Suchergebnisse

Amid heightened global uncertainties, Russia is experiencing a bumpy recovery. Domestic demand is rising, but unemployment remains high, and credit and investment remain limited. The budget has benefited from higher oil prices, but fiscal consolidation remains important in the medium term. Crumbling infrastructure, especially in transport, could hamper the economy's competitiveness and longer-term growth prospects. The debt crisis in Western Europe sharpens the downside risks to global recovery and oil prices. But the effects on Russia are likely to be blunted by its stronger fiscal and debt positions and by limited trade and financial links with the affected countries. Russia is likely to grow by 4.5 percent in 2010, followed by 4.8 percent in 2011, as domestic demand expands in line with gradual improvements in the labor and credit markets. Employment is expected to improve gradually, however, enabling some further reductions in poverty.

The Extractive Industries Transparency Initiative (EITI) is an international standard to promote open and accountable management of natural resources. By encouraging governments, extractive companies, civil society and the public to engage in discourse around transparency of the extractive sector, it aims to facilitate the management of a country's natural resource wealth to benefit all its citizens. The objective of this report is to present, in a structured form, data categories and their reporting formats, that can be used to standardize information generated under each EITI Requirement. The review conducted for this study included a sample of recent EITI Country Reports, as well as other initiatives and industry standards. 'Good' refers to reporting standards that meet the minimum data to be provided under each EITI Requirement. 'Better' typically refers to reporting standards that are enhancements of data covered under the good category. 'Best' refers to standard formats for reporting data that represent the highest international benchmarks and are considered to provide comprehensive information, beyond the minimum data requirements. The research team recommends a step by step approach to this, starting with a specific set of Requirements, across a number of countries. This would allow the EITI International Secretariat to develop a set of comparable statistics for various reporting entities, as well as start constructing guidelines for EITI implementers.

Limited state capacity to carry out core government and service delivery functions poses a major constraint in post conflict countries, especially those with low income levels. With regard to scope, the research carried out for this note primarily focuses on developing a detailed understanding of how civil service institutes are established and function, and to reflect on available information about their impact. This note synthesizes the findings from case studies covering three countries and four public service training institutes: Rwanda (Rwanda Management Institute (RMI)); Uganda (Civil Service College Uganda (CSCU)); and Liberia (Liberia Institute of Public Administration (LIPA) and the Financial Management Training Program (FMTP)). The general policy rationale for establishing institutes of public service has been to improve national public sector capacity; while a key choice involves investing in longer and more in-depth or shorter-term training. To deliver training, a mix of some permanent staff with consultants recruited from the public sectors has worked well.

The purpose of this report on corporate financial reporting in Austria is to describe the key features of Austria's corporate financial reporting environment as well as its practical application in regard to small and medium enterprises (SMEs') financial reporting practices in Austria. This report builds on the World Bank accounting and auditing reports on standards and codes (ROSC) methodology to give an overview of the Austrian corporate financial reporting system. It selectively provides good practice examples that can give incentives to overcome impediments to financial reporting reform. Based on the findings of two surveys conducted among Austrian SMEs and Austrian financial institutions, the report focuses particularly on aspects relevant to SME financial reporting. This report forms part of the activities of the center for financial reporting reform (CFRR) within the road to Europe program of accounting reform and institutional strengthening (REPARIS), which also provided funding.

This paper examines the experiences of the World Bank Group in other countries, and explores its work in Iraq in light of its mandate and areas of impact. It outlines the objectives the Bank Group has sought to meet and the procedures used to adapt to the Iraqi context, while focusing on transparency, inclusiveness, and sustainability. While the Bank's current focus in Iraq is on reconstruction and essential services, the near term offers a chance to lay the groundwork for credible institutions of social inclusion, in addition to supporting sustainable reconstruction and reform. This paper looks at how Iraq, a country with ample natural and human capital, can look past the immediate needs of post-conflict reconstruction to an eventual return as a middle-income country that managed its own affairs and contributed assistance to other countries. Models for reconstruction are closely looked at as to how to move Iraq to country ownership. The paper also looks at how to adopt post conflict reconstruction experience and adapting it to Iraq. The final section of the paper deals with lessons of experience and lessons learned.

The World Bank is launching an initiative aimed at addressing the economic needs of adolescent girls and young women in poor or post-conflict countries. Working together with governments, donors, foundations, and private sector partners, the Bank proposes to develop and test a core set of promising interventions to promote the economic empowerment of adolescent girls and young women. This paper undertakes a review of existing policies and programs designed to promote labor force participation of young women in developing countries. While programs that directly address marriage or fertility can influence young women's labor force participation, the focus of this paper is on programs primarily addressing employment. Some programs for promoting young people's transition into the labor market take a minimalistic approach (for example, concentrating on skills training alone). Other employment programs, particularly those targeted to young women, simultaneously address multiple constraints limiting participation (for example, lack of skills, limited mobility, child care needs, and lack of sexual and reproductive health information). The goal of this paper is to unpack and assess what elements of program design are essential to promoting young women's transition to the labor market. The paper is organized as follows: section one gives introduction. Section two provides an overview of some of the major trends and issues facing young women in the labor market in an international context. Section three describes a selection of best practice programs, some of which are focused exclusively on employment training and others of which take a more integrated approach to providing gender-targeted adolescent services. Section four details the lessons learned from the implementation and evaluation of these programs, and considers the circumstances under which a minimalist versus comprehensive or integrated approach may be most effective. Section five concludes and summarizes the policy and program recommendations.

[eng] The accelerated impact of human activities is causing increasing damages to the Earth's life support systems. Consequently, the policy-making and scientific communities have advocated the urgent need for a change towards the sustainable use of natural resources and ecosystems. This thesis deals with the institutional conditions necessary for that change in coupled social-ecological systems, through an in-depth case study: the Doñana region, an estuarine social-ecological system affected by intricate water resources and wetland conservation problems located in the Guadalquivir Estuary (south-west Spain). In particular, I focus on the need for transitions from command-andcontrol schemes towards more flexible, participatory and adaptive approaches to policy and decision making: specifically, adaptive governance and adaptive management. For this purpose, I address three interrelated questions of broad research interest, using a theoretical framework that combines elements from resilience and institutional path dependence theories. The first question has implications for the implementation of participatory processes in the course of transitional designs towards adaptive governance and management, while the other two have implications at a theoreticanalytical level. The first research question focuses on assessing the usefulness of an action-research program aimed at introducing adaptive management tenets at the research-management interface of the Doñana region (Chapter 4). The program, which paralleled an adaptive restoration in the context of the hydro-ecological restoration project Doñana 2005, combined a formalised process of networking, interviews, focus groups and System Dynamics techniques that proved useful to engage and build trust among a wide range of actors who finally participated in two adaptive management workshops. The participation of stakeholders and agencies entrenched in long-standing conflicts and power struggles up to that date was considered a major success of the program. During the workshops, the participants collaboratively developed a set of policy recommendations, offering potential avenues to improve the research-management interface, water resources management and wetland conservation practices in the Doñana region and Guadalquivir Estuary. The action-research program was supported by preparatory research aimed at analysing the practices of, and learning from, best-in-class practitioners on adaptive management from British Columbia (Canada), where this approach was first conceived and implemented on a large scale (Chapter 3). Such preparatory research, which was based on a document review, interviews and a final workshop at the University of British Columbia (Vancouver), revealed that adaptive management has cycled, during the last four decades, through alternate phases of theoretical development, practical implementation and feedback, to which many scholars and practitioners have contributed. In particular, the workshop allowed current opportunities and constraints for the testing and implementation of adaptive management in Canada to be elicited, based on the direct, on-the-ground experience of practitioners and analysts. The results of that research provided the grounds and support for the strategic development of the action-research program in the Doñana region. The preliminary identification, during the action-research program, of major rigidities within Doñana's institutional framework and management agencies triggered the second part of the thesis, which addressed, through institutional analysis, the two additional research questions mentioned above. The second research question of the thesis focuses on enhancing the understanding of the roots of institutional rigidity in maladaptive social-ecological systems. Institutional rigidity that hinders change and smothers innovation represents a major constraint for adaptive governance and adaptive management. Therefore, to facilitate potential transitions towards more sustainable social-ecological systems characterised by adaptive approaches to decision-making, it is of utmost importance to understand and explain the origins of such institutional rigidity. In Chapter 5, by constructing a historical pattern, I identify the existence of a rigid institutional regime for water resources management and wetland conservation in the Doñana region, and explain, through a first theoretical iteration, the mechanisms underlying the genesis, amplification and persistence of such institutional rigidity. My explanation has two distinguishable parts: on one side, the deep-historical genesis of the regime at a critical juncture in the 19th century; and on the other side, the formation and continuity of the regime up to the last decades of the 20th century, despite its dysfunctionality for coping with crises and its inability to harmonise wetland conservation, water management and economic development. The historical pattern confirms that the Doñana's regime has followed a path-dependent dynamic, largely characterised by the historical recurrence on the application of command-andcontrol schemes. In a seeming paradox, these schemes, instead of driving the regime towards an efficient outcome, led to the formation of a rigid institutional regime that drove the Doñana region into a sub-optimal systemic rigidity trap. This rigid outcome may be theoretically qualified as contingent, for it defies the traditional expectations of neoclassical economics that lie at the logical core of the concept of institutional path dependence. The third research question of the thesis focuses on the explanatory potential of entrepreneurship and discourses, in their relationship with political-economic interests and power, as factors contributing to shape outcomes in local social-ecological systems. In particular, I discussed the explanatory potential of those factors, when the core logic of path dependence (composed by the mainstream principles of neoclassical economics) fails to predict observed outcomes in historical, evolutionary perspective, and qualifies such outcomes as contingent. In Chapter 6, I undertake a second theoretical iteration that re-examines the historical explanatory pattern developed in Chapter 5, in order to show how the Doñana's rigid outcome can be understood as more predictable. In particular, I argue that three mechanisms constituted necessary and sufficient conditions for the transformational process that led to the Doñana's rigid outcome: (1) a contextual political-discursive mechanism that mobilised power top-down and signalled increasing returns to actors downstream of the institutional regime; (2) the operation of increasing returns and self-reinforcing mechanisms bottom-up; (3) an endogenous entrepreneurial component that acted as a mechanism for action in an environment of extreme uncertainty. In the general discussion of the thesis (Chapter 7), I make the case for systematising the role of discourses and entrepreneurship factors, in their relationship with politicaleconomic interests and power, into the analysis. I argue that such systematisation contributes significantly to diminishing the degree of contingency associated to the Doñana's rigid outcome. More generally, my discussion deals with contingency as a property of the path dependence concept that can be modulated in explanations of institutional dynamics. This type of advancements could inform future policy and institutional designs for successful transitions towards adaptive governance and management in social-ecological systems, hence improving the prospects for the sustainable use of natural resources and ecosystems. Enriching the knowledge gathered during the action-research program with the in-depth analysis of institutional constraints rooted in historical factors, allowed a number of potential avenues to be identified that may aid the transition towards adaptive governance and management in the Doñana region (Chapter 9). It also allowed an informed speculation to be made about the potential role of action-research programs such as the one described in this thesis, to comply with (and complement) the requisites for public participation and social learning of European Union legislation: notably, the Water Framework Directive (Chapter 7, Section 7.4). ; [spa] El impacto acelerado de las actividades humanas está causando el aumento de los daños a los sistemas de soporte vital de la Tierra. En consecuencia, gestores y científicos gestores han defendido la necesidad urgente de un cambio hacia el uso sostenible de los recursos naturales y los ecosistemas. Esta tesis trata sobre las condiciones institucionales necesarias para dicho cambio en sistemas socio-ecológicos, a través de un estudio de caso en profundidad: la región de Doñana, un sistema socio-ecológico afectado por problemas complejos en términos de recursos hídricos y conservación de humedales, situado en el Estuario del Guadalquivir (suroeste de España). En particular, en esta tesis me centro en la necesidad de transiciones desde estrategias de mando y control hacia enfoques más flexibles, participativos y adaptativos para la elaboración de políticas y la toma de decisiones: específicamente, gobernanza adaptativa y gestión adaptativa. Para ello, abordo tres preguntas de interés de investigación, amplias e interrelacionadas, utilizando un marco teórico que combina elementos de las teorías de dependencia de la trayectoria institucional y la resiliencia. La primera pregunta tiene implicaciones para la implementación de procesos de participación en el curso del diseño de transiciones hacia la gobernanza y la gestión adaptativas, mientras que las otras dos tienen implicaciones a nivel teórico-analítico. La primera pregunta de investigación se centra en la evaluación de la utilidad de un programa de investigación-acción cuyo objetivo fue introducir principios de gestión adaptativa en la interfaz investigación-gestión de la región de Doñana (Capítulo 4). El programa, que se desarrolló paralelamente a una restauración adaptativa en el contexto del proyecto de restauración hidro-ecológica Doñana 2005, combina un proceso formalizado de networking, entrevistas, grupos focales y técnicas de Dinámica de Sistemas, que demostró ser útil para fomentar la confianza entre un amplio rango de actores que finalmente participaron en dos talleres de gestión adaptativa. La participación de partes interesadas y organismos que se habían visto anteriormente envueltos en situaciones conflictivas y disputas de poder fue considerada un gran éxito del programa. Durante los talleres, los participantes desarrollaron en colaboración una serie de recomendaciones de política, ofreciendo posibles vías para mejorar la interfaz investigación-gestión, la gestión de los recursos hídricos y la conservación de humedales en la región de Doñana y el Estuario del Guadalquivir. El programa de investigación-acción fue apoyado por una investigación preparatoria dirigida a analizar y aprender de las prácticas de profesionales líderes en gestión adaptativa de la Columbia Británica (Canadá), donde este enfoque fue concebido e implementado por primera vez a gran escala (Capítulo 3). Dicha investigación preparatoria se basó en una revisión documental, entrevistas y un taller final en la Universidad de la Columbia Británica (Vancouver), y reveló que la gestión adaptativa ha completado varias fases alternas de desarrollo teórico, aplicación práctica y retroalimentación durante las últimas cuatro décadas, a las que muchos académicos y profesionales han contribuido. En particular, el taller permitió extraer lecciones sobre oportunidades y limitaciones actuales para la implementación y evaluación de la gestión adaptativa en Canadá, basadas en la experiencia directa de profesionales y analistas sobre el terreno. Los resultados de esa investigación sirvieron de base y apoyo para el desarrollo estratégico del programa de investigación-acción en la región de Doñana. La identificación preliminar de importantes rigideces en el marco institucional y las agencias de gestión de Doñana durante el programa de investigación-acción, motivó la segunda parte de la tesis, la cual abordó las dos preguntas de investigación adicionales mencionadas anteriormente, mediante análisis institucional. La segunda pregunta de investigación de la tesis se centra en mejorar la comprensión de las raíces de la rigidez institucional en sistemas socio-ecológicos maladaptativos. La rigidez institucional representa un obstáculo importante para la gobernanza y gestión adaptativas, ya que impide el cambio y dificulta la innovación. Por lo tanto, para facilitar potenciales transiciones hacia sistemas socio-ecológicos más sostenibles caracterizados por enfoques adaptativos para la toma de decisiones, es de suma importancia entender y explicar los orígenes de la rigidez institucional. En el Capítulo 5, a través de la construcción de un patrón histórico, identifico la existencia de un régimen institucional rígido para la gestión de los recursos hídricos y la conservación de los humedales en la región de Doñana, y explico, a través de una primera iteración teórica, los mecanismos subyacentes a la génesis, amplificación y persistencia de tal rigidez institucional. Mi explicación tiene dos partes diferenciadas: por un lado, la génesis histórica profunda del régimen en una coyuntura crítica en el siglo XIX; y por otro, la formación del régimen y su continuidad hasta las últimas décadas del siglo XX, a pesar de su disfuncionalidad para hacer frente a las crisis y su incapacidad para armonizar la conservación de humedales, la gestión del agua y el desarrollo económico. El patrón histórico confirma que el régimen institucional de Doñana ha seguido una dinámica dependiente de la trayectoria, ampliamente caracterizada por la aplicación recurrente de estrategias de mando y control a lo largo de la historia. En una aparente paradoja, estas estrategias, en lugar de conducir al régimen hacia un resultado eficiente, llevaron a la formación de un régimen institucional rígido que condujo la región de Doñana a una trampa subóptima de rigidez sistémica. Este resultado rígido puede ser calificado por la teoría como contingente, ya que desafía las expectativas tradicionales de la economía neoclásica que yacen en el núcleo lógico del concepto de dependencia de la trayectoria institucional. La tercera pregunta de investigación de la tesis se centra en el potencial explicativo del emprendimiento y los discursos en su relación con los intereses político-económicos y el poder, como factores que contribuyen a la formación de sistemas socio-ecológicos a nivel local. En particular, centro mi discusión en el potencial explicativo de estos factores, cuando la lógica base de la dependencia de la trayectoria (compuesta por los principios dominantes de la economía neoclásica) fracasa en predecir los resultados observados desde una perspectiva evolutiva histórica, calificando estos resultados como contingentes. En el Capítulo 6, emprendo una segunda iteración teórica que reexamina el patrón explicativo histórico desarrollado en el Capítulo 5, con el fin de mostrar como el régimen institucional rígido Doñana puede entenderse como más predecible. En particular, sostengo que tres mecanismos constituyeron condiciones necesarias y suficientes para el proceso de transformación que llevó a la rigidez en Doñana: (1) un mecanismo político-discursivo contextual que movilizó el poder desde arriba hacia abajo e indicó rendimientos crecientes a los actores de los niveles operacionales del régimen institucional; (2) el funcionamiento de los rendimientos crecientes y mecanismos de auto-refuerzo de abajo hacia arriba; (3) un componente endógeno de emprendimiento que actuó como mecanismo de acción en un entorno de incertidumbre extrema. En la discusión general de la tesis (Capítulo 7), presento argumentos para la sistematización, en el análisis, de los discursos y el emprendimiento en relación con factores político-económicos y de poder. Sostengo que tal sistematización contribuye significativamente a disminuir el grado de contingencia asociado a la rigidez en Doñana. Más en general, mi discusión trata sobre la contingencia como una propiedad del concepto de dependencia de la trayectoria que se puede modular en explicaciones sobre dinámica institucional. Este tipo de avances podría informar futuras políticas y diseños institucionales para una transición exitosa hacia la gobernanza y la gestión adaptativas de los sistemas socio-ecológicos, y, por lo tanto, para incrementar la posibilidad de gestionar los recursos naturales y los ecosistemas de forma más sostenible. El enriquecimiento del conocimiento adquirido durante el programa de investigaciónacción con el análisis en profundidad de las limitaciones institucionales arraigadas en factores históricos, permitieron la identificación de una serie de posibles vías que pueden ayudar a la transición hacia la gobernanza y la gestión adaptativas en la región de Doñana (Capítulo 9). Asimismo, este enriquecimiento permitió una especulación informada sobre el papel potencial de programas de investigación-acción como el que se describe en esta tesis, para cumplir con (y complementar) los requisitos para la participación pública y el aprendizaje social de la legislación de la Unión Europea – en particular, la Directiva Marco del Agua (Capítulo 7, Sección 7.4).

La ciudad estimó su población de 345.769 pobladores para 1934, habitando 38.000 viviendas en 2100 manzanas con tas solo 1640 instalaciones telefónicas. Tuvo una extensión de 15 km. entre Santa Lucía y Rionegro, por 5 km. de ancho en 1935, con muchos y grandes intersticios vacíos y sin desarrollos al sur y al occidente. El Centro de la ciudad tuvo alta congestión vehicular, a pesar de sus buses y 48,59 km. de líneas de tranvía en 1933. Poseía un aeropuerto privado de Scadta, en el Municipio de Bosa. No contó a comienzos de los treintas con las infraestructuras urgentes en acueducto, alcantarillado ni manejo de residuos sólidos. Las formas de crecimiento urbano características en 1932 fueron la "informal" y la "barraca", que aplazaban el proceso de urbanización y privilegiaban la construcción de las edificaciones. En 1933, se creó el Instituto de Acción Social de Bogotá, para resolver el problema de vivienda y obras públicas en los barrios obreros. Los obreros llevaron una existencia sórdida, antihigiénica, hacinada, con 5,2 miembros por familia, bajos ingresos y con niños y niñas trabajadores. Se relacionó pobreza con hambre y por primera vez con la nutrición. Se asociaron la higiene y la moral en las habitaciones paupérrimas. Se relocalizaron los moradores pobres de los cerros de Bogotá, del proyecto del Paseo Bolívar, en el barrio Centenario en 1938. La urbanización posterior a la ciudad existente fue la gran oportunidad para modernizar la ciudad y que fuera digna de denominarse Capital de la República. Se creó del Departamento de urbanismo en 1933, con Karl Brunner como su primer director al inicio de 1934, y se dispusieron en este Departamento las secciones de Urbanizaciones, Plano Futuro y Arquitectura. Se demandó "el proyecto de planeamiento". Brunner adelantó estudios para urbanizar el occidente y sur de la ciudad, pero no se aprobó ni se conoció bajo su dirección, un plano del futuro desarrollo de la ciudad. La ciudad contó con un Plan de Obras para el Cuarto Centenario propuesto y aprobado inicialmente en 1933 y finalmente modificado en 1935, tras el cual se siguieron proponiendo nuevas obras. En 1938 Bogotá contó con un plano actualizado de la ciudad existente. La ciudad adelantó estadísticas y estudios sociales con el "Departamento de Estadística e Investigación Social" y consideró imprescindible la elaboración de un "censo general". Se modernizaron las entidades municipales, se reorganizaron el Laboratorio de Sanidad, los roperos y restaurantes escolares, los Institutos profesionales para varones y para mujeres y, las licencias y policías específicos para el Departamento de Circulación y Tránsito. Ante el atraso de la urbanización, del acueducto, sus obras de captación, embalse, purificación y conducción, la Nación aportó recursos. Ésta también financió la construcción de la Biblioteca Nacional y del Campus de la Universidad Nacional. Sobre predios donados, el Municipio, con algunos recursos de la Gobernación, construyó el Estadio Municipal El Campín. Se construyeron tramos cortos pero importantes del Paseo Bolívar, Av. Jiménez, Av. Liévano, Av. Caracas, carrera Norte (séptima), Santiago de Chile. En alcantarillado se planteó la construcción de colectores y canales de cuerpos de agua. Respecto de la energía, el tema central crítico fue su ensanche, por el aumento de la demanda, que hicieron necesarias las plantas de El Charquito, y la de El Salto. Se continuó extendiendo la red del tranvía hasta 1938. Se construyeron edificios de la Bolsa de Bogotá y del Instituto Federico Lleras Acosta, el teatro al aire libre de la Media Torta y las 500 casas para obreros en el barrio del Centenario. Se construyeron escuelas para niños y para niñas. Se terminaron y dotaron plazas de mercado, nuevo matadero y pabellón par expendio de carnes. Se construyeron hornos crematorios de basuras. Las Juntas de Mejoras públicas de los barrios continuaron gestionando las obras de pavimentos, alcantarillas, escuelas públicas, plazas de mercado y kioscos sanitarios. La ciudad jardín y el movimiento moderno estuvieron presentes durante la discusión del Plan de Obras del IV Centenario. El Registro Municipal refirió congresos, conferencias internacionales y nacionales, artículos y reseñas, con las diferencias conceptuales de Ciudad Jardín y el Movimiento Moderno de la Arquitectura. Se abordaron: el urbanismo, la vivienda popular, los barrios insalubres y su higienización y las 'casas baratas', el crecimiento de las ciudades y de sus centros, su historia y evolución, el patrimonio natural y construido y la arquitectura. Se mencionaron las ciudades satélites, sus "cinturones verdes", los suburbios, la relación ciudad campo, el planeamiento regional, el metropolitalismo, el régimen especial para la ciudad capital, la zonificación, las vías radiales o diagonales versus los trazados ortogonales. Se redujeron las exenciones para aumentar la tributación y financiar las obras del Centenario, imponiendo normas científicas y modernas de cálculo tributario. Se organizó el sorteo de la Lotería del Centenario para costear las obras. Se creó el Fondo Rotatorio de Fomento social y el Banco Central Hipotecario para estimular el ahorro para vivienda. También se aprobó el impuesto de valorización. Nos comparamos con otras naciones con relación a las migraciones a sus ciudades capitales, las ventajas y desventajas de las ciudades modernas, el ensanche de las calles, la sanidad, el estado del bienestar social, la pobreza, los barrios populares, las finanzas municipales, el tráfico y las condiciones habitables de las viviendas. Se recibieron muchos saludos al Centenario de Bogotá, desde otros municipios nacionales y ciudades extranjeras. Se decretó para 1938 levantar el "censo civil de la República" de edificaciones y población. Se realizó la Exposición Nacional del IV Centenario, con el apoyo de la Nación y del Departamento. La modernización fue la tarea central que se propuso Bogotá para considerarse de manera diferenciada La Capital de la República. Se discutía la municipalización o privatización de los servicios municipales, la elección de alcaldes por los Concejos y no por el Gobernador. El nuevo espíritu cívico dejo de ser de los empresarios o asociaciones privadas para estar desarrolladas por las entidades municipales. Algunas élites municipales dieron importancia a las condiciones sociales de la propiedad, su función social, discutiendo privilegiar prioritariamente a las clases bajas sobre las medias. Se pretendió modernizar las costumbres, el aseo, divulgar el deporte y las granjas urbanas. Se mencionó modernizar la demografía con la pasterización de la leche, "las prácticas anticoncepcionales, el aborto y la esterilización". Se impulsó un "sistema de ahorro postal". El Paseo Bolívar se planteó como una franja sanitaria y una bella vía sobre el paisaje de la ciudad, y como un reconocimiento de las clases menos pudientes con derecho a vivienda urbanizada, como el barrio Centenario. Se llevaron a cabo la construcción de Barrios para empleados Muequetá, Las Mercedes, y para obreros, entre otros el Calderón Tejada. Se continuó insistiendo en otorgarle a Bogotá el carácter de Distrito Capital. Se llevaron a cabo las festividades del Centenario entre el 20 de julio y el 7 de agosto de 1938 en muchos lugares distintos de la ciudad. Se reconoció al Fundador y a los indígenas Chibchas. La celebración de los Juegos Bolivarianos en los nuevos estadios de la Universidad Nacional y el Nemesio Camacho, acogieron de forma permanente el foot ball en la cultura Bogotana. Se modernizó el manejo del tránsito en la ciudad con la compra de buses. ; Abstract: The city: In 1934, the city estimated that its population was 345,769 inhabitants, living in 38,000 homes over 2,100 blocks, and with 1,640 telephone lines. In 1935, the city was 15 km long from Santa Lucía to Rionegro, and 5 km wide, with many large vacant areas and no development to the south and west. In 1933, the city center had considerable traffic congestion, despite its buses and 48.59 km of tram lines. Scadta private airport operated in the municipality of Bosa. In the early 1930s, the city lacked urgently needed aqueduct, sewer, and solid waste management infrastructure. In 1932, the main styles of urban growth were "informal" and "slums," which delayed urbanization and favored self-build construction. In 1933, the Institute of Social Action of Bogotá was created to solve housing and public works problems in the working-class neighborhoods. The workers lived in sordid, unhygienic, overcrowded conditions, with 5.2 members per family, low income, and child labor. Poverty gave rise to hunger, and the impact of nutrition was understood for the first time. Poor hygiene and dubious morals were associated with the housing of the very poor. In 1938, the impoverished residents living on the slopes of Bogotá's mountainsides were relocated to the Paseo Bolivar project in the Centenario neighborhood. Urbanization: The city's subsequent urbanization was a great opportunity to modernize and make the city worthy of its denomination Capital of the Republic. The Department of Urban Planning was created in 1933, with Karl Brunner at the helm as the first director in early 1934. The department included divisions for Urbanization, Future Plans, and Architecture. "Project Planning" was in demand. Brunner led studies to urbanize the western and southern parts of the city, but no plan for the future development of the city was approved or distributed under his direction. The city's Quadricentennial Work Plan was initially approved in 1933 and modified in 1935, after which new works continued to be proposed. By 1938, Bogotá had an up-to-date map of the existing city. The Department of Statistics and Social Research gathered statistics and undertook social studies on the city, and decided that it was essential to do a general census. The municipal agencies were modernized, and reorganization was done of the Health Laboratory, school clothing and food programs, professional institutes for men and women, licenses, and the Traffic and Transit Police force was created. Given the shortcomings in the urban aqueduct system, the nation contributed resources for channeling water, reservoirs, purification, and water distribution. It also financed the construction of the National Library and the National University campus. The municipality, with some resources from the departmental government, built the Nemésio Camacho El Campín Stadium on donated land. Short but important sections of the roads Paseo Bolívar, Av. Jiménez, Av. Liévano, Av. Caracas, Carrera Norte (Carrera 7), and Av. Santiago de Chile were built. The construction of water collectors and channels was considered for the sewage system. In terms of electricity, the critical issue was increasing production to meet increasing demand, which made the El Charquito and El Salto plants necessary. The tramway network continued to spread until 1938. The Bogotá Stock Exchange, the Federico Lleras Acosta Institute, and the Media Torta amphitheater were built, as well as 500 houses for workers in the Centenario neighborhood. Schools for boys and girls were built. Markets were built and provisioned, along with a new slaughterhouse and meat dispensary. Garbage incinerators were built. Neighborhood Public Improvement Boards continued to organize paving projects, sewer systems, public schools, markets, and healthcare posts. The Garden City and the Modern Movement were part of the discussion of the Quadricentennial Public Works Plan. Municipal records mention congresses, national and international conferences, articles and reviews, addressing the different concepts of the Garden City and the Modern Architecture Movement. The issues examined included: urbanism, self-build housing, sanitation and unhealthy neighborhoods and "cheap housing," the growth of cities and their centers, their history and evolution, natural and constructed heritage, and architecture. Satellite cities, green belts, suburbs, city-greenspace proportions, regional planning, metropolitanism, a special planning regime for the capital district, zoning, and radial or diagonal roadways versus grid plan roadways were discussed. Modern and scientific tax calculation standards were used to reduce tax exemptions and increase revenues to finance the Quadricentennial works. The Centennial Lottery was created to help finance the works. The Revolving Fund for Social Development and the Central Mortgage Bank were created to encourage savings for housing. The land betterment tax was created. Colombia looked to other countries to compare itself in terms of migration to the capital cities, the advantages and disadvantages of modern cities, the widening of the streets, healthcare, social welfare, poverty, working-class neighborhoods, municipal finances, traffic, and housing conditions. Many municipalities around the country and foreign cities sent greetings to Bogotá for the Quadricentennial. It was decided that a census of buildings and people would be done in 1938. The Quadricentennial National Exhibition was held, with the support of the nation and the department. Modernization was Bogotá's main goal so that the Capital of the Republic would be seen as different. The municipalization or privatization of municipal services was discussed, as was the proposal to have City Council elect the mayor, instead of being appointed by the departmental governor. Municipal agencies set the tone for the new civic spirit, instead of businesses or private associations. Some municipal decision-makers stressed the importance of the social aspects of property, its social function, arguing in favor of prioritizing the lower-income classes over the middle classes. The aim was to modernize practices, cleanliness, encourage sports and urban gardens. The population would be modernized with the pasteurization of milk, "contraceptive practices, abortion and sterilization." A postal savings bank was created. Paseo Bolívar was conceived to be a greenspace and a beautiful lookout over the city, and also as recognition that the less affluent classes have the right to urban development, such as the Centenario neighborhood. Neighborhoods such as Muequetá and Las Mercedes were built for company employees, and others were built for laborers, such as Calderón Tejada, among others. Importance was placed on continuing to transform Bogota into a Capital District. The Quadricentennial festivities were held between July 20 and August 7, 1938 in locations throughout the city. The city's founder and the Chibcha indigenous origins were commemorated. The Bolivarian Games were hosted in the new stadium at the National University and the Nemésio Camacho El Campín stadium, which is the permanent home of "football" in Bogota. Traffic management in the city was modernized with the purchase of buses. Keywords: Bogotá, urban history, modernization, urban planning. ; Maestría

This 68th issue of the journal Cuadernos de Administración corresponds to the September-December 2020 period and gives closure to volume 36 on its 44th year. Twenty-twenty was a different year in many respects and with regards to past editorial processes, as it was faced with limitation and challenges associated with situation-specific constraints, new issues, and problems to be addressed, such as research in the sciences of administration, among other areas of the knowledge.As with past issues, the 16 papers published in issue 68 come from the previous months' call, whose authors - from several countries and different regions of Colombia - entrusted their manuscripts to our editorial process. I thank our peer reviewers who supported us through their experience and expertise in assessing each paper for what we believe is an objectivity-based academic dialogue that seeks to recognize the quality of the scientific output proposed for each issue of Cuadernos de Administración. The first three papers in this issue are "Development of typical vacuum-packed and frozen Boyaca soups", "Territorial Governance: A bibliometric analysis" and "University reports in Colombia: a contribution to accountability" The first paper's authors study gastronomy and tourism in the department of Boyacá, Colombia, and their production processes to facilitate product handling and increase their offer to tourists. The second one is a bibliometric literature study analyzing territorial governance by analyzing papers from the Web of Science. The third paper presents the current state of accountability in Colombian public universities through research carried out analyzing university reports using the content analysis method.The second group of papers includes those entitled "The effect of human resource management practices and innovation: Colombian small and medium-sized enterprises", "Quality Assessment in the Context of Banking Services" and "Performance appraisal: an experience between recognition and contempt" The first paper of that group accounts for the research carried with SME 492 managers in Cali, Bogotá, and Medellín on human resources management practices and their innovation effect. The second paper uses theoretical systematization to approach the quality assessment of services, banking services in this case, from a critical standpoint. The third article is a case study that uses qualitative interviews on a group of workers from a Colombian company in the energy generation and distribution sector. It examined the recognition or contempt experienced by and evidenced in the workers' discourse after undergoing a performance appraisal designed under the Strategic Human Resources Management (SHRM) logic. The third group of articles consists of those entitled "A comprehensive tax reform under OECD parameters for Colombia", "Updating the strategic framework for the Spanish port system using a SWOT analysis" and "Correlating affective commitment with prosocial behavior: Does it matter to perceive that work has meaning?" The first one studies tax reforms in Colombia, the orientation of these, and identifies structuring-related problems. The second paper uses the SWOT analysis and benchmarking to analyze the Spanish port system. Finally, in the third paper, a study was conducted on 144 professional employees across various Colombian industries to analyze their prosocial behavior and attitudes in different organizational environments and under varying management practices, which may or may not promote prosocial behavior."Absenteeism at work, remuneration, and equity: a confusing relationship", "The role of family dynamics and culture in the psychological ownership of family shareholders in family businesses" and "Prospective and its valuation in public policy of two regional development strategies in Chile" are the papers that follow in this number. The first paper presents the results of a study conducted in a higher education institution that analyzes the relationship between absenteeism, workers' compensation, and equity variables using statistical methods and based on 840 inputs. The second article studies 14 cases of Colombian and 5 Finns shareholders using qualitative and exploratory methods to analyze the role of family dynamics and culture in developing psychological ownership in family shareholders. The third article studies Chilean public officials' perception of prospective from a qualitative approach, which is considered a tool for public policies in two regional development strategies. The following two papers are "Social commitment in organizations: a look at Universidad del Valle" and "Current Challenges of the Social Function of Accounting" The first of the aforementioned papers' authors study social commitment in a case study applied to the Universidad del Valle through interviews with officials and using content analysis on the Outreach Office's management reports and the University's Strategic Development Plans. The second article aims to determine potential social costs and financial statements' models for social accounting.The last group of articles includes "Strengths and opportunities of sustainable entrepreneurship in Colombia" and "Institutional isomorphism in IPSAS adoption" The first case is an analysis of the strengths and opportunities of sustainable entrepreneurship in Colombia based on the review of papers published in the Colombian context, as available in the primary databases (national journals and university repositories were also included). The last article presents the results of a systematic literature review to study institutional isomorphism in governments' implementation of IPSAS into their accounting model.The publication of Universidad del Valle's Faculty of Administration's 68th issue of Cuadernos de Administración consolidates us as a means of dissemination for scientific knowledge in that area. Twenty twenty-one will see our 45th year of publication, for which there will be a thematic issue on Circular Economy, with the support of HEC Montreal and the ITESM. In that anniversary framework, the first issue will present an analysis of these 45 years' publications, among other activities. Once again, we thank each of the authors of these 16 papers and the peer reviewers who supported our editorial process, always bearing in mind that each article's content is its authors' responsibility. We hope that this issue will contribute to our readers' academic work and that it will drive our research, reflections, or reviews in the sciences of administration. ; Este número 68 de la revista Cuadernos de Administración, corresponde al período septiembre-diciembre del año 2020, cerrando el volumen 36, y con 44 años de publicación. El 2020 termina siendo un año distinto desde muchos aspectos, en relación con los procesos editoriales anteriores, con limitaciones y retos asociados con las restricciones propias de la situación y con nuevos temas y problemas para abordar, como las investigaciones en las ciencias de la administración, entre otras áreas del conocimiento. Como en los diferentes números, los 16 artículos que publicamos en el 68 son el resultado del llamado artículos de meses anteriores, donde autores de varios países y de distintas regiones de Colombia, confiaron sus manuscritos a nuestro proceso editorial. Agradezco a los árbitros que con su experiencia y experticia nos acompañaron en la evaluación de cada uno de ellos, en lo que para nosotros es un diálogo académico, que busca desde la objetividad, reconocer la calidad de la producción científica propuesta para cada número de Cuadernos de Administración. Los tres primeros artículos de este número son: "Desarrollo de sopas típicas boyacenses empacadas al vacío y congeladas", "Gobernanza Territorial: Un análisis bibliométrico" y "Reportes universitarios en Colombia: un aporte a la rendición de cuentas". En el primero, los autores estudian la gastronomía y el turismo en el departamento de Boyacá, Colombia, desde su proceso de producción para facilitar el manejo del producto y aumentar la oferta a los turistas. El segundo, corresponde a un estudio bibliométrico de literatura, donde, desde el análisis de artículos de Web of Science, se analiza el campo de la gobernanza territorial. El tercer, presenta el estado actual de la rendición de cuentas de universidades públicas colombianas, en una investigación realizada desde los reportes universitarios aplicando cómo método, un análisis de contenido. El segundo grupo de artículos incluye: "Efecto de las prácticas de gestión humana e innovación: Pequeñas y Medianas Empresas colombianas", "La evaluación de la calidad en el contexto de los servicios bancarios" y "La evaluación del desempeño: una experiencia entre el reconocimiento y el menosprecio". El primer artículo de este grupo, es una investigación realizada a 492 gerentes de las Pymes de Cali, Bogotá y Medellín, sobre las prácticas de gestión humana y su efecto de innovación. En el segundo, se utiliza la sistematización teórica, para, desde una postura crítica, abordar el estudio de la evaluación de la calidad de los servicios, para este caso, los bancarios. El tercer artículo es un estudio de caso, donde, por medio de entrevistas cualitativas a un grupo de trabajadores de una empresa colombiana del sector de generación y distribución de energía, se examinan las experiencias de reconocimiento o de menosprecio que se evidencian en el discurso de los trabajadores luego de haber sido sujetos de una práctica de evaluación del desempeño diseñada bajo la lógica de la Administración Estratégica de Recursos Humanos (AERH). En el tercer grupo de artículos, se encuentran: "Una reforma tributaria integral con parámetros OECD para Colombia", "Actualización del marco estratégico para el sistema portuario español empleando un análisis DAFO" y "Correlacionando el compromiso afectivo con el comportamiento prosocial: ¿Importa percibir que el trabajo tiene significado?" El primero, es un estudio sobre las reformas tributarias en Colombia, la orientación de estas y se identifican problemas asociados con la estructuración. El segundo, utilizando el análisis DAFO y el benchmarking se analiza el sistema portuario español. Finalmente, en el tercero, se realiza un estudio a 144 empleados profesionales de varias industrias colombianas, para analizar su comportamiento prosocial, y actitudes en los diferentes entornos organizacionales y bajo distintas prácticas gerenciales, que pueden o no, fomentar el comportamiento prosocial. "Ausentismo laboral, remuneración y equidad: una relación confusa", "El rol de las dinámicas familiares y la cultura en la propiedad psicológica en accionistas familiares" y "La prospectiva y su valoración en la política pública de dos estrategias regionales de desarrollo chilenas", son los siguientes artículos de este número. En el primero, se presentan los resultados de un estudio realizado en una institución de educación superior, donde, desde 840 datos, se analiza la relación existente entre las variables ausentismo, compensación y equidad de los trabajadores, utilizando métodos estadísticos. En el segundo, se estudian 14 casos de accionistas colombianos y 5 finlandeses, desde métodos cualitativos y exploratorios para analizar el rol de las dinámicas familiares y la cultura en el desarrollo de la propiedad psicológica en accionistas familiares. En el tercer artículo, desde un enfoque cualitativo se aborda el estudio de la percepción desde los funcionarios públicos chilenos, que se tiene de la prospectiva como herramienta para las políticas públicas en dos estrategias regionales de desarrollo. Los dos siguientes artículos: "Compromiso social en las organizaciones: una mirada a las instituciones de educación superior" y "Retos actuales de la función social de la contabilidad". En el primero, los autores estudian el compromiso social en un estudio de caso aplicado a la Universidad del Valle, por medio de entrevistas a funcionarios, y del análisis de contenido a los informes de gestión de las Oficinas de Extensión y de los Planes Estratégicos de Desarrollo de la Universidad. El segundo artículo, tiene como propósito determinar posibles costos sociales y modelos de estados financieros para la contabilidad social. El último grupo de artículos, incluye: "Fortalezas y oportunidades del emprendimiento sostenible en Colombia" y "El isomorfismo institucional en la adopción de las IPSAS". En el primer caso es un análisis de las fortalezas y las oportunidades del emprendimiento sostenible en Colombia, desde una revisión documental de artículos publicados en el contexto colombiano, disponibles en las principales bases de datos, también se incluyeron revistas nacionales y repositorios universitarios. El último artículo, presenta los resultados de una revisión sistemática de la literatura, para estudiar el isomorfismo institucional en la adopción de las IPSAS en el modelo contable por parte de los gobiernos. La publicación del número 68 de Cuadernos de Administración de la Facultad de Ciencias de la Administración de la Universidad del Valle, hace que nos consolidémonos como un medio de divulgación del conocimiento científico en el área. En el año 2021, cumpliremos 45 años de publicación, por este motivo se publicará un número temático sobre Economía Circular, con el apoyo de HEC Montreal y TEC de Monterrey. En el marco de esta celebración, en el primer número se presentará, entre otras actividades, un análisis de las publicaciones en estos 45 años. De nuevo agradecemos a cada uno de los autores de estos 16 artículos y a los árbitros que nos acompañaron en el proceso editorial, recordando que el contenido de los diferentes artículos es responsabilidad de sus autores. Esperamos que para nuestros lectores este número sea un aporte en su trabajo académico y que motive nuestras investigaciones, reflexiones o revisiones en las ciencias de la administración.

This 68th issue of the journal Cuadernos de Administración corresponds to the September-December 2020 period and gives closure to volume 36 on its 44th year. Twenty-twenty was a different year in many respects and with regards to past editorial processes, as it was faced with limitation and challenges associated with situation-specific constraints, new issues, and problems to be addressed, such as research in the sciences of administration, among other areas of the knowledge.As with past issues, the 16 papers published in issue 68 come from the previous months' call, whose authors - from several countries and different regions of Colombia - entrusted their manuscripts to our editorial process. I thank our peer reviewers who supported us through their experience and expertise in assessing each paper for what we believe is an objectivity-based academic dialogue that seeks to recognize the quality of the scientific output proposed for each issue of Cuadernos de Administración. The first three papers in this issue are "Development of typical vacuum-packed and frozen Boyaca soups", "Territorial Governance: A bibliometric analysis" and "University reports in Colombia: a contribution to accountability" The first paper's authors study gastronomy and tourism in the department of Boyacá, Colombia, and their production processes to facilitate product handling and increase their offer to tourists. The second one is a bibliometric literature study analyzing territorial governance by analyzing papers from the Web of Science. The third paper presents the current state of accountability in Colombian public universities through research carried out analyzing university reports using the content analysis method.The second group of papers includes those entitled "The effect of human resource management practices and innovation: Colombian small and medium-sized enterprises", "Quality Assessment in the Context of Banking Services" and "Performance appraisal: an experience between recognition and contempt" The first paper of that group accounts for the research carried with SME 492 managers in Cali, Bogotá, and Medellín on human resources management practices and their innovation effect. The second paper uses theoretical systematization to approach the quality assessment of services, banking services in this case, from a critical standpoint. The third article is a case study that uses qualitative interviews on a group of workers from a Colombian company in the energy generation and distribution sector. It examined the recognition or contempt experienced by and evidenced in the workers' discourse after undergoing a performance appraisal designed under the Strategic Human Resources Management (SHRM) logic. The third group of articles consists of those entitled "A comprehensive tax reform under OECD parameters for Colombia", "Updating the strategic framework for the Spanish port system using a SWOT analysis" and "Correlating affective commitment with prosocial behavior: Does it matter to perceive that work has meaning?" The first one studies tax reforms in Colombia, the orientation of these, and identifies structuring-related problems. The second paper uses the SWOT analysis and benchmarking to analyze the Spanish port system. Finally, in the third paper, a study was conducted on 144 professional employees across various Colombian industries to analyze their prosocial behavior and attitudes in different organizational environments and under varying management practices, which may or may not promote prosocial behavior."Absenteeism at work, remuneration, and equity: a confusing relationship", "The role of family dynamics and culture in the psychological ownership of family shareholders in family businesses" and "Prospective and its valuation in public policy of two regional development strategies in Chile" are the papers that follow in this number. The first paper presents the results of a study conducted in a higher education institution that analyzes the relationship between absenteeism, workers' compensation, and equity variables using statistical methods and based on 840 inputs. The second article studies 14 cases of Colombian and 5 Finns shareholders using qualitative and exploratory methods to analyze the role of family dynamics and culture in developing psychological ownership in family shareholders. The third article studies Chilean public officials' perception of prospective from a qualitative approach, which is considered a tool for public policies in two regional development strategies. The following two papers are "Social commitment in organizations: a look at Universidad del Valle" and "Current Challenges of the Social Function of Accounting" The first of the aforementioned papers' authors study social commitment in a case study applied to the Universidad del Valle through interviews with officials and using content analysis on the Outreach Office's management reports and the University's Strategic Development Plans. The second article aims to determine potential social costs and financial statements' models for social accounting.The last group of articles includes "Strengths and opportunities of sustainable entrepreneurship in Colombia" and "Institutional isomorphism in IPSAS adoption" The first case is an analysis of the strengths and opportunities of sustainable entrepreneurship in Colombia based on the review of papers published in the Colombian context, as available in the primary databases (national journals and university repositories were also included). The last article presents the results of a systematic literature review to study institutional isomorphism in governments' implementation of IPSAS into their accounting model.The publication of Universidad del Valle's Faculty of Administration's 68th issue of Cuadernos de Administración consolidates us as a means of dissemination for scientific knowledge in that area. Twenty twenty-one will see our 45th year of publication, for which there will be a thematic issue on Circular Economy, with the support of HEC Montreal and the ITESM. In that anniversary framework, the first issue will present an analysis of these 45 years' publications, among other activities. Once again, we thank each of the authors of these 16 papers and the peer reviewers who supported our editorial process, always bearing in mind that each article's content is its authors' responsibility. We hope that this issue will contribute to our readers' academic work and that it will drive our research, reflections, or reviews in the sciences of administration. ; Este número 68 de la revista Cuadernos de Administración, corresponde al período septiembre-diciembre del año 2020, cerrando el volumen 36, y con 44 años de publicación. El 2020 termina siendo un año distinto desde muchos aspectos, en relación con los procesos editoriales anteriores, con limitaciones y retos asociados con las restricciones propias de la situación y con nuevos temas y problemas para abordar, como las investigaciones en las ciencias de la administración, entre otras áreas del conocimiento. Como en los diferentes números, los 16 artículos que publicamos en el 68 son el resultado del llamado artículos de meses anteriores, donde autores de varios países y de distintas regiones de Colombia, confiaron sus manuscritos a nuestro proceso editorial. Agradezco a los árbitros que con su experiencia y experticia nos acompañaron en la evaluación de cada uno de ellos, en lo que para nosotros es un diálogo académico, que busca desde la objetividad, reconocer la calidad de la producción científica propuesta para cada número de Cuadernos de Administración. Los tres primeros artículos de este número son: "Desarrollo de sopas típicas boyacenses empacadas al vacío y congeladas", "Gobernanza Territorial: Un análisis bibliométrico" y "Reportes universitarios en Colombia: un aporte a la rendición de cuentas". En el primero, los autores estudian la gastronomía y el turismo en el departamento de Boyacá, Colombia, desde su proceso de producción para facilitar el manejo del producto y aumentar la oferta a los turistas. El segundo, corresponde a un estudio bibliométrico de literatura, donde, desde el análisis de artículos de Web of Science, se analiza el campo de la gobernanza territorial. El tercer, presenta el estado actual de la rendición de cuentas de universidades públicas colombianas, en una investigación realizada desde los reportes universitarios aplicando cómo método, un análisis de contenido. El segundo grupo de artículos incluye: "Efecto de las prácticas de gestión humana e innovación: Pequeñas y Medianas Empresas colombianas", "La evaluación de la calidad en el contexto de los servicios bancarios" y "La evaluación del desempeño: una experiencia entre el reconocimiento y el menosprecio". El primer artículo de este grupo, es una investigación realizada a 492 gerentes de las Pymes de Cali, Bogotá y Medellín, sobre las prácticas de gestión humana y su efecto de innovación. En el segundo, se utiliza la sistematización teórica, para, desde una postura crítica, abordar el estudio de la evaluación de la calidad de los servicios, para este caso, los bancarios. El tercer artículo es un estudio de caso, donde, por medio de entrevistas cualitativas a un grupo de trabajadores de una empresa colombiana del sector de generación y distribución de energía, se examinan las experiencias de reconocimiento o de menosprecio que se evidencian en el discurso de los trabajadores luego de haber sido sujetos de una práctica de evaluación del desempeño diseñada bajo la lógica de la Administración Estratégica de Recursos Humanos (AERH). En el tercer grupo de artículos, se encuentran: "Una reforma tributaria integral con parámetros OECD para Colombia", "Actualización del marco estratégico para el sistema portuario español empleando un análisis DAFO" y "Correlacionando el compromiso afectivo con el comportamiento prosocial: ¿Importa percibir que el trabajo tiene significado?" El primero, es un estudio sobre las reformas tributarias en Colombia, la orientación de estas y se identifican problemas asociados con la estructuración. El segundo, utilizando el análisis DAFO y el benchmarking se analiza el sistema portuario español. Finalmente, en el tercero, se realiza un estudio a 144 empleados profesionales de varias industrias colombianas, para analizar su comportamiento prosocial, y actitudes en los diferentes entornos organizacionales y bajo distintas prácticas gerenciales, que pueden o no, fomentar el comportamiento prosocial. "Ausentismo laboral, remuneración y equidad: una relación confusa", "El rol de las dinámicas familiares y la cultura en la propiedad psicológica en accionistas familiares" y "La prospectiva y su valoración en la política pública de dos estrategias regionales de desarrollo chilenas", son los siguientes artículos de este número. En el primero, se presentan los resultados de un estudio realizado en una institución de educación superior, donde, desde 840 datos, se analiza la relación existente entre las variables ausentismo, compensación y equidad de los trabajadores, utilizando métodos estadísticos. En el segundo, se estudian 14 casos de accionistas colombianos y 5 finlandeses, desde métodos cualitativos y exploratorios para analizar el rol de las dinámicas familiares y la cultura en el desarrollo de la propiedad psicológica en accionistas familiares. En el tercer artículo, desde un enfoque cualitativo se aborda el estudio de la percepción desde los funcionarios públicos chilenos, que se tiene de la prospectiva como herramienta para las políticas públicas en dos estrategias regionales de desarrollo. Los dos siguientes artículos: "Compromiso social en las organizaciones: una mirada a las instituciones de educación superior" y "Retos actuales de la función social de la contabilidad". En el primero, los autores estudian el compromiso social en un estudio de caso aplicado a la Universidad del Valle, por medio de entrevistas a funcionarios, y del análisis de contenido a los informes de gestión de las Oficinas de Extensión y de los Planes Estratégicos de Desarrollo de la Universidad. El segundo artículo, tiene como propósito determinar posibles costos sociales y modelos de estados financieros para la contabilidad social. El último grupo de artículos, incluye: "Fortalezas y oportunidades del emprendimiento sostenible en Colombia" y "El isomorfismo institucional en la adopción de las IPSAS". En el primer caso es un análisis de las fortalezas y las oportunidades del emprendimiento sostenible en Colombia, desde una revisión documental de artículos publicados en el contexto colombiano, disponibles en las principales bases de datos, también se incluyeron revistas nacionales y repositorios universitarios. El último artículo, presenta los resultados de una revisión sistemática de la literatura, para estudiar el isomorfismo institucional en la adopción de las IPSAS en el modelo contable por parte de los gobiernos. La publicación del número 68 de Cuadernos de Administración de la Facultad de Ciencias de la Administración de la Universidad del Valle, hace que nos consolidémonos como un medio de divulgación del conocimiento científico en el área. En el año 2021, cumpliremos 45 años de publicación, por este motivo se publicará un número temático sobre Economía Circular, con el apoyo de HEC Montreal y TEC de Monterrey. En el marco de esta celebración, en el primer número se presentará, entre otras actividades, un análisis de las publicaciones en estos 45 años. De nuevo agradecemos a cada uno de los autores de estos 16 artículos y a los árbitros que nos acompañaron en el proceso editorial, recordando que el contenido de los diferentes artículos es responsabilidad de sus autores. Esperamos que para nuestros lectores este número sea un aporte en su trabajo académico y que motive nuestras investigaciones, reflexiones o revisiones en las ciencias de la administración.

Ladies and GentlemenGood morningAt the outset of my speech, I'd like to personally welcome all the respected attendees, from our home country Iran and abroad, respected invitees from ISESCO and the Ministry of Science, Research and Technology, researchers and scientists from Iranian universities, editor-in-chiefs of ISC-indexed journals from Iran and the regional countries, my colleagues from ISC and RICEST and all those who participated in one way or another to make this unique event come true. I firmly believe that bringing inspired people together in a forum like this would ensure that ISC always remains at the cutting edge.Before I commence I tend to name those humble people for whose association and help we here at ISC are so proud as well as grateful. To me, such public thank you is a veiled declaration of intimacy with those who have been in a position to lend assistance to ISC since its establishment in 2008.First, my sincerest thanks go to H, E, Dr.Othman Altwijiri, Director General of ISESCO for the key role His Excellency played in the establishment of the Islamic World Science Citation Center (ISC).Second, I am much indebted to Dr.Faiq Bilal, Director of Science Directorate of ISESCO, for his contribution to the holding of this conference.Third, my appreciations Vahid Ahmadi, the MSRT's Vice-Minister for Research and Technology, for full support of ISC and its programs. Also, I am appreciative of the helps we received from Dr, Salar Amoli for producing Visa for our respected guests from the OIC countries.Finally, I thank my colleagues at the ISC and RICEST, the editor-in-chiefs of ISC-indexed journals, researchers and colleagues from Iranian universities and all the attendees without whose presence this whole program could be nothing but a fail.The idea of founding a citation center to assess research performance of OIC countries' research output was first conceived in the third Islamic Conference of Ministers of Higher Education and Scientific Research, held in Kuwait City, State of Kuwait, between November 19-21, 2006. There, the delegate from the Islamic Republic of Iran took the initiative and put forward the idea of founding such a center to assess OIC countries research performance. This idea was welcomed by all members of ISESCO and was hence included in the agenda.The proposal was worked on successfully and put on the table during the fourth Islamic Conference of Ministers of Higher Education and Scientific Research, held in Baku, Capital of the Republic of Azerbaijan, in October, 2008. During that meeting, the proposal was discussed and verified with absolute majority and the I. R. of Iran was bestowed with the responsibility to establish such a citation center. And that is in brief how ISC was established in Shiraz, south of Iran.ISC seeks to assess research performance of OIC countries. Great strides have been made by the directing body of ISC to provide the infrastructure required for the successful fulfillment of this objective.I am obliged here to avow here that ISC's achievements during its short life have been phenomenal, in need, owing to the constant help and support received from Iran's Ministry of Science, Research and Technology as well as Iran's High Council for Cultural Revolution. These two supporting bodies guaranteed ISC's accomplishments by adopting scientific, administrative and financial policies required.Assessment of research performance is a complicated phenomenon involving an array of variables and indicators. In general, citation systems – like ISI, Scopus and ISC - undertake various types of assessments and rankings through a number of indicators including researchers, scientific journals, subject fields, universities, research institutions and countries. Currently, ISC ranks third, after ISI (from Thomson Reuters with a history of more than half a century) and Scopus (in the Netherlands, with a history of about two decades) in the whole world. Both ISI and Scopus are well known citation systems embodying a number of interesting products and services of which the scientific community can avail it. Despite these advantages, they fail to cover local languages and concentrate only on English resources. In contrast, ISC, despite its short history, has endeavored to cover languages other than English as well. The long term objective has of course been to cover all national languages in OIC has been produced such that it can be expanded, on demand to cover OIC languages. No doubt, this is time-taking process due to the linguistic difficulties embedded in such practices. This difficulty is well justifiable when we observe that even global ranking systems like ISI and SCOPUS have avoided local languages despite the long time and better resources they have had for development.I would like to announce here that ISC currently processes journals in three languages, i.e. Persian, Arabic and English and seeks to cover French shortly since it is used in a number of OIC countries. This is a non-stop process and having covered French we will seek to include other languages from the OIC region.Having OIC region as its scope has not acted of course as a restriction for the realm of our activities. Interestingly, we have been receiving requests from non-OIC countries (including America, England, Finland, Poland, Russia, India, …) as well to have their journals indexed in ISC. So, the regional ISC has now upgraded into a global ranking system ranking universities, journals, etc. from all over the world.To date, 1117 Arabic journals, 1056 English ones and 403 journals from other languages are indexed in ISC. The number of Iranian journals indexed in ISC is also remarkable – 1046 journals affiliated to the Ministry of Science, Research and Technology, 331 journals from the Ministry of Health, Treatment and Medical Training, and 250 journals affiliated to the Islamic Azad University.This simply means that ISC currently indexes more than 4000 journal titles from Iran, OIC and of course non-OIC countries. Of course, this sum is a fraction of the whole journals available in the international scientific community, and hence not that bulky in its present status, nevertheless it provides good ground for implementation of various types of scientometrics analyses and will provide more information as we move on.It is axiomatic that development of citation systems is time taking process. By this I am not focusing on issues like budget, building, etc. since such requirements have always been provided to ISC by the Iranian government with ease and on demand. Rather, I would like to focus on the time required to develop the software needed and of course the need for man power who have a good grip on scientometrics analysis.Regarding ISC's software, it has been developed by our own staff here. We consistently improve and enrich it by adding new features and new products. Regarding the staff, the M.S. program for Scientometrics was commenced at RICeST last year. Currently 12 students are studying in this program and this trend will be continued to train the man power required to fill-in-the-gap between ISC and ISI (and Scopus) in the shortest time possible.An important scheme here at ISC is to open up its branches in ISESCO member states to accelerate the enlargement of ISC database. This will, of course, require training of expertise in Scientometrics for which I am honored to introduce our M.S. program for Scientometrics. This program, in the long run, intends to train staff from the OIC countries to represent ISC branches in their relevant countries. I invite here the respected participants from the OIC countries to assist by introducing to us, through their universities, interested students who wish to attend the program.An important point I wish to share here on the present conference is that not many journals from OIC countries are indexed in ISI and Scopus. From among those which are indexed, journals with an IF from only a minority. Since the establishment of ISC, citation analysis has come under focus not only in Iran but also in OIC countries. Journal seek to publish original research with the objective to promote the status of science in the society, to increase scientific and research collaboration among research and scientific institutions in Iran and the OIC countries and expand knowledge frontiers. Attaining this objective depends greatly upon the scientific and research infrastructure of each member state.As specified in its charter, ISC has been bestowed with the responsibility to hold workshops and seminars to improve the status of ICS-indexed journals and, of course, facilitate journal submission by interested bodies to ISC. The present conference is indeed the second of this type- the first one was held two years back- which is being held for editor-in chiefs of scientific journals from Iran and the OIC region.The respected editor-in-chiefs here are invited to make the best use of the potential available in universities, research institution and societies to enhance the status of their journals. To enhance the quality of journals, a number of steps need to be taken:The editor-in-chiefs as well as the editorial boards of scientific journals should be picked up from among outstanding scientific figures. These people are those whose effort cans most contribute to the enhancement of scientific journals.Another point of great moment in enhancing the status of academic journals goes back to the nature of the peer-review process. Qualified and experienced referees can guarantee the quality of articles – and their originality as well.Yet another important issue pertains to the referencing mechanism used in journals. Studies undertaken on the referencing issue reveal that journals quite often do not follow in-text and out-text citation standards. Inconsistencies are observed among journals, even between different issues of a given journal and even at times between different articles of a single journal issue. To ease indexing in ISC, journals need to abide by citation standards. Mismatch in out-text citation may not cause any problem in information databases but they can be a big problem in citation systems like ISC. Hence, it is highly recommended that ISC-indexed journals move towards adapting sort of citation standards. One further point contributing to the quality of journals goes back to the issue of author affiliations. In general, author affiliation is drawn on in a number of research areas including ranking of universities and research institutions, production of science maps, assessing research quality, ranking authors, departments, etc.During the past few years, the increase in the volume of journals has been astronomical. We witness that journal editors are showing ever increasing tendency towards e-publishing. The reasons for such tendency are two-fold: First, journals try to keep abreast of the recent trend in publishing namely the open access movement. Second, journals are faced with budgeting problems and such constraints have forced them to adopt e-publishing as a substitute policy. E-publishing is today deemed as a routine in many countries of the world especially emerging scientific countries.Today, electronic copies of a large number of scientific journals are freely accessible. E-publishing is easier, faster and requires less budgeting. An inherent advantage of e-publishing is that it provides the grounds needed for crawlers to retrieve journals and to use the data for indexing purposes. For e-publishing to perform maximally, there is of course a need for an online journal submission system by the use of which journals can receive articles, send them for peer-review and also form their own online archives for later reference and use.Plagiarism is also deemed as an important issue in the scientific community today as it has been for so long. This phenomenon can harm the quality and status of journals. Indexing systems are apt to exclude journals from their systems due to plagiarism traces observed in them. Thus, it is a must for editor-in-chiefs of journals to be familiar with plagiarism, plagiarism detecting software and the strategies needed to avoid or at least minimize this problem in scientific production process thereby guarantee the copyright issue.Before closing my speech, I would like to make some proposals:1- To establish a publishing agency, with international scope, to publish scientific and research journals from the OIC countries. This will facilitate their indexing in ISC substantially and will be a great help to journals financially.2- To establish ISC local branches in different OIC countries.3- To encourage consistent interaction between ISC and journals with the aim of enhancing the quality and status of ISC-indexed journals.4- To schedule regular visits to ISC (for ISC-indexed editor-in-chiefs) and to OIC countries (for ISC directing body or staff to mark the problems and to make proposals for their removal).5- To hold ISC's conferences in OIC countries. ISC will help financially to hold such conferences.6- To use ISC for citation analyses, science mapping and scientific and research performance assessments in the OIC countries.7- To hold workshops at national and international levels to publicize research and scientific potential of the OIC countries, especially their universities and research institutions. Thank You

Issue 50.5 of the Review for Religious, September/October 1991. ; Review Religious Volume 50 Number 5 September / October 1991 50 TM ANNIVERSARY VOLUME REVIEW FOR RI:.LIGIOUS (ISSN 0034-639X) is published bi-monthly at St. Louis University by the Missouri Province Educational Institute of the Society of Jesus: Editorial Office: 3601 Lindell Boulevard, Room 428; St. Louis, MO 63108-3393. Telcphonc: 314-535-3048. Second-class postage paid at St. Louis MO and additional offices. POSTMASTER: Send address changes to R~:\'~EW Foa R~:I,I(;IOUS; P.O. Box 6070; Duluth, MN 55806. Subscription rates: Single copy $3.50 plus mailing costs. One-year subscription $15.00 plus mailing costs; two-year subscription $28.00 plus mailing costs¯ See inside back cover for subscription informa-tion and mailing costs. © 1991 REVIEW I.'Oa R~:t,tc, IOUS. David L. Fleming, S.J. Philip C. Fischer, S.J. Michael G. Harter, S.J. Elizabeth McDonough, O.P. Jean Read Mary Ann Foppe Editor Associate Editors Canonical Counsel Editor Assistant Editors David J. Hassel, S.J. Iris Ann Ledden, S.S.N.D. Wendy Wright, Ph.D. Advisory Board° Mary Margaret Johanning, S.S.N.D. Sean Sammon, F.M.S. Suzanne Zuercher, O.S.R September/October 1991 Volume 50 Number 5 Manuscripts, books for review, and correspondence with the editor should be sent to R~:vlt:W FOR R~IGIOUS; 3601 Lindell Boulevard; St. Louis, MO 63108-3393. Correspondence about the department "Canonical Counsel" should be addressed to Elizabeth McDonough, O.P.; 5001 Eastern Avenue; P.O. Box 29260; Washington, D.C. 20017. Back issues should be ordered from R~:\qt:w yon R~lC,~ous; 3601 Lindell Boulevard; St. Louis, MO 63108-3393. "Out of Print" issues are available from University Microfilms International; 300 N. Zeeb Road; Ann Arbor, MI 48106. A major portion of each issue is available on cassette recordings as a service for the visually impaired. 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This order is for [] a new subscription [] a renewal [] a restart of a lapsed subscription MAIL TO: REVIEW FOR RELIGIOUS ¯ 3601 LINDELL BOULEVARD ° ST.LouIs, MO 63108 IIII III IIII II IIII III I PRISMS. What did you go out to the desert to see? A prophet? The question which Jesus asked his own people takes on a special poignancy for us toda~y in the Church. Our biblical tradition indicates that God raises up prophetic people in dark and difficult days. Because many see the time of renewal called for by Vatican II as a period of continuing strug-gle and tension--sometimes sadly with positions defended or fixed rather than with dialogue explored--affecting people and priests in parishes, bish-ops in national hierarchies, and religious in the same congregation, there is a greater tendency today to go running out, searching for a prophet. As usual there is also the temptation for some to play the prophet. But the prophetic tradition strongly emphasizes that tree prophets do not identify the role for themselves. God plucks people out of ordinary circum-stances, evokes some kind of personal conversion, and then speaks and works through them, even in their own reluctance for the role, and in their fear and trembling. Although we tend to apply the word prophet glibly to some modem-day leaders, educators, and writers, we perhaps are not far off the mark when we search for those movements and calls of God that come in incremental ways through ordinary-looking people and events. It is to acknowledge that prophets, like saints, have a range from "capital P" prophets (like our canonized "capital S" saints) with a major message of modeling and influence ~o the almost hidden (because of everydayness) small-letter prophets who in limited and confined ways raise questions, sug-gest new directions, make us uncomfortable, and at the same time give us hope. Prophets of lasting influence are s~arce at any time in our world's his-tory. Yet we may find it all too easy, even now, to mute the "smail p" prophet either ir~ our fixated search for major prophetic voices or in our disdain for less-than-radical calls. The even greater loss, however, happens when we may intentionally or unintentionally downplay our own lived (small p) prophetic witness to Christ's values--an integral part of our own chosen way of life. Review for Religious has been p~rivileged through the years to present voices of personal witness and articles of challenge and critique which repre-sent this common spectrum of our e ~eryday prophets. In this issue, "Inner Africa: A Journey of Conversion" by Susan Rakoczy is a personal witness to 641 642 / Review for Religious, September-October 1991 God's continuing call to go beyond a familiar homeland and to pay its enlivening costs---costs borne more within oneself than without. Jean Steffes considers directly in her article the theme of the prophetic-witness aspect of contemporary religious life. The articles by Giallanza, Levey, Arbuckle, and Mueller give further reflections on various aspects of religious life that affect its present and future witness. From the area of contemplation, the ground of all prophetic activity, Joseph Tetlow uses a very simple image from the changing seasons of the year to present an understanding of God's calls and our responses for a com-monplace continuity of spiritual growth. In a similar way Gerard Luttenberger sees through the contemplative Fourth Mansion of St. Ter6sa a way of praying apostolically. A prophetic relationship of faith with our United States culture grounds Hoffman's treatment of creative leisure and, in a very different fashion, Hinojosa's suggestions for formation, as he espe-cially has the Hispanic candidate in mind. Rywalt shares his experience of the sometimes dark journeying required of religious trying to follow God's lead in the transfer process in this consecrated lifeform. The prophetic and priestly people which we are will find fresh insight into the manna-food for our joumeying in Billy's "The Bread Kernel," clari-ty in Meyer's restating of the ministerial priesthood foundation through a deeper appreciation of an ambassador's role, and consolation in the gentle wisdom of living reflected in McDonald's "Faithful Servant." Perhaps, in our effort to identify prophets, McDonald's theme goes right to the heart of the matter. No truer discernment or greater tribute can be given to any prophet, spelled with large or small p, than to be identified, like Moses, as a faithful servant of God. David L. Fleming, S.J. Four Seasons of the Soul Joseph .4. Tetlow, SJ Father Tetlow wrote "The Mirror in the Field" for our November/December 1988 issue. His current address is Jesuit Hall; 3601 Lindell Boulevard; St. Louis, Missouri 63108. I~uring the experience of the Ignatian Spiritual Exercises, you have a sense of movement and of progress. Particularly during a nineteenth-annotation experience of them, you have the sense of getting along with things and of genuine growth in God. When you have finished the Exercises, if you are like many exercitants, you miss that sense of movement and progress. Even though you continue to pray as long and as seriously as you did during the Exercises, you may well come to wonder where "growth" has gone, and a sense of your life in Christ unfolding for you. You know how times of consolation and times of desola-tion mark spiritual growth or its absence, but this is the microeconomy of the spirit, a topological map of a mountain that does not tell you which range it is in or even which hemisphere. You might find some sense of getting along by applying the traditional phases or stages of spiritual growth. You would recognize, to start with, the stages of the purgative, illuminative, and unitive ways. You have heard of the Dark Nights, of the Senses and of the Soul. But reading these stages requires great expertness and an intense concentration on the interior life. You may find them of limited help in reading your growth in the Lord while you live an ordinary life in the world. Furthermore, these traditional stages of spiritual growth have focused tightly on the individual spirit. They do not comprehend a lot of the "your life world." They do not illuminate the interplay of others' needs and inter-ests with your own, or the tension between remaining faithful to your self and growing more faithful to those whom God gives you to love and be 643 644 / Review for Religious, September-October 1991 loved by. Each of these traditional ways of gauging where you are in your interior life instructs you how to pray at a given time and what to pray about. They do not much tell you what to pray for. Now that you know the Spiritual Exercises, you might find it useful to think of phases or stages of the interior life in terms of the Four Weeks. You can take the Weeks as seasons distinct from one another. They really do match the phases or stages of growth that we go through as we live contem-platives in the active world. If you interpret your experience in these terms, you will not find a lot of instruction on what to pray about (that instruction will rise out of your current experience), but you will find sound instruction on what to pray for. The Seasons of the Four Weeks Think of the seasons not as four parts of one whole life, but as a cycle that we all go through in our life world. Consider life as a whole at this given moment, and picture how it is colored seasonally. The first season would be like this: You go along working hard and praying easily. You feel like springtime, and your whole self sprouts new life. Your life world seems filled with promise. Life is given to you, rising up from within your self and teeming all around you. In such a time, you are in the season of the Fourth Week. The truth is that Jesus came to "give you joy, and to the full," and he was transcendently powerful to achieve what he set out to achieve. As you know, we are created to live in consolation, which means that we share the sureness of the risen Christ that the reign of God comes, for each one of us and for all of humankind together. So we live in the joy of Christ, as we have a fight to do, and this is the Fourth Week. You enter Christ's joy, in work and in prayer. Ask yourself: During this springtime, what do you ask for? You go through times, as all of us do, of confusion and darkness, your inner world and life world matching. Your life world itself may be in tur-moil, and perhaps threatens your family, career, or health. All of us have experienced these times as wars succeed one another and one national crisis after another: toxic waste, the Savings and Loans debacle, the awesome national deficit. In a very real sense, when we suffer these times we are bear-ing the sins of all peoples--the sins of unjust rulers, of greedy people with economic power, of self-centered people who feed on us. In these times you feel powerless and perhaps even helpless. You live in depression or doubt or perhaps even jeopardy. In such a time you are walk-ing with Jesus Christ in his Passion. This is not merely metaphor: our Master warned us that we would feel persecuted and hunted, for if his life world Four Seasons of the Soul / 645 treated him as it did, then we are to anticipate faring no better. St. Paul said that we are to fill up the sufferings that Christ Jesus has still to undergo for the sake of his body, the Church. Sometimes we live in the Passion of Jesus, feeling the terrible weight of taking up our cross daily. In this wintry time of the Third Week, what grace gives you a sense of growth and movement? Again, at times you seem merely to be working along from day to day. You do not feel any great consolation or any notable desolation. You trust God by enacting your own desires and conscience and by doing the next good thing. You do not feel any great pressure to have life all figured out, or the vexing pressure of strong temptation to this or that sin you are prone to. You pray to the Father and listen to the Spirit. You live out your discipleship faithfully and enduringly. This is the Second Week, as you walk with Jesus of Nazareth, either in the long decades of his hidden life or in the brief exertions of his public life. It is full summertime, and you are growing in God. You take summertime concerns to prayer and stay with Jesus proclaiming his Good News. But summertime can seem lazy and unmoving. What grace will help you sense progress? Finally, there come times when you feel the weight of your own sin. You do again something that you thought you had truly put behind you. You fail to do something that you had set yourself most resolutely to do. You are in the First Week again. You find out that your ideal has little of the noble in it, or that your self-image includes falsehood, or that you have been acting as though you loathe your self and despise your life. Then you feel the deep burning of shame. Or you realize that you have been violating your own conscience, deliberately deceiving your own self and spreading your poison around you. Then you feel the icy sting of guilt. Yet all of this time you already know how God loves you, even how God keeps on being your Creator and Lord. This is the season of fall, when you join the cycle of life and death that belongs to this earth of ours. You flirt with spiritual death, but you know that you will not die, but live. You cannot doubt that God forgives again and again, and you take into your prayer that utter confidence in God's forgiving love. This is the season of the First Week. Once you have asked God's forgiveness, what else are we to ask for in order to have the experience of movement and growth? It is to find the answer to this question that you think in terms of the sea-sons of the Four Weeks. Other stages and phases instruct us in the kind of prayer we might give ourselves to. The "unitive way," for instance, suggests a prayer of deep quiet. Other stages help us hold onto the kind of faith and 646 / Review for Religious, September-October 1991 hope we need to exercise. The Dark Night of the Senses helps us know that it is, indeed, faith we are exercising, and not doubt. Other stages or phases name kinds of temptation and grades of consolation and desolation. A pray-ing person who has been drawn to apophatic prayer will readily recognize daydreams of food as a desolation. But the stages and phases give little instruction on the very humble question of what, specifically, we are to ask for. Or perhaps more accurately, what instruction they do give is not readily accessible to the majority of praying Christians. "I Ask for What I Want" Matching the Four Weeks with the seasons of discipleship suggests immediately and accurately what you ought to ask God for. Each of the Weeks has a specific grace. These specific graces are precisely what we need in each of the four seasons of discipleship. When we feel the burning of shame or the icy sting of guilt, obviously, we ask forgiveness. Equally obviously, we receive this forgiveness even before we ask it. Then what? You would immediately reject dwelling on the shame or the guilt. You would repudiate self-lacerating examination. What you need is a sense of your complicity in humankind's sin, and a sense of how the disorder manifest in your life world lies waiting to manifest itself in yourself. You can ask for that plainly, and you will have a sense of getting on with God's project. You can also ask another gift of the First Week: the answer to the three questions in the colloquy of the first exercise. The deepest grace of the First Week is to be given eyes to see Jesus Christ. While you stand under the cross of Jesus Christ, you ask yourself, "What have I done for Christ? What am I doing for Christ? What might I do for Christ?" The growth and movement in answer to this prayer have to do with understanding the past and looking to the future. If you have been sinning, then start with how God succeeded in you, with what you have done for Christ. If you are acting sinfully, you need to attend to what else you are now doing: What are you doing for Christ? And as you repent yet again, you stand with Christ and ask what you might do for him and for his body the Church. This is the growth in the season of fall. A second season: of busyness. Your attention runs in a hundred direc-tions. You face concrete decisions hour by hour. You have to deal with oth-ers day after day. You have to remain authentic to your own self and grow more and more fully a member. Here, in this heated season of summer, you might ask most appropriately for the gift of the Second Week: to know Jesus Four Seasons of the Soul / 647 better, to love him more, and to go the way he goes. He has been through this summer and through the desert of busyness. For some the life of the Lord will be an inspiration (as Carl Gustav Jung said it ought to be). They will learn from Jesus of Nazareth how to relate in the dusty marketplace to the God who chooses to be father and mother to us. For others the life of the Lord will be an example for imitation (as the Church has taught since Jesus proclaimed himself Way, Truth, and Life). For all of us, growth in God means growth in loving Jesus of Nazareth who is the Christ. That is the grace you ask for in the summer, the Second Week. When winter comes upon your self and your life world, you cannot escape suffering. Well, in the Third Week, you have watched with Jesus through his Passion. Remember this accompaniment and what you asked for then. Perhaps you will ask to accept your suffering in compassion with Jesus suffering and to know shame "because the Lord is going to his suffering for my sins," while you have acted in complicity with all humankind in sinning. This is the grace of the first contemplation at midnight. In any pain or suffer-ing, growth will lie in and through compassion. You might be drawn, again, to ask that your own suffering somehow be "with Christ in sorrow, [your] anguish with Christ in anguish, [your] tears and deep grief because of the great affliction" Christ endured for you. This is a great gift, and those who embrace their own suffering in the world know what Jesus knew. This pain will end nothing, but will end; ifI can discern no movement toward life, I know my growth is where I am; God is faithful. This prayer to God transmutes a wintry time from merely a depression or recession or grave aggravation to a time of growth in Christ. Finally, when you live in happiness and your life world hums along in springtime, you can most reasonably beg God that you enter into the joy of Jesus Christ. There lies the way of movement and growth, first of all because you will not be immobilized by anxiety. We hold the happiness of earth tightly because it is given and taken away, apparently randomly. Unlike the joy of the earth, Jesus' joy is not given and taken away; it is given and to the full. Growth does not mean having things permanently or living secure or figuring everything out. All of these are illusory, and depending on any of them is writing on water. Growth for Christ's disciples entails precisely shaking off dependence on possessions and all defense against risks of personal encounter. You grow a more complete self with every deeper realization that God's is the initia-tive, the victory, which is Jesus' joy and glory. You grow more secure as you accept more and more fully that you did not earn life or joy and that, if you can make no demands, the One who gives constantly turns out more willing 648 / Review for Religious, September-October 1991 to lavish gifts than you are to accept them. This is Jesus' joy and his glory. So in these springtimes we find our growth in begging "to be glad and rejoice intensely" not because of the great go6ds God is bestowing on us, but "because of the great joy and the glory of Christ our Lord." A Simple Matter of Moving Along Understand, the Four Weeks are not epigenetic stages that build one on another in succession, with the latest stage transmuting the earlier ones. This is the model used by Erik Erikson and the growth psychologists, and it is not appropriate here. The "seasons" mean something much simpler here. Nor does the word refer to an account of the adult life cycle, the "seasons. of a person's life" devised by Daniel Levinson and his colleagues. The "seasons" here are briefer and include not only internal dynamics but also the actuali-ties of your life world. As phases or stages, they would hardly be long-term and do not name permanent changes in the self. Think of it this way: Many skilled retreat directors begin an eight-day retreat by asking the retreatant what Week they are living. The retreat guide does not imply that the retreatant is going through a life cycle or.a phase with permanent effects--nothing so essential and long-range. The implica-tion is that we all go through certain seasoris and that we can usefully think of those seasons in terms of the Four Weeks of the Spiritual Exercises. Many who have made the Spiritual Exercises yearn to keep the sense of progress and of forward motion that sustained them through the long days or months of prayer. They can help themselves do that by continuing one exer-cise that promoted that sense of progress during the Exercises: the preparato-ry prayer. Even those who turn to the Church's lectionary for the material of daily meditation or contemplation can ask for the special grace of the season they are in. They feel no unease or contradiction. On the contrary, they have a sense of familiarity and consonance, and a sense of getting on with life and with prayer. Few of us feel inclined to go back through the prayer texts and cycles of the Four Weeks, particularly over and over again. But you might find it useful to keep mindful of the special graces of the Weeks, and of the preparatory prayer. Re-creating Religious Life Joel Giallanza, C S. C Brother Joel recently completed his service in the ministry of provincial administra-tion and is currently Adjunct Retreat Director at Maryhill Renewal Center. His address is Maryhill Renewal Center; 600 Maryhill Road; Pineville, Louisiana 71360. /'~mong the principal tasks confronting religious life as the twenty-first cen-tury approaches is refoundation or, more descriptively, re-creation. While religious may not be completely comfortable with the demographics of increasing ages and decreasing numbers, they do not appear discouraged or despairing about the future: In fact, some communities have been reporting a modest and consistent increase in vocations and new apostolic ventures. Chapters, assemblies, and other gatherings of religious continue to search for the most effective means of responding to the needs of the Church and the culture in which they live. Among those means they assign high priority to ~'efounding or re-creating religious life itself. To that end, religious have explored the !ives and teachings of their founders and foundresses as well as the experiences and events which shaped the darly years of their communi-ties. The work now is to interpret those lives, teachings, experiences, and events for further practical application to contemporary religious life. The work now is to prepare for the future. Any creation, by its very nature, does not follow a predetermined blueprint. Nevertheless, there is one primordial model we can consider: "In the beginning God created the heavens and the earth." These reflections will focus on the first three days of creation as a metaphor for the re-creation which religious need to undertake as they move toward and into the twenty-first century. In the Beginning During the first three days of creation, as Genesis relates the story, God 649 650 / Review for Religious, September-October 1991 separates creation, giving each part a distinct identity. Only after this funda-mental work of separation and identification does God begin the cultivation of creation, filling it with a rich variety of living things, culminating in the appearance of humanity. Day 1 ~ Observation In the beginning God created the heavens and the earth. The earth was without form and void, covered in darkness; and the Spirit of God was moving over the face of the waters. God said, "Let there be light"; and there was light. God saw that the light was good; and God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, one day (Gn 1:1-5). It is intriguing that, after the heavens and the earth, light is God's first creation. Light enables us to observe and to distinguish; light enables us to see what needs to be done. God was present and active, though creation was covered in darkness. The creation of light makes observation and identifica-tion possible. Thus, light is distinguished from darkness; the former is iden-tified as day, the latter as night. Re-creating religious life involves observation. Religious must look courageously and see clearly the quality of every aspect of their lives and then distinguish between what will enhance that quality and what will not. To some degree this self-observation has been going on as religious respond-ed to the Church's call to read the signs of the times. However, with chang-ing demographics and subsequent adjustments to communal life and institutional commitments, religious need to refresh their response to this call and examine their lives yet more closely. In recent years apostolic religious life has known what it is to be "with-out form and void, covered in darkness." Some of this experience stems from the demographics and economics which have signaled the significant change--if not the death--of the religious life of twenty-five years ago. Some stems from the communal, ministerial, and structural implications of those demographics and economics. Some stems from modifications which religious themselves initiated through the process of'revising their constitu-tions and the traditional practices of their personal and communal lives. The ways in which religious live and minister and organize their congregations have changed and no doubt will continue to do so. Clearly, religious life has responsed to the Church and the cultures in which it witnesses. That religious life has undergone change is by itself no indication that nothing further need be done. Could the formlessness, emptiness, and dark- Re-creating Religious Life / 65'1 ness which religious sometimes feel about their way of life be the result of not observing areas needing yet further clarification and identification? These observations of mine focus on one area central to the lives of apostolic religious: celibate community. There is an asceticism inherent in any way of life in which two or more individuals have committed themselves to one another. Principally, that asceti-cism involves maintaining the common good over personal preferences. The acceptance of such an asceticism is essential to a healthy marriage and family life and to a healthy celibate community. Without that asceticism, the basic mutuality of the commitment begins to erode, and eventually the passion and dynamism within the relationships dissipate, then disappear altogether. If we observe the quality of our celibate community life over recent years, we have to ask whether there are times when consecrated commitment degenerates into corporate complacency. This is not to imply that religious have lost the ability to live community. Rather, it asks whether we have suf-ficiently explored other models of living a celibate communal lifestyle with-in the heritage and tradition of our congregations. Frequently in the past, community "happened" in a relatively large resi-dence associated with a congregational ministry. The daily schedules and general patterns of life within the community were much influenced by the needs of the ministry. Generally, those schedules and patterns reflected and were consistent with individuals' expectations. As ministry diversified (and individualized) during the last twenty-five years, expectations also diversi-fied. Common schedules and patterns became less possible and less realistic, given the broad spectrum of responsibilities and time commitments of local community members. Unless those expectations are observed, articulated, and modified as necessary, particularly in residences originally associated with a single ministry, those members unable to be present at certain times and events can be branded as having lost their sensitivity to or even their appreciation of the value of community. The ways in which expectations are lived are not solely internal; others observe how we live together, for better or for worse. Coworkers and other associates shape their perception and understanding of religious life by the pattern and quality of life they observe among us. Though we cannot live our lives in slavery to the multiple, diverse, and often inconsistent expecta-tions and assumptions with which others characterize us, we should not for-get that religious life is a form of witness to the Church and the culture. It bears a responsibility to be a living example of the Gospel and a working model of Jesus' mission. We need to observe our life as celibate community with a probing and 652 / Review for Religious, September-October 1991 questioning eye. Are our communities prayerful, hospitable, and happy? Do we take individual and collective responsibility for the house in which we reside? In our communities, can we comfortably and frequently discuss the Gospel, faith, and religious life? Do we invite and welcomethose consider-ing religious life? Do we enjoy one another? Do we know one another? Do we live our life together with passion? Day 2 -- Separation God said, "Let there be a space between the waters, and let it separate the waters from the waters." God made the space and separated the waters which were under the space from the waters which were above it. And it was so.And God,called the space Heaven. And there was evening and there was morning, a second day (Gn 1:6-8). With the dawn of the second day, God begins to put order into creation. Specifically, he makes some working room, so to speak, space in which to continue and complete the work of creation. If the first day emphasized observation and identification, then this second day emphasizes separation and distinction. Re-creating religious life involves separation. In recent years religious have spoken and written much about the need for continuing renewal. Chapters and other gatherings have focused extensively, and sometimes exclusively, on the renewal and refoundation necessary for religious life to be a continuing evangelical and apostolic force. Chapter documentation often remains disembodied as the demands of ministry and the routines of daily life reassert themselves after the chapter closes. Patterns of life change neither quickly nor easily. Regardless of how sublime and profound chapter proceedings may be, we will never effectively legislate renewal and refoun-dation. We must provide space for patterns of individual and communal life to be re-created. For celibate community, the observation and articulation of differing and conflicting expectations may suggest creating some new space. Can quality of life be sustained and intensified if those expectations are left to coexist without enough space for coordination? But, on the other hand, if coordina-tion becomes synonymous with the lowest common denominator, is the effort to provide such space worthwhile at all? Sometimes, no doubt, coordi-nation will bring about re-creation, but this does not seem to be the normal pattern; more often than not, re-creation by separation should be considered. Separation will involve establishing new local communities. Alternative housing could be provided for members who are committed to exploring and implementing a communal lifestyle that will meet their expectations and Re-creating Religious Life / 653 maintain a consistency and an integrity which reflect clearly their commit-ment as religious. The assumption here is that such alternative communities would be established with the highest common denominator as the standard. Prayer and relationships and the practice of the vows would be regularly reviewed to assure that standard. Separation is not schism, it is not a condemnation of other communal lifestyles within a congregation. Twenty-five years ago it was possible to find striking, and even exact, parallels throughout the local communities of a sin-gle congregation. Often those parallels were evident among many congrega-tions, also. Today, even between large local communities of the same congregation, we can find striking differences. Separation has to do with dis-tinction, not division. It seeks to express the rich diversity of ways in which a congregational heritage can be embodied among those committed to it. Major superiors have a significant role in this, a multifaceted role. First, they can take the initiative of identifying people and providing resources for new ventures even if the original initiativecame from community members themselves. The major superiors' involvement could signal the validity of the venture for those whose first reaction is critical. Second, major superiors can offer their support, encouragement, and assistance as new communities get underway. When some "red tape" needs cutting or some bureaucratic procedure needs streamlining, they are usually in a privileged position for expediting whatever needs to be done. Third, they can serve as initial observers and objective consultants for new local communities, Their role is not to mold groups into their own image and likeness, but to see that the members remain faithful to the principles and practices they have agreed upon for their life together. Finally, major superiors can be a buffer between nascent local communities and the established community. Not everyone in the latter group will agree with new ventures and the direction they repre-sent. Major superiors should avoid any defensive posture which would make the new communities look like aberrations in the eyes of the established community. They should focus their explanations about these ventures on their continuity with the congregational heritage. Separation is a means of re-creating celibate community; it is an invest-ment in the future. No doubt there are risks involved, but the prophetic nature of religious life has always placed religious in precarious situations. The risks are a challenge to acknowledge God's providential presence and activity. As religious we must reaffirm our faith in providence and move boldly into the future. Without faith, we undermine the very foundation of our religious life; without movement, we betray any assurance we profess to have about the future. 654 / Review for Religious, September-October 1991 The future will come, but not in a vacuum. The choices we make now will determine the quality of that future. In making those choices, we need to create a fresh space, to provide a place for the future. Day 3 -- Cultivation God said, "Let the waters under the heavens be gathered into one place, and let the dry land appear." And it was so. God called the dry land Earth, and the waters that were gathered he called Seas. And God saw that it was good. God said, "Let the earth produce growing things, plants bearing seed, and fruit trees bearing fruit containing their seed, each according to its kind, upon the earth." And it was so. The earth produced vegetation, plants bearing seed according to their own kinds, and trees bearing fruit containing their seed, each according to its kind. And God saw that it was good. And there was evening and there was morning, a third day (Gn 1:9-13). The third day brings cultivation to what has been created. With the emergence of land, "growing things" can appear; each of these growing things contains individuality and generativity. Life--and all of creation-- will continue; there will be another day. "And God saw that it was good." With this third day, God has completed the foundation for what will appear on the succeeding days of creation. And the foundation was good. Re-creating religious life involves cultivation. The future quality of celi-bate community will not appear by spontaneous generation, nor will it be manufactured according to elaborate specifications. It must be cultivated. Establishing new local communities does not signal the dawn of the seventh day; it is not the time to rest and lay aside further efforts. Quite the contrary, it is the time to move forward enthusiastically and confidently with every-thing that has been initiated thus far. This is the time for "growing things?' The root of the word cultivate is a term which can be translated "to move around" and "to dwell," depending upon the context. This dual ety-mology is quite appropriate for these present reflections. Cultivating celibate community requires some moving around. Community compromises vitality if it stops moving according to its own informed choices; that is, if it begins to operate on automatic pilot. Vitality springs from the continuing observa-tion and articulation of expectations. Patterns of personal and communal life must be mutually monitored with integrity and without fear of reprisal. Relationships must be nurtured naturally With quality time and refreshed regularly through reconciliation. Cultivation assumes that expectations and patterns and relationships will evolve. Cultivation flourishes in an environ-ment of exchange, interest, care, and concern. Cultivation moves around Re-creating Religious Life / 655 within and among community members to prevent that stagnation which taxes commitment and tempts to convenience. Cultivating celibate community requires some dwelling. Cohabitation is not celibate community; it merely means that two or more people inhabit the same residential space and need not involve any interpersonal commitment. Dwelling goes beyond living together to include entrusting our lives to one another. If we do not have mutual trust with those with whom we live, then what grounds do we have for claiming we entrust our lives to the Lord? It is a basic tenet of faith that the quality of our relationships with one another verifies or falsifies the quality of our relationship with the Lord. Truly dwelling with one another, recognizing that our life together makes a home of the house, is a certification of our love relationship with one another and with the Lord, and a witness of integrity to others. There is no flawless formula for assuring cultivation; it involves all the effort, discipline, and asceticism requisite for any healthy relationship. There are, however, some principles which can support that effort, discipline, and asceticism. First, clarity of vision: Members must have a sense of the direction in which they hope the community to move. More than an in-house conve-nience, that vision is part of the apostolic character of celibate community. Second, communication of values: A common vision is built upon shared values. Without this sharing, there is little common ground to cultivate; com-munity quickly becomes an arid land. Third, cooperation for vitality: This is a discipline and an asceticism which positions the common good as the high-est priority. The vitality of vision and values can be cultivated only coopera-tively; it cannot be assumed. Fourth, concern for vocation: This is the foundational principle. Vision and values have no vital and substantive pur-pose and meaning unless community members share a sincere concern for the integrity of their commitment to the vocation of religious life. In practice, these principles are skrategies which must characterize the re-creation of celibate community. Cultivation is a daily enterprise which will mark the presence and activity of community members with one anoth-er. Thus, cultivation never comes to a point of sufficiency, beyond which no further efforts are necessary. There will always be both peaks and plateaus in the quality of life within any community. The principles of clarity, communi-cation, cooperation, and concern are reminders that neither the peaks nor the plateaus are places of permanence. We must cultivate celibate community if it is to have a prophetic place in the future and even if it is to have a future at all. We must cultivate it since the culture will not support it. We live in a culture whose materialistic, indi- 656 / Review for Religious, September-October 1991 vidualistic, and sensualistic preferences and practices have compromised its capability for fostering the personal commitment which lies at the heart of both celibacy and community. The decline of marriage and the family is but one testimony to that compromise. Celibate community can stand as a prophetic sign that such a commitment is humanly possible. For the future, that sign may be the small seed which is cultivated into the means of trans-formation for the entire culture. In the Days to Come "In the beginning God created the heavens and the earth." As the story is presented, nothing existed before God began his creative work. Everything could be made as an original, without the pressing and pressuring influence of a long-standing tradition. God could, so to speak, work from scratch. Re-creating religious life, and celibate 'community in particular, cannot assume the absence of any influence. There are values and traditions and practices by which communal religious life has endured and prospe,red over the cen-turies. The observation, separation, and cultivation which will position reli-gious life for re-creation cannot dismiss that influence as unnecessary, nor distance it as untouchable. The influence of those realities which have shaped religious life can be incorporated and assimilated into the re-creation; thus will be their creative transformation. Admittedly, some refinement may be necessary to preserve the spirit of those values, traditions, and practices. Nevertheless, such refinement is not a ruling of inadequacy, but a rendering unto new life. In the days to come we must observe closely the ways and means of our religious life together. We need to articulate clearly and forcefully the values by which we will actually live.Prophetic statements from individuals or chapters or other gatherings that remain forever disembodied phrases will never be true characterizations of religious life. Indeed, they can become pharisaical, lofty ideals without living intent. Observation, as I have used the term, has more to do with enacting motivation than with simply gathering information. In the days to come we must separate ourselves from whatever patterns of life have compromised or constricted our desire and ability to live our religious commitment with intensity and integrity. We must re-create the spirit of being called, of being set apart for the Gospel. Without that spirit, the prophetic prowess of religious life is neither affectively experienced nor effectively expressed. Within that spirit, religious life claims the power and proclamation which are the inheritance of Gospel witnesses. In the days to come we must cultivate our life together. We need to re- Re-creat.ing Religious Life / 657 create the commitment we have made to God and to one another. We have at our disposal a power for and a promise of common life that can bring hope to a world broken by betrayal, gouged by greed, and disheartened by deceit. The passion with which we live our celibacy, poverty, and obedience will counteract the standards set by that betrayal, greed, and deceit. The convic-tion with which we re-create and realize our communal life will cultivate and confirm the presence and activity of the kingdom within and around us. "In the beginning God created the heavens and the earth." This is an old story, but one that may be enacted once again as religious life approaches the twenty-first century. Observation, separation, and cultivation are strategies which can support the work of re-creation; and yet we should never displace the fundamental truth that this is God's work, all is grace. The alliance between those strategies and that grace will enable us to speak of religious life and of celibate community with the same bold confidence which marked Yahweh's promise for the temple. "The Lord Almighty speaks: 'Is there any-one among you who can still remember how splendid the temple used to be? How does it look to you now? It must seem like nothing at all. But now do not be discouraged, any of you. Do the work that is needed, for I am with you, so do not be afraid . In the_days to come the new temple will be more splendid than the old one, and there I will give you prosperity and peace' " (Hg 2:3-4, 9). To the Bird of My Prayer Songster, your hymn of praise Never ceases in a melody all your own; Chanting a song--pleading, thanking-- With the sheer joy of having voice to sing. From highest pole to roof, you find your perch, No earth-bound bush can stifle flight to God. Anna Louise Staub, S.S.J. 217 W. Commercial St. East Rochester, NY 14445 Prophetic Witness in Contemporary Religious Life Jean Steffes, CSA: Sister Jean Steffes has been general superior for the Congregation of the Sisters of Saint Agnes. Her address is: 427 Gillett Street; Fond du Lac, Wisconsin 54935-4598. The notion of being prophetic in today's society can conjure up many images in us, depending upon our perspective. For some of us being prophetic might seem a quality to be admired in Dorothy Day, Archbishop Romero, the martyred Jesuits of El Salvador, and the Agnesians Maureen and Teresa of Nicaragua, but one to which we could never aspire. It wo~ld mean speaking, acting, or giving witness in larger-than-life situations that may never be the platform for most of us. Another perspective might give rise to images of angry demonstrations directed at society and culture or at our Church. The call for greater inclusion of women in roles in Church and society, for the right to life of the unborn, the unwanted, and the elderly, and for the preservation of our environment can result in tactics that seem or are angry. For those who shrink from such approaches, even the very valid and necessary content can be lost. A third image of the prophet (which we may enjoy) is of one who foretells the future. In our society there are those who use past patterns to predict our economy's collapse or other dire conse-quences. For those of us who live a Gospel faith, such prophets do not give the hope so necessary to engage in present realities and so make the world a better place here and now. The images I have shared are overdrawn stereotypes, but they show the difficulty in speaking on the topic of prophetic wit]aess. In this reflection I will explore three broad areas: (1) What does it mean to be prophetic? (2) prophetic witness and the current experience of religious life: (3) an agenda for the future. 658 Prophetic Witness / 659 What Does It Mean to be Prophetic? Walter Brueggemann says in The Prophetic Imagination, "The time may be ripe in the church for a serious consideration of prophecy as a crucial ele-ment in ministry."~ Prophets understood how change is effected. They knew the power of language, how to "evoke newness, 'fresh from the word.' ,,2 Let us develop at some length Brueggemann's ideas of prophecy. He states, "The task of prophetic ministry is to nurture, nourish, and evoke a consciousness and perception alternative to the consciousness and perception of the domi-nant culture around us . ,,3 I believe his approach can help us understand prophetic witness as it applies to the goals and meaning of religious life. Beginning with the story of Moses, we can learn what it means to form an alternative community. The story of the Exodus shows us how Moses and the Israelite people were brought out from their domination by an imperial religion and the politics of oppression and exploitation. The religion and pol-itics of Pharaoh worked hand in hand to keep him in power and control. Through the interaction of Moses and Aaron with Pharaoh and his regime, the Israelites began to see the difference between the freedom of God and the lack of freedom of the Egyptian gods. Belief in the Egyptian gods served to maintain a social order that allowed for oppression and exploitation. The God revealed to the Israelites is tied to no social order. God is a God of free-dom who calls for an alternative community built on the politics of justice and compassion. The alternative consciousness that Moses fostered in the Israelites was both critical and energizing. His critique, validated when the Egyptians were struck by plagues which their gods were powerless to counter, showed up false claims to power and authority which could not keep promises in the face of the free God. Prophetic criticism has an element of grieving in it as the prophet mourns the oppressions encountered. The Israelites were afflict-ed, oppressed, and ground down by the dominant Egyptian culture, and so they risked the freedom of the free God against the regime. The energizing happened not through what the Israelites already possessed but through what was promised. God went before them in pillars of fire and cloud and trans-figured this fear into energy. The people were energized to follow the free God to establish an alternative community built on justice and compassion. Though the Israelites left Egypt to live more freely, they, too, eventually developed a dominant culture. It was characterized by the reign of Solomon, whose whole achievement appears to have had the self-serving purpose of securing the place of the king and king's dynasty. Solomon did not welcome the ideas of a free God and an alternative community any more than did Pharaoh, for they threatened the established order. There were three bases 660 / Review for Religious, September-October 1991 for Solomon's rule that generally mark any dominant culture. First, there was incredible well-being and affluence, though it was not equitably shared. Some went without enough so that others might have too much. Second, an oppressive social policy sustained the standard of living. There was a system of forced labor in which laborers met the needs of the state although unable to meet their own needs. The politics of justice and compassion disappeared, and the order of the state became the overriding agenda. Third, there was the establishment of a controlled and static religion. God and God's temple became part of the royal landscape. How could God, seen as living in a house provided by the king, say anything critical or abrasive? Solomon was countering the counterculture of Moses: the economics of equality was countered with the economics of affluence, the politics of justice with the politics of oppression, and the religion of God's freedom with the religion of God's accessibility. The dominant culture of Solomon managed to brush aside Moses' vision. The gift of freedom was taken over by the yearning for order, and the human agenda of justice was used for security. Against reali-ties like these, people are called to utter prophetic words. Moses both criticized and energized. Like him, Jeremiah is shown as proclaiming the critique while Second Isaiah offers the energy for the new vision. The prophets offer symbols that contradict a situation of hopelessness and give public expression to long-unspoken fears and hopes. They show us that the dominant culture leads people to despair of new life. They present an alternative consciousness, grounded in the unwavering faithfulness of God, that can energize the community to new forms of faithfulness and vital-ity. Jesus, too, is shown as a prophet who criticized the dominant culture of his day. "Jesus is remembered and presented by the early Church as the faithful embodiment of an alternative consciousness.''4 Jesus' ministry and death oppose the politics of oppression with the politics of justice and com-passion. The counterpart to the crucifixion is the birth of a new reality that finds full expression in the resurrection. What does this very challenging reflection on prophets and prophetic consciousness have to say to us in religious life? What is apostolic religious life's prophetic role in church and society today? It is important to reflect on this, recognizing that we have generous portions of both dominant culture and alternative consciousness within us. We recognize our conflicted nature, yet we aspire to a prophetic role in church and society. We must ask, then, whether apostolic women religious have been co-opted by our dominant consumer culture or whether we manifest an alterna-tive consciousness based on the freedom of a free God. Do we show a belief in community and interdependence as inherent in our way of life, or are we Prophetic Witness / 66'1 fragmented and self-centered? Are we motivated by a desire for justice and compassion, or do we prefer stability even at the price of the exploitation and oppression of "invisible" others? The questions are hard but necessary as we examine the religious way of life for evidence of prophetic witness. Prophetic Witness and the Current Experience of Religious Life Our challenge as women religious is to position ourselves to recognize the revelation of the future. One current writer, Mary Jo Leddy, N.D.S., speaks of the need to develop a postliberal model of religious life. Her thesis is that the basis for our contemporary religious life in North America is a declining culture that depends on the liberal thought fed by industrial capi-talism. While liberalism has made many contributions to modern society, it cannot deal with the reality of limits. If there can be no limits, ultimately there can be no meaning or values. Liberals tend to see themselves as contemporary or progressive and in conflict with the conservative or traditionalist ideas of Church and religious life. In Leddy's view, the more serious obstacle to the transformation and renewal of religious life results from the tension between the liberal and the prophetic approaches. The prophetic leads us to a more radical response in spirituality, mission, ministry, and community. The prophetic is risky, for it calls us to response to an unknown future rather than reaction to a no-longer-valid past. Leddy says, "We who live in a disintegrating empire today are summoned at prophetic moments to criticize the patterns of decline within our culture and within ourselves, to contemplate the holiness of God in the midst of these dark times, and to evoke the creative desire in one another for a meaningful alternative for the future.''5 These words are very similar to those Brueggemann uses to describe the prophetic imagination. The prophetic intersects with our apostolic religious life. Contemporary writers call religious to the same challenge the prophets faced in biblical times. Religious congregatiohs represent an alternative to the values of the dominant culture but do not stand apart from the people. Rather, apostolic religious recognize clearly the need for reflection, discernment, and a ground-ing in the holy as they criticize, yet energize, themselves and their peers to bring the values of the Gospel into contemporary society and culture. We have reflected on what it means to be a prophet. We have also recog-nized the challenge it presents to apostolic religious. Let us now look at cur-rent beliefs and responses regarding apostolic religious life in light of prophetic witness. I will consider mission direction, the meaning of member-ship, and some current realities. These areas provide us with the material to critique and energize our own prophetic potential. 662 / Review for Religious, September-October 1991 Mission Direction Although expressed differently in each congregation, mission direction today involves in some way a commitment to transformation of the world, the Church, and ourselves through promoting systemic change for the quali-ty of life; justice for the economically poor; furtherance of the role of women in church and society; and mutuality, inclusivity, and collaboration in all relationships. Such mission direction clearly reminds us of our partici-pation in the mission of Jesus. When we call ourselves to systemic change for the quality of life, what do we mean? We are asking for two things, systemic change and quality of life. When we say the system is not working well, how do we want to change it so it will work better? For whom do we want it to work better? If we take a global view, we see that entirely too much of the world's popula-tion is forced to live at a level that does not meet its basic needs of food, shelter, health care, and education while a minority has more than its share. We see that, in order to feed the wants and needs of a market economy, rain forests are irrevocably destroyed, topsoil is depleted, deserts are expanded mercilessly, and the world's fresh-water supply is tainted and diminished. On local and national levels we 'must ask ourselves how the needs of the poor are being met. After all, Jesus was clear in showing us that whatever we do to the least of his people we are doing to him. The poor are receiving poorer education, less nourishing food, substandard or no housing, and inad-equate health care in this country so rich in resources and technology. We must use our ingenuity, gifts, and talents to change a system that has canonized greed and competition in order to satisfy wants. How can we in our own daily living point the way to change that would benefit those with least access to the system without denying the legitimate gains and goods of our society and culture? Such responses as simplifying our lifestyle by avoiding use of Styrofoam, recycling our disposables, and making thought-ful choices regarding food and other consumer goods can raise our con-sciousness and lead us to getting others involved and to networking with those already involved. Indeed, most changes begin as ordinary people change their thinking and the patterns that go with their thinking. We must know our values so that they, rather than the manipulative marketing of an over- consumptive dominant culture, will shape our choices and responses. We claim that we want justice for the economically poor. This value links with the goal of systemic change for the quality of life. Jesus' life and ministry showed us his love of preference for the poor. This is not to say that Jesus does not love all, but that his ministry was not directed in the main to those who were the power brokers of his day. These, of course, he invited to Prophetic Witness / 663 join him in loving God and neighbor, but the cost was generosity, sharing their possessions. Jesus was good news for the poor. Are we who are called to continue Jesus' mission also good news for the poor? Whether in direct service So the poor or in ministry with middle- and upper-middle-class peo-ple, are we focused on a more just distribution of and access to necessary goods and resources? Do we in our teaching and in our healing, pastoral, and social works always have in mind those who are less fortunate than we are? Are we willing ~o call others to this consciousness even when we see and know that the poor are not to be idealized? They, like us, have faults and failings and may not reflect Christ as we might want them to. A reverence for the poor calls us to a view of Christ very different from that of popular piety. While comforting, it is challenging; while open and inviting, it is demanding; and while satisfying, it never ceases to call out for more--more love, more generosity, more hospitality. Not all of us are called to direct ser-vice with the poor, but all of us are called to seek justice for the poor. In this quest we continually recognize that we, too, are among the needy and are enriched by those we serve. Another commitment common to religious is to the furtherance of the role of women in church and society. Worldwide, the conditions of women vary from those in countries where women have legal equality to those where brides are still considered property. Women the world over have the primary responsibility to feed and care for the children even though means and resources are not equitably at their disposal. In the United States a vio-lent crime is committed against a woman every three minutes, and a woman is raped every six minutes. Households headed by women are increasing while the rate of their income is dropping. Children are our most precious resource, but those who care for them are denied the necessary means. Our Church struggles with the role women are to play in its pastoral, liturgical, and philosophical reflections.In the U.S. the most recent draft document on women's role in the Church and society calls for equality for women in theory but holds back in p.ractice. As John XXIII said in Pacem in Terris in 1963, "Since women are becoming ever more conscious of their human dignity, they will not tolerate being treated as inanimate objects or mere instruments, but claim, both in domestic and in public life, the rights and duties that befit a human person.''6 The women's issue is more than an issue, it is a perspective that demands attention and response. Once unleashed, the forces of confusion and dissension drive towards resolution. In our lives we will use inclusive language, advocate for women, and net-work to help make society a friendlier place for women to develop and share their gifts and talents. Despite such a commitment on the part of congrega- 664 / Review for Religious, September-October 1991 tions, there is dissension among women religious in language usage and other matters. Our heads and hearts find themselves in conflict here, leading to results that could be less than satisfying. Can we avoid being our own worst enemy in the search for inclusivity? Let us not deny the richness of our past, the demands of the present, or the call of the future as we work for justice and right for women in contemporary society and church. Another area of commitment of apostolic religious today has to do with mutuality, inclusivity, and collaboration in all our relationships. The values implied here are very positive, and yet to achieve them one must give in order to receive. The mystery of sacrifice is contained in these words in a way that is not apparent at first glance. For mutuality to occur, I must not only believe in myself, I must also learn to believe and trust in the other. With whom do we allow ourselves to be mutual? Do we let power, position, language, style of dress, or education prevent us from speaking our truth or hearing that of others? In terms of inclusivity, do we go to the extremes either of having no boundaries or expectations or of expecting everyone to fulfill every role or function in an organization? Inclusivity involves includ-ing others in the concerns affecting their own lives. Not all will do every-thing, but there must be input from those affected. In terms of discernment, though all are included, not all perspectives can be responded to or chosen. We often try to make inclusivity mean pleasing everyone all of the time even though this may be impossible. Finally, let us look at c.ollaboration. If we pull the word apart, we can see the meaning as co-labor or working with. At one time we may have considered ourselves collaborative if we hired lay teachers and nurses and more so if we hired lay administrators. Collaboration at its most radical, however, calls us not just to bring others into our projects and have them do things our way, but to work with others and to respond to the signs and needs of the times together. Unhe.althy com-petition or too rigid control in ministry or community strikes at the heart of the love which binds us together so that the 'risen Christ may be discovered among us and in our world. The Meaning of Membership The consideration of mutuality, inclusivity, and collaboration leads us into the meaning of membership. Community life is a topic, issue, and reali-ty that continues to generate much attention. As apostolic religious we have such different experiences, expectations, and definitions regarding commu-nity life and the meaning of local community. Sometimes when the phrase "local community" is used, the assumptions and expectations already in place cause us to "shut down," to become unable to continue a dialogu~ Prophetic Witness because we are really unable to h~ar one another. (I personally have felt anger, despair, defensiveness, longing, fear--and also hope--around this topic.) What has led religious women to this state and what can we do to move beyond shutdown and breakdown to a breakthrough? It is clear that, in this matter, apostolic women religious are striving, striving to understand meaningful bonding and to express it through authentic participation in community. Someone recently said that we may have so emphasized mission and ministry in the years of renewal following Vatican II that c6mmunity has become the shadow side of our way of life. If that is the case, the difficulties surrounding our efforts to deal with community life are deep and profound. We must face and deal with this central area of our way of life so that we are nok torn apart by unclear expectations and assumptions. I offer three perspectives for consideration in the area of community: human-growth issues, the importance of faith community and faith sharing, and l~ousin~ in community. We sometimes get bogged down by human-growth issues in our lives with one another on the local or on the broader community level even though our lived experience points to the need for human growth and development among ourselveg. Each of us knows how difficult it is to change herself and how truly futile it is to expect to change another. Each of us must deal with herself and her own issues in as healthy a fashion as 16ossible. Only when my behaviors and patterng are healthy may I be able to imiarove the dynamics between myself and those with whom I interact on a r~gular basis. The challenge here is to deal with my own behav-iors, realizing that I have no real or lasting power over the behaviors another may choose. My role is to try not to feed into unhealthy behaviors that may be pre.sent around me. Although unatteiaded human-growth issues can wreak havoc on healthy relating within community, still apostolic religious must recognize that we will never overcome all of these problems either individually or corpbrately. Gra~e biailds on nature; it will not replace or deny our humanness. We must realize how eadh sister's desire and motivation influence her choices regard-ing her behavior and interaction. We cannot choose for each other, only for ourselves. Each ~'eligious needs to be challenged to a self-knowledge and self-awareness leading to growth. Practices such as spiritual direction, the annual retreat, and the daily consciousness examen can keep us grounded in reality yet open to ongoing conversion. We must deal with human-growth-and-development issues, but not remain there. We must be committed to the making of or participating in faith community as a means of nurturing shared life, shared love, and shared vision. We must find ways to relate regularly and meaningfully with our sis- 666 / Review for Religious, September-October 1991 ters in community in order to reflect on, renew, and recommit ourselves to the mission, charism, and spirit of our congregation in our daily lives. Depending upon our miriistry and the proximity of other congregational members, how we do this will differ; that we must do it if membership is to mean more than an annual touchdown or the reading of congregational mate-rials is the reality we face. Some Current Realities I. recogniz9 that each congregational member will have other communi-ties thai will lay claim to her time, energy, and affection. That is good and healthy. My point is that we must have quality time for our own congrega-tion as well, as part of the ordering rhythm of our lives. Sometimes one's commitment to ministry or to parish can become so all-encompassing that ther~ is. little or no time or energy left for her to express her membership in her religious congregation. For me, the making of faith community involves reverence for one another, presence to one another for celebration as well ag dialogue and reflection, honesty so that we can affirm one another or call each other to growth, and a commitment to the goals and developing agenda of our congregation. This topic of makirig and participating in faith community leads to another important topic: the difference between housing and local communi-ty: We often equaie the two and this ~quation may not reflect that community life is broader than housing. The recent lived reality of women religious shows that faith community on the "local" level is not necessarily synony-mous with where a sister lives. In some locales th~ sisters have committed themselves to hei,ng a faith community without walls; regular meetings, cele-brations, and gatherings among them challenge and deepen their member-ship in the cbngi'egation, in other locales the sisters in a particular house function well as a faith community. We must recognize such differing com-munity realities and encourage them on the local level as well as on the con-gregational level. A commitment to community in our current society of intenge individualism and consumer gratification keeps us involved in a prophetic role. An Agenda for the Future The prophetic nature of this life to which we are called leads us to cob-sider an agenda for~the future. Any living organization must be open to change or it will die. In a sense change is an ordered type of death, not death as final but rather death leading to new life. One of the greatest strengths of apostolic women religious is the serise that the agenda or common goals Prophetic Witness / 667 belong to all of us. This strength we will build on as we look at change and new life for us religious. Central to understanding ourselves as women religious is understanding our spirituality. I believe that the biggest challenge for each of us with regard to spirituality is to lead more integrated lives. Integration does not just hap-pen in a person's life. It must be worked at daily through a continuous blend of action and reflection leading to further action. Somehow the aspects of one's life must be part of a whole rather than segments that do not overlap. In an integrated life my religious commitment is not separate from who I am when I am at leisure. My response in mission and ministry is not limited to my paid professional work but may overlap into volunteer involvements in food pantries, visiting the sick or elderly, letter writing, and other activities. Community life is not an end in itself in an apostolic religious institute, nor is it merely a refuge that ought to be there when I want and need it. Community is a place or space where I share faith and vision, humanness, and the quest for the divine. My ministry is not all-consuming; I do allow myself necessary time for recreation and reflection. And my prayer life is more than specified exercises or spiritual reading. All these somehow fit together and reflect my spirituality, my integration of life. An integrated life has powerful witness value in a society that wants everything and does not want to be reminded of the need for balance. Integration is not synonymous with transformation, but it can surely open us to being transforming elements in the institutions and structures of society and culture. In our desire to be prophetic witnesses, we commit our-selves to transformation of the Church, the world, and ourselves~ I recently read that one way of understanding transformation is to look at the life cycle of the butterfly. First there is a caterpillar; next there is the chrysalis stage, in which the organic matter is quite shapeless and formless; finally, there is the butterfly. Transformation is what happens in the chrysalis stage. The process is not very appealing; it suggests a profound letting go as well as an openness to a different future. While transformation has global ramifications, it will not begin at the global level but rather at the local level, where we can encourage one anoth-er to let go of attitudes or practices that may have been more helpful to a known and comfortable past than to the needs of the present or the concerns of the future. The desire for transformation of the world, the Church and our-selves flows directly from our relationship to God, self, others, and creation. It is expressed in a commitment to justice, peace, and the integrity of cre-ation. Transformation is not something anyone can directly make happen by willing it. No one person caused the recent freedom movement in Eastern 668 / Review for Religious, September-October 1991 Europe, nor can one individual move our economy from a military focus to a domestic and global focus responding to human and planetary needs in a humane fashion. Likewise, no ond person's recycling of materials will reverse our problem with excessive waste. Yet all of these and many other alternative responses can indeed lead to transformation. When such respons-es begin, networking or replicating starts to happen and systems begin to change. At the May 1990 meeting of the council of the International Union of Superiors General (UISG) in Rome, the following global challenges to evan-gelization were identified: the widening gap between the rich and poor; indi-vidualism characterized by greed, violence, terrorism, abandonment, indifference, and irresponsibility; loss of human dignity through political oppression, social discrimination, and economic injustice; the breakdown of family life; the destruction of the environment; inability to trust the human community, coupled with a preoccupation with survival. These challenges help us to formulate an agenda for transformation that is larger than ourselves, and they clearly link with the transformative ele-ments for religious life in the future developed by the major superiors of U.S. women's and men's communities (LCWR/CMSM) in August 1989: prophetic witness; contemplative attitude toward life; poor and marginalized persons as the focus for ministry; spirituality of wholeness and global inter-connectedness; charism and mission as sources of identity; change of the locus of power; living with less; broad-based inclusive communities; under-standing ourselves as Church; and developing interdependence among peo-ple of diverse cultures. These challenges and transformative elements reflect in broad strokes the goals and concerns ofapostolic religious. Though the future depends in part upon us and our efforts, it depends even more on the grace of God our Creator, the inspiration of the Spirit, and our cooperation with each other as members of the body of Christ, joined in a common humanity and gifted with a common creation. Our communion with and in Christ calls all humanity "to reclaim relationships with family, clan, and tribe, to choose the common good, to seek solidarity with one another and with the earth.''7 For transformation to occur, we must believe and act in such a way that we give the message that life has meaning and that, assisted by God's grace, our responses make a difference. The prophetic imagination described by Brueggemann remains viable as we respond in our own times with an alter-native consciousness, as we critique our dominant culture and yet energize one another for a more just and compassionate future. Our faith gives us the vision and the mission, our hope gives us spirit and energy, and our love Prophetic Witness / 669 grounds us in the mysterious blend of transcendence and immanence that is life. I close this reflection on prophetic witness and apostolic religious life with Isaiah's words: "Remember not the events of the past, the things of long ago consider not; see, I am doing something new! Now it springs forth, do you not perceive it?" (Is 43:18-19). NOTES I Walter Brueggemann, The Prophetic Imagination (Philadelphia: Fortress Press, 1978), p. 9. 2 Ibid. 3 Ibid, p. 13. 4 Ibid, p. 88. 5 Mary Jo Leddy, Reweaving Religious Life: Beyond the Liberal Model (Mystic, Connecticut: Twenty-Third Publications, 1990), p. 164. 6 John XXIII, Pacem In Terris, in Seven Great Encyclicals (Glen Rock, New Jersey: Paulist Press, 1963), p. 297. 7 Helen Maher Garvey, B.V.M., excerpt from notes on the Meeting of the General Council, UISG, Rome, Italy, May 7-11, 1990, p. 2. Storms Tornado watch, the weatherman said, to last until ten o'clock. Four hours to wait for what may be or not. Storms of spirit come suddenly; swirl through the heart's towns and wash its skies to morning clean-- with no hours to wait for what so swiftly is. Sister Elizabeth deSales Dee, S.S.J. St. Joseph Convent 7300 Torresdale Avenue Philadelphia, Pa. 19136 Mission or Consecrated Religious Person: Which Comes First in Apostolic Institutes? Marie Therese Levey, R.S.~. Sister Marie Therese has taught school in country areas of Australia. Later she spe-cialized in teaching instrumental music: piano and violin. More recently she has done research in liturgical music and earned a Ph.D. Her address is St. Joseph's Convent; P.O. Box 472; North Sydney, N.S.W. 2059; Australia. In May/June 1988 this joumal published Sister Georgine Scarpino's article "The Unemployed Sister: Challenge and Opportunity." It defines the unem-ployed sister as a woman religious physically and emotionally capable of active ministry who, despite seeking work, currently has no formal position. It gives two causes for this modem phenomenon: the location of the work and the way ministry decisions are made. In summary, Sister Georgine points out the need for congregations of women religious to develop programs within religious institutes to address both employment and unemployment. Surprisingly, no published response has followed her article until now. Since women religious have sacrificed potential material wealth, marriage, and motherhood in order to serve the Church in institutes devoted to apos-tolic works, it seems unjtist that the situations described occur. However, occur they do, and the first step toward rectifying the problems is to admit them. One then asks why they exist and seeks an appropriate cure. Sister Georgine presents causes of these problems in the United States. Although here in Australia there are general parallels to what she describes, yet the causes and thus the cures seem somewhat different here. The present writer has, in religious life, personally experienced "job search" and the special type of demoralization which occurs in close-knit communities when one is the "odd man out." I thus feel equipped to write on this subject. Regardless of the differences between countries in reasons for the phe-nomenon of the unemployed sister, I believe that the two elements most 670 Mission or Consecrated Religious Person? / 671 needed in addressing the problem of appropriate placement in apostolic works of religious personnel in institutes of consecrated life are: (l) a correct balance in religious leaders between their attitudes towards responsibility for the institute's authentic mission and their attitudes towards the rights of the individual members; (2) adequate use of written media, particularly those which are internal to the religious institutes and which include forums for peer review and the opportunity for subjects to respectfully challenge those directives or oversights of superiors which seem to threaten the authentic mission of the institute or the rights of its members. Mission and Person The religious state belongs to the life and holiness of the Church (canon 574), and the primary mission of the Church is the care of souls. Ecclesiastical law insists that apostolic action for institutes of consecrated life should confirm and foster union with God (c. 675, §2). The Church has Msb a social mission, namely, to support and protect people's material well-being and to inspire and promote true civilization through Christian philoso-phy. 1 In the social category of mission can be placed the apostolic pati'imony of many institutes, and the Church insists that such patrimony, or intentions of the founder, should be.preserved by the institute (c. 578). Thus, leaders of institutes of consecrated life f6unded for apostolic works, in order to justify their ongoing existence and their acceptance of candidates, need to ensure that both the corporate entity and the individual members have a correct con-cept of this patrimony as well as machinery to implement it. Bearing in mind that the Church places the person at the center of the social order, religious leaders have a r~sponsibility to see that members of the institute are placed in apostolic works which are appropriate to the tal-ents and needs of each (see Perfectae Caritatis 18). The pastoral commit-ment of a leader in an apostolic institute does not remove--but, rather, ¯ increases--her obligation towards seeing to appropriate placement of per-sonnel. Although religious leaders nowadays delegate administrators for works for which members of their institute are the trustees, a large part of the responsibility of preventing serious damage to the person through long-term lack of appropriate apostolic work must lie, by the nature of their role, with the religious leaders. Moreover, the responsibilities leaders have to individtial persons within the institute vary according to how long and in what manner they have contributed to the institute (see REVIEW FOR RELIGIOUS 1989, p. 460). Since it is often claimed that consecrated religious are in short supply, the application of the above principles might seem straightforward. In reality 672 / Review for Religious, September-October 1991 there are circumstances in the modem world in general, and here in Australia in particular, which cause it to be very difficult for congregational leaders. As in the United States, the location of the work in Australia affects the opportunity to do it, and the way ministry decisions are made in America has parallels h~re. Some details may clarify the differences between practices in the two countries. Conditions in Australia Prior to Vatican II, the missioning procedures in Australian apostolic religious congregations were relatively simple. Obedience, or the will of God, was equa~ed with doing what a superior told one to do and living where the superior told one to live. In larger Australian congregations, (over 1,000 members) often more than half were primary school teachers, and a large proportion of the remainder were either secondary teachers or nurses. Changes of residence for those "in the ranks" usually involved interchange between personnel engaged in similar works. This principle of interchange was fundamental to the smooth application of the third vow. When a difficult posting was required--for example, to isolated rural areas--younger reli-gious under perpetual vows were usually sent. Postings to apostolic works almost invariably came directly from a major superior, whether or not that superior's apostoli~c background was in the relevant work. Recruitment of staff for a school or a hospital by an administrator, or board, was foreign to most Australian apostolic religious congregations of women prior to about 1960, whether the mission was in the city or in the country. In the early 1960s a radical change occurred in the overall secondary education system in the most populous state of Australia, New South Wales. That change to what was called the Wyndham System, emphasizing science and the arts, was much more revolutionary in Catholic education for girls than it was either in state education or in Catholic education for boys. In the typical local Catholic school run by consecrated religioi~s women in Australia before that time, the girls remained in the same school, almost entirely staffed by r(ligious, from kindergarten through secondary school years. In state education and in Catholic education for boys, secondary schools were already separated at least from lower primary schools. Thus, state-school teachers and men religious in secondary education had been required to have university degrees before some larger institutes of w~men religious recognized such a need. When the more farsighted Catholic educa-tors pointed out that it would now be a problem to provide adequate sec-ondary education for the girls of less well-off families in local pa~:ish schools, some congregations saw in their higher grades a source of more Mission or Consecrated Religious Person? / 673 thoroughly trained religious personnel. That vain hope made difficulties in long-term planning for the transition from religious to lay staff. A further dramatic change in Australian education, which was to affect all ministries, occurred in the early 1970s. After a break of twenty years, the Australian Labor Party, headed by Prime Minister Gough Whitlam, was elected to govern the country. One of its earliest reforms was to make uni-versity education free. Although some criticized the extraordinary cost this was to the nation, the move brought the opportunity for tertiary education to the masses. Before that time, university education had been for the fortunate and the chosen. Now the initiative for tertiary education was up to the indi-vidual. The suc.c~'ss achieved by some "late starters," many in their forties and fifties, revealed how much talent had previously been unused. From about 1975, attitudes within religious congregations changed for both superi-ors and subjects. Superiors began to listen more attentively to those who did well in their tertiary studies, and subjects found their personal confidence and self-esteem strengthened by their academic achievement. With the advances made in the study of theology and the social sciences, it is now rarel~ pretended that apostolic religious life is simple, or that doing the will of God is always as clear-cut as that decided by another human being alone, whether or not that person h.appens to be a religious superior. Because of the broader scope of ministries open to women religious, modem specialization, and improved administrative techniques, the principle of interchange among personnel--which for many years had been integral to the practice of the third vow--is now becoming more and more difficult. In addition, although the median age of religious congregations is rising faster than that of the general population, many religious feel they have the right, and indeed the duty, to request proximity to aging parents. Religious congre-gations in serious decline have virtually no young sisters under perpetual vows who might be sent to isolated schools in rural areas. Since the majority of Australian sisters have reached the "winding down" stage of their lives, many now look to the cities from whence they originally came. In addition to these developments within the Church, the governments of Australia and New Zealand have acknowledged, in the form of funding, the benefits to the country as a whole of certain works of the private sector, including Catholic, and have thus made it necessary to rethink the ecclesias-tical structures for some ministries in which religious are involved. The equitable processing of government funding necessitated merging many local works, including parish schools within dioceses, into larger systems, most of whose personnel are now lay. These mergings required the develop-ment of policies acceptable to the relevant bishops, major religious superi- 674 / Review for Religious, September-October 1991 ors, and state and union representatives for the management of the works, particularly those of healthcare and education. Making the policies work in practice required the establishment of sophisticated structures, which in turn required religious or lay personnel with the proper management skills. As a result, the power of the leaders of religious institutes with regard to the placement of personnel in traditional works in Australia and New Zealand has been lessened. Unlike lay staff, religious in Australia are not permitted employment status; this is not the case in New Zealand.2 Because of all of these circumstances, religious superiors have had to rethink how to preserve their true patrimony oi" authentic mission and what human cost would be involved. Mission or Consecrated Religious Person? The whole issue of the employment, or active involvement, of religious personnel leads to the question: Which is of greater importance to an insti-tute claiming to be dedicated to apostolic works, the works for which it was founded or the persons who will serve in those works? For leaders of insti-tutes whose acceptance of candidates demands that they offer them appropri-ate apostolic work, the answer is neither obvious nor simple. However, the Church has offered some very sound advice in the general area of human work. Of the documents which have come from the Vatican since the council, few could be more relevant to our times than the encyclical letter Laborem Exercens (LE) of the present pope. Pope John Paul II presents human work as "one of the characteristics that distinguish man from the rest of the crea-tures." It is "from work [that man's life] derives its specific dignity" (LE Introduction). Pope John Paul describes the "conflict between labor and cap-ital in the present phase of history" (LE 1 l f f). The Church, he points out, has always taught "the principle of labor over capital." Both are causes of pro-duction, but while capital is the mere "instrumental cause," labor is the "pri-mary efficient cause" (LE 12). In the labor-over-capital issue, Pope John Paul equates labor with per-sons and capital with the material returns from their labor. Consecrated reli-gious, even those who have employment, individually receive no capital }'or their labor. They have sacrificed this right for a stable form of living by which they can follow Christ more closely under the action of the Holy Spirit (c. 573). In Australia and New Zealand, more than half of the person-nel in apostolic institutes made their commitment in the years when religious superiors had supreme control over placement into works, and they are now beyond the stage at which they might have arranged for alternative security Mission or Consecrated Religious Person? / 675 in old age upon seeing that the original system in which they sacrificed pos-sible wealth, marriage, and motherhood was beginning to break down. So the competent authorities obviously have a serious question of obligation towards them now. Many of the religious have perhaps forty years of life which they could still offer in apostolic works within the Church. Pope John Paul also writes concerning the roles of the "direct and indi-rect employer" (LE 17). By the "indirect employer" he refers to many differ-ent elements in society which make up the human environment of the worker. He says: "The role of the agents included under the title of indirect employer is to act against unemployment, which in all cases is an evil, and which, when it reaches a certain level, can become a real social disaster" (LE 18). These are strong words from the pen of the vicar of Christ. The principal agent in the concept of indirect employer for religious personnel would be the wider Church in that country. Should not, then, sections of the local Church accept part of the responsibility to address any problems of unem-ployment for religious? As well, the question should be raised within reli-gious institutes: Is it justifiable for religious superiors to accept candidates to poverty and obedience within a particular institute when those superiors do not have the power to place them in suitable work soon after profession? Perhaps declining numbers in a congregation increase the temptation for superiors to do so, and perhaps they excuse their actions with the reminder that all should "trust in God." I believe that succumbing to such a temptation would constitute power abuse of a particularly destructive kind. The abuse would surely be more damaging if others within the institute were already searching for similar employment, and were exposed to the same market forces. Power and Recruitment for Apostolic Works The power of recruitment brings us to the heart of the present discus-sion, namely, the opportunity for or deprivation of suitable apostolic work for religious personnel. It is neither possible nor desirable to completely sep-arate apostolic persons from the society in which they live. Professed mem-bers of Australian religious institutes are exposed to the forces which are part of the sophisticated living of the decade leading up to the twenty-first century. In this society ~nd age, control of recruitment for works represents power. For religious personnel, recruitment can be translated into mission-ing. Procedures for the missioning of religious should be such that they lead to the spiritual strengthening of the members and the corporate growth of the institute. The immediate practical problem to be faced by governing bodies of religious institutes is to develop policies for missioning procedures that 676 / Review for Religious, September-October 1991 are within their power to implement, that support evangelization, that are just and equitable and adapted to the personhood of each sister, and that accord with both canon and civil law. Nowadays apostolic work for religious may be broadly placed into four categories: (1) viable institutions of which the con-gregation is the trustee, (2) charitable works of the congregation or of other ecclesiastical bodies, (3) viable institutions of other ecclesiastical bodies which pay stipends or salaries for the work of the sister, and (4) viable and nonviable works found in profane structures at the initiative of the religious. (1) Viable institutions owned by a religious institute are, in a distinctive manner, part of its patrimony. They are, as well, material assets of the insti-tute, which its leaders should, in. poverty, care for "with the diligence of a good householder" (canon 1284). Viable works of religious congregations are businesses, and for businesses to survive and attract personnel today, they must be competitive. Vatican II (Gaudium et Spes 64) teaches that eco-nomic development through technical progress "must be fostered, along with a spirit of initiative, an eagerness to create and expand enterprises," and that the purpose of productivity "must be th.e service of. the whole human per-son, viewed in terms of his or her material needs and the demands of his or her intellectual, moral, spiritual, and religious life." Pope John Paul points out that "capital cannot be separated fr6m labor" (LE 13) though, of course, in the case of religious persons, the capital is, through poverty, directed elsewhere than themselves. Religious persons, knowing that they are materially contributing towards the whole, find in the capital "confirma-tion and support" (LE 13) for the work done. Sound economics and evangel-ical poverty should go hand in hand. In order to maintain the correct balance between responsibility to the institute's mission and respect for the rights of the individual members of the institute, congregational leaders (trustees of the works) must regard the work and those involved in it as separate entities: the work itself is important regardless of who does it. Individual members must have the same percep-tion so that they may practice the spirit of poverty, or detachment. There should, accordingly, be protective structures for the ministry, including sometimes the combining of similar works under one administration so that they will continue even in cases of illness or of anyone's taking longservice leave. It is particularly important that this principle of continuation be respected when works require only one person in the local area, for example, instrumental music practices.3 Setting up protective structures for ministries in order to maintain the institute's patrimony will include policies for recruitment of staff. In those works in which a number of religious and lay people, are engaged, religious superiors have the direct power to influence Mission or Consecrated Religious Person? / 677 administrators in the recruitment of personnel. It stands to reason, then, that---other things, like professional qualifications, being equal--in recruit-ment for works of which the religious institute is the trustee, preference should be given to its own members. (2) The category of charitable works might include refuges for the needy which are supported by the congregation and by external donations. Without viable works there can be no charitable works. The Church's teaching on a "preferential option for the poor," by which the poor should have a preferen-tial claim on the Church's resources, cannot be initially applied without the resources. Once competent authorities decide that a charitable work is authentic to the charism of the institute, then the congregation should set up, as it should for its viable institutions, protective structures to preserve the work, whether or not there are religious personnel to staff it. Indeed, true missionaries strive to make themselves ultimately dispensable--teaching the disadvantaged how to be self-reliant and how to recover the dignity which is their right (see LE 9). Protective structures would include finance arrange-ments which can be monitored, and the work should be the source of support for the individual religious workers; that is, their salaries or stipends should be fed back into the general system. Again, for a religious institute's own charitable works, other things being equal, one would expect that members of the institute who are under civil retirement age should be considered first when positions are vacant. In Australia, women over sixty years of age (men over sixty-five) who have limited assets (a category which includes religious) are eligible to apply for the Social Security payments from the government. With the pres-ent societal structures, it seems that religious who receive Social Security should not deprive others (perhaps more deserving) of needed employment positions. In some dioceses it is established policy not to accept into stipend-ed positions religious women who are over sixty. If protective structures for an institute's works do not include allocationof salaries, or stipends which are independent of Social Security payments, then receipt of the latter would generate for the ministry an artificial security which could destabilize long-term plans for it. (3) In the third category above, which here in Australia refers principally to Catholic education, lie the greatest current problems of placement of reli-gious personnel. In most of Australia, the recruitment of staffs for nonpro-motional positions in Catholic schools is in the hands of local principals. This power evolved with the gradual acceptance of lay staffs into the parish schools previously staffed by religious. Perhaps to our discredit, it is only recently (since about 1975) that there has been widespread acceptance of lay 678 / Review for Religious, September-October 1991 teachers into promotional positions. In general, the power of religious supe-riors to place personnel in diocesan works is limited to those positions which were previously held by other religious of their own congregations. Declining numbers, and thus declining positions, led to some religious being exposed to market forces for ministries. School principals, whether religious or lay, still have the power and responsibility of staffing. This has now become an excessive burden for principals of Catholic schools in the coun-try, and an excessive power for those in the city. One solution would be to have staff recruitment moved to the systemic level so that consistent staffing policies might be applied across dioceses. This might lessen the number of religious who today feel forced into the fourth category above. The exposure of some religious to market forces in the area of ministry is quite a different method of missioning than the appropriate placement of a person by a religious superior. The question should be asked: Is it just for the two types of missioning to coexist ~within the same religious institute? The answer to this important question will require great honesty and humility on the part of religious leaders. Religious exposed to market forces are some-times refused employment in diocesan works or, when school enrollments drop, dismissed by school principals of their own congregation who have the power of recruitment. Such practices are effectively structuring out of Catholic education the few teaching religious who are left, and are a serious cause of unemployment amongst religious. Some religious teachers even turn to the state school system for employment rather than lose touch with the classroom and "real life." Considering the authentic commitment which the religious have made, this alternative seems to the present writer an anomaly. On the other hand, relatively little investment has been made by the wider Australian Church over the last twenty years for the education in theology of lay teachers for Catholic schools. The above problems can now be solved only by negotiations between diocesan and religious leaders who have in mind the well-being of both the mission and the persons. As well, past oversight in planning could perhaps be avoided in the future if religious are encouraged to contribute ideas through appropriate media. Adequate Use of Media There are two levels of written communication which are particularly important in preserving a correct balance between responsibility for authen-tic mission and respect for the rights of individuals. These levels are media within the wider Church and media within religious institutes. Media within the Wider Church. Recruitment of personnel for Catholic works is effected via both the Catholic journals and the metropolitan dailies. Mission or Consecrated Religious Person? / 679 Like most other countries, Australia has its regular Catholic state and dioce-san papers. Because these are virtually all the Catholic community has for information on what is happening in the Church, they warrant better support and readership than they receive~ In general, editorial staffs in this country strive to maintain an adequate standard of journalism. Despite these vehicles of communication, religious leaders sometimes offer only private invitations to coveted positions which become available. They would avoid much criti-cism if they were to justify, via the Catholic media, such private invitations, especially those to academic posts in Catholic theological institutes, which remain predominantly male. Media within Religious Institutes. If any group of people ever needed to be skilled in transmitting information to each other, it would surely be the members of a religious community. Today there is frequent reference to the "role of the prophet" within religious institutes. Prophets must have vehicles in which they can deliver the message, and the printed word offers the par-ticular benefit of time for considered expression and response. I believe that religious institutes need especially these two kinds of print media: directo-ries and forums for challenge. Directories. In order for general leaders to affirm a work as part of the institute's authentic mission, they must understand clearly what the work is about and be sufficiently convinced of its value to defend it, if necessary, at the general chapter. On the other hand, if chapter delegates believe that the congregation has more ministries than they can validly affirm, they should seriously and courageously argue that systematic steps be taken towards reducing the number.4 Chapter delegates, in order to make valid contribu-tions to discussions and debates regarding works, must have information about their nature and value. Since this is so, it stands to reason that those who elected them--namely, all members of the institute--should have it too. Therefore, each apostolic institute in today's world needs its own official directOry, revised and published annually and containing information on the residence and mission of each member. The directory, which would be an implicit demographic study of the institute, should contain, as well, an annu-al financial statement of the institute and its provinces, with statistics on works which had some elements in common. I believe this would assist greatly in the appropriate placement of personnel and act as a deterrent to increasing fragmentation in ministries. Forum for Challenge. If members of religious institutes with at least parallel qualifications to lay teachers are to have the same work opportuni-ties in the institutes' traditional ministries, then positions that are open should be advertised first within "the system." Trade unions insist on this 680 / Review for Religious, September-October 1991 right for their civilly employed members, so it should not be too much to expect within the religious institutes themselves. As well, religious subjects often have insights and ideas for better management which are unknown to superiors. They should have the opportunity to share them. Their ideas may be of benefit to all so that problems like unemployment may be addressed before they gain a hold. Since religious women were, for over a hundred years, to an extent indoctrinated not to express an opinion, they will need to be encouraged to contribute. Therefore, internal journals which contain forums for challenge must have a mandate from a competent authority and must be frequent and regular. When what is written in them is not uncharita-ble- that is, criticizes a policy or a structure and does not attack a particular person--and is limited in audience to professed members of the institute, then it is not a threat to loyalty. Indeed, such a forum could become a c.orpo-rate examination of conscience and could preserve or restore the balance between responsibility for authentic mission and the rights of the person. It could also act as a specific prevention or cure of the evil of unemployment within the religious institute. In educating religious to the use of an internal journal, it should be pointed out that the institute, being made up of human beings, is quite subject to error and that it could be harmful to their beioved congregation to write only of its virtues and to overlook its faults, including possibly incorrect policies with regard to the placement of personnel. Conclusion More than twenty years have passed now since religious congregations first experienced declining numbers and lay teachers became an ac.cepted part of Catholic education here in Australia, so there has be~n adequate time to face up to problems which have occurred regarding recruitment for specif-ic works. Sister Georgine recommends that a program "address all the dimensions of employment and unemployment." However, "job clubs" and "comprehensive programs" are unlikely to take shape until religious leaders acknowledge that the problem is there. I believe that leaders also have the duty to provide those engaged in the works with information and reflection based on surveys or particular works so that they will know what the scope of that work will be in the future, how long the work itself is likely to sur-vive, and what the superiors are planning in that regard. There is no guarantee that any of the above proposals are a complete cure for the evil of unemployment within religious life. However, endeavor-ing to maintain a correct balance between responsibility f~r the mission and respect for the persons of the members of the institute goes to the causes of the evil and is more likely to effect a long-term cure. The use of appropriate Mission or Consecrated Religious Person? / 681 media is a method of achieving the "maximum feasible participation" in effecting a cure. We are living in a world at the brink of the third Christian millennium. It is a world which needs the commitment of consecrated reli-gious life as much as ever and perhaps more than ever. A life wholly dedi-cated to contemplation is a rare gift. However, there is plenty of evidence to indicate that apostolic institutes of consecrated life have an important place in contemporary society. The chief characteristic of Christian moral doctrine besides its Christocentric orientation is the integration of love and justice, the latter being "the strong and firm will to give to each his due.''5 For a reli-gious woman who has sacrificed potential marriage, motherhood, and career in order to serve the Church in an institute devoted to apostolic ministry, unemployment is a serious injustice. The Church and religious institutes should work together for both prevention and cure. NOTES I See R. Hoffman, "Mission," in The New Catholic Encyclopedia. 2 For the purpose of the present article, the word employment will sometimes refer to apostolic work, whether or not the religious has employment status in the civil law. 3 The present writer admits to a certain bias towards instrumental music teaching. I believe that this work is of great importance to the liturgy of the Church. One of the long-term effects of the mergings of parish schools and the employment of lay teach-ers in Australian Catholic education was the death of much traditional music prac-tice, which was not absorbed into the diocesan systems and had few protective structures. It seems to me that the most important strategy for preserving the practice of music is to remove revenue management from the hands of the individual teacher. Otherwise the work tends to become like that of a self-employed person--a situation which is not compatible with either poverty or obedience. Skilled musicians in parishes attract worshipers. I believe that budgeting towards producing musicians for the Church should be part of its primary mission. 4 The idea of permitting novices to have unlimited scope in "working out" their future ministry is, I believe, a recipe for disaster; apostolic congregations already have difficulty in staffing missions recognized as authentic to their charism. 5 New Catholic Encyclopedia, vol. 8, p. 70. Quotation from St. Thomas Aquinas (ST 2 a2ae, 58.1). Inner Africa: A ,Journey of Conversion Susan Rakoczy, 1.H.M. Sister Susan Rakoczy, I.H.M., began ministry in South Africa in October 1989 and currently lectures in systematic theology and spirituality at St. Joseph's Theological Institute in Cedara. Her address is 21 Buchanan Street; 3290 Howick; South Africa. It was about 2:30 in the morning as the door of the plane was opened. The humid and steaming air of West Africa enveloped me as I was pushed down the stairs by the crowd onto the tarmac of Ougadougou airport. Swept along with women carrying immense bondles on their heads, children looking for their parents, and determined men striding forward, 1 suddenly thought, "I am on holy ground--I am in Africa." But if I had bent down to kiss the ground I would have been trampled--better to let myself be borne by the flow of humanity to the small airport terminal and the arrival procedures. In the rush and confusion of all the formalities I could sense that I had now entered something deeper than my own self for 1 was touching "mother Africa." Later, as we stowed our luggage in a friend's car for the drive to the hostel to spend what was left of the night I wondered, "What have I done with my life?" What indeed. ? The experiences of my years in Ghana (1982 to 1988) provided many different answers to that question. Most essentially they led me into the depths of conversion Which I can describe now as "inner Africa" for I soon learned that "mother Africa" would ask everything of me. The Call Some people dream all their lives of serving outside their own country, but that was not my experience. Not until I was finishing my doctoral studies in religion at Catholic University in 1980 did I sense a call to serve beyond North America. Through the months of preparation, prayer, and discussion 682 Inner Africa: A Journey of Conversion / 683 which preceded my journey to Ghana, people often asked, "Why are you going?" Slowly I clarified my own sense of call, speaking of my desire to share something of my gifts and education with the "young Church" of Africa. As I read about Africa and its needs, struggles, and promise I became aware of a continent and Church reaching towards maturity of faith and vision. Somehow I sensed very deeply that I wanted to be part of that. But it is not enough just to desire to serve in Africa. It is an immense continent, large enough to contain the continental United States two-and-a-half times. I received an invitation to teach in the major seminary in northern Ghana (our congregation had come to that section of the country in 1976) and so the plan was to come and spend a year getting acquainted with the culture and life of the people and then to begin teaching in 1983. As with many people who come to Africa, things did not turn out quite as I had planned. While I did work in Navrongo, a small town in Ghana for a year, the seminary door never opened wide enough to admit a woman theologian. But life at the Centre for Spiritual Renewal, a retreat center in the city of Kumasi, gave me a much wider scope for ministry with opportunities in retreats and spiritual direction, intensive leadership formation with prayer group leaders, and writing and editing, all of which enabled me to enter more deeply into Ghanaian life and culture. All the preparation I tried to do, while helpful in some ways, was still inadequate to the challenge of Africa. After I arrived I realized that what I needed was a radical openness, a sense of adventure, a desire to meet the continent and its people on their own terms. As the day of departure neared my own sense of expectancy of what was ahead increased. Shortly before I left I spent a few days on retreat at our com-munity hermitage. The entries in my journal for those days speak of praying for courage and joy and experiencing great wonder at this call I had received. The night before I left I wrote: Tomorrow~departure. I feel more than ready. Mostly I feel a deep free-dom and joy which has placed fear on the sidelines. Somehow 1 know I will meet the Lord--in and of his people--in ways never before imag-ined and experienced. And that is enough--more than enough--to move me across oceans and cultures. 1 go in utter joy and freedom. As the plane left United States soil the next day, ! remember how my whole spirit moved forward towards Africa. Soon I descended the steps of that plane that hot morning in Ougadougou. Inner and outer Africa now began. Call To Conversion As I reflect on my years in Ghana, I experience them in the images of 684 / Review for Religious; September-October 1991 "outer" and "inner" Africa. The first was the living of African reality in terms of my ministry; it describes what I did, with whom I lived, the rich-ness of my experience in those years. But "inner Africa" was the core of it all. My years in Ghana were fore-most an experience of conversion--a turning from, in order to turn to some-thing else, something which challenged everything I thought I was, knew, and had within me. Paul Robb, S.J., describes well the essence of conversion as a journey into the unknown: It is difficult to endure conversion because it seems to put into jeopardy our very lifestyle and ministry, but even more so because we sense that it touches the very roots of our life. It reaches deep into our being---our personality, our choices, our very self. It touches in places that are unknown, places where we are strangers. To begin a journey into an unfamiliar, haunting land is frightening, but not to know whether we will find life or death, blessing or curse, at the end can be terrifying. To enter the journey with all its uncertainties proves the possibility of finding life and life in abundance. Not to begin the journey, but to harden and steel oneself against it, is already death.2 The images are true and strong and evocative of my own African experi-ence. In my first weeks, as I entered "outer Africa" in its immensity with all the challenges of a new culture, 1 also experienced a sense of inner chaos. Some days I felt as if I were drowning, the waters of Africa enveloping me, About two months after I arrived I realized that I had to truly "walk through the door of Africa" ifI were to survive. In my journal I wrote: I have straddled first- and third-world existence in great disharmony. Today I felt that part of this is ended--it is within Africa now--that (God's) grace will work, from the inside out. It is as though 1 have now truly entered Africa. Once I had walked onto the solid ground of Africa never again did I feel this inner chaos. The work of conversion could now begin. These conver-sions were multiple and touched every dimension of my life as a North American woman of faith in a radically different culture: My first-world perspective was turned upside down; I was called from idealism to realism; I moved from giving to receiving; 1 experienced strength becoming weakness; I passed from death to life--from myself to God alone. Inner Africa: A Journey of Conversion / 685 First-World Perspective Turned Up-Side Down We come to a new culture as we are. If we are even halfway faithful to the challenges of cross-cultural experience, our own self-understanding of our home culture will change dramatically. This I experienced very pro-foundly. I discovered that I had brought a very large amount of cultural bag-gage with me. It was disconcerting to be criticized as "too American" at times--that is, too self-assured, too curious, too organized, too conscious of time; too ready with my questions and opinions. What was salutary, if painful, was the opportunity to allow my world-view to shift into new patterns. I first learned that the United States is not the center of the universe, even if it often acts that way and its military and eco-nomic policies impact the rest of the planet in such dramatic ways. It is one country among many, with its own strengths and weaknesses. I learned also how diverse and beautiful are the gifts of the people of other countries. 1 especially experienced this gift in the opportunities 1 had to meet people from so many different parts of the world and to enter into something of the richness of the world's cultural heritage, to see how differently people can feel, think, and organize human life. There were two central ways in which my world began to be "turned upside down": my experience of poverty and my attempts to learn new dimensions of the common life and hospitality. Poverty is a hard and often a "loaded" word. We fight it and yet some-how sense that in being poor we will find the key to new life in solidarity with others. The Gospel's call to detachment from riches and from every-thing that would hinder our response to the invitation from Jesus to disciple-ship has always challenged Christians profoundly. To come to Ghana was certainly to see poverty and share in it in some small ways. It was indeed a shock for me to see the extent of poverty and marginality: lack of clean and safe water for so many, schools with few books, hospitals and clinics without supplies, limited transportation, rudi-mentary communication, erratic electricity. Some of the practical details of my new lifestyle were a challenge. It was "farewell" to dependable electrici-ty, unlimited water, telephone service, easily available fuel, and to book-shops, movies, and regular postal service. It was, on the other hand, "hello" to a sense of living on the "edge of things" at times--lanterns and attempts to get kerosene for them, recycling every possible drop of water, limited food supplies, simple amusements, and difficulties in communication. All these changes were hard in different ways. I wrote: I am struck again by the gap between theory and practice in my life, for 686 / Review for Religious, September-October 1991 example, to talk about poverty, being with the poor--and then not to embrace poverty wholeheartedly, as indeed Jesus did. The:conversion to acceptance of and a certain ease with my new simple lifestyle took time. I never did get used to the erratic postal system and its consequences for poor communication with family and friends. On the other hand, as the years went by I gradually experienced in myself a certain ability to live with much less and to find in that a real freedom. To have to do things simply and patiently experience inconvenience gradually became a way for me to share some sense of solidarity with the poor who have no options and no outside resources. I was becoming comfortable with the simplicity of Ghanaian life and my heart was slowly becoming centered on what was most essential. I was not poor in the way the ordinary Ghanaian is poor but I did come to experience in small ways the shocks and diminishments of poverty. 1 also learned new meanings of community life and hospitality because African life is lived in common. The extended family of several generations living together in one compound has been the normal pattern in rural areas. Daily activities take place outside, and people are inside only when it is rain-ing, or at night, or if they are sick. The atmosphere in both urban and rural areas is one of physical and psychological openness to friend and stranger. Entering into such a different cultural atmosphere of hospitality and availability also challenged my Western habits. In the West we live inside; people come into our lives generally at our convenience thanks to the cultur-al presuppositions that one lives by calendars and schedules. But in a situa-tion where the culture says "welcome" all that changes. People walk into one's life often unannounced, and the person at the door could bring the unexpected pleasure of a friend coming to visit or someone arriving for a retreat without any previous communication or someone coming to ask for prayer---or the bishop with overseas visitors. 1 learned to be always ready to adapt to people's needs and to realize that my life and my time were really no longer my own, Prayer time was often interrupted; reading and study had to be immediately abandoned to answer someone's need. Privacy became very relative since, although I had my own room and office, my own space and time were now the resources of the people I tried to serve. These demands taught me much about my own selfishness, the need to have my own way, my own schedule, my own plans. I never did become totally comfortable with being physically and psychologically available at all times. Yet gradually I learned to absorb something of the spirit of welcome and hospitality which are so important in Ghanaian culture and to live them in my halting way. Inner Africa: A Journey of Conversion / 687 The first dimension of conversion in my life then was a shift in con-sciousness from being a woman of the first world to one living in the third world and trying to enter fully into life there. My American perspective and cultural habits were turned upside down and inside out. The result was a double-consciousness for I saw, and felt, and experienced first- and third-world realities at the same time. Nothing could or would be the same again. From Idealism to Realism Soon after I came to Ghana I realized what a "good press" the African Church has in the West. The reading I had done before I arrived had given me the overwhelming impression of a "young Church" on its way to real inculturation as a true African expression of the Christian faith, with signifi-cant achievements already made in liturgy and catechesis. It is true that inculturation is happening, theological development and reflection are proceeding, liturgy is more authentically African in some places--but the pace of everything is slow and that is the pace of Africa. Idealism about the Church was gradually replaced by a realism about the Church as it is. To be a "young" Church is exactly that. In the southern part of Ghana modern Catholic

In recent months, Israeli officials have gotten into the habit of equating Hamas with ISIS. This framing has obvious benefits for Israel, which hopes to garner global sympathy by comparing its enemy to a group widely viewed as the pinnacle of early 21st century evil.But it also leads to a thorny question. If Hamas is indeed as bad as the Islamic State, then why should its leaders continue to find shelter in multiple Arab states?In the case of Qatar, where Hamas's political leaders have been based since 2012, the answer is pragmatic. Israel needs a reliable mediator in order to reach a deal for the return of Hamas-held hostages. Doha has already shown its worth by facilitating talks that secured the release of 105 hostages during a week-long ceasefire in November.But that arrangement may have an expiration date. Israeli security officials have threatened to kill Hamas leaders wherever they are, even if that means an attack on Qatari soil. More moderate Israeli voices argue that Doha's arrangement with Hamas simply can't last."The United States and Israel still need to lean on Doha to use its leverage with Hamas to achieve some essential wins — even if Qatar must ultimately cut ties with the organization," Yoel Guzansky, a former Israeli security official, recently wrote in Foreign Affairs.As wars rage in Gaza and Ukraine, neutral states are coming under increasing pressure to pick a side. Switzerland, once thought of as the prototypical global referee, has joined sanctions on the Kremlin and even closed its airspace to Russian planes. Finland has joined the NATO alliance, and Sweden could follow suit by the summer. Qatar — long seen as the ideal Israel-Hamas mediator — may soon have to pick between its American patron and the Palestinian militant group.This is natural to some extent. When it comes to neutrality, war is where the proverbial rubber hits the road. Belligerents almost always view their conflict in terms of true good vs. total evil, a framing that neutral states call into question by their very existence."Under just war theory, neutrality is not possible," said Pascal Lottaz, a professor at Kyoto University and an expert on neutrality. "Whenever good fights evil, not fighting evil is equal to being evil."Yet war-fighting states have long leaned on neutrals as mediators, especially when military force shows limited chances of success. So what happens if the neutrals disappear?Switzerland by any other nameIn some ways, Qatar came upon neutrality by accident. The tiny Gulf state was seen as a Saudi dependent until the mid-1990s, when it embarked on an ambitious plan to protect its security by making friends with just about every other country in its fractious region.
A few years into this project, Doha realized that it now had a significant competitive advantage. "It allowed them to be strategically positioned to act as a conduit between actors that didn't otherwise talk to each other," said Mehran Kamrava, a professor of government at Georgetown University Qatar. Pragmatic as they are, Qatari officials played to their strengths and started to pitch themselves as an Arab Switzerland.
By the late 2000s, Doha had already mediated major peace talks in Chad, Sudan, and Yemen. Despite crises stemming from the Arab Spring and a later spat with its Gulf neighbors, Qatar's reputation for neutrality has stuck. Its diplomats have led high-profile talks between the U.S. and its most bitter enemies and even helped secure the release of Ukrainian children taken to Russia.
Of course, Doha isn't neutral in the traditional sense. For states like Switzerland and Austria, neutrality is a formal commitment to stay out of the fighting that allows them to preserve their security without going to war, according to Lottaz. The arrangement is passive: If you don't mess with me, then I won't mess with you.
Qatar's version of neutrality is both less formal and more ambitious. Like traditional neutrals, Doha's primary goal is to stay out of danger in a conflict-prone region. But a second key objective is to raise Qatar's profile such that the tiny state can have an influence over major geopolitical disputes without losing its independence.
This helps explain why Qatar's highest officials often participate directly in mediation. When Hezbollah threatened to tank negotiations during a Lebanese political crisis in 2009, the emir personally called Syrian leader Bashar al-Assad and asked him to pressure his ally to break the deadlock.
This type of neutrality relies on a stream of diplomatic fictions. Yes, Qatar has a major U.S. military base on its territory, but that doesn't make it a member of the Western bloc. Yes, Qatar hosted Taliban leaders, but that doesn't make it an Islamist ally. In a black and white world, Doha is infuriatingly gray.
In practice, Qatar takes every chance it gets to build geopolitical leverage, backstopped by the country's seemingly endless supply of liquid natural gas. This brings us to Doha's relationship with Hamas.
Qatari officials say they invited Hamas's political leaders to Doha in 2012 at the behest of the Obama administration, shortly after the militant group fled from Syria amid tensions with Assad. (The earliest Hamas-Doha ties date to 2006, when the Bush administration asked Qatar to open communication channels with the group.) Qatar jumped at the opportunity to both improve ties with the U.S. and improve its competitive advantage as a mediator. But that wasn't enough to shield the Gulf state from criticism after the Oct. 7 attacks.
U.S. officials undermined Qatar in the days following the attack by pulling out of a Doha-mediated deal through which Iran got access to billions of dollars in frozen assets following a U.S.-Iran prisoner swap. Hawkish voices in Congress and the American press also leaped to condemn Doha for supporting Hamas, using as evidence Qatar's policy of paying civil servants in Gaza (with Israel's approval).
Andreas Krieg, a security studies professor at King's College London, says this is mostly bluster. He describes the rhetorical pressure on Qatar as little more than a "circus in Washington to be seen as being supportive of Israel no matter what." The U.S., Krieg says, has not taken any concrete steps to pressure Qatar on this front. Rather, Washington has given Doha extra leeway to pursue talks. And even if Hamas is somehow destroyed by the war, Qatar will be a prime candidate to mediate with whatever new Islamist movement takes its place, Krieg argues.
Only time will tell. Qatari neutrality could face a deep crisis if Israel follows through on its pledge to hunt down Hamas leaders "in every location." But Qatar is nothing if not pragmatic, and Kamrava of Georgetown predicts that Doha's leadership would gladly assent to kicking out Hamas leaders if it meant strengthening ties with the U.S., the most powerful state over which it has significant leverage.The question we're left with is whether this is good for America. Mohamad Bazzi of New York University argues that it's not. "[I]t would be a mistake to force Hamas leaders out of Qatar," Bazzi wrote in a recent op-ed. "[T]hey would probably go to Iran, Lebanon or Syria – and Israel, the US and Europe would have a harder time negotiating with them indirectly." In other words, kicking Hamas out of Qatar would likely make one of the world's most complex conflicts that much more intractable.Cold wars and hot peaceQatar's problems are a microcosm of trends playing out across the world today. The UAE and Turkey have brokered major deals between Russia and Ukraine — deals that less independent states could never have pulled off — and the West have largely repaid them with sanctions and condemnation.
To some extent, it should come as little surprise that powerful states balk at neutrality. "It's usually the stronger party of the two belligerents that will put more pressure on the neutrals," Lottaz said. "The weaker one, the one that has more to lose, usually has more to gain from keeping others neutral."
He points to the Ukraine conflict as a case in point. The U.S. and its allies condemn neutrality toward the war both on moral grounds and because they see their side as stronger. Russia, for its part, knows that it can benefit more from states remaining neutral than it ever could from its allies voicing their support for Russian policy.
Some states have managed to dodge angry powers by keeping a low profile, as in the case of Oman, a rarely mentioned Gulf state that played a crucial role in the talks leading up to the Iran nuclear deal in 2015. But quieter neutrals are not exactly quick to get involved in intractable conflicts that don't affect their vital interests, leaving them outside of most issues entirely.
Qatar, by contrast, seems to revel in the chance to take on well-known conflicts, even when — as in Israel-Palestine — the chances of success are limited. Neutral states, Lottaz reminds us, are intimately involved in the causes they mediate. To the extent that Doha views its mediator image as crucial for its security, it will aggressively seek out leverage points in every conflict it can.
This worked reasonably well when the U.S. was the only true great power on the world stage. But aggressive neutrality is a tougher sell today as Washington has come to view its ties with both Moscow and Beijing in increasingly zero-sum terms. The dawn of a new cold war has given states some room to balance these powers against each other, but the space for forceful independence — especially for smaller states like Qatar — has begun to shrink. A few hot wars have certainly not helped.
So is neutrality dying? It's tough to say for sure. But it's hard to shake the feeling that powerful states will miss it when it's gone.

Key words: sports activities, sports activities legal regulation, temporary laws, ambushmarketing, image rights, local rulemaking The article analyses the legal regulation of the use of intellectualproperty in sports activities. The relevance of the study is justified by the fact that theincome of the global sports industry is increasingly depending on the use of the intellectualproperty by sports organizations.The author notices that adoption of temporary laws aimed at protecting the intellectualproperty rights of sports organizations who organize major sporting events ina country are distinctive features of sports activities. There were two similar laws inthe Ukrainian legislation. Although these laws contained some gaps, this experienceshould become a basis for the introduction of the concept of ambush marketing on aregular basis in the domestic law.Analysis of international agreements in the sporting sphere shows that nowadaysamong the world sports organizations, only intellectual property of InternationalOlympic Committee has an exclusive basis of protection. At the same time, the factthat in general the use and protection of intellectual property is given too little attentionin international agreements in the field of sports gives greater importance tolocal regulations adopted by sports authorities.According to the established practices of foreign sports organizations, professionalrules and contracts between the athlete and the organization contains mutual restrictionsof the use of a number of intellectual property objects constituting the athlete'simage. To date, in Ukrainian practice, only regulations and contracts of several footballorganizations contain the similar provisions, which at the same time have a numberof shortcomings. One of the issues is terminological ambiguity in image rightslegal phenomena, which is still new to Ukrainian practice, and therefore requires theconsistency of definitions between different sports organizations.Thus, although Ukrainian legislation creates the background for domestic sportsorganizations to benefit from their intellectual property, it still requires the adoptionof some new important definitions. ; Ключові слова: спортивна діяльність, правове регулювання спортивної діяльності,закони тимчасової дії, паразитичний маркетинг, право на образ, іміджеві права,локальна нормотворчість У статті міститься огляд нормативно-правових актів, що регулюють відносини у спор-тивній діяльності в розрізі використання об'єктів права інтелектуальної власності у сферіспорту. На основі аналізу законодавства України, міжнародних договорів і особливостейлокальної нормотворчості визначено проблемні аспекти розпорядження об'єктами праваінтелектуальної власності у вітчизняному спорті. Окреслено світові тенденції, що роз-кривають специфіку використання об'єктів права інтелектуальної власності у спорті таповинні стати орієнтиром для законодавця та спортивних організацій України. Список використаних джерел: 1. Clark J. Changing the game. Outlook for the global sports market to 2015. PriceWaterhouseCoopers. 2011. P. 40 URL: https://www.pwc.com/gx/en/hospitality-leisure/pdf/changing-the-game-outlook-for-the-global-sports-market-to-2015.pdf (дата звернення 30.04.2021). 2. Лавренюк О. Ю. Цивільно-правове регулювання відносин інтелектуальної власності у сфері спорту : дис. … канд. юрид. наук. Одеса, 2019. 236 с. 3. Про фізичну культуру і спорт : Закон України від 24.12.93 № 3809-XII. Відомості Верховної Ради України. 1994. № 14. С. 80. 4. Про підтримку олімпійського, паралімпійського руху та спорту вищих досягнень в Україні : Закон України від 14.09.2000 № 1954-III. Відомості Верховної Ради України. 2000. № 43. С. 370. 5. Про антидопінговий контроль у спорті : Закон України від 07.02.2017 № 1835-VIII. Відомості Верховної Ради України. 2017. № 11. С. 102. 6. Про організацію та проведення фінальної частини чемпіонату Європи 2012 року з футболу в Україні : Закон України від 19.04.2007 № 962-V. Відомості Верховної Ради України. 2007. № 31. С. 405. 7. WIPO. Sport & IP — Licenses and Sponsorships in Sport. URL: http://www.wipo.int/ip-sport/en/licenses.html (дата звернення 08.04.2021). 8. Дорошенко Д. О. Захист від паразитичного маркетингу як один з пріоритетів спортивного права України / Тези доповідей міжнародної науково-практичної конференції «Спортивне право України: сучасний стан і перспективи розвитку» (19 жовтня 2018 року). Навчально-науковий «Центр спортивного права», Запорізький національний університет, Запоріжжя, 2018. C. 74. 9. Brazil. General Law of the World Cup. Law No. 12.663 of June 5, 2012 URL: https://wipolex.wipo.int/en/text/335085 (дата звернення 08.04.2021). 10. Cape Town, South Africa. 2010 FIFA World Cup By-law, 2009. Published in Province of Western Cape: Provincial Gazette no. 6594 on 16 January 2009 URL: https://openbylaws.org.za/za-cpt/act/by-law/2009/2010-fifa-world-cup/eng/ (дата звернення 30.03.2021). 11. Про забезпечення охорони та захисту прав інтелектуальної власності УЄФА під час проведення в Україні фінальних матчів Ліги чемпіонів УЄФА та Ліги чемпіонів УЄФА серед жінок сезону 2017/2018 : Закон України від 22.05.2018 № 2444-VIII. Відомості Верховної Ради України. 2018. № 22. С. 194. 12. Major Events Management Act 2007. Public Act 2007 No 35. Date of assent 28 August 2007. URL: https://www.legislation.govt.nz/act/public/2007/0035/latest/DLM411987.html (дата звернення 30.03.2021). 13. Організація Об'єднаних Націй. Найробський договір про охорону Олімпійського символу (Найробі, 26 вересня 1981 року). URL: https://zakon.rada.gov.ua/laws/show/995_995#Text (дата звернення 30.03.2021). 14. Міжнародний Олімпійський комітет. Олімпійська хартія 2020 - DidWeDe, Лозанна, Швейцарія. URL: http://noc-ukr.org/about/officialdocuments/olimpiyska-khartiya/ (дата звернення 30.03.2021). 15. Parrish R. Sports law and policy in the European Union. Manchester University Press. 2003. P. 271. 16. World Athletics. Book C - C2. TECHNICAL RULES (In force from 1 November 2019 and amended on 31 January 2020) URL: https://www.worldathletics.org/about-iaaf/documents/book-of-rules (дата звернення 30.03.2021). 17. Венедиктов В. С. Трудовое право Украины (Общая часть). Харьков : НУВД, 2004. С. 187. 18. University of New Hampshire - Franklin Pierce School of Law. IP Mall. PREMIER LEAGUE CONTRACT URL: https://ipmall.law.unh.edu/sites/default/files/hosted_resources/SportsEntLaw_Institute/Agent%20Contracts%20Between%20Players%20&%20Their%20Agents/6_PREMIER%20LEAGUE%20PLAYERS%20CONTRACT.pdf (дата звернення 30.03.2021). 19. Галузева Угода між Громадською спілкою «Федерація футболу України», Об'єднанням професіональних футбольних клубів України «Прем'єр-Ліга», об'єднанням футбольних клубів «Професіональна футбольна ліга України», та Всеукраїнською професійною спілкою «Футбол України», Всеукраїнською асоціацією футболістів-професіоналів у сфері професіонального футболу України на 2017-2022 роки. Київ-2017. URL: http://dev.pfl.ua/docs/07d3098c0649d1810a8a75fb1f1740a7.pdf (дата звернення 30.03.2021). 20. Федерація футболу України. РЕГЛАМЕНТ Федерації футболу України зі статусу і трансферу футболістів. Київ-2018 URL: https://uaf.ua/about-ffu/library (дата звернення 30.03.2021). 21. The Football Association Premier League L.imited. Handbook Season 2020/21 URL: https://resources.premierleague.com/premierleague/document/ 2020/09/11/dc7e76c1-f78d-45a2-be4a-4c6bc33368fa/2020-21-PL-Handbook-110920.pdf (дата звернення 30.03.2021). 22. Turkish Airlains EoroLeague. EUROLEAGUE BYLAWS. URL: https://www.euroleague.net/rs/85b6m5hxnomx8xap/84bd1f8d-134d-42a0-a8ee-cd688d29aaa2/d0c/filename/201718elbylaws.pdf (дата звернення 30.03.2021). ===================== 1. Clark J. Changing the game. Outlook for the global sports market to 2015. PriceWaterhouseCoopers. 2011. P. 40 URL: https://www.pwc.com/gx/en/hospitality-leisure/pdf/changing-the-game-outlook-for-the-global-sports-market-to-2015.pdf (data zvernennia 30.04.2021). 2. Lavreniuk O. Yu. Tsyvilno-pravove rehuliuvannia vidnosyn intelektualnoi vlasnosti u sferi sportu : dys. … kand. yuryd. nauk. Odesa, 2019. 236 s. 3. Pro fizychnu kulturu i sport : Zakon Ukrainy vid 24.12.93 № 3809-XII. Vidomosti Verkhovnoi Rady Ukrainy. 1994. № 14. S. 80. 4. Pro pidtrymku olimpiiskoho, paralimpiiskoho rukhu ta sportu vyshchykh dosiahnen v Ukraini : Zakon Ukrainy vid 14.09.2000 № 1954-III. Vidomosti Verkhovnoi Rady Ukrainy. 2000. № 43. S. 370. 5. Pro antydopinhovyi kontrol u sporti : Zakon Ukrainy vid 07.02.2017 № 1835-VIII. Vidomosti Verkhovnoi Rady Ukrainy. 2017. № 11. S. 102. 6. Pro orhanizatsiiu ta provedennia finalnoi chastyny chempionatu Yevropy 2012 roku z futbolu v Ukraini : Zakon Ukrainy vid 19.04.2007 № 962-V. Vidomosti Verkhovnoi Rady Ukrainy. 2007. № 31. S. 405. 7. WIPO. Sport & IP — Licenses and Sponsorships in Sport. URL: http://www.wipo.int/ip-sport/en/licenses.html (data zvernennia 08.04.2021). 8. Doroshenko D. O. Zakhyst vid parazytychnoho marketynhu yak odyn z priorytetiv sportyvnoho prava Ukrainy / Tezy dopovidei mizhnarodnoi naukovo-praktychnoi konferentsii «Sportyvne pravo Ukrainy: suchasnyi stan i perspektyvy rozvytku» (19 zhovtnia 2018 roku). Navchalno-naukovyi «Tsentr sportyvnoho prava», Zaporizkyi natsionalnyi universytet, Zaporizhzhia, 2018. C. 74. 9. Brazil. General Law of the World Cup. Law No. 12.663 of June 5, 2012 URL: https://wipolex.wipo.int/en/text/335085 (data zvernennia 08.04.2021). 10. Cape Town, South Africa. 2010 FIFA World Cup By-law, 2009. Published in Province of Western Cape: Provincial Gazette no. 6594 on 16 January 2009 URL: https://openbylaws.org.za/za-cpt/act/by-law/2009/2010-fifa-world-cup/eng/ (data zvernennia 30.03.2021). 11. Pro zabezpechennia okhorony ta zakhystu prav intelektualnoi vlasnosti UIeFA pid chas provedennia v Ukraini finalnykh matchiv Lihy chempioniv UIeFA ta Lihy chempioniv UIeFA sered zhinok sezonu 2017/2018 : Zakon Ukrainy vid 22.05.2018 № 2444-VIII. Vidomosti Verkhovnoi Rady Ukrainy. 2018. № 22. S. 194. 12. Major Events Management Act 2007. Public Act 2007 No 35. Date of assent 28 August 2007. URL: https://www.legislation.govt.nz/act/public/2007/0035/latest/DLM411987.html (data zvernennia 30.03.2021). 13. Orhanizatsiia Ob'iednanykh Natsii. Nairobskyi dohovir pro okhoronu Olimpiiskoho symvolu (Nairobi, 26 veresnia 1981 roku). URL: https://zakon.rada.gov.ua/laws/show/995_995#Text (data zvernennia 30.03.2021). 14. Mizhnarodnyi Olimpiiskyi komitet. Olimpiiska khartiia 2020 - DidWeDe, Lozanna, Shveitsariia. URL: http://noc-ukr.org/about/officialdocuments/olimpiyska-khartiya/ (data zvernennia 08.04.2021). 15. Parrish R. Sports law and policy in the European Union. Manchester University Press. 2003. P. 271. 16. World Athletics. Book C - C2. TECHNICAL RULES (In force from 1 November 2019 and amended on 31 January 2020) URL: https://www.worldathletics.org/about-iaaf/documents/book-of-rules (data zvernennia 30.03.2021). 17. Venedyktov V. S. Trudovoe pravo Ukraynы (Obshchaia chast). Kharkov : NUVD, 2004. S. 187. 18. University of New Hampshire - Franklin Pierce School of Law. IP Mall. PREMIER LEAGUE CONTRACT URL: https://ipmall.law.unh.edu/sites/default/files/hosted_resources/SportsEntLaw_Institute/Agent%20Contracts%20Between%20Players%20&%20Their%20Agents/6_PREMIER%20LEAGUE%20PLAYERS%20CONTRACT.pdf (data zvernennia 30.03.2021). 19. Haluzeva Uhoda mizh Hromadskoiu spilkoiu «Federatsiia futbolu Ukrainy», Obiednanniam profesionalnykh futbolnykh klubiv Ukrainy «Premier-Liha», obiednanniam futbolnykh klubiv «Profesionalna futbolna liha Ukrainy», ta Vseukrainskoiu profesiinoiu spilkoiu «Futbol Ukrainy», Vseukrainskoiu asotsiatsiieiu futbolistiv-profesionaliv u sferi profesionalnoho futbolu Ukrainy na 2017-2022 roky. Kyiv-2017. URL: http://dev.pfl.ua/docs/07d3098c0649d1810a8a75fb1f1740a7.pdf (data zvernennia 30.03.2021). 20. Federatsiia futbolu Ukrainy. REHLAMENT Federatsii futbolu Ukrainy zi statusu i transferu futbolistiv. Kyiv-2018 URL: https://uaf.ua/about-ffu/library (data zvernennia 30.03.2021). 21. The Football Association Premier League L.imited. 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Key words: sports activities, sports activities legal regulation, temporary laws, ambushmarketing, image rights, local rulemaking The article analyses the legal regulation of the use of intellectualproperty in sports activities. The relevance of the study is justified by the fact that theincome of the global sports industry is increasingly depending on the use of the intellectualproperty by sports organizations.The author notices that adoption of temporary laws aimed at protecting the intellectualproperty rights of sports organizations who organize major sporting events ina country are distinctive features of sports activities. There were two similar laws inthe Ukrainian legislation. Although these laws contained some gaps, this experienceshould become a basis for the introduction of the concept of ambush marketing on aregular basis in the domestic law.Analysis of international agreements in the sporting sphere shows that nowadaysamong the world sports organizations, only intellectual property of InternationalOlympic Committee has an exclusive basis of protection. At the same time, the factthat in general the use and protection of intellectual property is given too little attentionin international agreements in the field of sports gives greater importance tolocal regulations adopted by sports authorities.According to the established practices of foreign sports organizations, professionalrules and contracts between the athlete and the organization contains mutual restrictionsof the use of a number of intellectual property objects constituting the athlete'simage. To date, in Ukrainian practice, only regulations and contracts of several footballorganizations contain the similar provisions, which at the same time have a numberof shortcomings. One of the issues is terminological ambiguity in image rightslegal phenomena, which is still new to Ukrainian practice, and therefore requires theconsistency of definitions between different sports organizations.Thus, although Ukrainian legislation creates the background for domestic sportsorganizations to benefit from their intellectual property, it still requires the adoptionof some new important definitions. ; Ключові слова: спортивна діяльність, правове регулювання спортивної діяльності,закони тимчасової дії, паразитичний маркетинг, право на образ, іміджеві права,локальна нормотворчість У статті міститься огляд нормативно-правових актів, що регулюють відносини у спор-тивній діяльності в розрізі використання об'єктів права інтелектуальної власності у сферіспорту. На основі аналізу законодавства України, міжнародних договорів і особливостейлокальної нормотворчості визначено проблемні аспекти розпорядження об'єктами праваінтелектуальної власності у вітчизняному спорті. Окреслено світові тенденції, що роз-кривають специфіку використання об'єктів права інтелектуальної власності у спорті таповинні стати орієнтиром для законодавця та спортивних організацій України. Список використаних джерел: 1. Clark J. Changing the game. Outlook for the global sports market to 2015. PriceWaterhouseCoopers. 2011. P. 40 URL: https://www.pwc.com/gx/en/hospitality-leisure/pdf/changing-the-game-outlook-for-the-global-sports-market-to-2015.pdf (дата звернення 30.04.2021). 2. Лавренюк О. Ю. Цивільно-правове регулювання відносин інтелектуальної власності у сфері спорту : дис. … канд. юрид. наук. Одеса, 2019. 236 с. 3. Про фізичну культуру і спорт : Закон України від 24.12.93 № 3809-XII. Відомості Верховної Ради України. 1994. № 14. С. 80. 4. Про підтримку олімпійського, паралімпійського руху та спорту вищих досягнень в Україні : Закон України від 14.09.2000 № 1954-III. Відомості Верховної Ради України. 2000. № 43. С. 370. 5. Про антидопінговий контроль у спорті : Закон України від 07.02.2017 № 1835-VIII. Відомості Верховної Ради України. 2017. № 11. С. 102. 6. Про організацію та проведення фінальної частини чемпіонату Європи 2012 року з футболу в Україні : Закон України від 19.04.2007 № 962-V. Відомості Верховної Ради України. 2007. № 31. С. 405. 7. WIPO. Sport & IP — Licenses and Sponsorships in Sport. URL: http://www.wipo.int/ip-sport/en/licenses.html (дата звернення 08.04.2021). 8. Дорошенко Д. О. Захист від паразитичного маркетингу як один з пріоритетів спортивного права України / Тези доповідей міжнародної науково-практичної конференції «Спортивне право України: сучасний стан і перспективи розвитку» (19 жовтня 2018 року). Навчально-науковий «Центр спортивного права», Запорізький національний університет, Запоріжжя, 2018. C. 74. 9. Brazil. General Law of the World Cup. Law No. 12.663 of June 5, 2012 URL: https://wipolex.wipo.int/en/text/335085 (дата звернення 08.04.2021). 10. Cape Town, South Africa. 2010 FIFA World Cup By-law, 2009. Published in Province of Western Cape: Provincial Gazette no. 6594 on 16 January 2009 URL: https://openbylaws.org.za/za-cpt/act/by-law/2009/2010-fifa-world-cup/eng/ (дата звернення 30.03.2021). 11. Про забезпечення охорони та захисту прав інтелектуальної власності УЄФА під час проведення в Україні фінальних матчів Ліги чемпіонів УЄФА та Ліги чемпіонів УЄФА серед жінок сезону 2017/2018 : Закон України від 22.05.2018 № 2444-VIII. Відомості Верховної Ради України. 2018. № 22. С. 194. 12. Major Events Management Act 2007. Public Act 2007 No 35. Date of assent 28 August 2007. 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