pilares de la soberanía alimentaria. Este análisis mostró el rol significativo, pero diferenciado, de las instituciones (Red Agroecológica Loja), grupos sociales (cultura indígena Saraguro) y las estrategias de generación de ingresos para dar lugar a la configuración del sistema agroalimentario local. Durante la tercera fase, evaluamos la vulnerabilidad vs resiliencia del sistema agroalimentario local mediante un proceso de análisis de escenarios participativos. Hemos analizado las futuras trayectorias de transformación del sistema agroalimentario local bajo múltiples conductores de cambio (de tipo ecológico, socio-económico y político) mediante el análisis de datos obtenidos a partir de entrevistas semi-estructuradas (N = 14 y N = 25) y dos talleres. Los actores locales visionaron cuatro posibles futuros escenarios. Nuestra evaluación muestra cómo los conductores de cambio afectan los diferentes componentes del sistema agroalimentario local cuando se lo conceptualiza como SES; y, cómo las diferentes perspectivas de los actores construyen diferentes trayectorias para la transformación activa del sistema. En general, los resultados del proceso de investigación enfatizan el rol que desempeñan los actores (entendido como un grupo interseccional donde el género se concibe a partir de su intersección con la etnicidad y la clase) y los nuevos arreglos de acción institucional para iniciar la transformación activa del sistema agroalimentario en los sectores marginales andinos. ; Postprint (published version)

Taking into account the limitations of official approaches for addressing agri-food research, as well as their associated policies to tackle the problems of hunger and vulnerability of agri-food systems to global change, it becomes necessary to consider new frameworks and alternative policies for research and management of agri-food systems. With this thesis we contribute to the advances of agri-food research by rethinking the way of conceptualizing the agri-food system and by designing and testing analysis tools capable to link the research process with the management dynamics found in the local territory. We focus our attention on those linked to the political paradigm of food sovereignty. To achieve this objective we adopted a deductive and inductive method of research, organized in three phases. During the first phase, and under the wider umbrella of Sociology of Agriculture and Food, we developed a conceptual and theoretical framework which integrates systemic thinking and development studies capable to analyze the political paradigm of food sovereignty. For this purpose, we linked the approach focused in the analysis of socio-ecological systems (SES) with the vulnerability approach focused in the analysis of actors¿ dynamics. As a result, we have obtained an integrate framework that address the ecological and social dimensions of agri-food systems. During the second phase, we tested the framework developed in an empirical case study of a local agri-food system of the canton of Loja, located at the Southern Ecuadorian Andean region. The case is of particular interest due to the recent consideration of comunas and barrios as basic units for citizen participation within decentralized autonomous governments; and, the parallel process of creation of new collective action organizations, such as the recently conformed Agroecological Network of Loja (RAL). Using empirical data obtained from a survey conducted between December 2013 and March 2014 based on questionnaires to households (N = 116) and interviews to key informants (N = 14). We analyzed the role of social and institutional factors on the local agri-food system configuration taking into account the pillars of food sovereignty within the analysis. The results showed the significant, but differentiated, role of institutions (Agroecological Network of Loja), social groups (Saraguro indigenous culture) and income generation strategies on the agri-food system configuration. During the third phase, we assessed the future vulnerability vs resilience of local agri-food system through a participatory scenario development process. Using data obtained from semi-structured interviews (N = 14 and N = 25) and two workshops we analyzed the future trajectories of transformation for the local agri-food system under multiple ecological, socio-economic and political drivers of change. Four scenarios were envisioned by local actors. This assessment showed how drivers of change can affect different components of the local agri-food system when it is conceptualized as SES; and, how different perspectives contribute to build different future trajectories of active transformation. Overall, the results of the research process emphasize the role played by actors (understood as an intersectional group where gender takes meaning from its intersection with ethnicity and class) and novel institutional arrangements action to star the active transformation of agri-food systems in the marginal Andes. These findings have implications in agri-food systems policy design at local level, where the local peasant initiatives of social innovation have to be seen as potential mean to achieve the materialization of the political paradigm of food sovereignty within Andean agri-food system. ; Frente a las limitaciones tanto de los enfoques oficiales para la investigación agroalimentaria como de las políticas asociadas para abordar el problema del hambre y la vulnerabilidad de los sistemas agroalimentarios al cambio global, se hace necesario considerar nuevos marcos de análisis y políticas alternativas para el estudio y la gestión de los sistemas agroalimentarios. Con este trabajo de tesis nos proponemos contribuir al avance de la investigación agroalimentaria repensado la forma de conceptualizar el sistema agroalimentario y diseñando herramientas de análisis que vinculen el proceso de investigación con las dinámicas de gestión encontradas en el territorio local, enfocándonos en aquellas vinculadas con la soberanía alimentaria. Para alcanzar este objetivo hemos realizado un proceso (inductivo y deductivo) bajo el paraguas de la sociología de la agricultura y la alimentación, que hemos llevado a cabo en tres fases de investigación. Durante la primera fase, hemos desarrollado un marco teórico y metodológico que integra el pensamiento sistémico y estudios del desarrollo bajo el paradigma político de la soberanía alimentaria. Con este fin hemos vinculado el enfoque centrado en el análisis de los sistemas socio-ecológicos (SES) con el enfoque de vulnerabilidad centrado en el análisis de la dinámica de los actores. Como resultado hemos obtenido un marco integrado que aborda las dimensiones ecológica y social de los sistemas agroalimentarios, tal y como lo requiere el paradigma político de la soberanía alimentaria. Durante la segunda fase, hemos aplicado empíricamente el marco desarrollado en el sistema agroalimentario del cantón Loja, ubicado en los Andes del sur de Ecuador. Este caso de estudio es de particular interés debido a la reciente consideración de las comunas y barrios como unidades básicas para la participación ciudadana dentro de los gobiernos autónomos descentralizados; y, paralelamente, a la creación de nuevos procesos de acción colectiva, como la Red Agroecológica Loja (RAL). Usando datos empíricos obtenidos de cuestionarios a hogares campesino (N = 116) y entrevistas en profundidad a informantes clave (N = 14), realizada entre diciembre de 2013 y marzo de 2014, analizamos el rol de los factores sociales e institucionales sobre la configuración del sistema agroalimentario integrando dentro del análisis los pilares de la soberanía alimentaria. Este análisis mostró el rol significativo, pero diferenciado, de las instituciones (Red Agroecológica Loja), grupos sociales (cultura indígena Saraguro) y las estrategias de generación de ingresos para dar lugar a la configuración del sistema agroalimentario local. Durante la tercera fase, evaluamos la vulnerabilidad vs resiliencia del sistema agroalimentario local mediante un proceso de análisis de escenarios participativos. Hemos analizado las futuras trayectorias de transformación del sistema agroalimentario local bajo múltiples conductores de cambio (de tipo ecológico, socio-económico y político) mediante el análisis de datos obtenidos a partir de entrevistas semi-estructuradas (N = 14 y N = 25) y dos talleres. Los actores locales visionaron cuatro posibles futuros escenarios. Nuestra evaluación muestra cómo los conductores de cambio afectan los diferentes componentes del sistema agroalimentario local cuando se lo conceptualiza como SES; y, cómo las diferentes perspectivas de los actores construyen diferentes trayectorias para la transformación activa del sistema. En general, los resultados del proceso de investigación enfatizan el rol que desempeñan los actores (entendido como un grupo interseccional donde el género se concibe a partir de su intersección con la etnicidad y la clase) y los nuevos arreglos de acción institucional para iniciar la transformación activa del sistema agroalimentario en los sectores marginales andinos. ; Postprint (published version)

Mención Internacional en el título de doctor ; Renewable energies are the leading alternative to fossil fuels, facing the constant threat of climate change. The development of these new resources has grown in the latest years, especially in the field of solar and wind energy. These renewable power sources have gathered a series of research challenges that, to this date, are still to be solved, with many contributions to this end in the last decade. The role of estimation and forecasting of solar energy is key to the development of the solar energy market, because it cheapens instrumentation costs and improve the efficiency of solar energy market participation in the power grid. The forecast of solar energy is fundamental to estimate costs and operational regulations of a solar plant, although the intermittence of solar energy makes this a difficult task. On the other hand, the estimation of solar irradiance can replace expensive measuring devices such as pyranometers or pyrheliometers; or the need of expert supervision on meteorological stations for cloud type classification. In order to improve estimation, two proposals are studied. The first approach to estimation is the automatic classification of clouds by including ceilometer information. This is a device capable of measuring height and thickness of a cloud, information that has never been applied to cloud classification. The next proposal is the estimation of irradiance by directly analyzing images with Convolutional Networks and multiple perspectives, a never before used technique for solar energy estimation. To improve forecasting the integration of prediction models is proposed. This technique compares and combines existing predictive models to obtain a final, more accurate, prediction. Although this is not a new approach, it has never been applied to various prediction models specialized in different horizons, or for short-term forecasting. Given that clouds produce the greatest interference between extraterrestial and surface irradiance, whole-sky cloud images are a valuable source of data for radiation estimation. To study the cloud type classification problem a Random Forest algorithm is employed. The algorithm is trained using information from cloud height and thickness, which is combined with camera im- 3 age features. Including cloud height and width proves to noticeably improve accuracy even when difficult to classify cloud types are included. Results for 10-class cloud classification, including multiple clouds in a single image, show 71.12%, an improvement over the 50.6% achieved without ceilometer information. This study shows the positive impact of ceilometer information in the cloud classification problem. Irradiance estimation can also be estimated directly from camera images. To face this problem various models have been created using convolutional neural networks, a Machine Learning technique fit for image recognition. Two approaches are proposed, a model with information from a single camera and a model with multiple sky perspectives. In addition to the common RGB colour channels used in image processing, two new channels are included: the distance from a pixel to the sun and the cloudy pixels of an image. Multiple perspectives improve noticeably all alternatives proposed, proving the contribution of the multi-view convolutional network proposed. There are many predictive models that predict with diverse capabilities at different predictive horizons. In this thesis, this process is called forecast integration (or blending). An integration model is proposed to blend four physical models from four meteorological stations at the south of the Iberian peninsula. Using support vector regression these are combined in a linear and non-linear way using the four predictors as inputs to machine learning. Two approaches are presented: a horizon approach that builds a model for each predictive horizon, and a general approach that builds a single prediction model for all horizons. In addition, a regional model is proposed, capable of of making predictions at a regional level instead of a station level. Results from integration are very positive compared with the baseline models for global and direct irradiance. Some absolute improvements reach 15% when comparing integration models to any predictor model when rRMSE and rMAE are evaluated on global and direct irradiance. At a regional level, there are also improvements, at an absolute 5% on global radiation over the predictor models and 10% for direct irradiance. The general approach is specially remarkable because, using a single model, it can obtain the best results on rMAE and match the results of other integration models on rRMSE. ; Las energías renovables son una importante alternativa a los combustibles fósiles ante el constante avance del cambio climático. El desarrollo de estos nuevos recursos se ha acelerado en los últimos años, especialmente en el campo de energía eólica y solar. Estas fuentes energéticas han atraído una serie de desafíos de investigación que siguen en progreso de ser resueltos, con numerosas contribuciones en la última década. La labor de estimación y predicción de energía solar es integral para el desarrollo del mercado energético, ya que permite abaratar costes instrumentales y mejorar la eficiencia de la penetración de la energía solar en la mezcla energética. La predicción de energía es fundamental en el mercado energético para estimar costes y regulaciones operativas de plantas solares, aunque la intermitencia de la energía solar hace que sea una tarea difícil. Por otro lado, la estimación de radiación solar permite reemplazar herramientas de alto coste como piranómetros y pirheliómetros; o la necesidad de expertos para detectar tipos de nube. Para la mejora de estimación se estudian dos propuestas diferentes. En primer lugar se trata de abordar el problema de clasificación de nubes, incluyendo información de ceilómetro. Esta es una herramienta que mide altura y anchura de una nube, cuyo uso nunca ha sido aplicado en la clasificación de nubes. La siguiente propuesta es la estimación de radiación directa a partir de imágenes, usando Redes Convolucionales y múltiples perspectivas, una técnica que nunca ha sido empleada para la estimación de energía solar. Para la mejora de la predicción de energía solar se propone la integración de modelos predictivos. Esta técnica consiste en la combinación de modelos predictivos existentes para obtener una predicción final mucho más precisa que las iniciales. Aunque esta no es una aproximación nueva, su exploración ha sido insuficiente para varios modelos especializados en distintos horizontes, o para predicción a corto plazo. Dado que las nubes producen el mayor impacto entre la radiación extraterrestre y la radiación que alcanza la superficie, las imágenes de nubes son una fuente de datos valiosa para la estimación de radiación. Para estudiar la clasificación del tipo de nube se emplea un algoritmo Random Forest entrenado con información sobre la altura y ancho de la nube, que se combina con estadísticos obtenidos a partir de imágenes. La información del ceilómetro permite mejorar notablemente los resultados incluso cuando se incluyen ejemplos de nube difíciles para expertos. Se logra predecir 10 tipos de nube con un 71.1% de precisión frente al 50.6% obtenido sin ceilómetro. Este estudio prueba que la inclusión de información del ceilómetro tiene un impacto muy positivo en los resultados. La estimación de radiación también se puede afrontar directamente a partir de las imágenes. Para tratar este problema se han creado varios modelos usando redes convolucionales apropiadas para el análisis de imágenes. Se proponen modelos que utilizan información proveniente de una sola cámara y otro modelo con múltiples perspectivas del cielo. Además de los canales habituales utilizados en el proceso de imágenes con redes convolucionales (RGB) se incluyen varios canales adicionales: la lejanía de los píxeles al sol y los píxeles que representan nubes. Las múltiples perspectivas y canales de información adicionales mejoran notablemente las alternativas propuestas, demostrando el aporte de la red convolucional multi-perspectiva propuesta. Existen multitud de modelos predictivos que ofrecen predicciones con capacidades diversas a distintos horizontes de predicción. En esta tesis, se propone un modelo integrador de cuatro modelos predictivos. Usando Maquinas de Vectores de Soporte para regresión se combinan de manera lineal y nolineal los cuatro predictores, utilizando como entradas al modelo las predicciones de los cuatro predictores. Se proponen dos aproximaciones, una por horizontes, construyendo un modelo para cada horizonte de predicción, y otra general, construyendo un modelo único para todos los horizontes. Los modelos han sido evaluados con datos procedentes de cuatro localizaciones al sur de la península ibérica. También se propone un modelo integrador regional, capaz de aportar predicciones a nivel regional en lugar de a nivel de estación. Los resultados de integración son muy positivos tanto para radiación global como directa, mostrando mejoras absolutas hasta del 15% frente a cualquier predictor tanto en rRMSE como en rMAE. A nivel regional también se obtienen mejoras del 5% para radiación global y del 10% para radiación directa. La aproximación general es especialmente destacable, haciendo uso de un único modelo, es capaz de obtener los mejores resultados en rMAE e igualar al resto de modelos de integración en rRMSE. ; This dissertation has been developed under the project PROSOL ENE2014-56126-C2 (Towards an integrated model for solar energy forecasting) in collaboration with the research group MATRAS (University of Jaen) and funded by the Ministry of Science and Innovation (Spanish Government). All the data shown in this text has been provided by MATRAS and has been used with their permission. ; Programa de Doctorado en Ciencia y Tecnología Informática por la Universidad Carlos III de Madrid ; Presidente: Pedro Isasi Viñuela.- Secretario: Esteban García Cuesta.- Vocal: Ricardo Simón Carbajo

This PHD has for objective to define a new concept: that of The maritime Cross-border Territory (MCBT) who differs from the concept of ground cross-border territory by the presence of the sea which modifies the dialectic opening/closure appropriate to these territories, the concept of "inter-coastal" territory because the border dialectic comes to overlap at the distance established by the sea and the concepts of Mediterranean as far as the maritime cross-border territories define themselves by their closeness on the border while the Mediterranean include distant spaces of more than thousands of kilometers of the border.To reach there the first part of the PHD decomposes into three chapters. The first one is dedicated to a reflection around the territorialisation of the sea because the MCBT is centered so geographically as humanely on the sea. Yet if this sea is similar to a no-man's-land it seems inconceivable to speak about MCBT. The second chapter returns to the definition of this concept and the questions which it lifts. A reflection around the association of the terms "sea and closeness" is led there : does the sea take away or does it move closer to the waterside populations? Finally the third chapter presents the cross-Channel, reserved space because it allows to produce new empirical data while testing the hypotheses. It also reveals the methodological protocol developed for the analysis of the MCBT, inspired by DI MÉO'S FSS and adapted to the specificities of these territories.The second part exposes the results obtained within the framework of the ground while keeping a comparative approach to differentiate well conceptually the MCBT of the concepts quoted previously. The fourth chapter is in connection with the practices of the space: observe Tone of specificities in these practices? Does closeness explains them? In what the motives for these flows contribute to the territorialisation of the space. The fifth chapter analyzes the representations of the space because the PHD positions itself in the field of the social and cultural geography. We question the otherness of the cross-Channel residents: have the French and English residents of this space seen in common a shared space? Finally the last chapter is dedicated to the institutionalization of the space. Indeed, the MCBT having no politico-administrative existence it is necessary that their actors cooperate and share a common vision of the space. So the concepts of cross-border cooperation and maritime cross-border governance were mobilized. A particular study was led around the cross-border twinnings and the relations which they maintain with the territorialisation of spaces.Throughout our work, the study of the interactions between the materiality, the immateriality and the institutionalization of the space was in the center of the reflection. The general questioning of the PHD also integrates the incidence of the maritimity on the constitution of a MCBT. Finally because of our territory of study it is important to think about the concept of insularity ; Cette thèse a pour objectif de définir un nouveau concept : celui de Territoire Transfrontalier Maritime (TTM) qui se différencie du concept de territoire transfrontalier terrestre par la présence de la mer qui modifie la dialectique ouverture/fermeture propre à ces territoires, du concept de territoire « inter-côtier » puisque la dialectique frontalière vient se superposer à la distance instaurée par la mer et des concepts de méditerranée dans la mesure où les territoires transfrontaliers maritimes se définissent par leur proximité à la frontière alors que les méditerranées comprennent des espaces distants de plusieurs milliers de kilomètres de la frontière.Pour y parvenir, la première partie de la thèse se décompose en trois chapitres. Le premier mène une réflexion autour de la territorialisation de la mer puisque les TTM sont centrés tant géographiquement qu'humainement sur la mer. Or si cette mer s'apparente à un no man's land il semble inconcevable de parler de TTM. Le second chapitre revient sur la définition de ce concept et les questions qu'il soulève. Une réflexion autour de l'association des termes « mer et proximité » y est conduite : la mer éloigne-t-elle ou rapproche-t-elle les populations riveraines ? Enfin le troisième chapitre présente l'espace transmanche, retenu car il permet de produire des données empiriques inédites tout en testant les hypothèses. Il dévoile aussi le protocole méthodologique élaboré pour l'analyse des TTM, inspiré de la FSS de Di Méo et adapté aux spécificités de ces territoires. La seconde partie expose les résultats obtenus dans le cadre du terrain tout en conservant une démarche comparative afin de bien différencier conceptuellement les TTM des concepts cités précédemment. Le quatrième chapitre est en lien avec les pratiques de l'espace : Observe-t-on des spécificités dans ces pratiques ? La proximité les explique-t-elle ? En quoi les motifs de ces flux contribuent-ils à la territorialisation de l'espace ? Le cinquième chapitre analyse les représentations de l'espace puisque la thèse se positionne dans le champ de la géographie sociale et culturelle. Nous questionnons l'altérité des résidents transmanche : les résidents français et anglais de cet espace ont-ils des visions communes d'un espace partagé ? Enfin le dernier chapitre est dédié à l'institutionnalisation de l'espace. En effet les TTM n'ayant pas d'existence politico-administrative il est nécessaire que leurs acteurs coopèrent et partagent une vision commune de l'espace. Ainsi les concepts de coopération transfrontalière et de gouvernance transfrontalière maritime sont mobilisés. Une étude particulière est menée autour des jumelages transfrontaliers et des relations qu'ils entretiennent avec la territorialisation des espaces. Tout au long de notre travail, l'étude des interactions entre la matérialité, l'immatérialité et l'institutionnalisation de l'espace est au centre de la réflexion. Le questionnement général de la thèse intègre aussi l'incidence de la maritimité sur la constitution d'un TTM. Enfin en raison de notre territoire d'étude il est important de réfléchir sur le concept d'insularité.

Over the first weekend of August 2023, Saudi Arabia convened an international summit on the war in Ukraine. Held in Jeddah and attended by representatives from 40 countries As was widely expected, the meeting did not produce any breakthroughs. Still, it provided a golden opportunity for Saudi Crown Prince Mohammed bin Salman Al Saud (MBS) to position himself as a leader of what might be called a second "Non-Aligned Movement." This movement's growing influence owes much to Russia's invasion of Ukraine. For while Moscow's assault had the unintended effect of revitalizing—and expanding—NATO, it also created an opening for many countries to leverage a multipolar international system in ways that have limited Washington's global power, not to mention its regional clout in the Middle East.


But these "balancing" efforts come with a high cost, as rising grain prices have threatened the stability of many of the very states that have thus far refused to condemn Russia's invasion, much less support Ukraine. For these states, the status quo is increasingly precarious, hence the wider logic of inviting China and the United States to sit a few short whispers away from their Saudi hosts at a meeting to which Russia was not invited.


China's Multi-Faceted Foreign Policy


From the outset, China has tried to advance a position of "neutrality" while echoing Russian President Vladimir Putin's justification for his unprovoked invasion of Ukraine. Beyond rhetoric, Beijing has provided economic support via its purchase of price-discounted Russian oil and, some experts argue, limited military assistance as well (a claim Beijing denies).


China's efforts to maintain these two tracks reflect structural tensions at the heart of China's global engagement. On the one hand, China is closely tied to a global economic order that is dominated by Western states and multilateral institutions. On the other hand, President Xi Jinping is seeking to counter U.S. military, economic, and even cultural power, and has done so in multiple ways, thus inviting conflict with the United States even as Beijing needs to cooperate with Washington and its Western allies. Russia's invasion of Ukraine, which reportedly took Chinese leaders by surprise, created opportunities for China to flex its "counter-hegemonic" muscles, but also opened the door to economic and strategic threats that were likely to intensify absent a diplomatic solution to the Ukraine conflict.


The tension between China's ideological and global economic interests extends well beyond the China-West arena. Many middle-sized regional powers such as India, Brazil, and South Africa share Beijing's desire to counter U.S. global dominance. But their policies are also rooted in the principle of state sovereignty and the rejection of the use of force to solve international conflicts. Beijing has long advocated these very norms and has given them pride of place in the charter of the Shanghai Cooperation Organization, not to mention China's 12-point Ukraine peace proposal.


Thus its support for Russia has raised legitimate questions from many leaders about the rising humanitarian and economic costs of the war and Beijing's readiness to take credible steps to show that its Ukraine plan is not a mere diplomatic feint. The most important of these steps would be for Beijing to reduce its diplomatic support for Moscow.


Beijing's Jeddah Dance


From the outset of the Jeddah meeting China's delegate avoided suggesting that Beijing would endorse any particular proposal other than its own. Indeed, Special Representative Li Hui seemed to emphasize the limited goals of the meeting—and the conflicts animating its leading participants—when he declared, "We have many disagreements and we have heard different positions, but it is important that our principles be shared."


Putting a more positive spin, a spokesperson for the Chinese government noted that, "China is willing to work with the international community to continue to play a constructive role in promoting a political solution to the crisis in Ukraine."


But what kind of solution? The outcome that China has outlined in its own 12-point proposal calls for respecting "the independence and territorial integrity of all countries" but also for a negotiated "political settlement" that could fudge or violate these principles. Thus, China is not ready to accept Ukraine's 10-point peace plan, which would require Russia's total withdrawal from all Ukrainian lands, including Crimea.


That Moscow has totally rejected this idea is not surprising; any hint by Putin that he might accept Ukraine's terms could undermine his rule. Moreover, as one expert has noted, "Ukraine's best-case scenario for the end of this war is also China's worst-case scenario," because Beijing wants Putin to remain in power while sustaining Russia's occupation until it is Ukraine that makes the key compromises.


It is inconceivable that China's envoy came to the Jeddah meeting believing that these various circles could be squared. Still, with the Ukraine conflict settling into what could be a prolonged war of attrition, and with Russia's suspension of its grain deal and its attacks on shipping in the Black Sea, China had to demonstrate concern for those states suffering from Moscow's policy of global blackmail.


Ukrainian President Volodymyr Zelenskyy exploited China's unease when he noted that, "On issues such as food security, the fate of millions of people in Africa, Asia and other parts of the world directly depends on how fast the world moves to implement the peace formula." He was, of course, talking about Ukraine's own proposal, which China certainly did not back. Still, China's active presence in Jeddah presumably showed that it was ready to assume its responsibilities as a major global power that, in the words of the Chinese Foreign Ministry, had helped "to consolidate international consensus" on Ukraine.


Whatever the veracity of this claim, it is worth noting that on the second day of the Jeddah conference, Russian Deputy Foreign Minister Sergei Ryabkov insisted that the meeting was "a reflection of the West's attempt to continue futile, doomed efforts," but added that China could nevertheless "convey common sense to the Western patrons of Kyiv."


China did its best to avoid taking on the role of Moscow's messenger. Still, days after the Jeddah summit, Chinese Foreign Minister Wang Yi, in a phone call with his Russian counterpart Sergey Lavrov, reassured him that Beijing was committed to being an "objective and rational voice." That the week before the summit China had joined Russia in a naval exercise off the coast of Alaska that prompted the deployment of four U.S. Navy destroyers underscored the risky juggling act that is at the heart of Beijing's foreign policy.


A Win for MBS and Zelenskyy


The key participants in the Jeddah conference made good use of the multiple balls that Beijing has thus far kept in the air. Ukrainian officials declared that the meeting "completely destroys the narrative of Russia" that Ukraine was only backed by "countries of the collective West." Such hyperbole was as necessary as they were predictable. Indeed, while in the lead up to the meeting Ukrainian officials insisted that "our goal in Saudi Arabia is to develop a unified vision" ahead of a future global peace summit, the fact that no such vision emerged in Jeddah was almost irrelevant. What counted most was that the summit was held and that it ended, as the Ukrainian ambassador to Saudi Arabia pitched it, with "constructive" talks and "a broad vision." Jeddah was thus a win for Zelenskyy.


The same, of course, can be said for MBS. He may have not fully agreed when the Ukrainian ambassador thanked Saudi Arabia "for being so committed and hospitable to Ukraine in moving forward our peace formula plan." But the meeting signaled that the crown prince is on his way to rehabilitating his international reputation.


More broadly, as one leading Saudi journalist noted, the conference underscored Saudi Arabia's growing clout as a "neutral" mediator in a diverse group of states that constitute a kind of second Non-Aligned Movement whose members are leveraging the US-Russia-China triangle of conflict to advance their interests while maintaining good relations with all three countries.


For Riyadh, a key element in this juggling act is its unhappiness with being replaced by Russia as China's chief supplier of crude oil. This represents a real economic and political cost for MBS, who to the frustration of the Biden White House, has sustained the oil production cuts he initiated in Spring 2023.


In short, the Jeddah meeting gave Riyadh a practically risk-free opportunity to direct multiple signals in multiple directions. Thus, while the conference ended without any final declaration, Saudi officials held that the meeting contributed to "building common grounds that pave the way for peace." As for China, it has signaled its readiness to attend a follow-up meeting.


The Biden Administration (and China) Navigate Choppy Waters


While U.S. national security adviser Jake Sullivan went to the Jeddah conference, the administration's best bet was to let other participants, most importantly Ukraine's president, make their case and test China's intentions. That in the words of one unnamed U.S. official, the administration was "glad" that China attended and participated in the meeting "in a constructive way"— highlights the challenges that the administration faces as it navigates choppy diplomatic waters.


Those waters got a little rougher as the BRICS countries — Brazil, Russia, India, China, and South Africa — held a summit on summit on August 22 during which Egypt, Iran, Ethiopia, the U.A.E. and Saudi Arabia were invited to join. If the decision shows that Russia and China are advancing their efforts to create an alternative to the International Monetary Fund and other Western dominated multi-lateral financial powerhouses, the expanded BRICS club includes not a few members who have concerns about the agenda of Moscow and China on a host of issues, including the Ukraine war.


That Russian Deputy Foreign Minister Ryabkov stated that Moscow looked forward to "an exchange of views" with the BRICS countries that attended the Jeddah meeting could suggest some unease in the Kremlin. For however determined to foster a multi-polar global system, major regional players such as Brazil and South Africa have no interest letting Moscow or China become the new arbiters of a counter hegemonic agenda. Speaking to the point, South African President Cyril Ramaphosa has warned, "We have resisted pressure to align ourselves with any one of the global powers or with influential blocs of nations."


Vladimir Putin might ignore such sentiments, but Beijing's leaders cannot. Afterall, precisely because China is a real world economic and military power in ways that Russia will never be, it needs to find a path to engaging across the global spectrum. This balancing act has become harder with a struggling domestic economy, not to mention the efforts of the Biden White House to foster greater security cooperation in Asia — amply demonstrated by the recent US/South Korea/Japan Camp David summit.


Biden wisely insisted that the meeting was not "anti-China." Still, it is far from clear that this statement shows that the White House has forged a policy that fully takes into account the tensions that are at the heart of China's foreign relations — and that brought Beijing's emissary to Jeddah in the first place.


A version of this piece was published by Arab Center Washington DC. The views expressed in this publication are the author's own and do not necessarily reflect the position of Arab Center Washington DC, its staff, or its Board of Directors.

Issue 51.1 of the Review for Religious, January/February 1992. ; Christian Heritages and Contemporary Living JANUARY-FEBRUARY 1992 ¯ VOLUME 51 ¯ NUMBER 1 Review fl)r Religious (ISSN 0034-630X) is published bi-monthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-535 3048. Manuscripts, books fi)r reviexv, and correspondence with the editor: Review for Religious. 3601 l,indellBoulevard. St. Louis, Missouri 63108-3393. Correspondence about the "Canonical Counsel" departmeut: Elizabeth McDonough ()P ¯ 5001 Eastcrn Avenue ¯ P.O. Box 29260 Washington, I).C. 20017. P()S'I'M~XSTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Second-class postage paid a~ S~. Louis, Missouri, and additional offices. SUBS(~RIPTI()N RATES Single copy $5.00 includes surface mailing costs. ()he-year subscription $15.00 plus mailing costs. Two-year subscription $28.00 plus mailing costs. See inside back cover fl~r subscription infl~rmation and mailing costs. ©1992 Revieu for Religious review fre° [gii ous Editor Associate Editors Canonical Counsel Editor . Assistant Editors Advisory Board David L. Fleming SJ Philip C. Fischer sJ Michael G. Harter sJ Elizabeth McDonough OP Jean Read Mary Ann Foppe David J. Hassel SJ Mary Margaret Johanning SSND Iris Ann Ledden $SND Sefin Sammon FMS Wendy Wright PhD Suzanne Zuercher OSB Christian Heritages and Contemporary Living JANUARY / FEBRUARY 1992 ¯ VOLUME 51 ¯ NUMBER 1 contents 18 24 church and ministry Ecclesial Burnout: Old Demon, New Form Richard Sparks CSP suggests some remedies for overcoming a new strain of burnout which tends to afflict church ministers. Vincent Pallotti vs. Polarization Erik Riechers SAC shares some practical steps suggested by Vincent Pallotti for spiritual regeneration in a polarized church. The Ecumenical Kernel Dennis Billy CSSR explains how church unity involves a process of committed encounter between religious traditions whose very existence implies a relationship of concrete mutual dependence. 34 46 56 direction and discernment Elements and Dynamics of a Spiritual-Direction Practicum James Keegan SJ presents a successful way of putting together a spiritual-direction practicum and the personal and clinical issues involved. On Becoming a Discerning Person Charles Reutemann FSC describes in practical terms the meaning of spiritual direction, the person of the director, and the process of the direction session. Discernment and Decision Making Brian O'Leary SJ outlines elements for a pedagogy of discernment so necessary for our contemporary human and Christian situations. 2 Revie~ for Religious religious life 64 Making Sense of a Revolution Se~in Sammon FMS assesses the present state of religious life and sets an agenda for the process of renewal. 78 The Past Is Prologue Elizabeth McDonough OP identifies three interrelated phenomena which have significant influence on the direction of religious life. 98 An Experiment in Hope Mary Carty CND and MaryJo Leddy NDS report on a carefully planned intercongregational exploration in revitalizing religious life. 109 community and missien Internationality--At What Price? Janet Malone CND challenges any community which identifies itself as international to realize the concrete demands made on every aspect of their life together. 118 The Perils of Polarity Julia Upton RSM focuses upon the common roots from which both monastic and apostolic religious life take their growth. 134 Evangelizing Community William F. Hogan CSC suggests that religious who share faith in community are the best evangelizers. 140 4 144 149 Vocation as a Journey Brother Andrew shares a personal reflection on vocation as a crucifying walk in intimate union with Jesus. departments Prisms Canonical Counsel: Clerical Institutes Book Reviews January-February 1992 3 prisms As you page through this issue, you cannot help but notice the new appearance of Review for Religious. The development of this new look involved the staff, the members of the advisory board, and the Jesuit design group called Studio J in a critical assessment of everything from the important areas of content and edi-torial policies to the nitpicking aspects of the letterspac-ing of our new typeface. Our entire effort was to launch into our second half century of publication by enhancing our traditionally fine content and presenting it in a way that is truly "reader friendly." When Review for Religious began to be published in 1942, its very title gave evidence of its intended audi-ence- women and men consecrated in a special lifeform in the Catholic Church commonly called religious life. Yet even the first editors encouraged diocesan priests to use the journal articles as helps both for growing in their spir-ituality and ministry and for appreciating the various reli-gious- life traditions. Early on, too, lay women and men, especially those identified with third-order and sodality movements, were regular subscribers. With the burgeoning of lay ministries after Vatican II, there have been a growing number of lay readers, inter-ested particularly in developing their prayer life, under-standing their own roles as ministers of Christ, and even searching for better community models for family and parish, inspired by the internal efforts of religious com-munities. Our journal's contributors, too, illustrate the wide range of our readership--women, men, lay, religious, priests, even a bishop now and then. The question arose: Should the very name Review for Religious be changed to reflect its wider audience? 4 Review for Religious After much discussion we agreed that the religious-life empha-sis retains its central place because it focuses so well the rich spir-ituality traditions within the church. A secondary title, now evident on our cover, clearly highlights this aspect. But the pur-pose of Review for Religious remains just as current and necessary after fifty years: a forum for shared reflection on the lived expe-rience of all who find that the church's rich heritages of spiritu-ality- Augustinian, Benedictine, Dominican, Carmelite, Ignatian, Franciscan, Salesian, and many others--support their personal and apostolic Christian lives. For readers coming from whatever spiritual tradition, the articles in the journal are meant to be infor-mative, practical, or inspirational, written from a theological or spiritual or sometimes canonical point of view. The journal's look, then, is meant to reinforce its purpose. While you may miss the easily scanned backcover table of con-tents, we hope that you will find our Contents pages more infor-mative by their brief indication of an article's theme and by the grouping of various articles under sectional titles. The new sec-tional titles will keep changing from issue to issue, depending on the relationships among articles published in any one issue. Both the variety of sections and the variety of articles within a section are indicative of the vision and purpose of Review for Religious. In its 1942 beginnings this journal provided a com-munication forum which was almost nonexistent among various traditions represented by religious orders. Still today the mix of articles contributes to the ongoing understandings, critiques, and movements in our religious-life heritages so that we find new insight, expand our horizons, and collaborate more effectively for the good of our church life. I find a growing tendency among church people in the United States to read only the articles or books which reinforce their own views and to ignore or condemn out of hand an alternative or opposing approach. As an editor I find myself seldom (if ever) in total agreement with any one article--even in this iournal. For the healthiness of our life in Christ, we all need to appreciate and evaluate differences, changes, and developments in and among the various traditions which, contribute to the present makeup of the church. The articles in this iournal are like prisms which sub-tly nuance light into colorful and unexpected patterns. For exam-ple, some articles present contemporary ways of understanding our traditions; others probe new community forms, prayer prac- January-February 1992 5 Prisms tices, and models of ministering. You as reader may be inspired, surprised, or even annoyed by a particular theme or approach. For me the image of a prism suggests an application of the ministerial wisdom of St. Ignatius Loyola written at a time of church his-tory rife with excommunications and denunciations. Ignatius says: it should be presupposed that every good Christian ought to be more eager to put a good interpretation on a neighbor's statement than to condemn it. Further, if one cannot inter-pret it favorably, one should ask how the other means it. If that meaning is wrong, one should correct the person with love; and if this is not enough, one should search out every appropriate means through which, by understanding the statement in a good way, it may be saved. Sp Ex 22 (Ganss's translation) As the task of dialogue in the church takes on even greater importance, we want Review for Religious to remain a valued resource for people serious about their spiritual growth, for those involved in ministries, for members of religious congregations, and for spiritual directors and those seeking guidance. Review for Religious is privileged to play its role in that dialogue now as it has since its beginnings. Do let us know whether you find our newly designed journal "reader friendly." David L. Fleming sJ 6 Review for Relig4ous RICHARD C. SPARKS Ecclesial Burnout Old Demon, New Form cal, emotional, intellectual, social, and even spiritual energy--is reappearing among pastoral team members with alarming frequency. In those heady years immedi-ately following Vatican II, there appeared a strain of this self-induced dysfunction among zealous priests, sisters, brothers, and lay ministers who too literally tried to fol-low Paul's injunction "to be all things to all people." In their well-intentioned attempts to "be there" for the old and the young, the churched and the unchurched, parish-ioners and strangers alike, many in pastoral ministry "burned out." But it is not this "workaholic burnout''1 that I intend to discuss--though it still exists. I intend to discuss what I call ecclesial burnout. Most of us professed,, ordained, or hired in the last ten to fifteen years were schooled in a revised, more col-laborative model of ministry. This model is marked by job descriptions, staff meetings, attempts at collegial dia-logue, claiming one's personal needs and space, in short, Richard C. Sparks CSP is an editor at Paulist Press. He holds a doctorate in moral theology from Catholic University, with a specialty in biomedical ethics. He serves as an ethics consultant for several healthcare facilities and regularly offers professional and pastoral workshops on bioethics, sexuality, and moral deci-sion making. His address: Mount Paul Novitiate; Ridge Road; Oak Ridge, New Jersey 07438. church and ministry January-February 1992 7 a greater appreciation for the need of each minister to set limits and to nurture both professional and personal relationships. Ideally this leads to happier, healthier pastoral ministers, men and women who have found a better balance of work, play, prayer, exercise, rest, good nutrition habits, and so on. However, as most practitioners will admit, the team model in its all-too-human incarnations is no panacea. The lived experience of rule by com-mittee and collegial discernment does not always match the ideal. If the workshops I have given in various pastoral settings around the country are any indication, there is a new strain of ministerial burnout. It began in the early 1980s and seems to be immune to the simple correctives of prioritizing one's schedule, keeping in touch with friends, and religiously taking one's day off. The power of this ecclesial burnout to corrupt and to debil-itate formerly effective pastoral ministers (lay, clergy, and reli-gious alike) comes not from an overzealous commitment to work nor from an inflated sense of Lone Ranger ministry. Rather, I think, it is rooted in an erroneous, or at least inadequate, sense of church (that is, one's assumed ecclesiology). For the last five years I have been battling a mild-to-moderate case of it myself and am now slowly on the road to recovery. I feel it, I see it, others confide it, newcomers discern it, col-leagues transfer or leave church ministry altogether because of it--ecclesial burnout. No doubt much of it parallels other forms of psychological burnout. It certainly seems to fall within psy-chiatrist Herbert Freudenberger's classic definition: % state of fatigue or frustration brought about by devotion to a cause, way of life, or relationship that failed to produce the expected reward.''2 The symptoms are the same--long-term sullenness, a cynical edge, an overwhelming feeling of exhaustion, dissipated energy, forgetfulness, and depression (clinical or the everyday variety). People who suffer from ecclesial burnout frequently cite the cases of Charles Curran and Archbishop Hunthausen or the recent Vatican treatment of Rembert Weakland as precipitating their low mood. The suppression of certain catechisms, the removal of longstanding imprimaturs from books, the influence of CUF (Catholics United for the Faith) in Vatican curial circles, and the decidedly juridical tone of some CDF (Congregation for the Doctrine of the Faith) documents contribute to a certain fear that "the party's over." For some, particular diocesan, chancery, or intracommunity ev~counters contribute to a general feeling of 8 Review for Religious malaise. It might sound like a simple case of the liberals' lament, revisionist Catholics being disheartened by what some see as a mid-course conservative correction following a quarter century of Vatican II experimentation.3 But many who placed great hopes in the church after Vatican II increasingly feel that aggiornamento (renewal) may be short-lived, that this era of church renewal may be the aberration and not the norm, and that we may soon be back to church history's "business as usual"--politics, legalism, inquisitions, and all. Those who suffer workaholic burnout are depressed that they personally did not measure up, could not be all things to all people, fell short of some impossible agapeic ideal. By contrast, among those who suffer ecclesial burnout, there is less a question of antipathy about personal imperfections and more of a sense of dis-illusionment with the church and its abil-ity to really be "the kingdom come." I hear story after story of frustration, that no-win Ecclesial burnout does not come from an overzealous commitment to work rlor from an inflated sense of Lone Ranger ministry. feeling of being the person caught in the middle--between the Vatican and people in the pew, between liberals and conserva-tives, between pro-school and pro-CCD proponents, between the "townies" and the university students, between right-to-lifers and everybody else, between the diocese (or one's generalate) and the parish, between Catholics and the wider society, between a pas-tor and other team or council members. Many feel drained, impo-tent, frustrated in their attempts to mediate, to get the church's act together, whether locally or in some larger arena of the church universal. While there are many contributing factors to this experience, I am convinced that one help toward navigating the shoals suc-cessfully is for each of us to reexamine our own ecclesial presup-positions and expectations. The insights that follow may be self-evident to some, but for me they have been eye-openers, a tremendous help on the road to recovery and reinvigoration. Much literature has been written expounding the theory that the dominant image of church in the decades, even centuries, pre-ceding Vatican II was the institutional model. In his often quoted January-February 1992 9 ~÷~s ¯ Ecclesial Burnout Models of the Church, Avery Dulles noted in 1974 that, while all five models--hierarchical institution, mystical communion, sacrament of Christ, herald of God's word, and servant of secular society-- coexist in the church, during any given era one or another tends to dominate.4 In the two major Vatican II documents on the church, as well as in the Final Report of the Synod of 1985, one can find all five models vying for central place,s Despite several decades of the-ologizing and deferential homiletic bows to the notions of church as people of God, mystical body, sacrament of Christ's ongoing presence, and herald of Gospel justice, it is my contention that our pastoral efforts after Vatican II expressed, for the most part, the same model fostered earlier, namely, the institutional model. Sure, we were going to do it better: more effective liturgy in the ver-nacular; more participatory parish, diocesan, and community gov-ernance; more developmental, story-laden religious education; more process-oriented evangelization (RCIA); more experiential approaches to reconciliation; and more social-justice-oriented ecumenism. But we were still about the task of running an insti-tution, making our little corner of the vineyard the best-struc-tured parish, Newman Center, diocesan office, or apostolate around. It seems to me that many of us made a subtle shift or trans-ference. After some initial flirtations with personal workaholism and its consequent form of burnout, we no longer expected our-selves to be supermen or superwomen, serving selflessly twenty-four hours a day, in season and out. But at the same time we did not reject the drive for perfectionism altogether. Rather, we trans-ferred it to our rejuvenated image of the church, expecting our post-Vatican II ecclesial structures to be or to become what we individually could not achieve. The church would or should become wholly Spirit-filled, renewed at all levels, from the Vatican curia, through the USCC, chancery, and intracommunity offices, right down to our own parish or center in Name-Your-City, USA (or Canada). If we all worked hard enough, whether as Lone Rangers or as collaborative partners, we could "pull this Vatican II thing off," making the Roman Catholic Church what some supposed it was intended to be, the kingdom of God incarnate on earth . . . as it is in heaven. "Oops," as one of my Catholic U. professors would have screamed, "you collapsed your eschaton." In such hopeful 10 Review for Religious expectation there seems to be no room for human sinfulness and finitude, too little room for well-intentioned visionaries, reform-ers, and sincere counterreformers to make mistakes. If we really can successfully create the reign of God on earth, then who needs redemption? We could cancel Christ's second coming. There would be no need for his break-through return at the end of time. In our newfound Camelot-like enthusiasm, I fear that we plotted a course destined to dis-appoint. Ask those priests, religious, and lay ministers who opted to leave. Ask those who had physical or emotional breakdowns. Ask those who are now recovering alcoholics, fooda-holics, adult children of alcoholics, or victims of other addictions and dysfunctions. Ask those who joined a religious order or diocese, only to be disillusioned when real life in community did not match vocation brochures or one's own idealistic expectations. Some of them are still searching for the diocesan, religious-order, or denominational "promised land." For the most part we seem to have faced the fact that none of us individually is Jesus Christ (and that even he faced his own doubts, fears, and temptations). By acknowledging that worka-holic perfectionism is wrong, some of us have conquered the demon of "works righteousness," allowing God's tender mercies to bathe us and to begin to heal our brokenness and wounds. Workaholic burnout seems to be waning, at least in the Catholic community.6 However, I do not think we have made great strides in grant-ing a similar benefit of the doubt and benevolent forgiveness to the church and its leaders (including ourselves) for not measuring up, for not ushering in the fullness of the kingdom of God. Hans Kiing, echoing the pioneering ecclesiology of Yves Congar, con-tinues to point out that the church is sinful as well as graced.7 Martin Luther, credited with coining the adage simuljustus etpec-cator, would hardly be surprised to hear that twentieth-century Roman Catholics are having trouble accepting that their church not only was, but is, and always will be sinful, in need of God's abiding assistance, patience, redemption, and frequent forgive-ness. If we really can successfully create the reign of God on earth, then who needs redemption ? January-February 1992 11 Sparks ¯ Ecclesia~Burnout Thus, the warning sign of ecclesial burnout is the sadness, bordering on depression, that has deeply affected many idealistic pastoral ministers upon their discovering that the church is not, and likely never will be, synonymous with the kingdom of God. But does not church teaching say that they are supposed to be one and the same, that the church (especially in its Roman Catholic incarnation) equals the kingdom of God? No, the bish-ops and theologians gathered at Vatican II rejected such a notion in an earlier draft for Lumen Gentium, in which the church in its fullest sense (that is, God's reign or kingdom) was to be equated with the Roman Catholic Church. In its place, the church's official magisters declared that the "church, established and ordained as a society in this world, sub-sists in the Catholic Church''8 (emphasis mine). Despite arguments to the contrary by some dissident conservatives, most ecclesiolo-gists take this to mean that, while the Roman Catholic Church manifests to some degree Christ's cosmic presence, it is not the sum and substance of church nor of the kingdom of God in their fullness. The visible church, at any point in its history, is never a spotless manifestation of the "mystical body," church in the ideal. Lumen Gentium goes on to propose that all Christians, the chil-dren of Israel, Islamic believers, other monotheists, as well as all who seek life's source and meaning with sincere hearts are some-how "related to the People of God," kin in some concentric sense in this family called church.9 The church then, in its most cosmic and echatological sense, is not synonymous with any denomination, though some churches--more than others, and in some historical eras more than others--better embody the call to be communion, sacra-ment, herald, servant, and institution. For those of us tempted to shrink the meaning of church to the institutional denomination or subset in which we have been professed, hired, or ordained, it is well to keep reminding ourselves that the kingdom to come, on earth and hereafter, is bigger. You might be tempted at this point to remark, "What you're saying is fine, but it doesn't apply to me. I already learned in ecclesiology class that the church is the imperfect pilgrim people of God and that it in some sense includes a wide variety of ecu-menically related brothers and sisters." My response is yes and no. I think most of us comprehend this broader ecclesial vision academically (in our heads) and even present it fairly effectively 12 Review for Religious in inquiry or RCIA programs. But I am not so convinced that we have let that broader vision of church, that benefit of the doubt about what can and cannot be accomplished in our lifetime, sink down into our souls, our intuitions, our feelings, our expectations about life as pastoral ministers in the real church of the 1980s and 1990s. I suggest that many of us could benefit from prayerful, per-sonal, and communal reflection on and attempts to incarnate a broader vision. The "kingdom of God" is not an institution, but a designation for any and all people of goodwill who are about God's business. Whether one views this in the language of Rahner's "Anonymous Christian" or in any of a number of more traditional categories (for example, mystical body, invincible ignorance), the community of believers, those who will share in the fullness of redemption, is not coterminous with card-carrying Roman Catholics or even avowed Christians more broadly considered.1° If I measure the coming of the kingdom with myopic vision, focused solely on institutional success or the extent to which my ministerial locus is perfectly fruitful and personally satisfying, I am destined to be disappointed--by my own impoverished "institu-tional" ecclesiology and by a graced but sinful church that always falls short of the ideal. In such a way, I think, many professional Catholic ministers (lay, religious, and clergy alike) are spinning their wheels, burning up psychic energy on form and parochial structures, not Gospel substance. Either we invest too much time and talent trying to create the perfect institutional program, or else we spend time bemoaning the fact that many of our best-laid parochial plans come to naught or go awry. In the process, frus-trations mount, leading to personal and ministerial dissatisfac-tion, depression, departures, and so on. Voile, ecclesial burnout, or maybe I should say burnout induced by unrealistic ecclesio-logical expectations. It seems to me that any proposal for recovery from this form of burnout entails an attitudinal shift. We can change our atti-tude in either of two ways. First, we can expand our definition of church in the light of Lumen Gentium, allowing that no denom-ination or institution can or will incarnate it fully. It takes a lot of The warning sign of ecclesial burnout is sadness, bordering on depression. January-February 1992 13 Sparks ¯ Ecclesial Burnout self-reminding to allow this ecclesiology to sink in, to become our true modus vivendi. We need to reconceive ourselves as min-isters not solely of the Vatican-based Roman Catholic denomi-nation, nor even of the Christian tradition explicitly professed, but of the elusive, ever evolving church of Pentecost, mindful that the fruit of our labor, though real, will be limited at best. Our whole identity as a church employee or minister ought not to be caught up in structural successes and programmatic gains. This broader view of church, if taken to heart, can free us to relish grace incarnate wherever we find it, being less obsessed with insti-tutional achievements and shortcomings. The second change of attitude, in some ways a semantic vari-ation on the first, involves constricting our definition of church, letting it be a referent for various institutional efforts to incarnate faithful and Christ-like living, while conceiving of our ministry more broadly, focused on the wider kingdom of God. Thus we see ourselves less as minions of the institutional church (though not denying our sacramental role and ecclesial responsibilities) and more as ministers or facilitators of the kingdom, God's reign in time and space in all its manifestations. As Patrick Brennan phrases it in his recent best-seller Re-Imagining the Parish: Is the church an end in itself?. No! In this more traditional view of church, the church as movement, as people in a sacred relational bond of faith, exists as servant and instru-ment of something larger, more important than itself--that is, the reign or kingdom of God.11 The kingdom comes in myriad ways, some explicitly religious, many only implicitly so. We can and do find God incarnate in Paschal Triduum liturgies as well as in rather routine daily Masses; in powerful sacramental moments as in exquisite sunsets or a deer crossing the road at some country retreat; in the warmth of old friends, comfortable clothes, and mellow music as well as in the discovery of new relationships and the unexplored terrain of new ideas; in the gathering of colleagues and friends for professions, ordinations, anniversaries, and even funerals; and in vacation times far away from community members and parish life. Wherever there is love, life, and hope (that is, resurrection) in the face of life's limits, including death, we who are Christian ministers should point and say, "There is God's kingdom at hand." When those life-giving moments are in church (liturgy, Scripture, religious education, a retreat weekend, social-justice ministry), 14 Review for Religious let us sing a full-throated alleluia. But when such moments are part of church in its more cosmic sense or beyond the church in a kingdom-coming sense (symphony orchestras, art, nature, Windham Hill albums, even in Leo Buscaglia tapes and some New Age con-cepts), there too we should point to God's incarnate grace and voice praise. Over a decade ago I heard Richard McBrien use the parable of the ten lepers (Lk 17:11-19) as a type for this broader concept of church vis-h-vis the kingdom of God. He noted that all ten lepers were made clean, that is, all ten were redeemed. All ten were made ready for the heavenly banquet. The tenth leper, the one who realized what had been done to and for him, returned to give thanks, to praise God, and to be a herald of this good news. That tenth leper, McBrien suggested, is the church in its institutional manifesta- The community of believers, those who will share in the fullness of redemption, is not coterminous with card-carrying Roman Catholics. tions. We avowed Christians realize God's mighty and merciful deeds. We give thanks (Eucharist) not only in our own name, but in behalf of all creation. We praise God not only for our own lot in life, but also for the blessings bestowed on all of creation and especially on the human family. We strive to live, to speak about, and to incarnate the good news of God's benevolent creation and offer of redemption in every time and place. But it is crucial to remember that the healing of the ten (that is, redemption of the whole) is not primarily dependent on our success. God's healing Spirit blows where it will. Christ's invitation, redemption, and healing touch are not limited by our personal or institutional efforts. In this motif, the kingdom of God is bigger than the church which participates in it and attempts, more and less suc-cessfully, to proclaim it. Whether one equates the kingdom of God with "the church" in its ideal form and uses the same word "church" for those graced but imperfect institutional efforts, or whether one conceives of the kingdom of God as a fuller reality and all institutional churches as more and less successful attempts to embody kingdom or Gospel values, the result seems to be the same. We approach our institutional church--with its papacy, curia, national conferences, January-February 1992 15 generalates, dioceses, parishes, centers, and committee struc-tures- with more realistic and modest expectations. Sin abounds, but grace abounds more. Successes mount up, but so do failures. We have peaks and valleys in our efforts to "do ministry," whether as rugged individuals or as team players. For those who are not intimately bound up with the institu-tional church, these reflections may seem self-evident. But for those of us so imbued with an institutional sense of church, pro-grammed by our own socioethnic heritages and an underlying, intuited, and almost infused Roman Catholic ethos, it may be lib-erating to be confronted by this challenge to broaden our hori-zons, to stretch either our image of church or our sense of ministry to be more kingdom-oriented, less ecclesially confined. As one minister phrased it, "only recently have I been able to proclaim honestly that I cannot save myself. My salvation [and the church's] is only in the gift of God's grace through Christ.''Jz Keep your chin up, your chest out, your personal and com-munal relationships nurtured, your prayer life deepened, and, for God's sake and your own, do not lose your sense of humor. Do not let worries and disappointments about church or parish or com-munity shortcomings dampen your hope. You are not perfect, we are not perfect, they are not perfect--and never will be. So lighten up. Take care of yourself physically, emotionally, intellectually, socially, and spiritually. No use getting "burned out" by unful-filled and unrealistic expectations, personally or ecclesially. "Do not collapse your eschaton." Notes I See, for example, Jerry Edelwich and Archie Brodsky, Burn-Out: Stages of Disillusionment in the Helping Professions (New York: Human Sciences Press, 1980). Recent theological studies into the meaning of genuine Christian love suggest that agape alone, wholly other-centered love, is not only a human impossibility, but most likely a mythical unreality. Not even God, despite treatises to the contrary, is wholly other-centered, sola agape. In the Trinity there seems to be some measure of philia, mutual love one for another, within the Godhead, as well as some degree of eros, personal satisfaction in eternal life and in relationship among each of the divine Persons. Add God's involvement with and seeming delight in creation and we profess a God who is love in all its dimensions--selfless, mutual, and personally fulfilling. The varied literature on ministerial burnout includes a classic text and 16 Review for Religious a new volume: John Sanford, Ministry Burnout (Mahwah: Paulist Press, 1982); Robert R. Lutz and Bruce T. Taylor (eds.), Surviving in Ministry (Mahwah: Paulist Press, 1990). 2 Herbert J. Freudenberger, Burnout: The High Cost of High Achievement (Garden City: Anchor Press/Doubleday, 1980), p. 13. 3 Bernard Hiiring sadly labels this the curial process of "restoration." For further analysis of these trends and H~ring's insights, see Bernard H~iring, "The Role of the Catholic Moral Theologian," in Charles E. Curran (ed.), Moral Theology: Challenges for the Future (Mahwah: Paulist Press, 1990), pp. 32-47; "A Letter to the Pope," Tablet (30 June 1990); "The Church I Want," Tablet (28 July 1990); "Life in the Spirit," Tablet (4 August 1990). 4Avery Dulles SJ, Models of the Church (New York: Doubleday, 1974); A Church to Believe In (New York: Crossroad, 1982). s Vatican II, Lumen Gentium (Dogmatic Constitution on the Church); Gaudium et Spes (Pastoral Constitution on the Church in the Modern World). Synod of Bishops, "The Final Report," Origins 15 (19 December 1985): 444-450. The ecclesiology in each of these is discussed in Avery Dulles SJ, '% Half Century of Ecclesiology," Theological Studies 50 (1989): 419-442. 6 The 1990 Lutz/Taylor anthology, Surviving in Ministry (note 1 above), was written primarily for a Protestant audience, indicating that what I have called "workaholic burnout" is a current issue for many mainline Protestant ministers. The book, however, has application for religious, clergy, and especially lay ministers in the Catholic Church, people striving to balance ministerial work with a reasonable home and social life. 7 Dulles, "A Half Century of Ecclesiology," 423-425, 433-434; see also Hans Kiing, Reforming the Church Today: Keeping Hope Alive (New York: Crossroad, 1990). ~ Vatican II, Lumen Gentium (Dogmatic Constinltion on the Church), no. 8. 9Ibid, nos. 14-17. 10 Some more conservative readers might think that I am flirting with heresy. After all, there is an ancient patristic maxim that "outside the church there is no salvation." Seniors and church-history buffs may remember that Boston's Father Leonard Feeney tested the Catholic Church's interpretation of this in the 1940s by asserting that outside the Roman Catholic Church no one could be saved. He suffered excommunication for this ahistorical denominational overreaching of the definition of church, receiving reconciliation only after a nuanced recantation in later life. ** Patrick J. Brennan, Re-Imagining the Parish (New York: Crossroad, 1989), p. 12. 12 W. Benjamin Pratt, "Burnout: A Spiritual Pilgrimage," in Lutz/Taylor, Surviving in Ministry, p. 108. January-February 1992 17 ERIK RIECHERS Vincent Pallotti vs. Polarization o say that we live in a polarized church is to state the painfully obvious. The church is full of some very angry people, and this anger is dividing it into many factions. All around us we find examples of the growing polarization which is sepa-rating brothers and sisters in the Christian community. In our parishes we find different groups struggling for control over the direction of the community. In the dioceses different interest groups push their agenda without concern for the legitimate con-cerns and problems of segments of the local church. On the national and international levels, we can find the same struggle among opposing factions with only an increase in the amount of power and control that is being fought over. To be brief, polar-ization based on anger is a horrible and prevalent reality in our church. We are rapidly becoming people who fight for our ideo-logical causes and, therefore, are filled with an ideological anger towards those who disagree with us. Thus, liberation theologians are angry with classical theologians, classical theologians are angry with conservatives, conservatives are angry with progressives, the youth with the older generation, the laity with the clergy, and the clergy are angry and suspicious of the laity. Finally, there are those who are angry at everybody in the church. Our polarization often comes from anger that stems from ideology and not faith or theology. Ideological anger is based on real pain, be it mental, spiritual, or emotional. But it is an anger justified on ideological grounds. This anger feeds on itself, refuses to seek healing and reconciliation. It enjoys perpetuating itself, Erik Riechers SAC wrote "Love and Apostolate" for our November/ December 1988 issue. His address is 321 90th Avenue S.E.; Calgary, Alberta; Canada T2J 0A1. 18 Review for Religious enjoys no reflective moment. Instead, the knee-jerk reaction becomes the norm of response. Gradually our perception of the issue is clouded, and we replace individuals with neat stereotypes. Finally, we justify our anger by hiding it behind our "cause" and then declaring it righteous, when in fact, by this time, it is often pure hatred based on a gut reaction. Such a polarization, how-ever, has a price tag, and an expensive one at that. The first victim of polarization in the church is our sense of humor. When we are ideologically angry, we are no longer able to laugh at ourselves or with one another. The same humor which used to ease the tensions of our disagreements now adds to them. The foibles and weaknesses that once were laughed at because of their absurdity are no longer funny, for adherents of ideology tend to make no distinction between the allegiance they demand for their cause and that which they claim for themselves. This does not make for easy self-critical observation which is the root of humor. The seriousness which was once preserved for the issue itself is now extended to the proponents, so that not just the cause is on the line, but their very persons are at stake. Honesty is the second victim of polarization based on ideo-logical anger. As our anger grows, our honesty begins to shrivel. The real issues are soon forgotten and fall by the wayside. Personal animosities enter the arena once reserved for the matter at hand, and the issue has become a chance for us to vent our spleens. There is a willingness to see every form of evil in the others, but to ignore or justify the same attributes in ourselves. The best example is the parishioner who bemoans the stubborn-ness of another person in the parish, but describes his or her own intransigence as tenacity in the cause of justice. Sullenly we refuse to acknowledge even the smallest positive sign in the others, yet deem ourselves to be the last bastion of virtue and truth. Here the truth dies an ignominious death. Therefore, it becomes pos-sible for people in the parish to complain that their fellow parish-ioners do not listen to the authority of the pastor, but then refuse to follow the same authority when they themselves disagree with it. On the national church scene, there are some who decry the heavy-handed authority of those in positions of power, yet actu-ally advocate the same methods to further their own cause. In each case, the people who are caught up in the throes of ideo-logical anger have lost the ability to see and recognize the truth. But those who cannot recognize the truth cannot recognize Christ, ~anuary-February 1992 19 Riecbers ¯ Pallotti vs. Polarization the Truth. As a consequence it becomes easy enough to resort to stubbornness and call it fidelity, to savagely attack the integrity of another and call it defending the faith, or to speak with vitriolic cruelty and then label it righteous indignation. Charity is the final victim of our polarization; especially here we pay a heavy price. This is the devastating moment in which brothers and sisters refuse each other table fellowship. Parishioners will not associate with one another, and parish coun-cils replace dialogue with diatribe. Every motive is impugned as we expect the others to be as rotten and nasty as we have made them out to be. No longer is there a willingness to grant the ben-efit of the doubt or to assume the best. Distrust becomes the rule as the grip of our anger slowly squeezes our hearts dry. Yet the bleakness of the picture I have drawn is not a neces-sity and can be overcome. The dreariness of polarization can be lightened with the brilliance of the spiritual life. The polariza-tion of the church we live in can be seen as the result of our sin-ful brokenness, but it can also be seen as a call to a new fidelity. It is our spiritual lives which are suffering most from the atmo-sphere of poisoned debate and mistrust. Recognizing that we have strayed from the path of Jesus Christ, we always have the oppor-tunity to respond anew to the call of the Lord. There are cer-tainly many ways of achieving this, but I would like to suggest the way of a very special man, St. Vincent Pallotti (1795-1850). A man of incredible spiritual stature, he is to this day an effective and powerful teacher of the spiritual life for thousands of members of the Union of the Catholic Apostolate. It is my firm conviction that he has a great deal to offer all of us in the polarized church and that he can point out to us a way of spiritual regeneration. Pallotti's first response to a polarized church is to emphasize the need of putting our focus on God. He is a staunch proponent of such a focus. Repeatedly he calls upon his listeners to channel their energy and effort into God. In one of his most famous prayers, he lists the many things in life that people pursue, but then admonishes us to seek God alone. "Not the intellect, but God. Not the will, but God. Not the heart, but God . Not food and drink, but God .Not worldly goods, but God .God in all and forever." In another passage he writes, "I want nothing but God: nothing, nothing." It is in this God-centeredness that Pallotti offers us an antidote for the self-centeredness which is at the root of all our polarization. When we focus on God and the 20 Review for Religious magnificent work of redemption wrought for our sake, we see our causes and our self-interest for what they truly are: petty and insignificant. The God-centeredness of Pallotti would root us again in the essential mission of Christ and wean us from the pre-occupation with our own agenda. The more we fill our lives with God alone, the less room is left for our own narrow and selfish ideological causes. Pallotti goes on to offer us a second response to polarization in the church by emphasizing the Pauline challenge to become all things to all people. If in the first instance Pallotti prays for a focused heart, in the sec-ond he prays for a responsive heart. As Father Francesco Amoroso, a leading Pallotti scholar, points out, the closer Pallotti draws to God, the closer he draws to his creatures and the greater is his yearning to become responsive to the infinite love to which he has drawn close. "I want to help the poor as well as I can . I want to become food and drink and clothing in order to alleviate their need. I want to be transformed into light for the blind, hearing for the deaf, and health for the sick." In these touching words of prayer, Pallotti shows us the result of a heart aimed at responding to the need of our brothers and sisters, namely, a shattering of the bondage to egotistical and ideological anger. For Pallotti it is per-fectly clear that a heart made responsive by God's infinite love destroys polarization because it is more concerned with the need of the other than with the desire to be successful or right. Pallotti was a man who cherished the communion of the church. He saw our communion as something of an essentially sacred nature because it is rooted in love and built upon that love. Pallotti describes love as the substantial constituent of the church, without which all things decline. Thus, Pallotti challenges us to heed the call to live as church. The church is a communion of brothers and sisters united by their shared life with God and one another in the power of baptism. This shared existence is nour-ished by their participation in the one bread and one cup offered on the one altar of the Lord. They share a common calling in Christ and are led by the same word which calls them to com-munion and demands of them a common sharing in the fate and destiny of one another and of Christ. In God-centeredness Pallotti offers us an antidote for self-centeredness. ~anuary-February 1992 21 Riecbers ¯ Pallotti vs. Polarization We seem to have forgotten that there is no opposition party in the church. Yet we are rapidly losing this understanding of ourselves as church, a loss Pallotti considered intolerable. Instead, we have replaced the image of church as communion with the image of church as parliament. In parliament many parties fight for power, each interested in furthering its cause and hindering the policies of the other parties. Nothing binds individuals together save the desire to be the party in power. In the search for power and the realization of their cause, they constantly belittle, demean, and devalue the efforts and ideas of those they oppose. Above all, a par-liament does not have love as its substantial constituent. Sometimes we seem to have forgotten that there is rio opposition party in the church. We all belong to the community, we are all moving in the same direction. There are no enemies to beat off, only brothers and sisters we must struggle to understand. We belong to the same family, even when we are of dif-fering mind-set. Naturally, this does not deny the possibility of disagreement and differing opinions. Yet, when we disagree or differ, it is as parts of one community that we do so. The force of our differences must be balanced by the strength of our love for one another as brothers and sisters. If getting our own way, winning the argument, or being proven correct becomes more important than preserving our bond of love as community, then we no longer heed the call of Christ. Pallotti was a man of great humility, always struggling to rec-ognize the reality of his life as a sinner who was redeemed by infinite love. This too is part of Pallotti's challenge to us today: to heed the call to live in humility and reconciliation. Humility means that we are rooted in reality, that we perceive reality as it is and not as we would have it. Upon recognizing our reality we abandon exaggerated self-assertion, give up self-righteousness, allow the truth of our sinfulness to stand before our eyes, and we rid ourselves of the illusions of our grandeur, power, and perfec-tion. Only in humility do we find the ability to serve God and neighbor because it is in humility that we see them both as they truly are. Reconciliation becomes possible because we recognize both grace and sin in ourselves and in others. We can be a peo-ple that lives mutual complementarity in the Body of Christ 22 Review for Religious because with the clarity of humility we can acknowledge the charisms in the other members of the church, even if they should not agree with us in every question. Like Pallotti, we are in good shape when despite our differences we realize that we would be impoverished without the gifts and talents of the others. Finally, Pallotti can offer us the simple lesson of humor. If we possess humility, we can laugh at our vanity and pride. The positions we once defended with such venom remain important, but our actions often look as foolish as they actually were. The sweeping generalizations made in the heat of angry debate sud-denly bring a sheepish smile to our lips and a somewhat rueful laugh from our hearts. Thomas More put it well when he prayed for a sense of humor and the grace to understand a joke so that he would know a bit of joy in this life and pass it on to others. That gift of humor is very much a part of our calling, and it is a criti-cal part of the healing needed in a polarized church. For when we are able to laugh at ourselves and one another, we are able to leave behind the anger and the pain and to invest our energy, dedication, and commitment in the only cause that really mat-ters, the kingdom of God. Pallotti's sense of humor is not often described since the hagiographers had other interests in mind when writing about him. But there are subtle hints of a gentle humor in the man, and there is no doubt in my mind that his humor helped him to overcome the many daunting obstacles he faced in his lifetime. For, if Pallotti did not have a sense of humor, we would be hard pressed to explain the gentleness, patience, and kindness which marked his entire ministry and life. Martin Luther King Jr. once spoke with eloquence of his dream of a world without social injustice and racial hatred. Pallotti too had a dream of a new reality, a dream he called many to share with him. We dream of a church which has been swept clean of polarization and ideological anger by the refreshing wind of the Holy Spirit. We dream of a church of mutual complementarity where the ordained and the laity cooperate rather than compete; where young and old are fulfilled rather than frightened by each other; where women and men complement rather than contra-dict each other; where diversity does not mean division and learn-ing can replace lambasting. We dream of a church where the pure waters of coresponsibility will extinguish the burning flames of power, domination, and polarization. .~anuary-February 1992 23 DENNIS J. BILLY The Ecumenical Kernel call for Christian unity an authentic and wide enough theological basis for diverse doctrinal and moral opinion. Such a finding can be arrived at only through a close examination of the various assumptions of that call, not the least of which concerns the very meaning of the term "oneness" itself. This, in turn, must be inte-grated with the whole of theology and in such a way that the integrity of each of the Christian traditions is maintained. The Theological Basis of Ecumenism Theologically the call to Christian unity can be traced to a number of well-known New Testament texts. Jesus' priestly prayer for solidarity among those who believe (Jn 17:21), Paul's chal-lenging description of the oneness of those baptized in Christ (Ga 3:27-28), and the eloquent call to unity in faith, baptism, and Spirit expressed by the author of Ephesians (4:4-5) are but a few of the many texts which come to mind (for example, Jn 14:20, Ac 4:32, Rin 10:12, 1 Co 12:13, Col 3:11, Heb 6:12). When taken together with Irenaeus's understanding of the church's unity of faith in both heart and soul (Adversus haereses, 1.10.2), Cyprian's notion of the unity of the church as the source of salvation (De ecdesiae unitate, 6), and Nicea's definition of the signs of the church Dennis Billy CSSR, who has often contributed to our pages, continues to reside at Accademia Mfonsiana; Via Merulana, 31; C.P. 2458; 00100 Roma, Italy. 24 Review for Religious as "one, holy, catholic, and apostolic" (italics mine), these texts support the classical theological claim of the church's indivisible nature. Such evidence, however, must not be taken at face value. Beneath it lies the question why the call for unity holds such a prominent place in the texts of Christian antiquity. Do these texts portray a historical reality or a theologized hope? Do they reveal a concrete picture of the ecclesial circumstances of their times? Or do they point instead to the discouraging and often embarrassing experience of disunity within the ranks of the early church com-munities? This latter possibility seems more than likely. To sup-port this claim, one need merely point to the first-century tensions between Jewish and Gentile Christians over the need to adhere to the letter of the Mosaic law (see Acts 15), or to the Gnostic threat within the early-second-century church of Antioch which led Ignatius to see the value of a strong monarchical episcopacy, or to the third-century controversy between Carthage and Rome over the rebaptism of the lapsed, or even to the hostile division between Catholic and Arian camps in the pre-Nicene church of the early fourth century. It must also be remembered that so-called hereti-cal ideas often develop within existing ecclesial structures and are labeled as such only when circumstances push the church's teach-ing authority to articulate for its members a more precise theo-logical doctrine. In this respect, heterodoxy occasions the historical context within which orthodoxy struggles continually to refine itself. This relation of codependence in the history of Christian thought needs much further study and clarification. It comes as no small surprise, then, that one of the greatest feats of the Second Vatican Council was its dogged attempt to invert the historical dynamics of ecumenical relations from neg-ative contrariety (that is, heterodox/orthodox codependence) to cooperative dialogue. While acknowledging that the one church of Christ subsists visibly in the Catholic Church (Lume~ Gentium, 8), the council fathers recognized varying degrees of incorpora-tion into Christ's Body and, for the first time ever, the existence of other churches or ecclesiastical communities (Lumen Gemium, 14-16). They also called for the restraint of prejudicial attitudes, dialogue between competent experts, more cooperation in work-ing for the good of humanity, prayer undertaken in common, and the ongoing task of renewal and reform (Unitatis Redintegratio, 4). The intention of these challenging doctrinal innovations was January-February 1992 25 Billy ¯ Ecumenical Kernel to foster within ecumenical relations: (1) a conciliatory attitude towards the divisions of the past, (2) a realistic attitude towards the possibilities of the present, and (3) a hopeful attitude for the future. The immediate result has been more than two decades of intense dialogue between the Catholic Church and virtually every major Christian denomination and non-Christian religion. The Meaning of Christian Unity From these discussions a number of questions about the nature of Christian unity have arisen. Is the sought-after unity something which exists in the transcendent, other-worldly dimen-sion of Christ's Mystical Body? Is it to have visible expressions in the world in which we live? Must these expressions be of a structural or institutional nature? Are these expressions neces-sary to the nature of the church? Is an absolute uniformity of doctrine and morals essential to the rule of faith? Is it something that people can and should experience in the concrete expres-sions of their daily lives? Is greater cooperation in social-justice issues enough? Is it sufficient for the Christian churches simply to agree to disagree? If so, then in what does the distinctive Christian witness to the world consist? Since the answers to these and sim-ilar questions vary as much as the theological starting points of the numerous denominations involved, it is no small wonder that, on almost every front, ecumenical dialogue is slowly moving towards (and, in some cases, has already arrived at) a discouraging and uneasy state of theological deadlock. What is the worth of present attempts to break through this apparent confessional impasse? Is the standstill itself a sign that the ecumenical process has been moving in the wrong direction? The latter seems worthy of exploration. Rather than being thought of as mutually exclusive, perhaps the relational models of negative contrariety and cooperative dialogue can be juxtaposed--held in tension, if you will--in such a way as to enable the churches to understand the meaning of Christian unity in more dynamic and creative terms. Perhaps the Catholic Church needs to examine its tradition of dependence on the classical Protestant theologies (that is, Lutheranism, Anglicanism, Calvinism) as a means of refin-ing its insights into the richness of its own theological tradition. The various Protestant denominations, in turn, should do the same with Catholic theology and perhaps even with each other. 26 Review for Religious The point being made here is that a theological concept can be fully appreciated and understood only in relationship to those ideas it was originally meant to negate. The history of Catholic dogma, in other words, should be written in the context of its own "antihistory," that is, in relation to those who, ultimately, could not accept the consequences of its teaching. But how is this to be done? How is a balance between ecu-menical relations based on negative contrariety and cooperative dialogue to be maintained? Are they not mutually exclusive? Do they not stand in open contradiction to one another? How could they ever be reconciled? Plato's description of justice as well-tem-pered harmony of contrary forces (Republic, IV, 443) proves an invaluable guide in this respect. Unlike Aristotle's rather static rendering of virtue as the mean between the extremes of excess and deficiency (Ethics, 2.6), Plato's understanding allows for a dynamic yet creative interplay of wild and unwieldy forces. True, mistakes will be made from time to time: one horse may over-power the resistance of the charioteer, resulting in his loss of bal-ance and eventual fall. But with the perfection of the skill comes a mastery of these contrary forces; movement is eventually achieved with ease and grace. The point here is that, rather than struggling to reach a theological middle ground acceptable to all concerned, those working for Christian unity should be more involved in trying to help people acquire the skill of dialoguing in the midst of intense confessional conflict. In doing so, future ecu-menical efforts will be less threatened by those in the churches who, somewhere along the way, have let themselves be swayed by one or the other extreme. The Ecumenical Kernel From what has been said thus far, the fundamental principle of ecumenical theology (the ecumenical kernel) may be described as an acquired interior disposition of individual Christians and believing church communities who, seeking to understand the historical and theological significance of their oven religious tra-ditions, maintain an ongoing, balanced relationship of negative contrariety and cooperative dialogue with traditions (both Christian and non-Christian; secular and nonsecular) other than their own. The goal of these relationships is to increase, on both personal and communal levels, a deeper appreci.ation of the mutual January-February 1992 27 Billy ¯ Ecumenical Ke~ ,~,,,~ dependence these traditions share in the historical dimensions of space and time. They are to determine as far as possible the extent to which their stated differences prevent them from remaining true to the most basic tenets of their respective faith traditions. Given the above formulation of the ecumenical kernel, a num-ber of observations arise: 1. As "an acquired interior disposition," the principle resides within individual members of the believing faith community. This habitual attitude of mind looks upon other faith traditions not as a threat, but as a challenge to question and, hopefully, to grow in the knowledge and love of one's own tradition. Acquired by human cooperation with the intricate working of God's grace, it repre-sents a level of maturity which cannot be presupposed for all members of a particular tradition. The principle must be thought of as existing in varying degrees among the members of the faith community. Numerous internal tensions are likely and are to be expected. 2. The principle contains an important social dimension. The above-mentioned interior disposition of mind is not confined to private piety, but is oriented, by its very nature, towards being shared with others and towards growth within groups--often across denominational boundaries--for the purpose of achieving its stated relational goals. A person's own interior disposition of mind is strengthened by the growth of this attitude within his or her community. The more this disposition grows in its social ori-entation, the more it will affect the doctrinal outcome of ecu-menical relations among the churches. 3. The principle asserts that the Christian search for self-understanding must be carried out in the context of the relation-ship a particular faith tradition has to those traditions outside of its official confines and which the thrust of its doctrine was orig-inally intended to negate. This "knowledge by negation" forces the believer to delve ever more deeply to the roots of his or her own theological tradition and to try to determine the precise histori-cal basis of church doctrinal statements. 4. From a doctrinal perspective, precedents for the theolog-ical balancing Of opposing extremes are found in both the classi-cal trinitarian doctrine established in the fourth- and fifth-century councils (that is, three Persons in one God) and in the way the divinity and humanity of Christ were balanced in the definition of Chalcedon (451). In each instance the orthodox position emerges 28 Review for Religious only in contrast to certain teachings encountered within the ranks of the church which the authorities ultimately sought to negate (that is, Arianism, Nestorianism, Monophysitism). In such a way the principle challenges the church to adapt its classical theolog-ical approach of balancing opposing extremes to the pressing ecu-menical concerns of the present. 5. The balancing of the relationships of negative contrariety and cooperative dialogue also points to the capacity of an individual or group to maintain a steadfast internal equilibrium between two very different ways of dealing with the lack of religious unity in their lives (that is, polemics and irenics). Rather than seeking to compromise or to water down one doctrine with the other, the aim here is to develop within believers suffi-cient latitude of mind not only to chal-lenge and confront, but also to see the intrinsic worth of faith traditions other than their own. By helping believers to recognize the extent to which their own tradition is dependent upon and has, in fact, been enriched by various opposing ones, these relationships should evoke a unity of respect that will go a long way in the pursuit of further ecumenical exchanges. 6. Since various religious and secular traditions are likely to be involved, the extent and scope of these relationships will vary from place to place, even within local churches of the same tra-dition. Stronger and more fruitful relationships of negative con-trariety will exist between those traditions sharing a long history of doctrinal controversy. Relationships of cooperative dialogue are constrained only by the limits of constructive theological reflection and exchange. Since each tradition will obviously look within itself for its measure of orthodoxy, progress in ecumenical relations is to be measured not so much in terms of a movement towards doctrinal uniformity as in the mutual commitment of each tradition to keeping the balanced relationship of negative contrariety and cooperative dialogue alive. 7. The goal of appreciating the mutual dependence of con-flicting religious traditions challenges the members of each com- Other faith traditions are not a threat, but a challenge to question and, hopefully, to grow in the knowledge and love of one's own tradition. January-February 1992 29 B~I~ ¯ Ecumenical Kernel munity to take the risk of letting go, if ever so briefly, of some of the most precious presuppositions of their faith. They do this, on the one hand, in order to look at their own tradition from outside its own self-limiting confines and, on the other hand, to experience the conflicting tradition from within its own framework of hermeneutical preconceptions. The result should be an inter-pretative turn back to their own tradition with eyes opened anew to both the strengths and weaknesses of their most basic doctri-nal positions. 8. From this deeper appreciation of mutual dependence, there arises a concern over the extent to which the differences now articulated between each opposing tradition prevent them from remaining faithful to even more basic tenets of their faith which each tradition may very well share with the other. The stated goal is and must always remain a person's faithfulness to his or her own theological tradition. Disagreement between mutually depen-dent religious traditions is to be expected and cannot be over-come in all instances. VC-hat is more important is (1) that these mutually dependent religious traditions support each other in the beliefs and values which they share and (2) that they remain com-mitted to maintaining an open relationship of contrariety, one which will insure that each will continue to refine its own positions and grow in a deeper understanding of their final consequences. These observations do not exhaust the richness of the fun-damental principle of ecumenical theology as set forth in this essay. They seek merely to draw out some of the implications of the principle and to provide a context within which the current efforts of ecumenism may be renewed. Religious have an impor-tant role to play in such a renewal. Religious and Ecumenism Characterized by a communal lifestyle dedicated to the evan-gelical counsels, the religious life provides an environment that can foster the interior disposition of the heart and mind needed to maintain a balanced relationship of negative contrariety and cooperative dialogue. In their vow of poverty, religious seek to empty themselves not merely of an inordinate attachment to material goods, but even of those immaterial attachments of the mind and heart that may get in the way of their service of the Lord. In an ecumenical context, 30 Review for Religious this would mean a willingness to hold one's own theological opin-ions "in check" so as to cooperate with other faith traditions with a view towards experiencing them for their own intrinsic worth. Such an interior disposition should culminate in a deeper aware-ness of the various strengths and weaknesses of one's own theo-logical perspective. In their vow of obedience, religious choose to accept the will of their superiors as a con-crete sign of God's design for them in their lives. In an ecu-menical context, this would translate into a strong identifi-cation of one's own desire for church unity with the approved ecumenical directives of the Catholic Church. Religious would thus stand as staunch defenders of their church's theological tradition who are able and willing not only to confront other reli-gious traditions with challeng-ing questions and observations rooted in a sound knowledge of their own faith, but also to The risk of letting go of some of the most precious presuppositions of their faith to look at their own tradition from outside its self-limiting confines should open one's eyes anew to both the strengths and weaknesses of their most basic doctrinal positions. refine their own theological positions in the light of challenges and observations received from without. In their vow of chastity, religious forgo the goods of marriage in order to give witness to the existence of a life beyond the con-fines of the present earthly reality. In an ecumenical context, this translates into a constant reminder to the various proponents of church unity that the ultimate source of that unity cannot be human efforts alone, but is the trinitarian harmony of "unity in plurality" within the life of the Godhead itself. Religious thus urge their fellow Christians to be aware of the eschatological dimensions of their struggle for church unity. God's kingdom, in other words, is established on earth only to the extent that the oneness and peace found in the divinity's inner life manifests itself (1) within the communal assemblies of the faithful and (2) in the human society where these faithful assemblies gather. January-February 1992 31 Billy ¯ Ecumenical Kernel Even more important than the above considerations is the fact that the religious life asks its members to strive constantly towards achieving in many areas of their lives a delicate balance of opposing extremes, for example, action/contemplation; personal needs/community life; the ideals of the evangelical counsels/the experience of human weakness and the tendency to sin. Such a life of balanced extremes should make the balance of negative contrariety and cooperative dialogue spoken of in this essay that much easier to incorporate within one's own spirituality and approach to life. This is not to say that a similar balance cannot be developed in other states of life within the church (for exam-ple, single, married, priestly lives), but only that the religious life is especially suited to it. To be sure, the eschatological orientation of the vows themselves moves the religious to maintain a contin-ually balanced perspective between life in the present and in the beyond. Realized eschatology refers not to a collapse of the latter into the former, but to the balanced and simultaneous movement of each, bringing the Christian to his or her ultimate end in God. Conclusion This essay deals with the present deadlock in ecumenical progress by reexamining some of the basic premises of the dis-cussion and by suggesting a redirection of many current efforts for Christian unity. As put forth in these pages, the fundamental prin-ciple of ecumenical theology (the ecumenical kernel) calls for the balancing of the opposing extremes of negative contrariety and cooperative dialogue. While the former refers to the relationship of heterodox/orthodox codependence prevalent in the early church and in the Catholic Church's relation with dissident Christian traditions down through the centuries, the latter represents the more conciliatory, irenic approach employed since the time of the Second Vatican Council. The essay argues that the movement towards Christian unity lies not so much in a calculated agenda for doctrinal uniformity as in the commitment among the churches to maintain the balanced relationship of negative contrariety and cooperative dialogue. The bonds resulting from such a relation-ship of opposing extremes give rise to a healthy respect for tra-ditions other than one's own and to a deeper consciousness of the mutual dependence which so many traditions share but so sel-dom advert to. 32 Review for Religious Religious can play an important role in maintaining this bal-ance of opposing extremes. Their commitment to the vows pro-vides them with a deep spiritual basis from which they can develop the necessary internal disposition of mind and heart required for the principle to take effect. Since their way of life already asks them to sustain a similar balance of opposing extremes in many areas of their lives, they give witness, on the one hand, to those who believe it cannot be done and set an example, on the other hand, for those seeking to embody the principle in their own lives. The faithful dedication of religious to their calling not only serves as a leaven for themselves and others (both within and without the Catholic tradition), but also can make those who are deaf to the call for church unity sit up and take notice. Religious should be in the forefront of the church's attempt to maintain with other religious traditions a balanced relationship of nega-tive contrariety and cooperative dialogue. In sum, then, the fundamental principle of ecumenical theol-ogy (the ecumenical kernel) states that church unity involves a pro-cess of committed encounter between religious traditions whose very existence implies a relationship of concrete mutual depen-dence. The goal of ecumenical theology is to highlight this rela-tionship and thus provide, for all concerned, a deeper understanding of the issues which unite and separate them. Since such under-standing will take place only in the context of the above-mentioned balance of opposing extremes, it would seem that the churches have much to do before the long-yearned-for unity "in faith and morals" becomes a reality for future Christian generations. January-February 1992 33 JAMES M. KEEGAN Elements and Dynamics of a Spiritual-Direction Practicum direction and discernment the West Coast to talk about their common concerns in training spiritual directors, has discovered itself large enough to form a separate East Coast "symposium." In the years of religious discovery after Vatican II, a num-ber of institutions in North America established them-selves as centers for the training or development of spiritual directors. This sudden evolution, or fission, into dozens of programs is startling. It seems the training of spiritual directors, almost without being noticed, is becom-ing a significant commitment of church-related institu-tions. While the methods and goals of these ventures are as diverse as the people who manage them, there is a signifi-cant difference between practicum programs and those which do not involve such an element. Even among practicums the variety of ways and means can be dizzy-ing. To stimulate and encourage those engaged in the adventure of developing spiritual directors--or thinking James M. Keegan sJ has been involved in the training of spir-itual directors for a dozen years, first in New England and now in Kentucky. His present work is in the Spirituality Office of the Archdiocese of Louisville: Flaget Center; 1935 Lewiston Place; Louisville, Kentucky 40216. 34 Review for Religious about it--this article will describe some of the facets of a suc-cessful practicum and then present two important issues which seem inevitably to arise in this kind of work. The Need for Practicums At the center of its pedagogy, a practicum program includes the actual doing of spiritual direction with directees over a period of time, plus staff supervision of that work. Under this definition falls a wide variety of actual plans, courses, and organizations ranging from year-long full-time programs to part-time one-to-four- year courses, as well as those shorter arrangements designed for one to four months which may include individually directed retreats as the practicum element. The abundance of programs answers a new demand for spir-itual directors, a demand arising from a felt need as well as from the increased visibility of spiritual direction as an attractive, pos-sibly even faddish, discovery in the current atmosphere of the churches. Increasingly, professional ministers are recognizing their spiritual hunger and lack of regular nourishment in the central relationship of their lives and opting to do something about it beyond an annual retreat. Furthermore, as lay men and women are encouraged and educated to claim their particular gifts of min-istry, many are realizing the concomitant need for stronger spir-itual grounding. So they seek out competent spiritual directors. The quality of training which those directors receive seems of paramount importance if they are to be accurately helpful to these men and women, as well as accountable for what they do. While a reading knowledge of spiritual direction or an understanding of some of its theoretical schemata can be important in preparing one to do the work and especially in reflecting on it later, such an approach without the practical element of working with individ-uals can be counterproductive and even dangerous. The theories of spiritual life that one reads have been developed from many an individual case over long periods of trial and error. They acknowledge, of course, the rough edges and ambiguities one meets when face-to-face with a directee, but they cannot predict how any one of us will react in that circumstance. For instance, one can understand that change and development in prayer are often signaled by inner darkness, and yet have no idea how to understand and respond to a directee's yearning pain. One may January-February 1992 35 Keegan ¯ Spiritual-Direction Practicum have theories about the termination of spiritual direction, but be completely thrown when a particular directee wants to quit. A program involving a supervised practicum should be considered a sine qua non at some point in the development of a qualified spiritual director. Those who run successful programs usually have articulated their beliefs and pedagogy in a model of spiritual direction which they attempt to impart to the participants. For some, the heart of the model is conversion; for others, religious experience or the incorporation of social awareness into one's life and prayer. The strength of the practicum, however, comes not from a model of spiritual direction, but from the experience of God at work in the directee, the director, and the supervisor--and from their suc-cesses and mistakes. If it is genuinely at the service of its partic-ipants' experience of God, a successful practicum program is a continuous test of the model upon which it based. Change and development in spiritual life may look quite different from what is expected; God's action may outfox the supervisor as well as the director and demand that the staff reflect critically upon its assumptions in the light of its experience. Elements of a Practicum A practicum is composed of a staff and the participants. "Staff" here means supervisory staff, even though other staff persons may be vital to the functioning of the program. The staff oversees the participants in at least six basic and essential elements. 1. Active engagement in the work of spiritual direction. Nothing substitutes for each participant's seeing several directees on a reg-ular basis if the core of learning is to be the recognition of God's action in another's life. Other elements of the program are more or less useful as they help participants become better at recog-nizing and facilitating another person's relationship with God. Directees most often come through the sponsoring organization, with staff members conducting a first interview to determine their readiness for spiritual direction. In other instances, participants in the program bring their own directees. In any case the staff should determine its role in the admission of directees so as to insure that these persons' real needs may be met and that the practicum's participants may best learn from their experience. Their work with a number of directees regularly over an 36 Review for Religious extended period of time provides them with learning that cannot be acquired in briefer time or with only one or two individuals. They may learn from dealing with the slow development of one person's contemplative ability, or with people at different stages of spiritual life or in different socioeconomic conditions, or with various dynamics of change in people's relationship with God. Whereas some beginning directees may already be at home in their inner lives, others will need patient help in discovering an inner landscape, noticing and then articulating interior events, and continuing to pray when things get dark. The way in which such variety challenges or affirms assumptions that the partici-pants have provides an invaluable arena for their formation as spiritual directors. 2. Regular supervision of actual cases. Confidential supervision using verbatim reports (or taped interviews) is the central learn-ing arena. Supervision begins when the participant prepares a detailed ("verbatim") report of what actually occurred in a par-ticular spiritual-direction session, and is furthered in the encounter with a staff supervisor. The focus is on exploring the participant's responses and reactions rather than on diagnosing the directee, and the goal is twofold: assuring the welfare of the directee and promoting the personal and professional integration of the par-ticipant, the fledgling director. Many programs include group supervision to provide insight that may not come from a single supervisor, and to encourage participants in the program to think in a supervisory manner. Learning through supervision to reflect on the particulars of their work with a directee, participants can become aware of their particular strengths and weaknesses as spiritual directors. Rather than simply offering tools or techniques for the work, a super-vised practicum can help directors to discover their own distinc-tive style and abilities, taking as their goal the development of the person of the spiritual director as a director. Supervision helps to develop a discriminating mind-set, a love for criticism, and the healthy skepticism about one's own work which allows God to be the creative one in the lives of directees. 3. Regular personal spiritual direction. It is clear that one of the greatest helps or hindrances to growth in a practicum program is the participant's personal experience of receiving spiritual direc-tion. We shall see in the final section of this article that partici-pants' personal lives and prayer may hit rocky ground in the January-February 1992 37 Keegan ¯ Spiritual-Direction Practicum course of this kind of program, and personal issues may cloud their ability to learn. At least during the practicum, participants should be encouraged to receive direction from directors whose practice is known by the staff to be based on principles similar to those being taught. Furthermore, without an experiential awareness of those principles active in their own life, participants may well find the focus of a particular program either intellectu-ally confusing or, worse, negligible. 4. Study: Courses, Workshops, Reading. A tragic flaw in many practicums is the attempt to accomplish so much that the essen-tials are lost; more material is covered at the expense of contem-plative depth and reflection on the work. No staff wants to certify ignorant or uninformed directors, but the body of knowledge with which a good spiritual director should be familiar is growing so rapidly that it could ease an experiential pedagogy into sec-ond place. Each staff will have to determine for itself how much time and energy should be given to at least these four areas: the-ology (Scripture study, Christology, moral theology), psychology (developmental theory, study of the unconscious, diagnostic cat-egories), spirituality (history, traditions of prayer and discern-ment), and culture (religiopolitical history, issues of social justice). Some will set certain prerequisites for entrance into their pro-grams while others will encourage concurrent workshops, courses, and reading. A rule of thumb might be that academic work in a practicum should illumine the participants' experience of doing spiritual direction and whet their appetite for further investigation rather than just provide familiarity with a broad range of material on spirituality. 5. Reflection. Development of spiritual directors demands con-templative time for participants to remember, think and pray about, and otherwise mull over with their directees. Reflection is a value that needs to be built into the program, or competing forces will eat it away. It is possible to design a course whose aca-demic elements unite around and illuminate the participants' experience doing the work of direction. While the goal of a grad-uate program might be the students' command of the history of spirituality and the works of its major authors, a practicum seeks to help its participants understand their experience in the light of the tradition. Reading assignments, for instance, will be differ-ent than in academic programs: participants may be asked to famil-iarize themselves with the cultural background of a spiritual classic 38 Review for Religious and then read only a few pages of the actual work, imagining the experience described, comparing it with what they have seen, noticing their reactions to it. Questions like the following might be pursued after a reading of the first three chapters of the Life of Teresa of Avila: What do you understand (or not) of her expe-rience of God? Have you seen anything like it in any of your directees? How is it different? What do you make of the cultural influences on Teresa? on your directee? What is God like for these people? Where does Teresa's experi-ence lead? your directee's? Some programs provide retreat week-ends for their participants, or other kinds of shared prayer. Journaling can be built into group time, along with some sharing of that journaling with the group. Finally, the staff's reflective lifestyle, or its absence, speaks most loudly of the values inherent in any program. 6. Evaluation. However it may make us cringe, a supervisory program is inescapably evaluative. Supervision, as described here, is a means of critical self-evaluation. Further, if participants are progressing toward some kind of certification, clear develop-mental criteria must be communicated and maintained. It is essen-tial that the staff have understood these criteria uniformly and agreed upon them and that it apply them equitably. Furthermore, the staff needs to talk at length with one another about their atti-tudes toward evaluation, both of participants' performance and of their own. The more clearly the staff understands the foundational phi-losophy and pedagogy of the program, the more clearly it will communicate the goals and objectives of each term or semester, and the more helpful the evaluations will be for those in the pro-gram. If, for instance, a goal of the first segment is a demon-strated ability to listen to a directee with empathy, acceptance, and genuineness, both the staff and those being evaluated would have to understand and recognize the working definitions of those terms and agree on their place in the work of spiritual direction. A positive evaluation would encourage participants by helping them to own their strengths and successes and would challenge them with specific directions for growth in the next segment of the Reflection is a value that needs to be built into the program, or competing forces will eat it away. ~anuary-Felrruary 1992 39 Keegan ¯ Spiritual-Direction Practicum work. In deciding what constitutes a negative evaluation, how-ever, and what the next steps should be, a staff may run into ques-tions and disagreements rooted in the subjective nature of much of their work, and will need to fall back on their previous inter-action and their togetherness as a team. Evaluation is also a means by which a program can measure its own success in the short term. If the learning goals for each term or semester are not achieved by participants in a demon-strable way, evaluation time 1nay signal a need to rethink parts of the program. 7. Summary. As described here, a practicum program focuses its energies and its various elements on the concrete work of spir-itual direction and on its supervision for learning purposes. Study, reflection, group process, even individuals' own prayer and spir-itual direction are variously related to what happens when the participants engage with a directee. The supervisory staff need a shared understanding and experience of the basic elements of such engagement which they want to develop in those who come to them for training. Because the heart of the practicum is the meeting of persons--the directee, the director, and the supervi-sor, all carrying their own inner wounds and scars, and the supremely free person of God--the entire endeavor stands on precarious ground. The following section will discuss two events which, unlike earthquakes, may be predictable. Some Dynamics of a Supervisory Program. Although a practicum is a clinic for ministerial development, personal as well as clinical issues will inevitably arise among the participants and call for attention. V~hen strongly felt psycho-logical and spiritual change begins to happen to individuals in a group, the forces at play can be simultaneously shrill and very subtle, and a staff ought to be prepared to listen beneath the noise lest their program be derailed. Below I will discuss two issues, a personal issue which often has profound impact on the practicum as a whole and a clinical one which arises from the nature of a practicum. First, if the program presents a refined focus or a particular understanding of the nature of prayer or spirituality, it will prob-ably confront to some degree the spiritual lives of those enrolled in it. People will be challenged to confirm their own experience 40 Review for Religious anew, to look into it more deeply than before, or to criticize and possibly jettison their old assumptions about God, prayer, and spiritual life. They may expose the inadequacy of former spiri-tual directors or may encounter their need for counseling or ther-apy; anger may arise and get directed at staff, peers, friends, or directees. Because of new material about spiritual life or new experience of it, the participants themselves begin to change--some-times radically. This is usually an important and welcome development, signaling real engagement in the pro-gram. However, such personal expe-rience can be so strong and so generally felt that, unless a staff expects and understands it, the oper-ative goal of the program can subtly shift from ministerial to personal growth. A practicum can subtly change into a personal-growth rather than a ministerial endeavor if the staff does not keep the emphasis on the work to A practicum can subtly change into a personal-growth rather than a ministerial endeavor if the staff does not keep the emphasis on the work to be done. be done, always conscious of helping the participants to bring their personal growth to bear on their work with directees. Here the staff itself may well need supervision. Elements of the program can be imperceptibly skewed away from the ministerial issues cen-tral to it. Because the person of the director is the focus of super-vision, for instance, supervisory sessions may subtly become therapeutic rather than clinical and professional. If participants are consistently asked to consult their own experience of life or prayer in reflecting on their work, they may not develop the ability to remember and look critically at other people's experience, which will inevitably offer them a wider and more surprising range. Material can be presented in a way that favors the participants' personal application of it and neglects the further step of apply-ing what they have learned to what they have seen in their directees. Since participants often experience the "personal-conversion phenomenon," it can become a group issue which may be best addressed if there is in place some group function where they are encouraged to talk with one another about what is happening to January-February 1992 41 Keegan ¯ Spiritual-Direction Practicum them personally. Further, the staff may need to be flexible enough to modify the syllabus or calendar, to adjust the presentation of material to the ability of individuals in the group to hear and absorb it. The second issue I intend to discuss, for which I borrow the term "narcissistic crisis,''l occurs in some form in most clinical programs and is complicated by the highly personal and value-laden religious material of spiritual direction. People tend to enter such programs with some infection from the cultural stereotype of the spiritual director as wise, holy, and powerful. Whether they measure themselves positively or negatively against this icon and its expectations, participants very often exhibit regressive behav-ior when a supervisor starts to look at the details of their work. Initial confidence or self-doubt may turn into their opposites when otherwise successful and competent people find themselves scrutinized as they assume their new roles. For our purposes it is important to notice that (1) participants may extraordinarily and unrealistically accept or challenge the foundational elements and philosophy of the program; (2) this is an expectable and wel-come development, rather than something to be avoided, and demands staff understanding, unity, and participation; and (3) this "narcissistic crisis" is primarily an individual issue (in that it will configure itself quite differently in each person's experience), but it can easily--and erroneously--be generalized into a broader dis-satisfaction with the program when it catches similar issues in other participants. The resistance of this phase of practicum training often sounds like rebellion or despair: "I have heard all this before." "I am never going to do this right." "There are lots of ways of doing spiritual direction that you're not giving us." "Tell me what I should have said to this directee." At heart these are often state-ments about the personal difficulties individuals are encountering as their self-esteem experiences some dismantling in supervision or in their comparing themselves with more polished perfor-mances from peers or the staff. So the staff must be keen not to mistake them either for genuine criticism or for signs of genuine understanding of the program's foundational elements. This resis-tance, when felt by a group (either the participants or the staff), can swamp and drown gentler voices of moderation and carries within itself strong "we versus them" projections that must be understood and treated as such by the staff lest they polarize the 42 Review for Religious program. Supervisors need to look beneath the manifest behavior to the personal and professional issues that are awakening. Successful negotiation of this "crisis" can be difficult for a staff, testing its team cohesiveness with urges to side with or against certain participants, and its willingness to recognize and respond flexibly to genuine criticism. Supervisors are idealized, identified with, then ignored or renounced--made into idols and then melted down! Erosion of his or her own self-esteem and professional identity can tempt a staff member to clear up a super-visee's anxiety and confusion rather than work with it as appropriate to this stage of learning, or perhaps to respond in anger, or to exaggerate or minimize the real demands of the program. The very survival of the supervisory staff may hinge upon its having done its work in the following two areas. First, a shared understanding of and desire to work with the foundational philosophy and pedagogy of the program is impera-tive and should not be taken for granted. While diversity of background and ideas can enrich a training program, all mem-bers of the staff will need to understand A participant who finds support, challenge, and growing peership in supervision will grow away from dependence on the supervisor and the institution represented in the practicum. the particular goals being sought when the going gets tough. New staffs need to put aside valuable time to discuss and haggle over what they mean by spiritual direction and training directors, and ongoing staffs could profit from a devil's advocate brought con-sciously into their midst. Second, it is of critical importance that the supervisory work of each staff member be open to the others, and in some detail. For the welfare of the program's participants and for the profes-sional development of the staff, the work they do with partici-pants needs itself to be supervised with the same focus on the presenting person as described earlier. They will need to know and trust each other's work when some of the dynamics detailed here begin to operate, or at least to have a forum in which to challenge and change one another. If the goal of a practicum is the integration of supervised January-February 1992 43 Keegan ¯ Spiritual-Direction Practicum learning into one's own personal style of doing spiritual direc-tion, then the participants' success or failure in resolving this cri-sis could be crucial to their development as spiritual directors. If supervisors maintain only a mentor's stance and never allow their own mistakes and biases to be dealt with, or if the program appears inflexible, participants may perceive little room to blend what they have learned into their particular personalities. The result can be either a defensive posture against the program and its goals or a need to maintain one's connection with it in order to feel competent. On the other hand, a participant who finds support, challenge, and growing peership in supervision will grow away from dependence on the supervisor and the institution repre-sented in the practicum. Toward the end of a successful year, for instance, a supervisee said with some force, "I am going to park this whole damn program and get out and walk!" The remark, articulating his desire to integrate his learning with his own stride, would have told quite a different story--and been far less wel-come- at the beginning of the year. At some point any trained spiritual director will have to ques-tion the basic principles of his or her training, experiment with them, and integrate what is of substance into a personal, distinc-tive style of doing spiritual direction. A practicum can impart the skills and qualities needed in a spiritual director. A better practicum can aim to help qualified directors to be themselves in the practice of direction. Conclusion Inasmuch as we are heirs of the Judeo-Christian legacy, spir-itual directors are face-to-face with an extremely delicate task: to facilitate the self-revelation of the incomprehensible God. While we know that anything we assert about this unsearchable God must be taken back immediately as inadequate, human words and gestures are what we have to work with in the place of awed silence. The God who is omnipresent is also most concrete. The unknowable God has chosen to be known and has, in our Scriptures, revealed a personality, desires, and hopes. God has a divine Name and entrusts it to Moses and Israel (Ex 3). God is tender and caring as a mother or a father (Is 43, 49; Ho 11), pas-sionately angry (Am 5), or desperately sad (Jr 14). Able spiritual directors are women and men who have explored and become 44 Review for Religious responsible for their own personalities and have, to some degree, integrated that with the ministry to which they have been called. They can dare to approach the intimate experience of another person and, above all, the Person of God, with humility and expec-tation. Before them is the task of reverencing the mystery while exploring the everyday events in which the mysterious personal-ity of God becomes incarnate, in a sense continuing by that very work the loving thrust of God into even the smallest details of earthly life. Our tradition makes clear that such discernment arises from and is verified in the community of believers. A practicum in spir-itual direction, then, can be more than a training ground. At its best it can be a microcosm of the People of God, an instance of the kind of critical believing community without which we dare not claim to know in our own lives--nor to help others know-- what God is saying here and now. Note ~ See Baird K. Brightman PhD, "Narcissistic Issues in the Training Experience of the Psychotherapist," International Journal of Psychoanalytic Psychotherapy 12 (1983). Narcissism is discussed as a dynamic element in the struggle for psychic growth, involving "a positive libidinal feeling toward the self" or the maintenance of self-esteem in the face of the erosion of one's grandiose professional self and of one's pro-jection of perfection onto others, namely, the staff, the supervisor. Brightman sees a clinical program "as a developmental period of adult-hood with its own characteristic tasks and demands, and therefore the potential for evoking the conflicts, fixations, and defenses of the preced-ing life stages (as well as the potential for further growth)." January-February 1992 45 CHARLES REUTEMANN On Becoming a Discerning Person Through Spiritual Direction hese reflections are a practical commentary on a short passage from the prophet Jeremiah: "More tortuous than all else is the human heart, beyond remedy; who can understand it? I, the Lord, alone probe the mind and test the heart" (Jer 17:9). The image of "journey" as a way of describing day-to-day movement towards self-knowledge, towards intimacy with God, and towards a generous love and service of neighbor has been popular in most ages and many cultures. Among written descrip-tions are The Pilgrim's Progress, The Ascent of Mount Carmel, The Road Less Traveled, the journey into The Interior Castle, and the four-week journey of the Exercises of St. Ignatius. Even the life of Jesus is presented to us as a journey: with Mary and Joseph from Nazareth to Bethlehem; from Bethlehem to Egypt and then back to Nazareth; from Nazareth to other parts of Galilee and to Judea and Samaria; and finally that fatal last journey up to Jerusalem, and then out to the whole world. In particular, the Gospel of Luke-Acts is cast as a splendid journey story. In the Gospel it is like a great bus ride, with Jesus as driver, gathering up all the poor and the outcasts: smelly shepherds, tax collectors, prostitutes, fishermen, cripples, widows, the blind, the possessed-- all are gathered and brought on the journey to that symbolic holy Charles Reutemann FSC is on the staff of the Center for Spirituality and Justice, a training center in the Bronx for spiritual directors. For six-teen years he was director of Sangre de Cristo Renewal Center in Santa Fe, New Mexico. He resides at Manhattan College and his address is 5050 Fieldstone Road; Riverdale, New York 10471. 46 Review for Religious place Jerusalem. Then in Acts there is another bus ride, and the driver is the Holy Spirit sent by Jesus, gathering more outcasts: eunuchs, sailors, tent makers, prison guards, merchants--all on a bus ride leading to Rome, that symbol of the whole world. Life is a journey, and the most engrossing part is the interior journey of our soul. Our soul's journey--what is it like? Is it merely a random alternation of ups and downs, of going forward and falling back, and then more of the same? Or is there a pattern and a meaning to it? One major spiritual tradi-tion sees our journey as a line, a kind of one-direc-tional climbing of a hill with many slippings and risings. Another and perhaps better spiritual tra-dition sees the spiritual journey as a spiral, as something like the liturgical-year cycle in which we keep moving through the seasons, the seasons of the year, the seasons of our life, the seasons of the life of Jesus, ever moving deeper. With Jesus we move through his birth, early years, public life, conflict life, death, and resurrection. As we touch and live through the seasons of Jesus' life, never boring nor repetitious, we live through the sea-sons of our life, a kind of spiral journeying, touching the same places inside us, but never really the same, as we go deeper, ever trying to find the answers to those two great questions of all life: What does it all mean? and what shall I do with my love? No, we never remain the same on our soul journey, even though our days pass one after the other in twenty-four-hour regularity. This is our interior spiritual journey, fascinating and mysterious. Are there things that we notice as we circle slowly about, things that are happening to us, things that move us forward? and other things that seem to block our way? Of course! First of all, one of the things that all of us recognize and that spiritual guides are most attentive to is our freedom. How much inner freedom do we find in us as the years go by: freedom from our compul-sions, addictions, fixed ways of looking at things? And somehow we also recognize that we cannot will our freedom--it is some-thing that happens, like Topsy, or the Velveteen Rabbit. Another thing we may become aware of as we move along, and it is much akin to freedom, is detachment: Are we really beginning to lose our ego, to lose that self-regarding self?. I cannot forget some- Life is a journey, and the most engrossing part is the interior journey of our soul. January-February 1992 47 Reutemann ¯ Becoming a Discerning Person Our prayer shows us what road we are and what direction we are facing on that road. thing I heard many years ago from an English university profes-sor. We were doing a workshop in Dublin, and one day he casu-ally mentioned that he was teaching history to Mother Teresa's novices in a convent outside of London. "Oh," I said, "and what kind of woman is Mother Teresa?" He paused a moment and then slowly said, "She's a woman who has lost her ego." I have never forgotten that. What a marvelous achievement, and what a lifelong process! A third thing we might begin to notice as we move along on our journey is what motivates us. Are we really begin-ning to live more and more by faith, seeing things through Gospel values and truths, gradually find-ing ourselves more like St. Paul when he cries out, "I live! no, not I, but Christ is beginning to live in me"? There may be other signs that we notice about our inner selves: a certain simplicity, a movement towards integrity--but wait a minute! Are we aware of what we have been saying: ing freedom, noticing detachment, noticing living by faith? Now that is something to notice! Is it possible to become a more noticing person? And there we have the magic word, discernment! Noticing is discernment; a noticing heart is a discerning heart. Or is it a discerning head? Or is it both? Let us pause to look at the other expression in our reflection, "spiritual direction." We all need direction, especially if we find ourselves in an unknown land of many roads, like some parts of the Bronx, or downtown Boston, or Jersey City. And the same is true of our interior life, our spirit life. Most of us know exactly what St. Paul is talking about when he exclaims: "I don't know where I'm going. I don't do the good things I want to do; instead, I do the evil I don't want to do. My inner being delights in the law of God; but I am aware of a different law that is at work in me, that fights against the law that my mind approves of. It makes me a prisoner to the law of sin which is at work in me. What an unhappy person I am! Who will rescue me from this road that is taking me to death? Who will show me the way?" (Rm 7:15-24, adapted). Everyone on the spiritual journey of life needs direction, needs some guidance for the spirit. We know there are various maps to help us find this direction: spiritual books and magazines 48 Review for Religqous that we can study and learn by, especially that great map, the Holy Bible, which has directed more people in the whole world than any other--and still does. Another source of direction is our own prayer, our struggle to be quiet and to reflect, our crying out "Give me guidance today, O Lord!" Our prayer shows us what road we are on, and what direction we are facing on that road. And then there is another source, something that has been practiced in all cultures and religions, namely, the conversation between two people about the interior life and its ways. This con-versation is frequently called "spiritual direction." To a woman coming to me for such direction, I once said, as we faced each other in a relaxed setting, "And zvhy do you want spiritual direc-tion?" She was startled, but after a moment's silence she leaned forward and said, "I want to become more real." I was startled by the beauty of her response. Then I said: "And what would it mean for you to become more real?" Again she was thoughtful: "Well, I have this friend whose mother has Alzheimer's disease. Every time I see her when she's walking with her mother, she is smiling." So it is that some people seek spiritual direction, a conversa-tion with another adult about their values and their God, because they have seen something beautiful in another person and they want to be like that. They are challenged to fill up what is want-ing in themselves, to grow, to go deeper, to become more real. Other people, like myself when I first sought direction many years ago, recognize that, although they want God in their lives, they get careless and easily become distracted, even choked, by the anxieties and cares of the world. They need someone to talk with about their desire for God, someone to be accountable to--so that, in the very telling of their stow, they may be strengthened in their resolve and receive clarity about the paths to God. Others seek spiritual direction because they are troubled: there is a crisis in their lives. It may be a relationship, it may be a major decision about a vocational choice, it may be an addiction. But always this crisis is affecting the sense of God in their lives: Does God understand? Where is God? Am I on the right path? More tortuous than all else is the human heart. Where is the direction? They need the Lord to probe their mind and test their heart. For others, things are not all that clear. There is no crisis, but there seems to be something missing. The refrain "Is that all there is?" rings through their lives. They have had no other adult January-February 1992 49 Reutemann ¯ Becoming a Discerning Person with whom they can talk values. And so, finding themselves drift-ing, uncertain, lacking meaning, they seek direction. From all of this, can we now say that we have some sense of what spiritual direction looks like, at least in a Christian setting and in today's world? It is a conversation between two adults in which one is seeking some guidance on the path to God and the meaning of life. It is not idle chatter, nor even problem solving, though it is about the ordinary things of life: communication, liv-ing situation, working conditions, relationships. It takes time, honesty, and a spiritual sense. It is one of the gifts of the Spirit for forming the Christian and the Christian community. Can we say anything about the guide, the spiritual director? Like all guides, it would seem that the guide should have some training, some expertise, and that he or she should also be receiv-ing spiritual direction on the pilgrim road. We would want a knowledgeable person, someone familiar with the inner move-ments of the heart, the roadways, possessing some skills that might avoid pitfalls, especially the skill of listening to where the person wants to go--listening is so important, and it is a listening that goes beyond ideas and words and focuses on feelings and desires. Every pilgrim on the spiritual journey is best known by his or her desires and feelings, and the guide must be attentive to them. The director need not be a holy person, but he or she must be a seeker of God, one who prays regularly and who has a vision of faith. Lastly, the spiritual guide must really have the interests of the pilgrim at heart, and thus must be patient, humble, and under-standing. It is God who gives the increase, it is God who sends down the rain to water the paths. Can we say anything about what a spiritual-direction session would look like? Well, obviously, the directee would come pre-pared, that is, ask herself beforehand: Where has God been in my life since last we met? What have been some of my responses? As 1 reflect, what might I like from this session? Can I say any-thing about my prayer or about something that has struck me? The session itself can last forty-five minutes to an hour, but no longer than that and possibly shorter. When someone begins direction, it is helpful that the meetings be somewhat frequent: each week or every other week. Then, after three or four meet-ings, the space can be lengthened to three or four weeks. And, of course, to get the most benefit, the directee would take time to write down and even pray over what has been noteworthy in the 50 Review for Religious session. Let me illustrate this point. It is rare that I receive letters from my directees, but recently I did receive one that reads in part like this: "Mainly just want to tell you how much I have come to value our sessions. Thanks very much for your interest, atten-tion, and care in helping me to come to know the Lord better in my life. I believe it is also helping me to communicate that kind of experience to others whom I meet in the course of my own work and ministry, my own life. I guess what occasions this, in addition to the gratitude, is that I just wrote up for myself, as I usually do, a little summary of the points that we talked about . And I was surprised to see how wide-ranging it was, and the depth too, and the com-monalities among the points .Certain themes do begin to appear after a time . " Of course, a director or guide prepares too, by prayer, by reflection, and sometimes by written observations that help chart the inner movements on the directee's journey and the basic direction. Let me now say some more about "discernment" and then try to relate it to how spiritual direction ought to be helping us become more discerning persons. Frequently individuals and even whole groups, when faced with a major decision, will say, "You know, I (we) have to discern that"; and then they start some pro-cess to which they give the name "discernment." Is that what dis-cernment is, something we do when we have to make a big decision? Yes and no. I like to call decision making a "choosing" that gets into the will and into the feeling part of me. Of course, as I do that, I need to weigh things before I say yes to what I choose. I also like it when Karl Rahner says, "There are no big decisions; there are only bundles of little decisions." He seems to be suggesting that we are making little choices all along, choices coming from our feelings and our thinking, perhaps more from one than the other. So discernment is something we can practice in those little choices that might eventually get into a bundle for a big choice. And discernment therefore could become some kind of a habit of noticing my feelings and testing their reasonable-ness,~ that is, whether or not they are leading me to my better self and to my God or leading me away, down some primrose path to my ego self. We should try to become a discerning person in the ordinary times and in the little choices, for discernment is 'There are no big decisions; there are only bundles of little decisions.' January-February 1992 51 Reutemann ¯ Becoming a Discerning Person not the kind of thing we can start practicing when we need to make a big decision. When asked "Who is the holy person?" the Lord Buddha answered: "There are sixty minutes to the hour, and sixty seconds to each minute, and sixty fractions of a second to each second. If anyone could be fully present in each fraction of each second, that person would be a holy person." Awareness leading to rightmindedness. Noticing, testing, leading to choice. For most of us, growth in self-knowledge occurs when we take more notice of our feelings and name them. For, although we may be deeply feeling people, most of our conscious life is taken up with thought: making observations, giving our opinions, try-ing to figure out what we are to do. But does this get down to the deeper self, the desiring self, the hoping and choosing self?. Spiritual directors need to assess this so that they come to see the necessity of helping directees uncover feelings and name them. But it is equally necessary that people test with their heads the inner reasonableness of their feelings: W~here are they coming from? Are they leading to or away from God? Can we conclude then that in discernment it would be a mis-take to separate our feelings from our knowledge-insight? that it would be a mistake to consider our feelings as better criteria for discernment and decision making? and, finally, that we make a mistake when we overlook the possibility that, although operat-ing out of our heads can distort the spiritual journey, living only by feelings or feeling-insights, "spiritual hunches" if you will, can be equally distortive? ~ But perhaps we are getting too theoretical. Let me give some examples of how spiritual direction can help someone become a more discerning person. Peter is an ordained minister who is beginning spiritual direction. He says he is overburdened by the work of an inner-city parish. In several sessions he mentions his hope that the spiritual direction will give him an answer to his "burnout." The spiritual director can help Peter examine his day, note areas that might be curtailed, and perhaps even recommend that he change ministries. Another way to go is to examine with Peter his feelings about his situation: What are the feelings? anger? sadness? self-pity? feeling abandoned and alone? He might then be asked whether the different feelings (not his work nor the situation in general) are leading him to God or away from God. This question needs to be asked with careful nuances. It is here, too, that the exchange can become prayerful. Most people 52 Review for Religious never examine their feelings with God. They may mention them to God, but they never explore how God reacts or even feels about their feelings. It is almost as though God were "over there," observing things, but never really empathetic, never really involved in their feelings, especially "negative" ones like anger, sadness, and self-pity. Is it possible that, as Peter explores his feelings about his burnout, he might become more aware, more discerning about his inner movements and the direction in which they are taking him: to God? away from God? Is it possi-ble, too, that out of this awareness some clarity about practical decisions affecting his burnout might come to him? Can we see how some kind of disciplined willing-ness to look at our feelings and testing their reasonableness with God is central to dis-cernment? Can we also see that it is a chal-lenge to the spiritual director to encourage directees, especially those who operate out of their head (as most of us do), to take this route? It is indeed a real challenge, even hard work. Maria has been coming for direction for several years. She is energetic, has a sense of humor, and talks with verve and rapid-ity. She actively seeks God, even seems to wrestle with him in a verbal kind of way. One day she comes and blurts out: "Where am I in my relationship with God? I am becoming more and more clearly aware of my sinfulness--not vague sinfulness, but specific sins and definite sinfulness. I realize I can do nothing good. I wonder why he bothers with me. And yet I am at peace with this; I don't feel upset by this. And then, when I go into poor neigh-borhoods and see all the people and the poverty and suffering, I wonder if there is a God. I doubt that there can be a God. No, I just don't believe there is a God." She stops and looks at the direc-tor as though to say, "Now solve that!" Clearly, the spiritual director cannot solve anything, nor should she try. Yet there is a "way out." In listening to Maria, the director needs also to listen to herself, noting any movements that are taking place within herself as she listens to Maria. She notices a twinge in her heart when Maria says, "I wonder why he bothers with me." Acting on that, and by patient questioning, the All growth in the spiritual life is strongly rooted in desire, and it is from desire that commitment flows. January-February 1992 53 Reutemann ¯ Becoming a Discerning Person director explores: "Why do you wonder? What is that like? What are you feeling as you wonder that? And God, what might she be feeling as you realize within yourself that you can do nothing good by yourself?." Following this, there might be the opportunity to look closely at the poor, the suffering, and the abandoned and to wonder with Maria whether God bothers with them as she does with her. And then it might be possible to ask Maria: "Are you aware of God asking anything of you in all of this? Do you and God have anything in common here?" Helping a person sort out movements within, even seemingly contradictory movements like peace and sinfulness, compassion for the poor and disbelief in God, is exactly what spiritual direction and its discernment is all about. Other examples of this sorting-out process could be given; but perhaps it is time to make some summary observations about spiritual direction and becoming a discerning person. 1. Formal spiritual direction allows someone to articulate experiences. The central element in experiences, however, is feel-ings and, ultimately, the desires associated with those feelings. All growth in the spiritual life is strongly rooted in desire, and it is from desire that commitment flows. 2. When spiritual direction is focused on discerning the inner movements, then ordinarily connections can be made, themes and tendencies become apparent, and a sense of a desirable direc-tion becomes clear. When this occurs over time, a feeling of ener-gized peace develops on the journey. This becomes evident when remarks like these are made at the end of a direction session: "You're the only one I can talk with on this level--it means a lot to me." "This has been a very insightful session today--it hangs together." "My retreat experience has become more real to me after our talking about it. Things are working out." 3. When discernment is being practiced in spiritual direc-tion, there frequently occur corrections in judgments that directees make about themselves, especially negative judgments. In other words, a positive realistic outlook about the self develops. In addition, the Achilles' heel--that blocking, negative orientation which keeps recurring--generally gets discovered, and this allows for appropriate strategies to deal with it. 4. Practicing discernment with the assistance of a spiritual director encourages a disciplined willingness to check out feel-ings, name them, and test them against reality, that is, test their Review for Religious inner rationality. In this way we discover whether our feelings and what underlies them are leading us to God and our better self, or away from God into darkness and confusion. 5. Insight alone rarely changes people. Action, or commit-ment to trying to live differently, often does change people. Hence, it is not sufficient that our discerning be merely an aware-ness. Motivated desires and even specific tasks need to follow awareness, and so it can be said that discernment and decision making work together for growth in the spiritual life. 6. From all of the above, hopefully we can see that the goal of spiritual direction is to develop a discerning person who func-tions thus outside of the spiritual-direction relationship, some-one who moves with clarity in the direction of active love. Hopefully, too, those two basic questions of the life journey: What does it all mean? and what shall I do with my love? will find bet-ter, clearer answers. Note 1 See pp. 36-37 of Michael J. O'Sullivan sJ, "Trust Your Feelings, but Use Your Head: Discernment and the Psychology of Decision Making," Studies in the Spirituality of Jesuits, 22/4 (September 1990). I have been helped in my thinking about the interrelationship of feeling and thought in discernment by this article. The Light at the End of the Year Snow has fallen. Day is dark With the early coming on of night; December's darkness fin& its only spark Of brilliance in the Christmas light. Gray as our winter lives become, and stark With harshest turns of weather, bright Is the year's blessed ending. Mark! Now the starburst at earth's Eastward height. Nancy G. Westerfield January-February 1992 55 BRIAN O'LEARY Discernment and Decision Making Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God's will is--his good, pleasing, and perfect will (Rm 12:2). exposing the influence that a projected course of action will have on one's relationship to God in Christ. It is not, therefore, some kind of generalized awareness of God or of his presence, but an insertion into a process--the process of finding and owning the will of God or, in other words, of Christian decision making. A dis-cernment which does not lead to a decision is incomplete, has been aborted at some point along the way. When a decision has been reached, it becomes a concrete expression, an incarnation of one's desire to respond to God's love and to serve his kingdom. Personal Freedom In spite of the laudable wishes of many Christians to move away from an

La tesi sviluppa il tema del processo all'imputato assente. Il presente lavoro trae spunto dalla riforma operata con la legge 28 aprile 2014, n. 67. Esso si prefigge l'obiettivo di analizzare, da un lato, il contenuto della nuova disciplina – sia sotto il profilo statico, sia sotto quello dinamico - con particolare riferimento all'imputato assente e all'irreperibile e, dall'altro lato, di verificare se il nuovo assetto normativo italiano possa dirsi conforme ai dicta sovranazionali. Il primo capitolo è dedicato allo studio delle fonti sovranazionali e alla ricostruzione degli status processuali connessi alla mancata presenza dell'imputato vigenti nell'ordinamento interno prima dell'entrata in vigore della riforma del 2014. In particolare, nella prima sezione, vengono analizzate le fonti internazionali (Nazioni Unite) ed "europee" (Consiglio d'Europa ed Unione Europea), oltre alla giurisprudenza della Corte Europea dei diritti dell'Uomo e del Comitato dei diritti umani dell'O.N.U. Viene illustrato il contenuto degli atti normativi e delle sentenze al fine di delineare le caratteristiche del processo all'assente così come emerge in sede sovranazionale. La seconda sezione è, invece, dedicata alla disciplina italiana pre-riforma. In essa vengono, in particolare, descritti gli istituti della contumacia e dell'assenza, nonché le problematiche ad essi connesse e le critiche che - in particolar modo a margine della contumacia - la dottrina aveva sollevato, per giungere alle figure dell'imputato latitante e dell'imputato irreperibile. Descritta la situazione previgente ed evidenziate criticità e proposte di riforma, si passa al secondo capitolo in cui vengono analizzati i profili statici della riforma. Si prendono, tra gli altri, in esame gli art. 420-bis - 420-quater c.p.p., individuando i presupposti applicativi sia della dichiarazione dell'assenza dell'imputato, sia della sospensione del processo per irreperibilità dell'imputato. Vengono inoltre analizzati i profili problematici: il rapporto tra conoscenza legale e conoscenza effettiva; le intersezioni tra consapevolezza e diritto ad una corretta informazione; la trasformazione del diritto ad essere informato in dovere di informarsi; nonché il difetto di coordinamento evidenziato dalla permanenza del termine "contumacia" – anche dopo la riforma – in alcuni ambiti dell'ordinamento processuale. Il capitolo si conclude con la valutazione della disciplina italiana alla luce dei precetti sovranazionali. Si passa poi, nel terzo capitolo, allo studio dei profili dinamici del processo in absentia, analizzandone l'iter in udienza preliminare - con particolare riferimento alla revoca dell'ordinanza dichiarativa dell'assenza - e in dibattimento. Lo studio prosegue con l'analisi delle impugnazioni, con particolare riguardo al giudizio di secondo grado, all'annullamento con rinvio della Corte di Cassazione e alla rescissione del giudicato. Il capitolo si conclude con l'esame della disciplina transitoria conseguente all'entrata in vigore della legge 28 aprile 2014, n. 67 e con il confronto tra i profili dinamici del processo in assenza dell'imputato e i dicta sovranazionali. Nel quarto capitolo, si analizzano le ricadute che la riforma del processo in absentia manifesta su delle specifiche branche del sistema processuale. In particolare, si prendono in esame gli effetti derivanti dall'abolizione della contumacia e della conseguente introduzione della figura dell'assente e dell'irreperibile sul processo penale a carico degli enti, sul processo dinanzi al Tribunale per i Minorenni, sul giudizio dinanzi al giudice di pace e sul processo penale militare. Il quarto capitolo si conclude con un'analisi dei riflessi che la legge 28 aprile 2014, n. 67 ha avuto sulla cooperazione giudiziaria in materia penale, con specifico riferimento all'estradizione, al mandato d'arresto europeo e al reciproco riconoscimento delle sentenze. ; The topic of this thesis is the trial in absentia. The starting point of the analysis is the reform introduced with Act 28 April 2014, No. 67. The objective of the thesis is to analyse the content of the new rules – from both the static and the dynamic point of view - with special reference to defendants who fail to appear and those who are untraceable- and to assess whether the new Italian legislation complies with supranational dicta. The first chapter contains a review of supranational sources and the description of the procedural status deriving from non-appearance of the defendant as defined in the Italian legislation before the entry into force of the reform in 2014. Specifically, in the first section, I analyse the international (United Nations) and "European" (Council of Europe and European Union) sources, as well as the decisions of the European Court of Human Rights and the Human Rights Committee of the United Nations. I describe the content of the legislation and court decisions in order to identify the characteristics of the trial in absentia as specified at the supranational level. The second section focuses on Italian legislation before the reform. Here I specifically describe the institutions of "contumacia" [non-appearance without legitimate impediment] and "assenza" [defendant waiving the right to be present], as well as the related issues and the objections - in particular those concerning "contumacia" - levelled by the jurisprudence, to arrive to the case of the defendant who wilfully absconds and the one who is untraceable. After describing the pre-existing situation and pointing out problems and reform proposals, in the second chapter I analyse the static aspects of the reform. I review, among others, art. 420-bis to 420-quater of the Code of Criminal Procedure, identifying the conditions for the application of the declaration of non-appearance by the defendant and the suspension of the trial when the defendant is untraceable. The problematic aspects are also analysed: the relationship between legal and actual information; the overlap of awareness and right to be properly informed; the transformation of the right to be informed in duty to become informed; and the lack of consistency shown by the continued use of the term "contumacia" in some parts of the procedural system, even after the reform. The chapter ends with an assessment of the Italian legislation in the light of the supranational rules. In the third chapter, I then review the dynamic aspects of the trial in absentia, analysing its iter at the preliminary hearing - particularly with regard to the revocation of the declaration of non-appearance - and at the trial. This is followed by an analysis of the appellate process, particularly with regard to the judgement of second instance, the nullification with judicial review of the Court of Cassation, the highest appeal court in Italy, and the breach of res iudicata. The chapter ends with an analysis of the transitory rules applied after the entry into force of Act 28 April 2014, No. 67, and with the comparison of the dynamic aspects of the trial in absentia with the supranational dicta. In the fourth chapter, I analyse the repercussions of the reform of the trial in absentia on some specific areas of the procedural system. Specifically, I review the effects of the elimination of the concept of "contumacia", and the resulting introduction of the categories of the non-appearing and untraceable defendant, on criminal trials against organisations, trials in the Tribunale per i Minorenni (the Italian Youth Court), judgements by the Giudice di pace (Justice of the Peace), and military criminal trials. The fourth chapter ends with an analysis of the implications of Act 28 April 2014, No. 67 on judicial cooperation in criminal law issues, with specific reference to extraditions, European arrest warrant, and reciprocal recognition of judgements.

The PGC was funded by National Institute of Mental Health (NIMH) Grant Nos. MH085520 (to PFS) and MH080403. Statistical analyses were carried out on the Genetic Cluster Computer (http://www. geneticcluster.org) hosted by SURFsara and financially supported by the Netherlands Scientific Organization Grant No. NWO 480-05-003 (to D. Posthuma) and the department of Psychology, Vrije Universiteit Amsterdam along with a supplement from the Dutch Brain Foundation. The Bonn/Mannheim GWAS was supported by the German Federal Ministry of Education and Research (BMBF) through the Integrated Genome Research Network Systematic Investigation of the Molecular Causes of Major Mood Disorders and Schizophrenia Grant Nos. 01GS08144 and 01GS08147, under the auspices of the National Genome Research Network plus, and through the Integrated Network Integrated Understanding of Causes and Mechanisms in Mental Disorders, under the auspices of the e:Med Programme Grant Nos. 01ZX1314A and 01ZX1314G. The Bonn/Mannheim GWAS was also supported by the German Research Foundation (DFG) Grant Nos. FOR2107, RI908/11-1, and NO246/10-1. The GenRED GWAS project was supported by NIMH R01 Grant Nos. MH061686 (to DFL), MH059542 (to W.H. Coryell), MH075131 (W.B. Lawson), MH059552 (JBP), MH059541 (W.A. Scheftner), and MH060912 (MMW). Max Planck Institute of Psychiatry MARS study was supported by the BMBF Program Molecular Diagnostics: Validation of Biomarkers for Diagnosis and Outcome in Major Depression by Grant No. 01ES0811. Genotyping was supported by the Bavarian Ministry of Commerce, and the BMBF in the framework of the National Genome Research Network by Grant Nos. NGFN2 and NGFN-Plus, FKZ 01GS0481 and 01GS08145. The Netherlands Study of Depression and Anxiety and the Netherlands Twin Register contributed to Genetic Association Information Network (GAIN)-MDD and to MDD2000. Funding for NTR/NESDA was from the following: the Netherlands Organization for Scientific Research (MagW/ZonMW Grant Nos. 904-61-090, 985-10-002, 904-61-193, 480-04004, 400-05-717, 912-100-20; Spinozapremie Grant No. 56-464-14192; Geestkracht program Grant No. 10-000-1002); the Center for Medical Systems Biology (NWO Genomics), Biobanking and Biomolecular Resources Research Infrastructure, Vrije Universiteit's Institutes for Health and Care Research and Neuroscience Campus Amsterdam, BIC/BioAssist/RK (Grant No. 2008.024); the European Science Foundation (Grant No. EU/QLRT-200101254); the European Community's Seventh Framework Program (Grant No. FP7/2007-2013); ENGAGE (Grant No. HEALTH-F4-2007-201413); and the European Science Council (Grant No. ERC 230374). Genotyping was funded in part by the GAIN of the Foundation for the US National Institutes of Health, and analysis was supported by grants from GAIN and the NIMH (Grant No. MH081802). Funding for the QIMR samples was provided by the Australian National Health and Medical Research Council (Grant Nos. 241944, 339462, 389927, 389875, 389891, 389892, 389938, 442915, 442981, 496675, 496739, 552485, 552498, 613602, 613608, 613674, 619667), the Australian Research Council (Grant Nos. FT0991360, FT0991022), the FP-5 GenomEUtwin Project (Grant No. QLG2-CT-2002-01254), and the US National Institutes of Health (Grant Nos. AA07535, AA10248, AA13320, AA13321, AA13326, AA14041, MH66206, DA12854, DA019951), and the Center for Inherited Disease Research (Baltimore, MD). RADIANT was funded by the following: a joint grant from the UK Medical Research Council and GlaxoSmithKline (Grant No. r G0701420); the National Institute for Health Research Specialist Biomedical Research Centre for Mental Health at the South London and Maudsley National Health Service Foundation Trust and the Institute of Psychiatry, King's College London; the UK Medical Research Council (Grant No. G0000647), and the Marie Curie Industry-Academia Partnership and Pathways (Grant No. 286213). The GENDEP study was funded by a European Commission Framework 6 grant (EC Contract Ref.: LSHB-CT2003- 503428). Genotyping of STAR* D was supported by NIMH Grant No. MH072802 (to SPH). STAR* D was funded by NIMH Grant No. N01MH90003 to the University of Texas Southwestern Medical Center at Dallas (to A.J. Rush). The CoLaus/PsyCoLaus study was supported by research grants from GlaxoSmithKline, the Faculty of Biology and Medicine of Lausanne, and the Swiss National Science Foundation (Grant Nos. 3200B0-105993, 3200B0-118308, 33CSCO-122661, 33CS30-139468, 33CS30-148401) and two grants from GlaxoSmithKline Clinical Genetics. SHIP is part of the Community Medicine Research net of the University of Greifswald, Germany, which is funded by the Federal Ministry of Education and Research (Grant Nos. 01ZZ9603, 01ZZ0103, 01ZZ0403), the Ministry of Cultural Affairs, and the Social Ministry of the Federal State of Mecklenburg-West Pomerania. Genome-wide data have been supported by the Federal Ministry of Education and Research (Grant No. 03ZIK012) and a joint grant from Siemens Healthcare, Erlangen, Germany, and the Federal State of Mecklenburg-West Pomerania. SHIP-LEGEND is funded by the DFG (Grant No. GR 1912/5-1). The TwinGene study was supported by the Swedish Ministry for Higher Education, the Swedish Research Council (Grant No. M-2005-1112), GenomEUtwin (Grant Nos. EU/QLRT2001-01254,QLG2-CT-2002-01254), the Swedish Foundation for Strategic Research and the US National Institutes of Health (Grant No. U01 DK066134). The collection of PRISME control subjects and genotyping of the 883 Danish control subjects was supported by grants from The Danish Strategic Research Council, The Stanley Research Foundation, and H. Lundbeck A/S. The Muenster Depression cohorts were supported by the European Union (Grant No. N Health-F2-2008-222963) and by grants from the DFG (Grant Nos. FOR 2107 and DA1151/5-1 [ to UD]), Innovative Medizinische Forschung of the Medical Faculty of Munster (Grant Nos. DA120903, DA111107, and DA211012 [ all to UD]). Generation Scotland is supported by a Wellcome Trust Strategic Award "Stratifying Resilience and Depression Longitudinally" (Reference No.: 104036/Z/14/Z) and core support from the Chief Scientist Office of the Scottish Government Health Directorates (Grant No. CZD/16/6) and the Scottish Funding Council (Grant No. HR03006).r The NIMH Cell Repository at Rutgers University and the NIMH Center for Collaborative Genetic Studies on Mental Disorders made essential contributions to this project. Genotyping was carried out by the Broad Institute Center for Genotyping and Analysis with support from Grant No. U54 RR020278 (which partially subsidized the genotyping of the GenRED cases). Collection and quality control analyses of the control dataset were supported by grants from NIMH and the National Alliance for Research on Schizophrenia and Depression.r We acknowledge the contributions of Dr. George S Zubenko and Dr. Wendy N Zubenko, Department of Psychiatry, University of Pittsburgh School of Medicine, to the GenRED I project. We are grateful to Knowledge Networks (Menlo Park, CA) for assistance in collecting the control dataset. We express our profound appreciation to the families who participated in this project, and to the many clinicians who facilitated the referral of participants to the study. We thank the twins and their families registered at the Australian Twin Registry for their participation in the many studies that have contributed to this research. We thank V. Mooser, G. Weaber, and P. Vollenweider who initiated the CoLaus project. We express our gratitude to the Lausanne inhabitants who volunteered to participate in the PsyCoLaus study. We would like to acknowledge the PRISME-study group, Denmark, for collection of the PRISME samples. We thank David M. Hougaard, Section of Neonatal Screening and Hormones, Statens Serum Institute, Copenhagen, Denmark; Preben Bo Mortensen, National Centre for Register-based Research, Aarhus University, Denmark; Merete Nordentoft, Mental Health Centre, Copenhagen, Denmark; and The Lundbeck Foundation Initiative for Integrative Psychiatric Research, iPSYCH, Denmark. Funding from the BBSRC and MRC is gratefully acknowledged.r Data used in the preparation of this article were obtained from the Genetic and Environmental Risk for Alzheimer's disease (GERAD1) Consortium. As such, the investigators within the GERAD1 consortia contributed to the design and implementation of GERAD1 and/or provided data but did not participate in analysis or writing of this report.r SS, HS, KS, and TET are employees of deCODE Genetics/Amgen. VA received funds from the German Federal Ministry of Education and Research, from the European Union (FP 7), and from the Interdisciplinary Center for Clinical Research Munster, and he has served on the advisory boards of, or has given presentations on behalf of the following companies: Astra-Zeneca, Janssen-Organon, Lilly, Lundbeck, Servier, Pfizer, Otsuka, and Trommsdorff. BTB has received funding from the National Health and Medical Research Council Australia and honoraria from Lundbeck, BristolMeyers Squibb, Sanofi, Servier, Astra-Zeneca, Pfizer. IJD is supported by the MRC-BBSRC, Centre for Cognitive Ageing and Cognitive Epidemiology, part of the cross council Lifelong Health and Wellbeing Initiative (Grant No. MR/K026992/1). HJG has received funding from German Research Foundation and Federal Ministry of Education and Research Germany and speakers honoraria from Eli Lilly and Servier. CH acknowledges support from the Medical Research Council (MRC) and the Biotechnology and Biological Sciences Research Council (BBSRC). DJM is supported by an , funded by the Chief Scientist Office. AMM is supported by a Scottish Funding Council Senior Clinical Fellowship and by the Dame Theresa and Mortimer Sackler Foundation and has received research support from Pfizer, Janssen, and Lilly. CMM was supported by the Netherlands Organization for Scientific Research (Grant No. NOW VENI 916-76-125). BM- M has consulted for Affectis Pharmaceuticals. MP has served on the advisory boards of Lundbeck and Eli Lilly ; BACKGROUND: Major depressive disorder (MDD) is a disabling mood disorder, and despite a known heritable component, a large meta-analysis of genome-wide association studies revealed no replicable genetic risk variants. Given prior evidence of heterogeneity by age at onset in MDD, we tested whether genome-wide significant risk variants for MDD could be identified in cases subdivided by age at onset. METHODS: Discovery case-control genome-wide association studies were performed where cases were stratified using increasing/decreasing age-at-onset cutoffs; significant single nucleotide polymorphisms were tested in nine independent replication samples, giving a total sample of 22,158 cases and 133,749 control subjects for subsetting. Polygenic score analysis was used to examine whether differences in shared genetic risk exists between earlier and adult-onset MDD with commonly comorbid disorders of schizophrenia, bipolar disorder, Alzheimer's disease, and coronary artery disease. RESULTS: We identified one replicated genome-wide significant locus associated with adult-onset (.27 years) MDD (rs7647854, odds ratio: 1.16, 95% confidence interval: 1.11–1.21, p 5 5.2 3 10-11). Using polygenic score analyses, we show that earlier-onset MDD is genetically more similar to schizophrenia and bipolar disorder than adult-onset MDD. CONCLUSIONS: We demonstrate that using additional phenotype data previously collected by genetic studies to tackle phenotypic heterogeneity in MDD can successfully lead to the discovery of genetic risk factor despite reduced sample size. Furthermore, our results suggest that the genetic susceptibility to MDD differs between adult- and earlier-onset MDD, with earlier-onset cases having a greater genetic overlap with schizophrenia and bipolar disorder. ; United States Department of Health & Human Services National Institutes of Health (NIH) - USA NIH National Institute of Mental Health (NIMH) MH085520 MH080403 ; SURFsara ; Netherlands Scientific Organization NWO 480-05-003 ; Department of Psychology, Vrije Universiteit Amsterdam ; Dutch Brain Foundation ; Federal Ministry of Education & Research (BMBF) 01GS08144 01GS08147 ; National Genome Research Network plus, and through the Integrated Network Integrated Understanding of Causes and Mechanisms in Mental Disorders ; e:Med Programme 01ZX1314A 01ZX1314G ; German Research Foundation (DFG) FOR2107 RI908/11-1 NO246/10-1 ; United States Department of Health & Human Services National Institutes of Health (NIH) - USA NIH National Institute of Mental Health (NIMH) MH061686 MH059542 MH075131 MH059552 MH059541 MH060912 ; Federal Ministry of Education & Research (BMBF) 01ES0811 ; Bavarian Ministry of Commerce ; Federal Ministry of Education & Research (BMBF) NGFN2 NGFN-Plus FKZ 01GS0481 01GS08145 ; Netherlands Organization for Scientific Research (MagW/ZonMW) 904-61-090 985-10-002 904-61-193 480-04004 400-05-717 912-100-20 ; Spinozapremie 56-464-14192 ; Geestkracht program 10-000-1002 ; Center for Medical Systems Biology (NWO Genomics) ; Biobanking and Biomolecular Resources Research Infrastructure ; Vrije Universiteit's Institutes for Health and Care Research and Neuroscience Campus Amsterdam ; BIC/BioAssist/RK 2008.024 ; European Science Foundation (ESF) EU/QLRT-200101254 ; European Union (EU) FP7/2007-2013 ; ENGAGE HEALTH-F4-2007-201413 ; European Science Council ERC 230374 ; United States Department of Health & Human Services National Institutes of Health (NIH) - USA ; GAIN ; United States Department of Health & Human Services National Institutes of Health (NIH) - USA NIH National Institute of Mental Health (NIMH) MH081802 MH072802 N01MH90003 ; National Health and Medical Research Council of Australia 241944 339462 389927 389875 389891 389892 389938 442915 442981 496675 496739 552485 552498 613602 613608 613674 619667 ; Australian Research Council FT0991360 FT0991022 ; FP-5 GenomEUtwin Project QLG2-CT-2002-01254 ; United States Department of Health & Human Services National Institutes of Health (NIH) - USA AA07535 AA10248 AA13320 AA13321 AA13326 AA14041 MH66206 DA12854 DA019951 U01 DK066134 ; Center for Inherited Disease Research (Baltimore, MD) ; UK Medical Research Council and GlaxoSmithKline G0701420 ; National Institute for Health Research (NIHR) ; Maudsley National Health Service Foundation Trust ; Institute of Psychiatry, King's College London ; Medical Research Council UK (MRC) G0000647 ; European Union (EU) 286213 ; European Commission Framework 6 grant (EC) LSHB-CT2003- 503428 ; GlaxoSmithKline ; Faculty of Biology and Medicine of Lausanne ; Swiss National Science Foundation (SNSF) 3200B0-105993 3200B0-118308 33CSCO-122661 33CS30-139468 33CS30-148401 ; GlaxoSmithKline Clinical Genetics ; Federal Ministry of Education & Research (BMBF) 01ZZ9603 01ZZ0103 01ZZ0403 03ZIK012 ; Ministry of Cultural Affairs ; Social Ministry of the Federal State of Mecklenburg-West Pomerania ; Siemens Healthcare, Erlangen, Germany ; German Research Foundation (DFG) GR 1912/5-1 FOR 2107 DA1151/5-1 ; Swedish Ministry for Higher Education ; Swedish Research Council M-2005-1112 ; GenomEUtwin QLG2-CT-2002-01254 EU/QLRT2001-01254 ; Swedish Foundation for Strategic Research ; Danske Strategiske Forskningsrad (DSF) ; Stanley Research Foundation ; European Union (EU) N Health-F2-2008-222963 ; Innovative Medizinische Forschung of the Medical Faculty of Munster DA120903 DA111107 DA211012 ; Wellcome Trust Strategic Award "Stratifying Resilience and Depression Longitudinally" 104036/Z/14/Z ; Chief Scientist Office of the Scottish Government Health Directorates CZD/16/6 ; Scottish Funding Council HR03006 ; Broad Institute Center for Genotyping and Analysis U54 RR020278 ; NARSAD ; Biotechnology and Biological Sciences Research Council (BBSRC) ; Medical Research Council UK (MRC) ; Federal Ministry of Education & Research (BMBF) ; Interdisciplinary Center for Clinical Research Munster ; National Health and Medical Research Council of Australia ; MRC-BBSRC, Centre for Cognitive Ageing and Cognitive Epidemiology, part of the cross council Lifelong Health and Wellbeing Initiative MR/K026992/1 ; German Research Foundation (DFG) ; Federal Ministry of Education ; Research Germany and speakers honoraria from Eli Lilly and Servier ; Medical Research Council UK (MRC) ; Biotechnology and Biological Sciences Research Council (BBSRC) ; NRS Career Fellowship - Chief Scientist Office ; Scottish Funding Council Senior Clinical Fellowship ; Dame Theresa and Mortimer Sackler Foundation ; Netherlands Organization for Scientific Research (NWO) NOW VENI 916-76-125 ; Lundbeckfonden R155-2014-1724 ; Medical Research Council UK (MRC) MR/K026992/1 MC_PC_U127561128 1292844 ; Chief Scientist Office CZD/16/6/4

Throughout the past two decades there has been a resurgence of the concern with the rise of new great powers and its thematic cousin, American hegemony's challenges and challengers (a resurgence that must be seen, of course, as relative to the static preoccupations of Cold War/bipolar International Relations theory). However, scholarly production has not been particularly enlightening. Not because the subject there considered is unimportant. On the contrary, rises and declines –be it of states, empires, civilizations, inter alia- and the potential to restructure world politics inherent to preeminent or hegemonic political units are powerful engines in international relations. This is why a critique of the epistemological, methodological and empirical aspects of this literature and a quest for more productive avenues of research is necessary.Neither a comprehensive critique of the literature nor a complete proposal for an alternative research project can be the goal of the present short essay. For the time being it will suffice to open some paths of discussion by way of putting forward certain challenges to this literature and sketching some notes (in a not un-Gramscian way) on alternative paths of research.By now the reader might reasonably be wondering what does Gramsci has to do with all this. Gramsci's concept of hegemony, but also his ideas on war of position vs. war of movement and passive revolution could eventually be employed, I will argue, as one of the building-blocks of, as Gramsci would have expressed it himself, a counter-hegemonic narrative on the phenomenon of the rise and fall of great powers and international hegemony. (1) A note on the use of Gramsci: As with most of the work of the Italian Marxist, coming up with a circumscribed definition for these critical concepts and ideas is an arduous, and probably unfruitful exercise. The Prison Notebooks, (2) Gramsci's magnum opus, is in itself just notes; ideas dispersed in short chapters that do not claim to be a coherent project (at least in the way we tend to think the argumentative organization of books). Thus Gramsci's own work allows for a not rigidly structured use of his ideas (e.g. there is no need to follow him all the way down in his unorthodox Marxism). Even more, one of the central points of Gramscian thought centers around the notion of a pragmatic understanding of theory. In other words, the search for a "real theoretical truth" is not nearly as relevant as the search for a "useful truth". With this spirit is that I approach the issues of hegemony and rise and fall with the Prison Notebooks behind the arm.* * * * * * The most diffused argument on the rise and decline of the great powers (3) can be summarized, grosso modo –and avoiding existing differences between schools and theorists- as following: the international system, against what balance of power theorists would argue, tends to have a hegemonic power (Spain in the 16th centuries, Portugal in the 17th century, the Netherlands in the second half of the 18th century, Great Britain in the 19th and beginnings of the 20th century, and, from then on, the United States) that establishes a certain international order. But the system is not immutable, the difference in the rates of growth between states will generate competitors to the hegemon, which, if dissatisfied with the present order, will try to bring it down (4) -even if this entails the use of force (i.e. a hegemonic war, in the words of Raymond Aron). (5) Not surprisingly, and in some ways understandably, the literature has an obsession with transition periods and war. In social scientific terms then, the whole phenomenon of rising and declining ends up as the explanandum to explicate the explanans (i.e. transition and war). By doing this it obscures an array of phenomena that cannot be studied in a dichotomy of hegemon and challenger. Methodological and empirical issues (e.g. How do we measure power? Is economic rise a sufficient cause for a change in the system? How many cases are historically relevant? etc.) are part of the problem (more on these difficulties below). Moreover, this approach seems to be propelled by an anxiety generated by the prospect that there will be no huge transformations in the world. In the words of John Gray: "paranoia is a protest against unimportance." (6) In Gramscian vocabulary: people need to think they are living in changing "epochal" times (especially academics that make a living out of "explaining and predicting" these "epochal changes"). The result has been an anxious expectation for the arrival of a challenger to the hegemon and the plausibility of a hegemonic conflict in the process of transition. First came the USSR from the 1950s to the 1970s. When the Soviets proved to be a pathetic challenger, the time came for Japan, the "rising sun." Japan's challenge was dismissed before the end of the 20th century. However, this was not a cause of distress for students of power transitions, now they had China.As I have showed elsewhere, (7) serious contemplation cannot but conclude that there is little use for the kind of futurology contest that this literature has turned into. Of course, the central question then is: acknowledging that this is a topic that should be seriously studied, how can the discipline go forward?Diversifying the questions we have been asking is one way. For example, the problématique should be not so much what will happen when a state rises, or even which are the states currently rising, but why have so many states failed to rise -a necessary(!) counterpart to understand the deep reasons for "successful" rises. Working on the "rise of the West" in a comparative-civilizational line, Jack Goldstone comments on the tendency to uncritically accept a "winner" bias: "Because all too often, we view world history in terms of 'winners' and 'losers,' elevate to prominence much in the 'winners'' history, and obscure or lose sight of similar items in the history of retrospective 'losers'." (8) Until we have a good grasp of why the great-powers-that-could-have-been -or as I call it elsewhere, "failed rises"- (9) follow different trajectories from those considered "successful" rises (while sharing similar departure points) our understanding of rises, declines and hegemony will stay worryingly incomplete.On the other hand, increasing the complexity in the concept of hegemony (and thus, of power) promises to be a profitable enterprise. And here is where Gramsci enters the scene.The most convincing Gramscian in International Relations theory has defined the Italian's concept of hegemony in the following way:"Antonio Gramsci used the concept of hegemony to express a unity between objective material forces and ethico-political ideas in Marxian terms, a unity of structure and superstructure- in which power based on dominance over production is rationalized through an ideology incorporating compromise or consensus between dominant and subordinate groups…. A hegemonial structure of world order is one in which power takes a primarily consensual form…"(10) One of Gramsci's biggest challenges was how to devise the creation of a new hegemony in Western Europe –that is, an alternative to western capitalism/democracy. The classical methods of frontal and violent attack, essence of the Russian Revolution, or what Gramsci calls "war of movement," were of no use in the West. While it was just a government that the Bolsheviks had to overthrow in order to install a new regime, the proto-Modern Princes (i.e. Communist Parties) in Western Europe would have to confront a much more robust complex represented in the formula "civil society plus state." In this context a "war of position" would be the best option. The core of this notion is that, confronted to such a resilient organization, one must win the battle from within; create a new hegemony before taking power. According to Gramsci: "A social group can and indeed must, already 'lead' before winning governmental power (this indeed is one of the principal conditions for the winning of such power)"(p. 47, Prison Notebooks). A simple power battle -a new October 1917- was not enough. This is why Cox talks about a "consensual form" and the primacy of ideology.Going from mainstream IR "thin" to a "thicker" version of hegemony (using Geertzian concepts in a slightly unorthodox way) would problematize the issue of rises and declines in interesting ways.To begin with, the preeminent place currently occupied in the literature by rates of growth would seem laughable to Gramsci. (11) Both in the analysis/futurology of possible challengers to US hegemony and for the more general dynamics of rises and declines -see especially the libraries of (naïve?) scholarly and journalistic production on the so-called "BRICS". Even if these trajectories of growth could be accurately predicted (a dubious assumption), inferring a new international historic bloc or a new great powers configuration would depend on a leap of faith. Extrapolating Gramsci's historicism, it could be argued that an essentially material account of power might have been plausible during, let's say, Habsburg preeminence in the 16th and part of the 17th centuries. This has not been the case for a long time. Just as Gramsci devised a qualitative change in European politics, in which civil-society/state and ideas/material-forces were inevitably intertwined, there is case to make that the present international order is too complex to be seen just through ratios of economic growth and other material variables. (12) A counter-hegemon would need to do much more than surpass the US materially (however this is defined). But the point is also that the general phenomenon of the rise of great powers is likewise much more complex than devising future scenarios under the bewilderment generated by the BRIC's growth rates. Several paths follow the critique of "thin" hegemony. One is to give a more relevant place to discourse, recognition and legitimacy. Achieving great power status or building a hegemonic order is in many ways a discursive affair. In the 19th century recognition as a great power might have been identified by, inter alia, studying who participated in the diplomatic arena as a legitimate great power –e.g. who was sitting as a peer at the table during the Congress of Vienna. This discursive dynamic is probably more complex nowadays –e.g. who is identified in the cover of the Economist as "rising"- but is still an essential element and it should be studied carefully.(13) In a word, achieving a certain status in world politics is not the automatic effect of material variations but the recognition by an Other(s) that a political unit has become part of a particular club or class because, among other things, such a variation in material capabilities has occurred. This mutual empowerment aspect could also be useful in explaining the aforementioned phenomenon of "failed rises" (the development of this idea, however, must be saved for another occasion).It should be clear that this is also a call to historicize the sources of power. Since, as Gramsci assumed, hegemony –but any order in general- changes its basic attributes and dynamics with time, likewise the variables that explain how agents interact with those structures should also change. Social scientists tend to be weak against the temptation to over-generalize; a Gramscian outlook could work as an antidote to the follies inherent in the excesses committed in the name of social scientific "laws."Another interesting possibility lies in the elucidation of the resilience American hegemony seems to be presenting. Neorealism has been left in an uncomfortable place under the unwillingness of American preeminence to give place to a multipolar or bipolar world (since unipolarity is an anomaly for neorealist theory). A "thick" notion of hegemony would help explain this. Even if material change is continuously going on, "thick" hegemony, as explained before, does not depend exclusively on it. There is an ideological aspect that reinforces path dependence trajectories that might turn hegemony more resilient even when the US might be losing ground in terms of its material preeminence (this could be paired with neoliberalism's focus on institutions as central to an hegemon and its order). Hegemonic path dependence does not mean that we have arrived to the "end of History and the last Hegemony", to paraphrase an excessively well-known title. It is, however, an acknowledgment that change in international politics is a complex and multidimensional phenomenon.* * * * * * It is certainly possible that one day –probably a long time from now- China will replace the US as the most powerful state, eventually –but not necessarily- building a new international order. It is also possible that the "BRICS" (or any other creation from the armies of acronym-chasers) will rise to great power status conforming a multipolar world. The problem is that it is also very possible that 30 years from now no one will remember the "rise of China" or the "rise of the BRICS." These are unknowns we cannot escape. As with "Japan's rise" in the 1980s, the infinite paper, ink, and time wasted could end up in the most embarrassing dustbin in the history of the discipline. This should not be interpreted as a call to stop studying these dynamics, but as an emphatic request to critically think about the best way(s) to do this. Though engaging in futurology is definitely the correct approach if the goal is selling books and being published in well-known journals, I argue that the best way to do this if the purpose is building knowledge is: a) increasing the complexity in the use of variables and concepts such as power, hegemony, rise and decline, etc. b) avoiding a "winner bias" and understanding the cases of "failed rises", c) historicizing structural dynamics and properties and the sources that explain how agents interact with those structures, d) engaging with history in the search for clues on how to think about the present and not in an attempt to come up with historical "laws", e) finally, and probably the most important, accepting the complex nature of profound change in international politics instead of escaping to the triteness of futurology that rather than educating fosters misunderstanding. (1) This is not an unprecedented line of work. There is a substantive body of scholarly work on Gramscian IPE. It must be said, however, that I will not attempt to engage in a rigorous Gramscian analysis of international relations, but just use some of his ideas as building blocks.(2) Gramsci, Antonio, Selections From the Prison Notebooks, International Publishers, New York, 2010.(3) See: Gilpin, Robert, War and Change in World Politics, Cambridge University Press, 1981; Organski, A.F.K. and Jacek Kugler, The War Ledger, Chicago University Press, 1980; and Kennedy, Paul, The Rise and Fall of Great Powers, Vintage, 1989.(4) Though some argue that it is the fear of the hegemon to lose its current position that brings about hegemonic war.(5) Nota bene: Aron worked on the concept of hegemonic war as part of his studies on "total war", and not in the transition framework. This point is pertinent since he should not be included in the group of scholars conforming this literature –being his oeuvre of a sophistication and scope not matched by them.(6) Interview at The Browser, available online: http://thebrowser.com/interviews/john-gray-on-critiques-utopia-and-apocalypse(7) Castro, Guzmán, "Measuring the Future: Rises, Failed Power Transitions and the Problem of Systemic Change," unpublished manuscript, University of Pennsylvania, 2011.(8) Goldstone, Jack, "The Rise of the West – or Not? A Revision to Socio-economic History", Sociological Theory, 18:2, July 2000.(9) Castro, Guzmán, "The (Intellectual) Costs of Hegemony: Hegemonic Bias and the Poverty of the Theories of Systemic Change," unpublished manuscript, University of Pennsylvania, 2012.(10) Robert Cox cited in Keohane, After Hegemony, Princeton University Press, 1984, p. 44.(11) See here to laugh with Gramsci.(12) Gramsci is clear on this: "The analysis of these propositions tends, I think, to reinforce the conception of historic bloc in which precisely material forces are the content and ideologies are the form, though this disctintion between form and content has purely didactic value, since the material forces would be inconceivable historically without form and the ideologies would be individual fancies without the material forces" (p. 377).(13) There is some encouraging new work on the subject. See: Zarakol, Ayse, After Defeat: How the East Learned to Live with the West, Cambridge UP, 2011, and Suzuki Shogo, "Seeking 'Legitimate' Great Power Status in Post-Cold War International Society: China's and Japan's Participation in UNPKO," International Relations, 2008 22: 45.Sobre el autorProfessor, Ph.D. student.Department of Political ScienceUniversity of Pennsylvania.

Purpose: to analyze the situation of the external control of municipal accounts in the state of Pará in relation to timeliness of information and its relation to the democratic process in the sense of accountability. Methodology: The research was developed with the support of the stakeholder theory, classified as exploratory, descriptive of quantitative approach. An exploratory investigation supported the investigated subject, starting from the cataloging of the 144 municipalities that form the state of Pará, with consolidated accounts. Using the empirical-analytical method, a longitudinal database of nine consecutive years was formed from 2008 to 2016. The data were collected on the website of the Court of Accounts of the Municipalities of the State of Pará (TCM / PA). The variable of analysis was the time spent by the court to render decisions on municipal accounts. Results: The findings revealed that the 146 municipalities delivered a total of 2,330 accounts in the period from 2008 to 2016, and only 600 cases were appreciated. Between the protocol date and the TCM / PA decision presented a median of four and a maximum of eight years. Contributions of the Study: The research contributes to the dissemination of information on the timeliness of assessments of municipal public accounts by the courts of accounts. For information to have utility to users it should be timely. The fact that the control of the courts of accounts happens a posteori, timing becomes relevant because it deals with information necessary to democracy. According to Melo, Pereira and Figueiredo (2009), government institutions with the purpose to control the acts of public power have attracted, in the last decades, a greater attention of society. Pinho and Sacramento (2009), investigating accountability in Brazil, demonstrate that society has participated more actively in the control of government actions in the last 20 years. ; Objetivo: analizar la situación del control externo de las cuentas municipales, en el estado de Pará, en relación a la tempestividad de la información y su relación con el proceso democrático en el sentido de la accountability. Metodología: La investigación fue desarrollada con soporte de la teoría de los stakeholders, clasificada como exploratoria, descriptiva de abordaje cuantitativo. Una investigación exploratoria soportó el asunto investigado, partiendo de la catalogación de los 144 municipios que forman el estado de Pará, con prestaciones de cuentas consolidadas. Con el método empírico-analítico se formó un banco de datos longitudinal de nueve años consecutivos de 2008 a 2016. Los datos fueron recolectados en el sitio electrónico del Tribunal de Cuentas de los Municipios del Estado de Pará (TCM / PA). La variable de análisis fue el tiempo empleado por el tribunal para dictar decisiones sobre las cuentas municipales. Resultados: Los hallazgos revelaron que los ciento cuarenta y cuatro municipios entregaron el total de 2.330 cuentas en el período de 2008 a 2016 y sólo 600 procesos fueron apreciados. Entre la fecha de protocolo y la decisión del TCM / PA presentó mediana de cuatro y, máximo de ocho años. Contribuciones del Estudio: La investigación contribuye a la diseminación de información sobre la evaluación de las cuentas públicas municipales por los tribunales de cuentas. Para que la información tenga utilidad a los usuarios deberá ser temprana. El hecho del control de los tribunales de cuentas ocurrir a la postem, la tempestividad gana relevancia por tratar de informaciones necesarias a la democracia. Conforme a Melo, Pereira y Figueiredo (2009) las instituciones gubernamentales de control de los actos del poder público han atraído en las últimas décadas una mayor atención de la sociedad. Pino y Sacramento (2009) investigando accountability en Brasil demuestran que la sociedad, en los últimos 20 años, ha participado más activamente en el control de las acciones gubernamentales. ; Objetivo: analisar a situação do controle externo das contas municipais, no estado do Pará, em relação a tempestividade da informação e sua relação com o processo democrático no sentido da accountability. Metodologia: A pesquisa foi desenvolvida com suporte da teoria dos stakeholders, classificada como exploratória, descritiva de abordagem quantitativa. Uma investigação exploratória suportou o assunto investigado, partindo da catalogação dos 144 municípios que formam o estado do Pará, com prestações de contas consolidadas. Usando o método empírico- analítico formou-se um banco de dados longitudinal de nove anos consecutivos de 2008 a 2016. Os dados foram coletados no sítio eletrônico do Tribunal de Contas dos Municipios do Estado do Pará (TCM/PA). A variável de análise foi o tempo gasto pelo tribunal para proferir decisões sobre as contas municipais. Resultados: Os achados revelaram que os cento e quarenta e quatro municípios entregaram o total de 2.330 contas, no período de 2008 a 2016 e, apenas 600 processos foram apreciados. Entre a data de protocolo e a decisão do TCM/PA apresentou mediana de quatro e, máximo de oito anos. Contribuições do Estudo: A pesquisa contribui para disseminação de informações sobre tempestividade das apreciações das contas públicas municipais pelos tribunais de contas. Para a informação possuir utilidade, aos usuários, deverá ser tempestiva. O fato do controle dos tribunais de contas acontecer a posteori, a tempestividade ganha relevância por tratar de informações necessárias a democracia. Conforme Melo, Pereira e Figueiredo (2009) as instituições governamentais de controle dos atos do poder público têm atraído, nas últimas décadas, uma maior atenção da sociedade. Pinho e Sacramento (2009) investigando accountability no Brasil demonstram que a sociedade, nos últimos 20 anos, tem participado mais ativamente do controle das ações governamentais.

Conferences are generally acknowledged to be a well-established activity of academic, scientific and professional (ASP) practice. However, there is no established mainstream field of conference learning, and the literature and opinion on the topic is scant, and thinly dispersed across a wide spread and uncollated multidisciplinary literature. This thesis looks to lift the lid on this much passed-over area of ASP practice, and in particular its role as a medium of information dissemination and knowledge transfer. Specifically it examines the role, efficacy and perception of poster presentation as a continuing education tool, and as a medium of scientific communication. The thesis begins by exploring the use of posters in conference and educational settings, and establishes their historical precedent. Poster presentation evolved as a means to allow more people to present their work, but over time the numbers of conference posters being presented have increased exponentially, and the mass of information that is made available in poster format has become unmanageable. The few studies that have examined the motivations of conference attendees have placed education (in the form of disseminating and accessing information) as the prime stated reason for attending conferences, closely followed by a wish to network with peers in their professional communities. The fields of continuing education and professional development actively recognise conferences as learning opportunities, and higher education is a consistent reference point in conference literature, with many ASP conference delegates either employed or enrolled in higher education institutions, or following professions that are grounded in higher education and training. However conferences as a site and means of learning are neglected as an area of academic study, and there is limited research that examines their educational efficacy. By way of four sub-studies, this research looked to answer the following overarching research question: What is the effectiveness of academic and scientific poster presentations, and how do academics perceive their importance in knowledge transfer? Sub-Study I carried out a state of the art literature review (51 included studies) to determine the effectiveness of poster presentations on knowledge transfer. Sub-Study II expanded this enquiry and employed an enhanced informetric mapping review that presented quantitative data on poster presentation literature from a total of 249 databases and a comparative academic search engine. Sub-Study III employed a mixed-method design survey exploring conference delegate perceptions of poster presentation, using open- and closed-ended questions among conference participants (N=37), emerging and predetermined approaches to thematic formation, and quantitative and qualitative data collection and analysis. Sub-Study IV conducted a series of mixed-method web-based expert interviews (N=16) to explore delegate motivations and needs for conference attendance and their perceptions of poster presentation, using open- and closed-ended questions, emerging and predetermined approaches to thematic formation, and quantitative and qualitative data collection and analysis. The findings are presented in two main themes: The history and research on the efficacy of poster presentations, and Conference delegates' motivations and their evaluations of poster presentations. Sub-Study I found no evidence that posters were effective as standalone media in facilitating knowledge transfer, be it through an increase in knowledge, change in attitude or behaviour. This runs contrary to the routine poster practices that can be seen at many conference events, where poster presentation is perceived as an established way of sharing knowledge, and as having to function as a standalone entity as well as a presented medium. As such, a dichotomy was seen to emerge whereby posters were being presented with an aim to inform and generate knowledge, yet the available research and theory indicated that this would be unlikely to be achieved using conventional poster practices. However, the study also showed a paucity of foundational research. Sub-Study II revealed the massive global scope of poster presentation, with returns seen from every discipline and continent. Medicine was seen as the largest contributory discipline, outpacing its nearest rivals by some 70%. However, aside from a very limited amount of published research on poster presentation, it was observed that over 99% of the returns led only to a title or abstract mention of poster presentations. Whilst Sub-Study II confirmed massive levels of engagement in poster presentation, it also uncovered literature and opinion that bemoaned its efficacy and value. In order to examine this further, the motivations of conference delegates were explored in two further sub-studies, along with their perceptions of poster presentation. The data from sub-studies III and IV confirmed the motivations of conference delegates to share and disseminate information within gathered conference peer-communities, and that this enabled them to network with like-minded peers. However, there was a clear differentiation between the subjective benefits of conference attendance (which appear to be well catered for), and the way that the objective delegate needs of effective dissemination and recognition are met. The sub-study data reflected a hierarchy of oral presentation being more highly valued than poster presentation, but despite their numeric presence at conferences, this research showed that poster presentations do not serve to disseminate or generate knowledge effectively. Moreover, there is a clear expression that the format of poster presentation is outdated, and needs to be revised in order to increase its value and effectiveness. The thesis reveals that overall, less than 50% of conference outputs are developed into publications that can be used as an effective knowledge resource by the ASP community. The inability of poster presentations to transfer and generate knowledge is consolidated by the triangulation of theory on knowledge development, and points towards a need to improve the depth of information that is made available, and also the way it is disseminated pre-, per, and post-event. The cost of this inefficiency can be further expressed in monetary terms of multi-billion dollar annual expenditures. In relation to the opinions expressed in the literature and the voices featured in this study, developments in the informational management of poster presentations (and conference outputs as a whole) would not only increase their educational efficacy, but also increase their functional value as a means of scientific communication. This research offers a reasoned and substantiated argument for conducting immediate research and development in this area. Accordingly, institutions and governmental bodies should consider the massive amounts of human and monetary capital that are committed to conference engagement on a yearly basis, and instigate and support developments that will help to make conference participation and publication a more worthwhile activity, with concrete and demonstrable outputs that support the needs of a globally connected ASP community. ; Tieteellisiä konferensseja ja niihin osallistumista pidetään vakiintuneina käytäntöinä akateemisen tiedeyhteisön keskuudessa (ASP-käytäntö; academic, scientific and professional). Siitä huolimatta konferenssien aikana tapahtuvaa oppimista tarkasteleva tieteellinen tutkimus puuttuu lähes kokonaan. Aihetta käsittelevä tutkimuskirjallisuus ja keskustelu on vähäistä. Lisäksi keskustelu on hajaantunut eri tieteenaloja koskevaan tutkimuskirjallisuuteen. Tämän väitöskirjan tarkoituksena on valaista tätä paljolti huomiotta jäänyttä ASP-käytäntöä sekä sen roolia tiedon ja oppimisen välittäjänä. Väitöskirjassa tarkastellaan erityisesti posteriesitysten roolia ja hyödyllisyyttä sekä tiedeyhteisön käsityksiä niistä elinikäisen oppimisen työkaluina ja tieteellisen kommunikaation välineinä. Väitöskirjan alussa tarkastellaan posteriesitysten käyttöä konferenssi- ja koulutusympäristöissä sekä esitellään niiden historiallista taustaa. Posteriesitykset otettiin käyttöön, jotta mahdollisimman moni akateemisen yhteisön jäsen saisi mahdollisuuden esitellä tutkimustaan. Ajan kuluessa posteriesitysten määrä on kuitenkin kasvanut räjähdysmäisesti, mikä on puolestaan johtanut siihen, että niiden sisältämästä tietomassasta on tullut hallitsematonta. Niissä harvoissa tutkimuksissa, joissa on tarkasteltu syitä konferensseihin osallistumiselle, on todettu, että tärkeimpänä syynä osallistujat ovat pitäneet oppimista (tiedon jakamista ja vastaanottamista). Lähes tulkoon yhtä tärkeäksi syyksi osallistujat mainitsivat halun verkostoitua muiden tutkijoiden kanssa heidän ammatillisissa yhteisöissään. Elinikäistä oppimista ja ammatillista kehittymistä tutkivilla aloilla konferensseja yleisesti pidetään oppimisympäristöinä, minkä lisäksi korkeakouluopetukseen viitataan alinomaa konferensseja koskevassa kirjallisuudessa. Monet ASP-konferenssien osanottajat myös joko työskentelevät tai opiskelevat korkeakouluissa tai ovat ammateissa, joiden perusta on korkeakouluopetuksessa ja koulutuksessa. Siitä huolimatta konferenssien rooli oppimisympäristönä ja -välineenä on jäänyt paitsioon akateemisessa tutkimuksessa ja vain vähäinen määrä tutkimusta tarkastelee niiden koulutuksellista hyötyä. Väitöskirja muodostuu neljästä osatutkimuksesta, joiden avulla etsitään vastausta eri aihealueet yhteen kokoavaan tutkimuskysymykseen: Kuinka hyödyllisiä akateemiset ja tieteelliset posteriesitykset ovat ja kuinka merkittävinä tiedonvälittäjinä akateeminen yhteisö niitä pitää? Ensimmäisessä osatutkimuksessa toteutettiin kirjallisuusarvio tuoreimmasta saatavilla olevasta tutkimuksesta (N=51 tutkimusta). Sen tarkoituksena oli määrittää posteriesitysten hyödyllisyys tiedonvälityksessä. Osatutkimus II laajensi tätä kysymystä käyttäen tehostettua informetristä review-tutkimusta, jossa analysoitiin kvantitatiivista dataa posteriesityksiä käsittelevästä kirjallisuudesta kaiken kaikkiaan 249 tietokannasta ja vertailuja tekevästä akateemisesta hakukoneesta. Kolmannessa osatutkimuksessa suunniteltiin ja toteutettiin monimenetelmäinen kysely, jolla kartoitettiin konferenssivieraiden (N=37) käsityksiä posteriesityksistä. Kyselyssä käytettiin avoimia ja suljettuja kysymyksiä, ennakoimatonta ja ennakoivaa lähestymistapaa temaattisessa kysymyksenasettelussa sekä kvalitatiivista ja kvantitatiivista aineistonkeruuta ja analyysia. Neljännessä osatutkimuksessa suoritettiin sarja monimenetelmäisiä verkkohaastatteluita (N=16), joilla kartoitettiin konferenssivieraiden syitä ja tarpeita konferensseihin osallistumiselle sekä heidän käsityksiään posteriesityksistä. Haastatteluissa käytettiin avoimia ja suljettuja kysymyksiä, ennakoimatonta ja ennakoivaa lähestymistapaa kysymyksenasettelussa sekä kvalitatiivista ja kvantitatiivista aineistonkeruuta ja analyysia. Tutkimustulokset esitellään kahden pääteeman mukaisesti: Posteriesitysten historia ja niiden hyödyllisyyttä koskeva tutkimus ja Konferenssivieraiden syyt osallistumiselle ja heidän arvionsa posteriesityksistä. Ensimmäisen osatutkimuksen perusteella ei löytynyt näyttöä siitä, että posteriesitykset olisivat hyödyllisiä itsenäisessä välittäjäroolissa ja helpottamassa tiedonsiirtoa, olipa kyseessä tiedon lisääminen tai muutos asenteessa tai käytöksessä. Tämä havainto on ristiriidassa yleisten ja rutiininomaisten konferenssikäytäntöjen kanssa, joissa posteriesityksiä pidetään vakiintuneena tapana jakaa tietoa sekä toimivan paitsi itsenäisenä kokonaisuutena myös suullisena esityksenä. Näin ollen esiin nousi kahtiajako: Toisaalta posteriesitysten tarkoituksena pidetään tiedottamista ja tiedon lisäämistä, mutta silti olemassa oleva tutkimus ja teoria ovat osoittaneet, että tämä tavoite ei todennäköisesti toteudu nykyisillä posteriesityskäytännöillä. Toisaalta tutkimuksessa kävi ilmi myös perustutkimuksen vähäisyys. Osatutkimus II paljasti posteriesitysten maailmanlaajuisen kattavuuden, sillä hakutuloksia saatiin joka tutkimusalalta ja maanosasta. Ylivoimaisesti eniten hakutuloksia saatiin lääketieteestä, noin 70 % enemmän kuin muilta tieteenaloilta. Joka tapauksessa, lukuun ottamatta sitä, että posteriesityksiä koskevan julkaistun tutkimuksen määrä on todella vähäinen, yli 99 % hakutuloksista johti ainoastaan mainintaan posteriesityksen otsikosta tai tiivistelmästä. Toisin sanoen, vaikka osatutkimus II vahvisti posteriesitysten vahvan aseman, se myös toi esiin tutkimuskirjallisuudesta löydettävän ja asiantuntijoiden esittämän kritiikin niiden hyödyllisyydestä ja merkityksestä. Tämän asian lähempi tarkastelu vaati konferenssivieraiden motiivien sekä heidän posteriesityksiä koskevien käsitysten kartoitusta vielä kahdessa osatutkimuksessa. Kolmannesta ja neljännestä osatutkimuksesta saatu tutkimustieto vahvisti sen, että konferenssivieraiden motivaationa toimi tiedon jakaminen ja välittäminen muun konferenssiin osallistuneen vertaisyhteisön kanssa, mikä myös mahdollisti heidän verkostoitumisensa saman alan tutkijoiden kanssa. Tutkimuksessa nousi kuitenkin esiin selkeä ero konferenssiin osallistumisen henkilökohtaisten hyötyjen saavuttamisen (joihin on panostettu ilmeisen hyvin) ja sen välillä, miten vieraiden objektiiviset tarpeet tehokkaaseen tiedonvälitykseen ja tunnustukseen täyttyivät. Osatutkimuksen tutkimustiedosta nousi esiin hierarkia, jossa suullista esitystä arvostettiin posteriesitystä enemmän. Huolimatta posteriesitysten yleisyydestä konferensseissa, ne eivät välitä tai generoi tietoa tehokkaasti. Tämän lisäksi tutkimus osoitti, että nykyisessä muodossaan posteriesitys on vanhentunut ja vaatii uudistamista, jotta sen merkitys ja hyödyllisyys saataisiin palautettua. Väitöskirjan löydösten perusteella käy ilmi, että alle 50 % konferenssiesityksistä päätyy julkaisuihin, joita ASP-yhteisö voi hyödyntää tiedonlähteinä. Myös eri teoriat tiedon kehittymisestä vahvistavat posteriesitysten kyvyttömyyttä välittää ja lisätä tietoa. On tarpeen parantaa esitysten laatua sekä tapaa, jolla niistä saatavaa tietoa välitetään ennen tapahtumaa, sen aikana sekä tapahtuman jälkeen. Tämän tehottomuuden hinta voi rahassa laskettuna nousta vuosittain monen miljardin dollarin kulueräksi. Tutkimuskirjallisuudessa esitettyjen mielipiteiden sekä tässä tutkimuksessa esiin tulleiden näkemysten perusteella posteriesitysten (sekä yleisesti kaikkien konferenssiesitysten) sisältöjen parantaminen lisäisi paitsi niiden koulutuksellista hyötyä, myös niiden tarkoituksenmukaisuutta tieteellisen kommunikaation välineenä. Tutkimus tuo esiin harkitun ja perustellun väittämän, jonka mukaan aihealue vaatii välitöntä tutkimusta ja kehitystä. Sen lisäksi eri instituutioiden ja valtion virastojen tulisi huomioida se valtava henkilö- ja rahapääoma, joka konferensseille varataan vuosittain, ja panna alulle ja tukea kehitystä, joka tekisi konferensseihin osallistumisesta ja konferenssijulkaisemisesta hyödyllisempää toimintaa, joka konkreettisilla tuloksillaan tukisi myös maailmanlaajuisen ASP-yhteisön tarpeita.

Does a man who knits demonstrate courage? The question refers to the meanings attributed to knitting, which has traditionally been perceived as a female occupation performed in private space. In this article, referring to the past and the analysis of contemporary craft practice, I describe the process of deconstruction in this area. I am particularly interested in men knitting in public. The aim of my considerations is to analyze the difference between the meaning of what is male and female in knitting, and between hegemonic practice and subversive acts of deconstruction. ; Czy mężczyzna, który robi na drutach, wykazuje się dziś odwagą? Tak sformułowane pytanie odsyła do znaczeń przypisywanych dzierganiu, tradycyjnie postrzeganemu jako zajęcie kobiece, wykonywane w przestrzeni prywatnej. W ramach prezentowanego artykułu, odwołując się do przeszłości oraz w oparciu o analizę współczesnych praktyk rękodzielniczych, opisuję proces dekonstrukcji dokonujący się w tym obszarze. Szczególną uwagę poświęcam analizie aktywności mężczyzn, którzy robią na drutach publicznie, naruszając tym samym stabilność znaczeń rozpiętych pomiędzy tym, co męskie i niemęskie, pomiędzy praktyką hegemoniczną i subwersywnymi aktami jej kwestionowania. ; e.kepa@uwb.edu.pl ; Instytut Studiów Kulturowych, Uniwersytet w Białymstoku ; Anderson Eric (2015), Teoria męskości inkluzywnej, transl. Piotr Sobolczyk, "Teksty Drugie", no. 2, pp. 431–444. ; Anderson Eric, McGuire Rhidian (2010), Inclusive Masculinity Theory and the Gendered Politics of Men's Rugby, "Journal of Gender Studies", vol. 19, issue 3, pp. 249–261. ; Arcimowicz Krzysztof (2015), Współczesny ideał męskiego ciała – wybrane aspekty problematyki, "Acta Universitatis Lodziensis. Folia Sociologica", no. 55, pp. 57–76. ; Avramsson Kristof (2016), Men Knitting: A Queer Pedagogy, Faculty of Education, University of Ottawa, Ottawa, https://ruor.uottawa.ca/handle/10393/34500 [access 21.01.2019]. ; Barad Karen (2003), Posthumanist Performativity. Toward an Understanding of How Matter Comes to Matter, "Signs. Journal of Women in Culture and Society", vol. 28, issue 3, pp. 801–831. ; Bem Lipsitz Sandra (2000), Męskość i kobiecość. O różnicach wynikających z płci, transl. Sylwia Pikiel, Gdańskie Wydawnictwo Psychologiczne, Gdańsk. ; Boria Louis (2018), Men in the Knitting Community, https://www.youtube.com/watch?time_continue=31&v=YWhNevDVdcU [access 22.06.2018]. ; Boria Louis, https://www.brooklynboyknits.com/media [access 21.05.2018]. ; Brickell Chris (2005), Masculinities, Performativity, and Subversion, "Men and Masculinities", vol. 8, issue 1, pp. 24–43. ; Brown Jocelynn (2018), Handmade: 'Brooklyn Boy Knits' His Way to Prosperity, "The Detroit News", 01.26, https://eu.detroitnews.com/story/opinion/columnists/jocelynn-brown/2018/01/25/brooklynboy-knits/109815634/ [access 21.06.2018]. ; Butler Judith (2007), Akty performatywne a konstrukcja płci kulturowej. Szkic z zakresu fenomenologii i teorii feminizmu, transl. Marek Łata, [in:] Mieczysław Dąbrowski, Robert Pruszczyński (eds.), Lektury inności, Elipsa, Warszawa, pp. 25–35. ; Butler Judith (2008), Uwikłani w płeć. Feminizm i polityka tożsamości, transl. Karolina Krasuska, Wydawnictwo Krytyki Politycznej, Warszawa. ; Claßen-Büttner Ulrike (2015), Nalbinding – What in the World Is That? History and Technique of an Almost Forgotten Handicratf, Books on Demand, Norderstedt. ; Collier Futterman Ann (2011), The Well-Being of Women Who Create With Textiles: Implications for Art Therapy, "Art Therapy. Journal of the American Art Therapy Association", vol. 28, issue 3, pp. 104–112. ; Connell Raewyn (2013), Socjologia płci. Płeć w ujęciu globalnym, transl. Olga Siara, Wydawnictwo Naukowe PWN, Warszawa. ; Connell Raewyn W., Messerschmidt James W. (2005), Hegemonic Masculinity: Rethinking the Concept, "Gender and Society", vol. 19, no. 6 (December), pp. 829–859. ; Craftivist Collective, https://craftivist-collective.com [access 28.02.2017]. ; Drutozlot, http://drutozlot.pl ; Dusselier Jane (2005), Gendering Resistance and Remaking Place: Art in Japanese American Concentration Camps, "Peace & Change. A Journal of Peace Research", vol. 30, pp. 171–204. ; Eidson Wendy (dir.) (2006), Real Men Knit, Unconfined Mind, USA. ; Graves, C. M., Jr. (2008), "Early Nalbinding: Stitches of the Tarim Mummies". Workshop Given at Kings College 2008, http://www.geocities.ws/ld_tadhg/Classes/BasicNaalbinding01.pdf [access 29.08.2018]. ; Haveri Minna (2013), Urban Knitting – the Soft Side of Street Art, "Synnyt – Taiteen tiedonal", no. 2, pp. 1–19. ; Herudzińska Małgorzata (2015), Męskość na manowcach? (Nie)męski mężczyzna w opiniach mężczyzn, [in:] Małgorzata Olejarz, Emilia Paprzycka, Sylwia Słowińska (eds.), "Dyskursy Młodych Andragogów", no. 16, Wydawnictwo Uniwersytetu Zielonogórskiego, Zielona Góra, pp. 293–309. ; Kępa Ewa (2016), Wydziergać siebie i świat. Bombardowanie włóczką jako zjawisko społeczno-kulturowe, "Ars Inter Culturas", no. 5, pp. 241–252. ; Kępa Ewa (2017), Dzierganie alternatywne. Knitting graffiti jako twórcza praktyka konstruowania rzeczywistości społecznej, "Kultura Współczesna", no. 4, pp. 151–165. ; Kluczyńska Urszula, Wojnicka Katarzyna (2015), Wymiary męskości, "InterAlia. Pismo poświęcone studiom queer", no. 10, pp. 1–6, http://www.interalia.org.pl/media/10_2015/InterAlia_10_2015_wymiary_meskosci.pdf [access 21.09.2018]. ; Kokko Sirpa (2009), Learning Practices of Femininity Through Gendered Craft Education in Finland, "Gender & Education", vol. 21, issue 6, pp. 721–734. ; Latif Anam (2013), Men are Getting Hooked on Knitting and the Craft Culture is Catching up, "National Post", 9.08, https://nationalpost.com/life/men-are-getting-hooked-on-knitting-andthe-craft-culture-is-catching-up [access 2.02.2019]. ; Leslie Amoroso Catherine (2007), Needlework Through History: An Encyclopaedia, Greenwood Press, Westport–Connecticut–London. ; Leszczyńska Katarzyna, Dziuban Agata (2012), Pomiędzy esencjonalizmem a konstruktywizmem. Płeć (kulturowa) w refleksji teoretycznej socjologii – przegląd koncepcji, "Studia Humanistyczne AGH", vol. 11(2), pp. 13–34. ; Loesberg Jesse, Listen to Yarn Boy, http://yarnboy.com/audio/ [access 12.02.2019]. ; Maddock Angela (2014), Knitting and Well-being, "Textile. The Journal of Cloth and Culture", vol. 12, issue 1, pp. 34–57 ; Malcolm-Davies Jane (2018), Knitting Virtual Tribes Together: New Audiences for Cultural Objects, [in:] Florence Heri-Tech – The Future of Heritage Science and Technologies, IOP Conference Series: Materials Science and Engineering, 364, http://iopscience.iop.org/article/10.1088/1757-899X/364/1/012031/pdf [access 21.01.2019]. ; Mertz Teo (2014), Men's Knitting. Is it 'the New Yoga'?, "The Telegraph", 1.09, https://www.telegraph.co.uk/men/thinking-man/10552983/Mens-knitting-is-it-the-new-yoga.html [access 23.09.2018]. ; Morneau Ann (2015), Knitting Takes Balls: Masculinity and the Practice of Knitting, Pauline Jewett Institute of Women's and Gender Studies, Carleton University, Ottawa, https://curve.carleton.ca/7d526423-d9d2-41dc-86cb-e0140700916f [access 21.06.2018]. ; Parker Rozsika (2010), Subversive Stitch. Embroidery and the Making of the Feminine, I.B. Tauris, London–New York. ; Pentney Beth Ann (2008), Feminism, Activism, and Knitting: Are the Fibre Arts a Viable Mode for Feminist Political Action?, "Thirdspace. A Journal of Feminist Theory & Culture", vol. 8, issue 1, http://journals.sfu.ca/thirdspace/index.php/journal/article/view/pentney/210#3back [access 14.02.2019]. ; Potępa Maciej (2014), Dlaczego dzierganie może być męską pasją?, 22.05, http://www.maciekdzierga.pl/dlaczego-dzierganie-moze-byc-meska-pasja/ [access 22.12.2018]. ; Riley Jill, Corkhill Betsan, Morris Clare (2013), The Benefits of Knitting for Personal and Social Wellbeing in Adulthood. Findings from an International Survey, "British Journal of Occupational Therapy", vol. 76, issue 2, pp. 50–57. ; Roemer Robin (2017), Knitting in 21st Century America: The Culture and Ideology of Knitting Groups in Rural Oregon, "Honors Senior Theses/Projects", no. 136, Western Oregon University, https://digitalcommons.wou.edu/honors_theses/136 [access 12.10.2018]. ; Sagona Claudia (2018), Two-Needle Knitting and Cross-Knit Looping: Early Bronze Age Pottery Imprints from Anatolia and The Caucasus, "Oxford Journal of Archaeology", vol. 37(3), pp. 283–297. ; Sallee Rosemary L. (2016), Femmage and the DIY Movement: Feminism, Crafty Women, and The Politics of Gender Performance, Albuquerque, The University of New Mexico, New Mexico. Electronic Theses and Dissertations at UNM Digital Repository: http://digitalrepository.unm.edu/amst_etds/48 [access 24.09.2018]. ; Schippers Mimi (2007), Recovering the Feminine Other: Masculinity, Femininity, and Gender Hegemony, "Theory and Society", no. 36, pp. 85–102. ; SF Men Knit (2017), SF Men Knit Pride Blanket Project, 30.07, https://www.sfmenknit.us/singlepost/2017/07/30/SF-Men-Knit-Pride-Blanket-Project/ [access 20.06.2018]. ; SF Men Knit (2018), Not just for your granny — these dudes started a men's knitting club, 1.10, https://www.brut.media/us/news/welcome-to-the-men-s-knitting-club-7e7e47e0-7881-4252-afe4-cfd14f89df41 [access 15.12.2018]. ; The Straight Male Knitter, https://thestraightmaleknitter.blogspot.com/ [access 22.12.2018]. ; Turnau Irena (1979), Historia dziewiarstwa europejskiego do początku XIX wieku, Polska Akademia Nauk, Zakład Narodowy im. Ossolińskich, Wrocław. ; Turney Joanne (2013), The Culture of Knitting, Bloomsbury Academic, London–New Delhi–New York–Sydney. ; Turney Joanne (2014), (S)Mother's Love, or, Baby Knitting, [in:] Anna Moran, Sorcha O'Brien (eds.), Love Objects: Emotion, Design and Material Culture, Bloomsbury, London, pp. 21–30. ; Ulanowska Agata (2013), Egejskie techniki tkackie w epoce brązu. Zastosowanie archeologii eksperymentalnej w badaniach nad włókiennictwem egejskim, Repozytorium Uniwersytetu Warszawskiego, Warszawa, https://depotuw.ceon.pl/bitstream/handle/item/464/A_Ulanowska_doktorat.pdf?sequence=1 [access 2.01.2019]. ; Vajanto Krista (2014), Nålbinding in Prehistoric Burials – Reinterpreting Finnish 11th–14th-century AD Textile Fragments, [in:] J. Ikäheimo, A.-K. Salmi, T. Äikäs (eds.), Sounds Like Theory. XII Nordic Theoretical Archaeology Group Meeting in Oulu 25.–28.04.2012, "Monographs of the Archaeological Society of Finland", no. 2, pp. 21–33, http://www.sarks.fi/masf/masf_2/SLT_02_Vajanto.pdf [access 29.08.2018]. ; Vecchio del Michael (2006), Knitting with Balls. A Hands-On Guide to Knitting for the Modern Man, DK Publishing, New York. ; Wei Carolyn (2004), Formation of Norms in a Blog Community, University of Minnesota, Digital Conservancy, pp. 1–10, http://hdl.handle.net/11299/172809 [access 10.02.2019]. ; West Candace, Zimmerman Don H. (1987), Doing Gender, "Gender and Society", vol. 1, issue 2, pp. 125–151. ; Wills Kerry (2007), The Close-knit Circle: American Knitters Today, Praeger Publisher, Westport, CT. ; 70 ; 71 ; 83

Includes bibliography (p. 214-231). ; Number of sources in the bibliography: 245 ; Thesis (Ph. D.) -- University of Cyprus, Faculty of Social Sciences and Education, Department of Social and Political Sciences, 2008 ; The University of Cyprus Library holds the printed form of the thesis. ; Η μεγάλη ροή των μεταναστών, νόμιμων και παράνομων, που φθάνουν στην Κύπρο ψάχνοντας για εργασία και καλύτερες συνθήκες διαβίωσης, έχει προκαλέσει συγκεκριμένα κοινωνικά προβλήματα. Τα μέσα μαζικής ενημέρωσης που επισημαίνουν την ραγδαία αύξηση των παράνομων μεταναστών, τη συμμετοχή τους στο οργανωμένο έγκλημα καθώς επίσης και τον ρυθμό αύξησης της εγκληματικότητας, έχουν προκαλέσει την εχθρότητα μεταξύ του πληθυσμού έναντι των μειονοτήτων που θεωρούν ότι ανταγωνίζονται για τις θέσεις εργασίας, κατηγορώντας τους για τα εγκλήματα που διαπράττονται. Υπάρχει ανάγκη διερεύνησης εάν οι αντιλήψεις για την εγκληματικότητα των μεταναστών ανταποκρίνονται με τα πραγματικά ποσοστά φυλάκισης, διότι εάν οι αντιλήψεις είναι αρνητικές, δεν συμπίπτουν με την πραγματικότητα, αυτό θα συνιστούσε την ύπαρξη αρνητικών αισθημάτων κατά των μεταναστών. Ο κύριος στόχος της παρούσας διατριβής είναι να διευρυνθεί η δημόσια αντίληψη των σημαντικών θεμάτων που άπτονται των μεταναστών και το Κυπριακό ποινικό σύστημα. Δεν έχει διενεργηθεί καμία προηγούμενη έρευνα αναφορικά στο θέμα των μεταναστών και του εγκλήματος στην Κύπρο. Βάσει της βιβλιογραφικής επισκόπησης, οι ακόλουθες τρεις υποθέσεις έχουν εξεταστεί σχετικά με τις τοποθετήσεις των Ελληνοκυπρίων και των αλλοδαπών: α. Οι μετανάστες αυξάνουν τα ποσοστά εγκλήματος και προκαλούν επιπρόσθετα προβλήματα στην κοινωνία. β. Τα ποσοστά εγκλήματος των αλλοδαπών είναι υψηλότερα από τους Κύπριους. γ. Οι υποθέσεις (α) και (β) συνδέονται με το ρατσισμό και την ξενοφοβία. Με άλλα λόγια, η ρατσιστική/ξενόφοβη υπόθεση είναι ότι η πεποίθηση του κοινού ότι οι μετανάστες διαπράττουν εγκλήματα λειτουργεί ανεξάρτητα από την πραγματικότητα και εκφράζει στερεότυπα των μεταναστών (William, 2003:8). Έχουν συλλεχθεί τόσο ποσοτικά όσο και ποιοτικά στοιχεία σε μία προσπάθεια να απαντηθούν οι ερωτήσεις που τίθενται και για να αντιμετωπισθούν τα πρόσθετα κοινωνικο-νομικά ζητήματα. Η έρευνα περιέλαβε δύο ερωτηματολόγια. Το πρώτο χρησιμοποιήθηκε για να ερευνήσει 500 Κύπριους αναφορικά για τις αντιλήψεις και τη στάση τους απέναντι στους αλλοδαπούς και το έγκλημα. Το δεύτερο ερωτηματολόγιο χρησιμοποιήθηκε για να διερευνηθούν 100 αλλοδαποί για να εξετάσει τις αντιλήψεις σχετικά για το έγκλημα, και τη στάση τους απέναντι στους Ελληνοκυπρίους. Για την ανάλυση των στοιχείων που συλλέχθηκαν από δύο ποσοτικές έρευνες χρησιμοποιήθηκε το αναλυτικό πρόγραμμα SPSS. Επιπλέον για να ληφθούν τα ποιοτικά στοιχεία, έχουν διενεργηθεί 30 συνεντεύξεις με αλλοδαπούς (πρόσωπο με πρόσωπο) που πραγματοποιήθηκαν κυρίως στη Λευκωσία. Αυτή η διατριβή τεκμηριώνει ότι η κοινή αντίληψη για την ύπαρξη σχέσης μεταξύ των μεταναστών και του εγκλήματος, δεν είναι υπερβολή. Με άλλα λόγια, οι αλλοδαποί διαπράττουν αναλογικά περισσότερο σοβαρά αδικήματα σε σχέση με τους Κύπριους. Τα κύρια σημεία που θίγονται σε σχέση με τους μετανάστες υποδυκνείουν ότι οι άνθρωποι αισθάνονται ανασφαλείς στις κοινότητές τους. Οι περισσότεροι από αυτούς είναι προκατειλημμένοι ενάντια στους Ρωσσο-Πόντιους, καθώς επίσης και οι αλλοδαποί είναι προκατελλημένοι προς αυτούς, όπως και προς τους Κυπρίους. Η πλειοψηφία των Ελληνοκυπρίων αναγνωρίζει ότι υπάρχει ρατσισμός στην Κύπρο, λόγω της ξενοφοβίας και παραπληροφόρησης των Μέσων Ενημέρωσης. Όλοι οι ερωτηθέντες στις συνεντεύξεις (πρόσωπο με πρόσωπο), δήλωσαν ότι δεν τείνουν να κοινωνικοποιούνται με Κυπρίους και δεν έχουν στενούς Κύπριους φίλους. Μερικοί από αυτούς ανέφεραν ότι υπάρχει ένα αόρατο εμπόδιο στην κοινωνική αλληλεπίδραση με τους Κυπρίους που τους καθιστά αδύνατο να έχουν στενές επαφές με τους αλλοδαπούς. Επίσης, είναι της άποψης ότι οι Κύπριοι, για τον ένα ή τον άλλο λόγο, είναι ρατσιστές. Αυτή η εύρεση δείχνει ότι η ένταξη των μεταναστών στο σώμα της Κυπριακής κοινωνίας προχωρά αργά. Η Κυπριακή κοινωνία έχει γίνει πολυπολιτισμική και θα πρέπει να ληφθούν τα κατάλληλα μέτρα, με προσοχή, για να αντιμετωπιστούν τα κοινωνικά προβλήματα, όπως το έγκλημα, αποφεύγοντας την περαιτέρω θυματοποίηση των μεταναστών, με την επένδυση περισσότερο στις φυλετικές σχέσεις. ; The recent influx of migrants, legal and illegal, arriving in Cyprus in search of work and better living conditions is perceived to have caused a variety of social problems. Media attention on the escalating numbers of undocumented migrants and their involvement in organized crime as well as the increase in crime rates, has provoked hostility among the population towards visible minorities who are perceived as competing for jobs, and the reason for the increase in crime. There is a need to see if perceptions of immigrant criminality are consistent with official criminal statistics because if perceptions are more negative than the reality, this would suggest anti-immigrant feeling. The main aim of the present thesis is to broaden public understanding of important issues in relation to migrants and the criminal justice system in the Republic of Cyprus. No previous research is available on the topic of migrants and crime in Cyprus. The literature review, led to the formulation and testing of three hypotheses regarding race-related attitudes of both Greek-Cypriots and foreigners: a. Immigrants increase crime rates and cause additional problems to society. b. The crime rates of foreigners are higher than locals. c. Hypotheses (a) and (b) are closely associated with racism and xenophobia. In other words, the racist/xenophobic hypothesis is that the public's belief that immigrants commit crimes functions independently of the actuality involved and it expresses a degrading stereotype of migrants (William, 2003:8). Both quantitative and qualitative data were collected to test the above hypotheses and to address additional socio-legal issues. The survey included two structured questionnaires. The first was used to investigate the opinions of a representative sample of 500 Greek-Cypriots, their perceptions and attitudes towards foreigners and crime. The second questionnaire was used to survey 100 foreigners regarding their opinions, crime perceptions, and attitudes towards Greek-Cypriots. Data from the two surveys was then analyzed using the SPSS package. In addition, qualitative data was also systematically collected by means of 30 face-to-face interviews with foreigners carried out mainly in Nicosia, which were transcribed and analyzed. This thesis documents that, on the basis of official criminal statistics, popular perceptions about a relationship between migrants and crime are not over-exaggerated. In other words, foreigners are found to commit proportionately more serious offences than Cypriots. The main points raised in relation to migrants suggest that people do feel unsafe in their communities. Most Greek-Cypriots are prejudiced against Russian-Pontiacs, but foreigners are also prejudiced against them, as well as against Cypriots. The majority of Greek-Cypriots recognize that there is racism in Cyprus, due to xenophobia and as a consequence of media misinformation. All the respondents in the face-to-face interviews declared that they do not tend to socialize with Cypriots and do not have close Cypriot friends. Some mentioned that there is an invisible barrier in the social interaction with Cypriots that makes it impossible for Cypriots to have close contacts with foreigners. Also, they are of the opinion that Cypriots for one reason or another are racists. This finding indicates that integration of immigrants into the body of the Cypriot society is proceeding slowly. Cypriot society has become multi-cultural and care should be taken to tackle social problems like crime, carefully avoiding further victimization of immigrants by investing more in race relations.

Includes bibliography (p. 214-231). ; Number of sources in the bibliography: 245 ; Thesis (Ph. D.) -- University of Cyprus, Faculty of Social Sciences and Education, Department of Social and Political Sciences, 2008 ; The University of Cyprus Library holds the printed form of the thesis. ; Η μεγάλη ροή των μεταναστών, νόμιμων και παράνομων, που φθάνουν στην Κύπρο ψάχνοντας για εργασία και καλύτερες συνθήκες διαβίωσης, έχει προκαλέσει συγκεκριμένα κοινωνικά προβλήματα. Τα μέσα μαζικής ενημέρωσης που επισημαίνουν την ραγδαία αύξηση των παράνομων μεταναστών, τη συμμετοχή τους στο οργανωμένο έγκλημα καθώς επίσης και τον ρυθμό αύξησης της εγκληματικότητας, έχουν προκαλέσει την εχθρότητα μεταξύ του πληθυσμού έναντι των μειονοτήτων που θεωρούν ότι ανταγωνίζονται για τις θέσεις εργασίας, κατηγορώντας τους για τα εγκλήματα που διαπράττονται. Υπάρχει ανάγκη διερεύνησης εάν οι αντιλήψεις για την εγκληματικότητα των μεταναστών ανταποκρίνονται με τα πραγματικά ποσοστά φυλάκισης, διότι εάν οι αντιλήψεις είναι αρνητικές, δεν συμπίπτουν με την πραγματικότητα, αυτό θα συνιστούσε την ύπαρξη αρνητικών αισθημάτων κατά των μεταναστών. Ο κύριος στόχος της παρούσας διατριβής είναι να διευρυνθεί η δημόσια αντίληψη των σημαντικών θεμάτων που άπτονται των μεταναστών και το Κυπριακό ποινικό σύστημα. Δεν έχει διενεργηθεί καμία προηγούμενη έρευνα αναφορικά στο θέμα των μεταναστών και του εγκλήματος στην Κύπρο. Βάσει της βιβλιογραφικής επισκόπησης, οι ακόλουθες τρεις υποθέσεις έχουν εξεταστεί σχετικά με τις τοποθετήσεις των Ελληνοκυπρίων και των αλλοδαπών: α. Οι μετανάστες αυξάνουν τα ποσοστά εγκλήματος και προκαλούν επιπρόσθετα προβλήματα στην κοινωνία. β. Τα ποσοστά εγκλήματος των αλλοδαπών είναι υψηλότερα από τους Κύπριους. γ. Οι υποθέσεις (α) και (β) συνδέονται με το ρατσισμό και την ξενοφοβία. Με άλλα λόγια, η ρατσιστική/ξενόφοβη υπόθεση είναι ότι η πεποίθηση του κοινού ότι οι μετανάστες διαπράττουν εγκλήματα λειτουργεί ανεξάρτητα από την πραγματικότητα και εκφράζει στερεότυπα των μεταναστών (William, 2003:8). Έχουν συλλεχθεί τόσο ποσοτικά όσο και ποιοτικά στοιχεία σε μία προσπάθεια να απαντηθούν οι ερωτήσεις που τίθενται και για να αντιμετωπισθούν τα πρόσθετα κοινωνικο-νομικά ζητήματα. Η έρευνα περιέλαβε δύο ερωτηματολόγια. Το πρώτο χρησιμοποιήθηκε για να ερευνήσει 500 Κύπριους αναφορικά για τις αντιλήψεις και τη στάση τους απέναντι στους αλλοδαπούς και το έγκλημα. Το δεύτερο ερωτηματολόγιο χρησιμοποιήθηκε για να διερευνηθούν 100 αλλοδαποί για να εξετάσει τις αντιλήψεις σχετικά για το έγκλημα, και τη στάση τους απέναντι στους Ελληνοκυπρίους. Για την ανάλυση των στοιχείων που συλλέχθηκαν από δύο ποσοτικές έρευνες χρησιμοποιήθηκε το αναλυτικό πρόγραμμα SPSS. Επιπλέον για να ληφθούν τα ποιοτικά στοιχεία, έχουν διενεργηθεί 30 συνεντεύξεις με αλλοδαπούς (πρόσωπο με πρόσωπο) που πραγματοποιήθηκαν κυρίως στη Λευκωσία. Αυτή η διατριβή τεκμηριώνει ότι η κοινή αντίληψη για την ύπαρξη σχέσης μεταξύ των μεταναστών και του εγκλήματος, δεν είναι υπερβολή. Με άλλα λόγια, οι αλλοδαποί διαπράττουν αναλογικά περισσότερο σοβαρά αδικήματα σε σχέση με τους Κύπριους. Τα κύρια σημεία που θίγονται σε σχέση με τους μετανάστες υποδυκνείουν ότι οι άνθρωποι αισθάνονται ανασφαλείς στις κοινότητές τους. Οι περισσότεροι από αυτούς είναι προκατειλημμένοι ενάντια στους Ρωσσο-Πόντιους, καθώς επίσης και οι αλλοδαποί είναι προκατελλημένοι προς αυτούς, όπως και προς τους Κυπρίους. Η πλειοψηφία των Ελληνοκυπρίων αναγνωρίζει ότι υπάρχει ρατσισμός στην Κύπρο, λόγω της ξενοφοβίας και παραπληροφόρησης των Μέσων Ενημέρωσης. Όλοι οι ερωτηθέντες στις συνεντεύξεις (πρόσωπο με πρόσωπο), δήλωσαν ότι δεν τείνουν να κοινωνικοποιούνται με Κυπρίους και δεν έχουν στενούς Κύπριους φίλους. Μερικοί από αυτούς ανέφεραν ότι υπάρχει ένα αόρατο εμπόδιο στην κοινωνική αλληλεπίδραση με τους Κυπρίους που τους καθιστά αδύνατο να έχουν στενές επαφές με τους αλλοδαπούς. Επίσης, είναι της άποψης ότι οι Κύπριοι, για τον ένα ή τον άλλο λόγο, είναι ρατσιστές. Αυτή η εύρεση δείχνει ότι η ένταξη των μεταναστών στο σώμα της Κυπριακής κοινωνίας προχωρά αργά. Η Κυπριακή κοινωνία έχει γίνει πολυπολιτισμική και θα πρέπει να ληφθούν τα κατάλληλα μέτρα, με προσοχή, για να αντιμετωπιστούν τα κοινωνικά προβλήματα, όπως το έγκλημα, αποφεύγοντας την περαιτέρω θυματοποίηση των μεταναστών, με την επένδυση περισσότερο στις φυλετικές σχέσεις. ; The recent influx of migrants, legal and illegal, arriving in Cyprus in search of work and better living conditions is perceived to have caused a variety of social problems. Media attention on the escalating numbers of undocumented migrants and their involvement in organized crime as well as the increase in crime rates, has provoked hostility among the population towards visible minorities who are perceived as competing for jobs, and the reason for the increase in crime. There is a need to see if perceptions of immigrant criminality are consistent with official criminal statistics because if perceptions are more negative than the reality, this would suggest anti-immigrant feeling. The main aim of the present thesis is to broaden public understanding of important issues in relation to migrants and the criminal justice system in the Republic of Cyprus. No previous research is available on the topic of migrants and crime in Cyprus. The literature review, led to the formulation and testing of three hypotheses regarding race-related attitudes of both Greek-Cypriots and foreigners: a. Immigrants increase crime rates and cause additional problems to society. b. The crime rates of foreigners are higher than locals. c. Hypotheses (a) and (b) are closely associated with racism and xenophobia. In other words, the racist/xenophobic hypothesis is that the public's belief that immigrants commit crimes functions independently of the actuality involved and it expresses a degrading stereotype of migrants (William, 2003:8). Both quantitative and qualitative data were collected to test the above hypotheses and to address additional socio-legal issues. The survey included two structured questionnaires. The first was used to investigate the opinions of a representative sample of 500 Greek-Cypriots, their perceptions and attitudes towards foreigners and crime. The second questionnaire was used to survey 100 foreigners regarding their opinions, crime perceptions, and attitudes towards Greek-Cypriots. Data from the two surveys was then analyzed using the SPSS package. In addition, qualitative data was also systematically collected by means of 30 face-to-face interviews with foreigners carried out mainly in Nicosia, which were transcribed and analyzed. This thesis documents that, on the basis of official criminal statistics, popular perceptions about a relationship between migrants and crime are not over-exaggerated. In other words, foreigners are found to commit proportionately more serious offences than Cypriots. The main points raised in relation to migrants suggest that people do feel unsafe in their communities. Most Greek-Cypriots are prejudiced against Russian-Pontiacs, but foreigners are also prejudiced against them, as well as against Cypriots. The majority of Greek-Cypriots recognize that there is racism in Cyprus, due to xenophobia and as a consequence of media misinformation. All the respondents in the face-to-face interviews declared that they do not tend to socialize with Cypriots and do not have close Cypriot friends. Some mentioned that there is an invisible barrier in the social interaction with Cypriots that makes it impossible for Cypriots to have close contacts with foreigners. Also, they are of the opinion that Cypriots for one reason or another are racists. This finding indicates that integration of immigrants into the body of the Cypriot society is proceeding slowly. Cypriot society has become multi-cultural and care should be taken to tackle social problems like crime, carefully avoiding further victimization of immigrants by investing more in race relations.