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This paper describes forced displacement in the Europe and Central Asia Region (ECA) and the vulnerabilities associated with being a displaced person. It analyzes the development challenges of forced displacement particularly protracted displacement in the region and the prospects for durable solutions. Displaced persons face challenges related to recovery of or access to housing and land, employment and livelihoods, access to services and public goods including health, education, and infrastructure, and accountable and responsive governance.

This report is the product of a comprehensive study on Benin. It highlights the country s geographical and economic situation and concentrates in particular on environmental conditions and the challenges facing Benin. This report covers the financing of priority environmental activities, as well as allocations to programs designed to improve the environment and living conditions of the population. The environmental analysis of Benin seeks to help the Government integrate the environment into policy formulation by analyzing cross-cutting aspects and the challenges of implementing sound environmental management, and creating a platform for strengthening the country s capacities in order to facilitate sustainable natural resource and environmental management. To this end, a number of measures have been recommended, among them the establishment of effective policies and institutions based on sound governance and improved effectiveness, and the mobilization of financing for environmental protection and natural resource management. The study includes the analysis of a case study on three cities: Porto-Novo, Cotonou, and Parakou, and examines the impact of environmental problems and environmental management challenges on these cities.

The report is an initiative of the Agriculture and Rural Development Department (ARD) of the World Bank. Aquaculture is the fastest-growing food sector in the world and is expected to contribute more than 50 percent of total fish consumption by 2020. Just over 90 percent of aquaculture production originates in Asia, and nearly 70 percent in China alone. Efforts to expand aquaculture production to meet the ever increasing worldwide demand for seafood continue. Although the boom in international demand for shrimp has drawn attention to this sector, the development potential of aquaculture stems partly from the variety of products, production systems, and scales of production it covers. In comparison with the dominance of large-scale coastal aquaculture systems in Latin America, North America, and Europe, the vast majority of aquaculture production in Asia is carried out in rural areas, is integrated into existing farming systems, takes places on a small scale, depends on the cooperation of family members, and involves large numbers of the rural population. Aquaculture is a promising business venture in many contexts, and the private sector drives and plays a major role in this. The aim of this study is to guide two potential World Bank operations in Vietnam and Nigeria with the aquaculture value chain as their focus. This paper describes the specific contexts of Vietnam and Nigeria and recommends concrete project entry points and actions for gender integration, applying the lessons learned from past experiences.

The signature of the Peace Agreement in Colombia poses great challenges for the post-conflict policies. One of them concerns the role of the education, especially peace education since it is critical to help future to transform social practices that sustain a culture of violence. Thus, this dissertation proposes a framework for developing peace education programs in contexts of non-formal education, from a constructionist orientation. The idea of developing peace education programs in contexts of non-formal adult education, emerges from fact that peace education in Colombia has been considered for conventional levels of education (public and private schools, college and universities), since they are commonly assumed as the only institutions that can formally achieve the mission of peace education as it has the authority, the means and the conditions to carry out this task. Although this is true, in a country like Colombia with a diversity of populations, territories, traditions and contexts, as well as the impossibility of many people to access the traditional educational system due to the armed conflict, it´s important to broaden the traditional notion of peace education and include actors that are different in age, life histories and cultural horizons. The orientation of this work was constructionism since it emphasizes the importance of a curriculum that comes out of the concrete experience and interests of people in communities, where the objective of peace education has to, in a contextualized way, respond to the relational needs of the population with which we intend to work. This way of conceiving peace education has many implications. The first one is that the focus is no longer on the content or on the curricula, itself, but on the relational process of learning. This implies that the content and process of peace education are mutually determined by the whole community and unfolds as they interact with each other; they are not determined by a linear pre-structured curriculum that determines how the classes should be. Likewise, the expertise of the teacher resides in the generation of a space for collaborative and dialogic conversations more than in the development or transmission of content. Another consequence is that the main concern is on how we build relations in the classroom and how we are accountable to each other. In this sense, relational learning is considered as the core and the keystone of peace education. I should point out that, when I refer to relational learning, I mean a way of conceiving education such that all those involved create and contribute in the construction of a safe and collaborative learning environment. According to the above, the general objective of this research was to develop a proposal of education for peace from a constructionist stance in non-formal contexts of education in Colombia. The specific Objectives were: 1) Describe the pedagogical practices used in the experiences that were developed. 2) Identify the most meaningful practices for the participants. 3) Establish the most relevant learnings of the students and identify differences and similarities between the experiences carried out. 4) To formulate criteria for the construction of programs of education for peace from a constructionist perspective, in non-formal contexts of education. This process was carried out in two different contexts, in a training center of the National Police of Colombia and in the ACR. The ACR is an institution attached to the Presidency of the Republic that is in charge of the process of reintegration. This process covers all Colombians who have been active agents of armed groups such as, FARC-EP, M 19, ELN, EPL or AUC. In this transit from illegality to legality, the ACR seeks to guarantee mechanisms and programs that provide protection from the government and that ensure a return to legality and the social and economic reincorporation of people. The methodology of this work was a systematization of experiences, which is a modality of knowledge production that emerges from popular education, which is part of Latin American critical thinking and critical research. In qualitative research, systematization is understood as a process of recovery and appropriation of a particular educational practice. This methodology offers theoretical-practical components that allow individuals to understand and explain contexts, sense, logics and problem aspects that the experience presents. The analysis of information was performed by using a categorical analysis and organization of the experiences from qualitative data. The analysis designed taking into account three categories that were: 1. Significant learnings; 2. Aspects to be improved; and 3. Best practices. They were defined as follows: 1.Significant learnings: Refers to different orders of learning (personal, theoretical, contextual) that participants identified as meaningful about the pedagogical experience. 2.Aspects to be improved: Refers to those aspects of the pedagogical experience that can be improved in future scenarios. 3.Best practices: This refers to the information obtained from different inputs where students could give an account of the practices used that were more important for them during the process. From the analysis of the systematization, I design a framework for developing peace education programs from a constructionist orientation. This framework consists of three phases: The first involves the construction of a relational context, this means, the interactive activities and processes between students and teacher that foster the coordination of multiple local realities and that foster a collaborative environment for learning. The second phase focuses in the development of a dialogical space in the form of seminar-workshops, which seeks to build a collaborative process with students, to address theoretical contents that operate in parallel with practical activities. This dialogical design seeks that those who participate ask themselves about their life histories, how they lived the Colombian armed conflict, how they want to transform in their daily lives the cycles of violence and finally, how they want to contribute to the construction of a culture of peace. This methodology adopts a modality of practical and reflective work that encourages activities, were students could generate and explore multiple descriptions and perspectives of the armed conflict, and where they could place their convictions into question, listen to alternative framings and co-create new understandings. The third phase is design to reflect on the learning achieved during the process and to think about the emerging possibilities that can be created and amplified, in the development of the construction of a vision for the future that transforms a culture of violence. Conclusions One of the greatest learnings and challenges of this work (both mine as a researcher and of my students) was the incorporation of the notion of multiple perspectives in the pedagogic space. This idea encouraged us to think that there isn't a uniform world but a multiform one in which multiple meanings converge and demand a dialogical position. Therefore, the most important focus of this work was centered on how to generate pedagogical spaces that allowed us to listen to each other, negotiate meanings, reflect and discuss without imposing a reality as absolute. Another lesson learned along this dissertation is to understand context reading as one of the skills of peace educators. This ability of context reading lies in connecting with the group, with the students and the actions taken, perceiving how these actions are received and what effects the intervention have on them. From the experience of this work, I also understood that to conceive peace education in a constructionist perspective, implies the reflection of the ways in which a multiplicity of traditions, conceptions of violence, armed conflict, and peace, coexist in the classroom. In this sense, the existence of diverse social groups, ages, political backgrounds, professions, involves at the same time a diversity of moral conceptions, of ways of being located in the world, of solving questions. In turn, this posture requires from us to be open to dialogue and conversation with the other. This situates us, as practitioners, within a relational ethic where attentiveness to the process of relating is centered, rather than adherence to some abstract, decontextualized set of principles. Dialogue, as an ethic of relationally sensitive practice, respects the diversity of locally situated beliefs and values. To this extent today I comprehend that peace, as a social construction, is a daily process that is contextually anchored and relationally performed. Today, more than ever, I know that as educators, we must assume a performative, open, dialogical and collaborative attitude. We have to listen more and talk more because only in this way we will be able to perform coordinated action. Thus peace education, as a form of coordinating actions, should invite us to achieve conversations in which we experience an openness that allows us to recognize ourselves without fear, with empathy and deep listening. I also found that peace education can be directed in three senses: First, in giving priority to the relation, since relationships come before knowledge, contents and information. Only from the relational space it is possible to enhance the resources of students so as to expand the narrative borders of the conflict description, not only from the deficit but also from the always-possible alternatives of consolidating new learning. Secondly in the sense of changing the one-way communication in education where the voice of the teacher is privileged and the student's voice is undermined. To do so, allowing students to participate in decisions that are made inside the classroom is crucial. Third, in the sense of changing the inclination of Knowing, so common in the history of education, and open the way to the notion of co-constructing alternative spaces of formal and non-formal education. In this regard to generate pedagogical innovations we must be curious and connected to what is happening in the classroom as much as being very sensitive to the feedback of the students. Challenges in peace education In the elaboration of this work I found different aspects that more than difficulties I consider them as challenges for the people who work in this field. The first one refers to the dialogue that as educators we must embrace with different institutions (whether public, private or governmental), which leads us to ask ourselves, what demands are present in the institutional discourses? and, how do we understand the needs and interests of participants and institutions to which they belong. The second challenge refers to the limits of the educational or pedagogical space and the psychosocial one. In doing this work one of the difficulties with which I found myself was how in contexts of sociopolitical violence there are some topics and moments that touch delicate experiences of people. This lead us the following questions: What is the role of the teacher in peace education: people expect to be heard and valued and that they can "vent"; but, is it enough? what objectives should be addressed by a teacher working from a constructionist perspective: to carry out therapeutic activities or to discern the political role that he/she has? what are the limits? We still need to make evident, in the practice, such complexity in peace education and the emotional areas that are addressed and that many times become difficult to manage, where the teacher must have the ability to emotionally content the students. The third challenge refers to the micro political aspects of peace education. In connection with the previous reflection, becomes relevant for teachers to be aware of the political role of the activities, dialogues and reflections that we develop in the classroom. This micro political aspect is an attempt to legitimize the idea that from peace education, the challenge of promoting changes in the realities of people must be assumed. In this sense, actions are micro political if politics is understood as the updating of power, while it is an opportunity to define new realities and to promote critical reflexivity. Thus, this dissertation allows me to propose my own conception about the meaning of peace education in the context of non-formal education. It is built from actions that alter dominant micro political practices, that is to say, moving from imposition to receptive listening, from master classes to contact with people and learning by doing, from keeping for ourselves what we think to sharing with others and building a way of being in the social aspect, from living in destructive criticism to recognizing what others have to give. All of this leads to the emergence of alternative actions tending to generate a culture of peace. This understanding of peace education should invite teachers to reflect critically on how the contextual forces that are present -gender relationships, poverty situations, confrontation between political actors, socio-political violence and the belief system of the participants- shape the choices they make along the development of the program/course/class. That is to say that, peace education must be seen as an unfolding journey and not as a detailed, planned event.

Issue 61.1 of the Review for Religious, 2002. ; ,2002 VOLUME 61 NUMBER'1 Review for Religious helps people respond and be faitlsful to God's universal call to tsoliness by making available to them the spiritual legades tbat flow from the cbarisms of Catholic consecrated life. Review for Religious (ISSN 0034-639X) is published bimonthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393 Telephone: 314-977-7363 ° Fax: 314-977-7362 E-Mail: review@slu.edu ¯ Web site: www.reviewforreligious.org Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393 Correspondence about the Canonical Counsel department: Elizabeth McDonough OP Mount St. Mary's Seminary; Emmitsburg, Maryland 21727 POSTMASTER Send address changes to Review for Religious ° P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©2002 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be consi~tered on written application to the Editor, Review for Religious. .for religious LIVING OUR CATHOLIC LEGACIES Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisot7 Board David L. Fleming SJ Clare Boehmer ASC Philip C. Fischer SJ Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm Judy Sharp Jame~ and Joan Felling Adrian Gaudin SC Sr. Raymohd Marie Gerard FSP Eugene Hen,sell OSB Ernest E. Larkin OCarm Bishop Carlos A. Sevilla sJ Miriam D. Ukeriti~ CSJ JANUARY FEBRUARY 2002 VOLUME 61 NUMBER 1 contents 6 religious culture Teresa: Story Theologian and Transforzner of Culture Mary Frohlich HM provides a different lens for reading The Book of Her Foundations by Teresa of Avila in order to find some of Teresa's most profound teaching about the potential fruits of the contemplative life. 23 Instilling Christian/Religious Culture: Instinct and Connaturality Nihal Abeyasingha CSSR envisages a rationally planned and directed program for the transmission of the "subculture" of religious life and the "culture" of the Christian life to new entrants. 39 Conversion: A Summons from the Word of God 51 Kathleen McMpin RSM explores how the word of God comes to us through daily life experiences, calling us to an ongoing conversion that leads to mercy as justice. Seminary Formation and Lonergan's Conversion Theory Steve Wlusek uses Bernard Lonergan's theory of conversions to illuminate personal development in seminary formation. Review for Religious 57 moral insight The Workers in the Vineyard: Insights for the Moral Life Patricia Ann Lamoureux and Paul Zilonka CP reflect on one Gospel parable as an example of how to develop moral theology in accordance with biblical vision. 70 Creative Response to Racism Mary Alice Chineworth OSP shares her experiences of racism within the religious-life context. adaptive prayer 75 Lectio Divina: A Means to Wholeness Mary Ren~e Nienaber SND reviews the six parts that make up the practice of lectio divina, which fosters a spiritual-life wholeness. 84 St. Albert's Method: 19th-Annotation Retreats at Parishes and Schools Hank Hilton SJ shares an adaptation of the retreat method according to the Spiritual Exercises of St. Ignatius for larger group settings in a parish or school situation. departments 4 Prisms 97 Canonical Counsel: Transfer 104 Book Reviews January-February 2002 prisms ¯ I .l.s we enter into the second year of this new millennium, the world presents us with a different face. The September 11, 2001, events that took place in the United States brought about a coop-erative stance of many of the world's nations against a terrorism grown to huge and horrendous proportions. Many agree in perceiving that terrorism breeds in behav-iors that denigrate others, in poverty that dehumanizes, and in politics that canonizes a status quo. Throughout history, there have been wars of religion, but today peo-ple question whether any war can be valued as religious or justified as just. No one could have suspected that the call which Pope John Paul II made only a year ago in his apostolic letter "At the Beginning of the New Millennium" would ring out with even greater challenge. The pope signaled our approach to this new age in the gospel words of Jesus "duc in altum," "put out into the deep" (Lk 5:4). He saw the new millennium as a vast ocean onto which the world's peoples were setting sail. We needed to hear God's call to set forth--fearlessly--because we often prefer to live with what is known, the past and the pre-sent. It is truly difficult, and sometimes fearful, to move into a future unknown and uncontrollable. Beyond our imagining, this is where we find ourselves as we begin the new year. John Paul II talked about a new face of Christ with which we refamiliarized ourselves as we entered into this Review for Religqous new millennium--a face that we had been contemplating in three preparatory years. When the pope had us focus on the face of Jesus in sorrow, we little realized that we would see that face in image after image during the final months of this past year. Where the pope turned our attention also to the face of Jesus who is risen, we found many weary faces of hope and help that became a part of our international drama. Beyond all our imaginings, we have been given a Pauline conversion moment in seeing Christ. This face arouses no fear, but rather leads us only to new ways of living, loving, and working. The pope challenged all Christians to be, and so to act as, "agents of communion." Being agents of communion is a necessary identity of being Christian in this age calling for a new evange-lizatiofi. The continuing public cooperation of many leaders of the various world religious traditions, especially Christian, Jewish, and Muslim, concretizes for us what an agent of communion attempts. Never have Jesus' directions about praying for our ene-mies and for those who do us wrong been writ so large and clear on the screen of our consciousness. Religious services, both in the public forum and in the neighborhood .church, have incarnated Jesus' injunction and continue to feed personal ways of praying. Humanitarian efforts to help the Afghan people in the midst of a wartime effort against their nation's ruling power are also an action of agents of communion. If images played out so vividly on the world stage call forth such prayer and action, we cannot fail to examine ourselves anew in our own little world of prayer and relationships. How does our prayer need to be enlarged beyond our narrow focusing on self, those dear to us, and our local concerns for well-being? What are the deeds we do that bring about a greater sense of community, of people working together, of a reaching out to the forgotten and neglected? Yes, the face of our world has changed, we say. But does this new face not give us the opportunity to see the face of Christ more clearly and to act, like Christ, as agents of communion? The Greek word kairos signified not ordinary measurement of time (chronos) but rather the special time of encounter with God. This kairos moment challenges us to set out fearlessly into the deep, "duc in altunl. " David L. Fleming SJ January-February 2002 MARY FROHLICH Teresa: Story Theologian and Transformer of Culture Even among fans of Teresa of Avila, comparatively few have read The Book of Her Foundations. Why has Foundations been comparatively neglected in relation to Teresa's other works? Probably because it has a rather different character. Although Teresa can never be accused of being a "systematic thinker," her other three books (the Book of Her Life, the Way of Perfection, and the Interior Castle) offer more or less organic overviews of contemplative life and development. If one looks for the same in the Foundations, one is likely at first to be disappointed. Here, however, I will pro-pose that, by reading with a different lens, we may find in this book some of Teresa's most profound teaching about the potential fruits of the contempla-tive life. ¯ Through the lens I experiment with here, Teresa can be seen as what Terrence Tilley calls a "story the-ologian." In 1972, when Teresa was named one of the first two female doctors of the church, the question arose how someone who was clearly not a systematic theologian, but rather an image-smith and a story- Mary Frohlich HM is associate professor of spirituality at Chicago Theological Union; 5401 South Cornell Avenue; Chicago, Illinois 60615. Review for Religi'ous teller, could attain this title. Since that time, awareness has grown that, in fact, stories and images are at the grass roots of all the theology that has ever been created and communicated. The example par excellence of "story theology" is the Bible. In his book Story Theology, Tilley proposes that theology in this genre has three major tasks: (1) to tell new and flesh stories which show a new era what the key Christian words mean, (2) to transform creatively the narratives handed down by tradi-tion, and (3) to proclaim and manifest the Good News in a way that speaks to and transforms the heart of a culture) In this article I explore Teresa's Foundations as an example of story the-ology that has a remarkable capacity to transform the heart of her culture and, as a classic, all cultures. The Text and Its Context The thirty-one chapters of the Foundations recount, in vary-ing degrees of detail, the circumstances and efforts pertaining to the founding of seventeen Discalced Carmelite monasteries. The text consists mainly of stories--some humorous, some poignant, some edifying, some pretty incredible--interspersed with shorter or longer asides of sage advice for her nuns and especially for her prioresses. Other features include several hagiographical accounts of the remarkable lives and deeds of individual nuns, friars, and benefactors and, of course, a good deal of autobiographical information about Teresa's attractions, friendships, physical sufferings, and moods. In short, the Foundations is decidedly not an organic presentation of spiritual principles, but rather more of a "down and dirty" chronicle of what happens when one tries to do God's work in this raucous and resistant "real world" in which we live. And that, I think, is why at this time in my life I am so strongly drawn to the Foundations. It is certainly not because I am any less interested in the interior life, but because I am now even more interested in what difference it makes. By that I do not mean taking a utilitarian approach to prayer, as if it has no value unless one can immediately see its fruits. I mean something more like what Teresa says at the end of the Interior Castle (VII.4.6): "This is the reason for prayer, my daughters, the pur-pose of this spiritual marriage: the birth always of good works, January-February 2002 Frohlich ¯ Teresa: Story Theologian The Foundations is the "first fruit" (literarily speaking) of Teresa's spiritual marriage. good works." In the Foundations we see what that statement meant, concretely, in Teresa's own life. Like the apostles in Acts, Teresa in the Foundations is a woman of mission, sent forth into the hurly-burly of the real world to Fooperate with the Holy Spirit in the construction of multiple "dwelling places of God," places that are not only interior but also physical and social and political, places in which deep interiority can find a home and can continue to be propagated far and wide. In view of this, it is helpful to note where the writing of the Foundations occurred in Teresa's life. Teresa was forty-seven years old when, in 1562, she made her first Discalced founda-tion at St. Joseph's in Avila. Over the next four years, she wrote her Life and the Way of Perfection and ¯ then began the whirlwind of founding activity that would continue until the end of her life. Nine new Discalced monasteries had already been established by the time Teresa received the grace of spiritual marriage on 18 November 1572 at age fifty-seven. It was about nine months after this breakthrough spiritual event that she began to write The Book of Her Foundations. Work on this text con-tinued intermittently until November 1576, by which time she had completed twenty-seven chapters and made four more foundations. Between June 1577 and November, right in the midst of one of the most intense periods of squabbling and harassment related to her reforming activity, she wrote the entire text of the Interior Castle. Finally, between 1580 and 1582, she made four more foundations and added their stories to the text of the Foundations. Chapter 31 and the epilogue were completed only a few months before her death on 4 October 1582 at age sixty-seven. Two things are interesting to note here. One is that this book, the Foundations, is the "first fruit" (literarily speaking) of Teresa's spiritual marriage. The other is that the first and last parts of the Foundations form a kind of sandwich around the Interior Castle. These two books are closely related to each other. Together--not separately--they are the fully developed fruit of -o°-j Teresa's human and spiritual maturity. And so, before delving Review for Religqous more deeply into the Foundations, let us review what Teresa says about the spiritual marriage in the Interior Castle. Spiritual Marriage: At One with God, Sell and World In the Seventh Dwelling Places of the Interior Castle, Teresa teaches that the soul that receives the culminating grace of the spiritual marriage is brought fully into its own center, where God alone dwells. Like a river that has flowed into the ocean, the soul now is completely and unchangeably at one with God. This differs from earlier stages of union and rapture in that here the faculties are not lost. That is, one retains the ability to understand what is happening and to carry on external activities even while in this form of union. This latter is especially impor-tant: Teresa repeatedly emphasizes that the purpose of the spir-itual marriage is not rest and delight, but to be joined to the sufferings of Christ and to spend oneself on behalf of souls. She describes the typical condition of such a person as consisting of deep interior peace while enduring extremes of exterior per-secution, struggle, and hard work for the sake of the gospel. When we put the stories told in the Foundations next to this, Teresa's astute but rather decontextualized description of spir-itual marriage takes on life. The stories reveal to us how Teresa's transformed interior self was united not only with God, but also in a transformative way with the physical, social, cultural, and ecclesial world in which she lived. In other words, the stories both depict and enact the way persons in spiritual marriage gain the capacity to transform their cultural world at its heart. Most obviously, the stories about Teresa herself depict a union of the divine and human, played out in this feisty, witty, and indomitable woman's adventures in living her gospel mission amidst the gritty reality of business affairs, human squabbles, stress, and struggle that looks a lot like what we all deal with in our day-to-day lives. But it is in Teresa's minibiographies of holy Christians--most of them women--that she expresses most fascinatingly for the heart of her culture the explosive truth of the gospel. It is by a deep reading of these stories that we may begin to get a glimpse of what it means to call Teresa a "story theologian and transformer of culture." January-February 2002 Froblicls ¯ Teresa: Story Theologian A "Little Story": The Testimony of a Female Infant Let us listen, then, to Teresa's stoW about Dofia Teresa de Layz, founding benefactress of the monastery at Mba de Tormes. As the fifth daughter of parents who desperately wanted a son, she was such a disappointment to them that--although they took care to have her baptized at once--they left her alone all day "as if she mattered little to them." The stoW continues: When at nightfall a woman came who was taking care of the baby and found out what was going on, she has-tened to see if the child was dead . Weeping, the woman took the baby into her arms and, complaining of the cruelty, said: "How is it, my daughter, are you not a Christian?" The baby girl lifted her head and answered, "Yes, I am," and spoke no more until reach-ing that age at which all children begin to speak. (20.4)2 At first glance we may find this story a bit. incredible. It is what Alex Garcfa-Rivera, in his recent book about the mulatto saint Martin de Porres, calls a "little story.''3 While "big stories" aim to speak universal truth and are acclaimed by those belonging to dominant cultures, "little stories" like this give the appearance of just being naive or superstitious tales aimed at the poor and uneducated. For example, many "little stories" about St. Martin de Porres tell of the saint healing animals and speaking with them as if they were human persons. Garcfa-Rivera shows how, despite their lowly appearance, "little stories" like those may actually convey potent gospel messages of the reversal of values. In a culture where those (such as Martin) with Indian or African blood were regarded as "like animals," the stories of him treat-ing animals "like humans" imaged a shocking upending of all-too- common assumptions. Garcfa-Rivera shows how in such popular "little stories" marginalized people not only express their conflicted position within cultural and religious systems of power, but also challenge and reinterpret those systems within a faith context. Tellers of "little stories" are ci'eatively working out painful personal struggles for meaning and identity and at the same time are offering their culture something new and potentially transformative.4 In view of this, there may be a lot more being conveyed by Teresa's "little stow" of the abandoned infant who speaks up Review for Religious for herself than we would see with only a superficial reading. Teresa is graphically expressing what was probably the most painful fact affecting her own struggle for meaning and identity, namely, the extreme devaluing of the female sex within the Spanish culture of that time. This poignant story of child aban-donment impresses readers with the death-dealing consequences of that devaluation more than any bare assertion ever could. There is more, however, in this story. The newborn female child miraculously speaks, testifying that she is a Christian. Teresa expresses deep irony here, for within the cultural mentality of the time it was as incredible for any female to speak in the name of the gospel as it would be if a newborn infant spoke intelligibly. Thus, through her "little story," Teresa artfully but quite potently affirms women's God-given vocation to proclaim the gospel. In fact, she is claiming that females and others who are cultur-ally regarded as valueless may be even more gifted by God than those who have been accorded an approved voice.5 Tellers of "'little stories" are offering their culture something new and potentially transformative. The Challenges of Teresa's World The stow, then, indirectly but powerfully presents a gospel perspective on the sociocultural and historical situation in which Teresa found herself.6 Let us review the characteristics of that situation and the very serious risks it posed for Teresa and her mission. Throughout the 16th century the Spanish Roman Catholic hierarchy was becoming increasingly rigid and con-trolling towards a series of perceived thi'eats to its authority. The first perceived threat was that of "judaizing" tendencies among those whose ancestors had been forced to convert from Judaism to Catholicism in 1492. Teresa came from such a con-verso family, a fact she always had to conceal, but which was probably known or suspected by many of her contemporaries. In this milieu those with Jewish blood were always considered sus-pect, regardless of their personal belief and behavior. Teresa, January-February 2002 Frohlich ¯ Teresa: Story Theologian The pain that led to Teresa's transformative storytelling was the spiritual anguish of one with a soul-hunger for God. therefore, was deeply sensitive to all forms of marginalization. The story of the child unwanted by people but gifted by God is about women, but it is. also a basic gospel message applicable to all who are devalued in human eyes. The second perceived threat of that era was the so-called "Lutherans," a category that expanded to include anyone who appeared to express any lack of respect for the pope, the priesthood, or the sacraments. It is noteworthy that, in the story of the infant Teresa de Layz, Teresa makes a point of saying that she was baptized, thereby depicting the child's amazing testi-mony not as a random outbreak of the supernatural, but asthe miraculous fruit of sacramental initiation. This is an important nuance, and typical of Teresa's careful balance in relation to the concerns of her environment. The third perceived threat of the time was a growing wave of illuminists or alumbrados, who claimed special spiritual author-ity on the basis of their mystical experiences and visions. Many of the alumbrados who were prosecuted by the inquisition were women; in the mentality in Spain at the time, women's assumed inferior intelligence made them particularly susceptible to being seduced by the devil. This pr6blem was exacerbated by the Index of 1559, which made most Spanish-language books on prayer and spirituality unavailable and thus prevented women--very few of whom were trained in Latin--from having access to the technical vocabulary and the theology of the spiritual life. Thus, throughout her life but espe.cially during the peak period of her activities of founding and writing, Teresa faced a huge personal and political challenge. Her culture insisted that no mujercita or "little woman"--particularly one of converso back-ground-- should be teaching others about the spiritual life, let alone doing so on the authority of her own spiritual experiences. In view of this, the.seemingly innocent "little story" of the baby Teresa de Layz speaks volumes to those who can read between Review for Religious the lines. Far from being merely a cute and improbable anec-dote suited to the low intellectual capacities of the mujercitas, it is a subtle and explosive parable aimed directly at the very heart of the antigospel forces that impinged upon Teresa's vocation to live out the full effects of her spiritual marriage. What Fueled Teresa's Imagination? In the story of Teresa de Layz, we see Teresa doing exactly what Terrence Tilley describes as the mandate of "story theol-ogy," namely, creatively telling the gospel story for her own culture. But where did Teresa's creative genius as a "story theologian" come from? Elaine Scarry's book The Body in Pain proposes that the basic motivator of creative imagination is pain? A simple, everyday example is the pinch of hunger, which moves us to creatively find a way around any obstacle that is preventing us from getting food. Several recent feminist inter-preters have taken a similar perspective on Teresa, proposing that her creative activity as writer and foundress was primarily a way of subverting the painful limitations imposed on her by her status as a woman in a repressive patriarchal milieu.8 There is an important element of truth here, yet it only goes halfway. The pain that led to Teresa's transformative sto-rytelling was not only social and cultural; it was the spiritual anguish of one with a soul-hunger for God. Above all, Teresa felt herself called to pursue the life of mystical union in its fullness, and to cooperate with God in creating the best possible condi-tions and guidance for others to do the same.9 Yet, as we have seen, there were many serious cultural obstacles to her doing this. She contended, then, with two sources of pain: both the interior rending that resulted from her hurtling into God and the exterior conflict stirred up by her determined efforts to live out her call to be a woman of God, a preacher of the gospel, and a foundress. Let us look at another story to see bow Teresa wrestled creatively and imaginatively with these inner and outer conflicts. "Uppity Women": Catalina Godlnez and Teresa This is Teresa's account of the sudden conversion of Catalina ~1~3~ .~anuary-February 2002 Froblicb ¯ Teresa: Story Theologian Godfnez, founding benefactress and one of the first to enter the monastery at Beas: [Catalina] had been thinking of a marriage that was being sought for her, which was better than she could have hoped for, and saying to herself: "With what lit-tle my father is content, that I.become connected with an entailed estate; I am thinking of becoming the ori-gin of a new line of descendants." She was not inclined toward marriage, for she considered it demeaning to be subject to someone; nor did she know where this pride came from . The moment she read the inscription [on a nearby crucifix], it seemed to her that, just as sunshine enters a dark room, a light came into her soul by which she understood the truth . Thus she began to despise herself, to have .great desires for penance, which after-ward she put into effect. She at once promised chastity and poverty and wanted to see herself so subject that she would have rejoiced to be carried off then to the land of the Moors and remain there. All of these virtues lasted in her, so that the experience was clearly seen to be a supernatural favor from our Lord. (22.5-6) The story continues on for many pages, recounting an uproar of demons disturbed by Catalina's conversion, then her conflicts with her parents, who refused to give her permission to become a nun, her extreme penances and illnesses, and finally her dra-matic challenge to her relatives and to God that, if she were healed by a certain day, she should be permitted to become a nun. Sure enough, on the appointed day she rose from her bed, ready to assist Teresa in founding the monastery of Beas. Some feminist interpreters have pointed out the fascinat-ing tension he?e between Teresa's delight in portraying Catalina's feisty statement of her desire to "found her own lineage" and not to be subject to anyone and her equal delight in portraying Catalina's conversion to fervent desire for suffering and sub-jection. The dramatic tension between willfulness and obedi-ence continues to play out in the story as Catalina steadfastly refuses to be subject to the wishes of her parents or relatives and then endures years of extreme physical suffering while stub-bornly holding out for fulfillment of her personal vision. It is a Review for Relig4ous great story in itself, and it is a prime illustration of a tension, at the heart of Teresa's story theology, between her culturally sub-versive claim for female authority and her acceptance of abso-lute obedience to God. In the eyes of her culture, Catalina Godfnez was, like Teresa, an "uppity woman." When Catalina dares to say in so many words that she wanted to "found her own lineage" and be sub-ject to no one, one can hardly help hearing Teresa behind her saying, "And look at me! In making these foundations I am actually doing it! I am founding my own female lineage!" Yet, in the next few lines, Teresa successfully dissociates her-self from the "pride" of such a statement as she affirms that God has supernaturally transformed Catalina so that she now desires to be subject to everyone and to be humiliated with Christ cruci-fied. It is as if Teresa is saying, "This is the way my new female lineage will be founded: not in pride, but in humble union with God." While some feminist interpreters have presumed that Teresa's frequent protestations of humility and obedience are largely a smokescreen thrown up to obscure her real goals of female power, my interpretation would be that her commitment to humility and obedience in relation to God was indeed radi-cal. For example, at the heart of all Teresa's stories about her founding activities is the conviction that God is the real founder. She repeatedly says things like "I want our Lord to make known to everyone how in these foundations we creatures have done next to nothing. The Lord directed all by means of such lowly beginnings that only His Majesty could have raised the work to what it now is" (13.7). Although her words about doing "next to nothing" are somewhat hyperbolic, her core conviction is clear: both the initiative and the ultimate success of her found-ing activity come from God. Indeed, it is exactly because she believed her commission for this work came from God that she was willing and able to take such great risks on behalf of estab- At the heart of all Teresa's stories about her founding activities is the conviction that God is the real founder. January-Februa~y 2002 Froblicb * Teresa: Story Theologian lishing the authority and lineage of women. Radical Obedience and the Lineage of Women The next story is one example of these linked commitments to radical obedience and to the spiritual lineage of holy women. In chapter 28 she recounts at great length the story of Dofia Catalina de Cardona,who left her life among the nobility for a hermitage, where she wore coarse cloth, ate only every third day, took the discipline with a heavy chain, and practiced many other harsh austerities and virtuous acts. Later on she suffered greatly in order to found the Discalced friars' monastery at Pastrana. One day Teresa, after Commu'nion in the church there (which was on the site of Dofia Catalina's original hei'mitage), experienced a "suspension." She states: In this suspension, through an intellectual vision, this holy woman appeared in a glorified body and some angels with her. She told me not to grow weary, but that I should strive to go ahead with these foundations. I understood, although she did not indicate this, that she was helping me before God. She also told me something else, but there is no reason to put it here in writing. I was left very much consoled and with a great desire to work hard, and I hope in the goodness of the Lord that with help as good as these prayers of hers I will be able to serve Him in some way. (28.36) In this story Teresa not only explicitly claims the patronage of a holy female spiritual ancestor in her work of founding, but also implicitly affirms what Gillian Ahlgren calls the "visionary epis-temology" that, for at least four centuries before Teresa's time, had been the primary path to spiritual empowerment for women,l° A visionary epistemology asserts that real knowledge of God and real wisdom in relation to the world are conveyed through visionary experience. Throughout the Middle Ages, when women were systematically denied access to theological education and to positions of ecclesial power, the main route by which women could gain religious status and voice was by claim-ing to have visions or locutions in which God communicated directly with them. This was always a dangerous path, subject to suspicion and curtailment from powers that felt threatened. But Review for Religious in Teresa's time it was even more dangerous because of the inten-sive inquisitorial campaign that was being waged against the alumbrados, who claimed special religious experiences. It is quite remarkable that Teresa and her claims to special knowledge through visions not only survived in this atmosphere, but actu-ally thrived. To see how she did it, let us look again at her account of her vision of Dofia Catalina de Cardona. Teresa states, first, that the vision took place immediately after Communion, thus affirming an intrinsic connection between her experience and the church's sacraments. She states, second, that it was an intellectual vision, not an imaginative or bodily one. Although all visions were suspect, those involving less of the sensual component were slightly less so. Over time Teresa became increasingly adept at making this kind of tech-nical distinction, helping to allay the fears of her learned cen-sors. Third, her main emphasis in this story is on the good effects of the vision: it encourages her to dedicate herself even more firmly to serving God and building up the church through making monastic foundations. Gillian Ahlgren notes that, while in her earlier writings Teresa lingers longer over the experien-tial aspects of her visions, in later writings she focuses much more on how to discern their authenticity; and her key test was usually to note their effects)1 Thus we see in this story, written very near the end of Teresa's life, the masterful way in which she tiptoes through the minefields of criticism that could easily have doomed her and her projects. And once again we see how she manages to accom-plish two seemingly contradictory goals at once: reaffirming her humility and obedience to the purposes of God and the church and presenting herself as a uniquely favored female apos-tle and heir to a powerful female spiritual lineage. Troubling and Transforming the Status Quo With hindsight we kntw that, despite her radical and auda-cious vision, Teresa not only succeeded in her life's mission but even became a canonized saint and a doctor of the church. Yet, as the Foundations makes abundantly clear, Teresa's founding activities faced formidable obstacles and often stirred up intense opposition. There is high drama in the stories of Teresa push- January-February 2002 Froblicb ¯ Teresa: Story Theologian ing indomitably forward while bishops and religious superiors balk, wealthy people or town councils demand conditions she cannot accept, the owners of desired houses refuse to negotiate or their tenants refuse to vacate the premises, nuns and friars lose heart or get into squabbles with one another, and even the weather, the roads, and her aging body seem increasingly to conspire against her. In all this, Teresa usually attributes any form of suffering or resistance to the devil's opposition to her "good works." But, as Alex Garcfa-Rivera notes in relation to St. Martin de Porres, stories about troublesome demons always seem to appear exactly at the place where the symbols most cherished by cult-oral and political powers are being challenged. In Teresa's case, as we have seen, both her activity of founding and her written works artfully contested some of the key assumptions of the cultural and ecclesial status quo: namely, that women cannot teach or lead, that knowledge of God must come in an institutionally approved package, and that money, pedigree, and "pure blood" are the determinants of honor. It seems that in her spiritual marriage Teresa's ability to speak troublesomely and transfor-matively to the very heart of her culture came to fullness. "Water for All Our Needs" As a way of summing up the gist of the perspective pre-sented here--and, more importantly, of Teresa's key spiritual insights--let us listen to one more "little story" from the Foundations. Teresa recounts what transpired when, in the newly founded monastery at Medina del Campo, the nuns suffered from lack of good water: When I called some workmen to dig a new [well], they laughed at me as though I were wanting to throw money away. I asked the sisters what they thought. One said that it should be tried, that since our Lord would have to provide someone to bring us water as well as food, it would be cheap.er for His Majesty to give us the well on the grounds of the house and that thus He would not fail to do so. Observing the great faith and determination with which she said it, I became certain. And, contrary to the opinion of the Review for Religious one who understood all about founts and water, I went ahead. And the Lord was pleased that we were able to put in a conduit which provided enough water for our needs, and for drinking, and which we now have. (1.4) Once again, we see the mujercitas, the foolish little women who have nothing but their faith, being justified over those who sup-posedly "understood all about founts and water." But there may be more in this "little story," particularly when we recall the importance of the imagery of water, wells, and founts in each of Teresa's major books.~3 Given my original premise that the Foundations needs to be interpreted as a sort of"first fruit" of Teresa's spiritual marriage and as having a special relation to the Interior Castle, around which it forms a sandwich, I think we need to place Teresa's "little story" of the well next to this text from the Seventh Dwelling Places: For from these divine breasts where it seems God is always sustaining the soul there flow streams of milk bringing comfort to all the people of the castle. It seems the Lord desires that in some manner these oth-ers in the castle may enjoy the great deal the soul is enjoying and that from that full-flowing river, where this tiny fount is swallowed .up, a spurt of that water will sometimes be directed toward the sustenance of those who in corporeal things must serve these two who are wed . For just.as a great gush of water could not reach us if it didn't have a source, as I have said, so it is understood clearly that there is Someone in the interior depths who shoots these arrows and gives life to this life. (VII.2.6)14 This text from the Interior Castle is clearly talking about the mystical life. Teresa mixes several biblical images with long his-tories of use by mystical writers, such as the "divine breasts," "streams of milk," and "arrows." But Teresa's central image for the welling up of God's lif( in our interior depths is, as usual, water. Here she proclaims that the water of mystical union does not simply remain in the center of the soul, but gushes abun-dantly outward to sustain, enrich, and heal the whole bodily and psychological person. Yet I believe we can take the image one step further, especially if we understand the human person as an intrinsically relational and social being. After all, it is only January-February 2002 Froblicb ¯ Teresa: Story Theologian a few pages further on that Teresa makes her well-known affir-mation that the purpose of the spiritual marriage is not simply to rest in delightful interiority, but to share those riches with others through "good works." The "little stow" of the well at Medina del Campo is a very concrete, down-to-earth vignette of how the life of mystical union which it is Teresa's mission to promote bears fruit. Here it is physical water that gushes up because of the nuns' faith, providing abundantly for their bod-ily needs. The "spiritual marriage" is complete: divine and human, mystical and physical, are at one. Yet this reading of the Foundations suggests that the outflow of the spiritual marriage goes even further. The nuns' miracu-lous well is also a public testimony to the presence and activity of God in those whom society regards as mere mujercitas, foolish little women. The water of God that gushes up in the spiritual marriage works to sustain, heal, and transform not only the indi-vidual person, but her whole social and cultural world as well. For a perspective on this that is from a completely different tradition, yet is remarkably consonant with Teresa's spiritual insight, listen to this poetic text fromthe Chinese Tao-te- Ching:ts The highest motive is to be like water. Water is essential to all living things, yet it demands no pay or recognition. Rather it flows humbly to the lowest level. Nothing is weaker than water, yet, for overcoming what is hard and strong, nothing surpasses it. It seems that in The Book of Her Foundations Teresa teaches, through her consummate "stoW theology," that the gift of union with God in the ~piritual marriage indeed makes a person like water. Such a person flows humbly to the lowest level and is rad-ically obedient to the direction of her own and others' thirst for God. In this way she unites herself intimately with the heart of her culture and can ov4rcome that in it which is hard and strong. Notes Terrence W. Tilley, StoO, Tbeolog~ (V~lmington: Michael Glazier, 1985), pp. 11-16. All quotations from the Foundations are from The Collected Works Review for Religious of St. Teresa ofAvila, Vol. 3, trans. Kieran Kavanaugh and Otilio Rodriguez (Washington, D.C.: Institute of Carmelite Studies, 1985). 3 Alex Garcfa-Rivera, St. Ma~-tin de Porres: The "Little Stories" and the Semiotics of Culture (Maryknoll: Orbis Books, 1995). 4 As several commentators have noted, Teresa's style of rhetoric is "women's language"; that is, not only is it the vernacular instead of Latin, but it is conversational, imagistic, elliptical, and aimed at the general populace rather than an elite. See, for example, Elias R. Rivers, "The Vernacular Mind of St. Teresa," Carmelite Studies 3 (1984). In recent years feminist analyses have revealed how this "women's lan-guage" is far more sophisticated than it first appears; it often functions as a sort of "Trojan horse" strategy that lets Teresa speak in places and ways that would otherwise be closed to her. See especially Alison Weber, Teresa of Avila and the Rhetoric of Femininity (Princeton: Princeton University Press, 1990), and Carole Slade, St. Teresa of Avila: Author of a Heroic Life (Berkel.ey: University of California Press, 1995). s See Antonio P~rez-Romero, Subversion and Liberation in the Writings of St. Teresa of Avila (Atlanta: Rodopi, 1996). 6 For an overview of these trends, see Te6fanes Egido, "The HistoriCal Setting of St. Teresa's Life," trans. S. Payne and M. Dodd, Carmelite Studies 1 (1980); also Gillian Ahlgren, Teresa of Avila and the Politics of Sanctity (Ithaca: Cornell University Press, 1996), especially chap. 1. 7 Elaine Scarry, The Body in Pain: The Maki~zg and Unmaking of the World (New York: Oxford University Press, 1985). 8 See Weber, Slade, Ahlgren, and P~rez-Romero. 9 Among the above commentators, Ahlgren and P~rez-Romero offer an interpretation of Teresa's motives that is similar to my own. 10 Ahlgren, chap. 7. On the tradition of women visionaries, see Elizabeth Alvilda Petroff, Medieval Women's Visionary Literature (New York: Oxford University Press, 1986). 1, See Ahlgren, especially p. 10 I, for discussion of Teresa's devel-oping theology in relation to visions. ,2 Garcfa-Rivera, p. 36. ,3 In the Life, chaps. 11-22, she wrote of the "Four Waters," and in the Way, chaps. 19-21, of the "fount of living water." In the Interior Castle the same imagery appears, most prominently in the First, Fourth and Seventh Dwelling Places. 14 The Collected Works of St. Teresa of Avila, Vol. 2 (Washington, D.C.: Institute of Carmelite Studies, 1980). ,s Having been given this quotation on a prayer card, I consulted several English versions of the Tao-te-Ching without being able to locate this specific translation. I was able to determine, however, that .~anuary-February 2002 Frohlich ¯ Teresa: Story Theologian the first half of the quotation comes from poem 8 and the second half from poem 78. The Beast of Contemplation I walked past someflattened grass behind the house this morning, where an animal had lain in the night, touching a mystery by touching the fringe of the turf where something wild had passed and paused and passed again. What did the animal lying in that place think (or not think) in the otherness of its sojourn there? I ask this, even as I know the wild creature lying behind the house to be none other than myself. This, after all, is the patch of grass where I sprawl under the stars each night, sometimes lost in contemplation, other times in sleep. Them is an animal of God that makes its lair in me, some distance, often,from my mind. It comes as stranger, glimpsed in a vestige of presence, a pressed-smooth swath ofunmowed lawn. I marvel at the wildness of this elusive beast, leaving only the bay of its body at the place where God has passed and paused and passed again. Belden C. Lane Review for Religious NIHAL ABEYASINGHA Instilling Christian/ Religious Culture: Instinct and Connaturality At on the Internet, there is a link to Chimpanzee Cultures Website. Accustomed to speaking of culture as a human creation, one wonders how it might apply to the animal world. In fact, given that there are certain characteristics common to an entire species in the ani-mal world and that there are variants identifiable within the species, there is some evidence that one animal's "discovery" can gradually spread to other animals of the same species) The key words here--common, variants, spread--contain concepts to consider in discussing culture in human societies. The pre-sent article will use those concepts in looking at the culture of religious life. Religious or consecrated life has not been of a single mold through history. Common to it always and everywhere is the following of Christ in accord with one's baptismal commitment. Variants include hermit life and common life, enclosed monas-tic life and mendicant life, institutes of apostolic life and secu-lar institutes. Religious life that sprang up in one set of circumstances has often spread to other circumstances, and today religious life cannot hold itself entirely aloof from the many rapid changes occurring differently all over the world. Nihal Abeyasingha CSSR wrote for us twice in 1999. His address is 454/9 Piachaud Gardens; Peradeniya Road; 20000 Kandy; Sri Lanka. ~-2~ --- 2- January-February 2002 Abeyasingba ¯ Instilling Christian/Religious Culture The present article makes two proposals. First, if there is transmission of a common way of life all through a group and if innovations can be spread within a given species in the animal world, one can envisage a rationally planned and directed pro-gram for transmitting to new entrants the culture of the Christian life and the subculture of religious life. Second, I pro-pose certain "settings" where new entrants might be placed, where their religious instinct and sense of connaturality could be fostered. How Transmit Culture? Culture can be considered as the behaviors, skills, and knowl-edge that you acquire from and share with others of your species, but that differ from the way of life lived by members of your species elsewhere. This culture is neither acquired genetically nor compelled by the environment, but neither can it be taught-- it has to be caught. In odaer words, there is a memory (one could call it "institutional memory") that the older generation of a species embodies and carries. In associating with that genera-tion and experiencing various of its devices, the younger gener-ation comes to share in the culture. These younger members do so not by compulsion, but because that way of doing things is "connatural" to them. They do it because they want to do it. John Henry Newman (1801-1890) suggested "that our most natural mode of reasoning is, not from propositions to propo-sitions, but from things to things, from concrete to concrete, from wholes to wholes.''2 He says that, as regards "the great fun-damental truths of religion, natural and revealed, and as regards the mass of religious men, these truths, doubdess, may be proved and defended by an array of invincible natural arguments, but such is not commonly the method in which those same logical arguments make their way into our minds. The grounds on which we hold the divine origin of the church and the previous truths which are taught us by nature--the being of a God and the immortality of the soul--are felt by most men to be recondite and impalpable, in proportion to their depth and reality.''3 Animals seem to have this concrete kind of "reasoning." Endowed with a natural sense, they learn their "culture" by liv-ing it and doing the things that accord with it. People are born Review for Religious with natural instincts and reason; they learn to be human beings within a culture somewhat as animals do. But, because of their reason and free will, they are not determined by their instincts. Yet--and here we enter the sphere of religion--the human being cannot be satisfied with the material. "Our hearts are made for you, O Lord, and they are restless until they rest in you" are the famous words of Augustine of Hippo (354-430). Religion provides for the restlessness of the heart. Some indi-viduals experience that restlessness more intensely, and often with particular nuances. This leads them to seek rest for their restlessness not only in Christian living within the broad framework of the church, but along a specific way of following Christ closely. This they find instinctively in a par-ticular religious congrega-tion. When asked why they entered this one and not that, they have their own idiosyncratic modes of saying so. But most impor-tant is that they feel at home in the institute and are happy in its life and apostolate. Today's religious come from a different social background from the religious of the first half of the 20th century. Ministering to Today's World Feeling at home and happy does not mean that they have reached the end of their journey. In fact, they have only begun. And that is why I suggest that there must be some way in which they can be helped to grow. Instinctively and by way of con-naturality, they should be assisted to grow, incorporating what is in accord with their quest and rejecting what is contrary to it. Today's religious come from a different social background from the religious of the first half of the 20th century.4 They bring with them a certain culture and the popular piety with which they have grown up in their homes. During the training period they are filled with a whole range of knowledge. But, once the period of training is over, they try to use as the basis of their ministry the popular piety they carried with them at their entrance.~ This does not work. ~tanuary-February 2002 Abeyasingba ¯ Instilling Christian/Religious Culture Change (rapid, radical, in almost every sphere) and diversity (abundant and bewildering) are unavoidable present-day reali-ties, but Christians have no cause to fear them. By baptism (see Rm 6:3-11) we are participants in the most radical of changes, the death and resurrection of Christ, phenomena that express themselves in a never-ending variety of ways. This reality, how-ever, needs to be instilled more and more into the life and min-istry of religious. In other words, in their response to problems related to all the change and diversity in the world, Christians and especially religious are continually called to return to the Christian mystery of Christ's death and resurrection. Popular piety is inadequate to face the modern world. Popular piety can be seen as "contractual": if one fulfills certain set obligations, then one will grow as a Christian and attain sal-vation. Sometimes this piety may border on the magical: if one does certain things in a certain way, then various desirable results will follow. This approach, still present in the life of many peo-ple, has helped many on the path of holiness. But is it the answer to today's problematic of change and diversity? Is going with the practices of many a help or a hindrance for religious in their life and work with and for others? Today's change and diversity have far-reaching effects. The Christian perspective on this situation might be stated briefly as follows: Human freedom is used and abused, but, no matter what, God remains faithful. The death and resurrection of Christ shows this, and Christians share in it. Their share is in what they do, not merely what they talk about. Jesus, knowing who would betray or deny him, shared a special meal with them. The church continues to remember that, on the night he was betrayed (by his disciples and by us), he took bread and said "Take and eat . " This meal shared with his betrayers--and continued by the community of believers--is the place where we learn how to handle the world in which we live. We learn, not by study, but by doing.We learn, not bj~ logical reasoning so much as by a kind of instinct and connaturality. This doing (in memory of him) is the source of knowledge, knowledge of a unique opportunity for us to turn to the pure victim of our betrayal and find both salvation for ourselves and cordial reciprocity with one another. If we learn by what we do, it follows that there can be no Review for Religious predetermined curriculum. We can only seek or provide set-tings where connaturality and the religious instinct can be evoked and then try to adopt or inculcate a "rationalized asceti-cism," that is, a commitment to continual self-control and dis-cipline over what does not serve our vocation as religious--in other words, engagement in ongoing discernment. The religious instinct and discernment need to work in har-ness. In a variety of settings, rationalized asceticism is only a means. What is primary is the goal, namely, following Christ according to the particular focus of one's institute. A kind of rationalized asceticism, however, could function, not so much by logical reasoning as by instinct and connaturality. The one who joins an institute feels "at home." In that situation, one is helped to rationally understand and discern one's way in the actual world where one lives. Gradually, feeling at home takes on a focus and content. Settings Where Connaturality Can Function By a setting I mean something on the lines of the Santiniketan, the school established in 1901 by Rabindranath Tagore (1861-1941). That school was meant to be a place where students could absorb the Indian spirit. It was out of the ordi-nary; it had eminent teachers, but few pupils. Yet those few learned something which others did not and made a contribu-tion to India as a whole. Times have changed, but the need remains for us to experience the world existentially and to work out our response in accord with the gospel and the charism of our institute. The extraordinary, if it happens, is something to be thank-ful for. Normal growth takes place in the ordinary situations of life. Growth in religious life occurs best, I think, when religious envision their own life stories (with their own memories, behav-iors, skills, and knowledge) against their faith-vision of their baptism--which made them sharers in the mystery of Jesus Christ dying and rising again. A certain interpretation and synthesis of his own life can perhaps be detected in Pope John Paul's first encyclical, Redemptor hominis (§ 14): Man in the full truth of his existence . . . --in the January-February 2002 Abeyasingba ¯ Instilling Christian/Religious Culture sphere of his own family, in the sphere of society and very diverse contexts, in the sphere of his own nation or people, and in the sphere of the whole of mankind--this man is the primary route that the church must travel in fulfilling her mission: he is the primary and j~tndamental way for the church, the way traced out by Christ himself, the way that leads invariably through the mystery of the incarnation and the redemption. In 1979 (within the first year of his pontificate), during the Mass celebrated in the Oswiecim-Brzezinka (Auschwitz- Birkenau) concentration camp, he said: Can it still be a surprise to anyone that the pope born and brought up in this land,, the pope who came to the See of St. Peter from the diocese in whose territory is situated the camp of Oswiecim, should have begun his first encyclical with the words Redemptor hominis and should have dedicated it as a whole to the cause of man, to the dignity of man, to the threats to him, and finally to his inalienable rights that can so easily be trampled on and annihi-lated by his fellow men?6 John Paul II lived and was educated in the West. Naturally his categories of thought are derived from the Western tradition. Is it not possible, though, for people of the East as well as the West, to see beneath these thoughts of his the process by which he worked through various situations and reached a synthesis that was connatural to him? That is, to see his experience of life in Poland (as worker, stage actor, writer, and so forth), the experience of the concentration camps, the search for the "causes" of the concentration camps, the articulation of the principles of his life, and finally, the synthesis of Christ, the church, and man as all interrelated.7 And this in the first year of his papacy! And now the evening of his life is filled with sym-bolic gestures flowing from that same synthesis--attempts to bring about reciprocal relations among human beings, Christ, and the church--a visit to a synagogue in Rome and to a mosque in Syria, asking pardon of God and of fellow human beings for the sins committed by the church and tendering apologies to the Greek and Ukrainian churches. Review for Religious Experience and Exemplary Religious Behavior Popular piety, as I have said, cannot respond to the present world with its change and diversity. No matter how much one repeats this to new entrants, the response is to point to how well popular piety is doing in pilgrimage centers, among a high percentage of regular churchgoers, among the Christian right, and in various emerging movements. Perhaps they are correct. The majority of Christians are rooted in popular or traditional piety. But is that the climax and high point of the following of Christ? Hardly. Without the interaction of popular piety with its roots in the Christian tradition in a context of continual conversion, does popular piety not dete-riorate into the justification and ratio-nalization of the baser instincts? Well-known preachers advocating a pop-ular and populist piety have been dis-covered to have been leading double lives. Corruption and violence are known as much among "practicing" Christians as among the general population. Religious, too, may experience a dichotomy between their piety and their work, between what they do in church and what they do outside. It can be valu-able to experience it, to have an ordinary job while at the same time trying to fulfill the obligations of a religious.8 This is a common situation for ordinary Christians-- the need to combine work with family life. In ordinary work-places, individuals claim no privileges, but simply share the lot of the others. In such circumstances, people discover the pres-sures that flow from the pace of change and the range of diver-sity that has to be confronted. Confronting the real world of jealousy, fraud, cutthroat com-petition, and intrigue provides an opportunity to reflect care-fully on one's behavioral response in the light of one's Christian commitment. In a study of the attitudes of people working in several private-sector companies in Sri Lanka, the following atti-tudes were measured (on a scale of ten): Among superiors: authoritarian 8, egalitarian 2, and permissive 5; among subor-dinates: rebel i0, cooperation 1, ingratiator 5.9 It is highly likely Popular piety, as I have said, cannot respond to the present world with its change and diversity. January-February 2002 Abeyasingba ¯ Instilling Cbristian/Religious Culture that Christians and religious in similar work situations have adopted similar behavioral patterns. How does such behavior fit in with gospel norms? Is equality not implied in baptism, the root of the religious vocation and of cooperation in the mission of a religious institute? Does the high score for authoritarian attitudes not imply that Jesus' exhortation about the greatest and the least, about the master washing the feet of his disciples, has been forgotten? The question arises: Can a process of"con-scious reflection" for religious be initiated on these lines? Conscious Reflection When young people tell Archbishop Rembert Weakland of Milwaukee that they are having a difficult time understanding what it means to be a Catholic,-he tells them to participate in the Eucharistic celebration with the same parish community every Sunday for six months and, during the same six-month period, to work in a soup kitchen. If they follow these two prac-tices, they will see for themselves what it means to be a Catholic.1° The question posed is conceptual ("understanding"); the remedy suggested is an existential commitment (the Eucharist in the same community, the same soup kitchen, for six months). It leads to a realization that Christian life is about worship and service. Commitment to the same group--but why? Because then one works one's way beyond immediate emotions (sense plea-sure), beyond the true-false dichotomy (intellectual pleasure), and beyond control-or-be-controlled situations (the pleasure of power), towards accepting realities for which no words can be found and tasks which are not directly pleasurable--but all of which, at a deep level, give satisfaction and joy. Following that advice, one avoids a "shopping" mentality; one learns through the drudgery and happiness of one's commitment. Oliver Goldsmith implies this about the parson in his "Deserted Village": "All his serious thoughts had rest in heaven. / As some tall cliff, that lifts its awful form, / Swells from the vale, and mid-way leaves the storm, / Though round its breast the rolling clouds are spread,/Eternal sunshine settles in its head" (lines 188-192). The "eternal sunshine" 6f a holiness that brings joy and fulfillment is for all. Religious are meant to pursue holiness Review for Religious with great intensity in the service of all Christians. In the Middle Ages, religious were more prominent in the guidance and accompaniment of the faithful in holiness than priests were.~L "All the faithful of Christ of whatever rank or status are called to the holiness of the Christian life and to the perfection of charity" (LG §40). "Mother Church rejoices at finding within her bosom men and women who more closely follow and more clearly demonstrate the Savior's self-giving by embracing poverty with the free choice of God's sons, and by renouncing their 6wn wills . . ." (LG §42). The point of the "specialized" pursuit of holiness is to bear witness among the followers of Christ that everything should not be cut down to the size of the self, but rather that the self needs to be expanded to recognize and embrace the glory of God man-ifested in the world, in one's fellow humans, and in Christ. Religious Cultural Literacy In the Catholic tradition, faith is a personal adherence to God that involves, inseparably, "free assent to the whole truth that God has revealed" (tides quae). It differs from faith in the Reform tradition, which emphasizes trust and commitment (tides fiducialis). Sometimes the distinction is forgotten. It is important to maintain the difference if one wants to remain rooted in the Catholic tradition. Thus a first requirement would be cultural literacy~2 within the Catholic tradition--in church doctrine, in religious life in general, and in one's own institute in particular. What is needed is a clear and accurate understanding of the truths that one's community shares and the standard of behavior that community members together endorse, as approved by the church. This is not expert knowledge, but simply accurate knowledge. Accuracy is, I think, not too much to ask in an age of computers, where email addresses and Web sit~s have to be keyed in without an error of even a single letter. Beyond an accurate minimum, one can and should, of course, increase one's knowledge, while not necessarily claiming that one always practices the behavior that one endorses. This knowledge and these standards of behavior must, however, be understood as constituting the bottom line without which the present collectivity will not survive as a group. January-February 2002 Abeyasingha ¯ Instilling Christian/Religious Culture This minimum has to be learned by rote. "Learning by heart" is one of the most popular techniques of education in Asia. It has to be tested not just once but periodically. This knowledge and these behavioral standards should be the content of discussions, decisions, and vision statements. Otherwise, indi-viduals might interpret the words to mean exactly what serves their own personal interest within the existing network of roles and relationships. Before entering the novitiate, candidates should be able to move easily and accurately within the idiom and grammar specific to the Catholic tradition. Afterwards, in the novitiate, they can learn the idiom, grammar, and standard of behavior specific to the institute. The Eucharist as Cultural Activity The great formative influence in Christian living and a for-tiori in religious life is the Eucharist and the other sacraments. There is a constant danger in Asia that these sacramental rites may be reduced to the level of popular religion and sometimes even of magic. Two aspects of the Eucharistic celebration are relevant here. First, people should have a basic knowledge of the elements that come together in the liturgy.~3 Second, but far more important, is the actual celebration of the Eucharist. Every Eucharistic celebration includes the great metaphors and images of Christianity. Every celebration has at least seven points of reference--assembly and gathering, table of the word, memo-rial, sacrifice, food for the journey, eschatological reality, and cosmic transformation.~4 Every celebration cannot highlight all these, but the meaning of the celebration is in the reality that is done by the group of believers. The liturgy is not an act of per-sonal piety or a situation for personal devotion. It is of its very nature community building. Even these ordinary actions and realities are sacred, binding the group together in Christ as they do. In Christ, the Eucharist makes the church and the church makes the Eucharist. This imposes a certain style and spirit on the participants.~5 Linked to this style and spirit is a rationalized asceticism, a renunciation of self in order to share the celebration with others. This elementary structure, idiom, and grammar of the liturgy needs, then, to be understood and the liturgy's forma- Review for Religious tive process realized. This formation is also a journey. Its out-line is the Rite of Initiation of Adults,16 which consists of our personal pilgrimage to know ourselves, reflection on the story of other Christians, purification and enlightenment, accepting the mystery, reflecting on the mystery and renewing our lives. Here, in the context of the metaphors and images of the Christian faith remembered and celebrated in the liturgy, can-didates move to total conversion: intellectual (without which there is no growth in under-standing the Christian mystery), moral (with-out which one does not seek to improve one's life), and religious (without which one makes no judgment about the condition of one's own faith). One learns from what one does (the way of action). This has a knowledge dimension in which the memory is recalled and cel-ebrated, a pledge of future glory is given, and devotion is nour-ished for continued Christian living. Christian cultural literacy provides one with the language and communication needed to be part of the Christian tradition as it is at this time in history. Lamentation about what might have been serves little purpose. What possibilities exist within the Asian tradition for carrying the Christian tradition further? While the idiom and grammar of the Christian tradition can be stated and understood briefly, there is a richness of imagery that aims at evoking faith beyond some brief concepts. Take the language of the creed: "I believe in Jesus Christ, [the Father's] only Son, our Lord. He was conceived by the power of the Holy Spirit and born of the Virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell. On the third day he rose again. He ascended into heaven and is seated at the right hand of the Father. He will come again to judge the living and the dead." Clearly, this profession of faith includes more concrete images than abstract Before entering the novitiate, candidates should be able to move easily and accurately within the idiom and grammar specific to the Catholic tradition. January-February 2002 Abeyasingba ¯ Instilling Christian/Religious Culture concepts. It is perhaps, in this area that Asia would be most com-petent to make a contribution. Possible Asian Enrichments The "text"--the idiom and grammar--remains untouched. Without denying the text, Asia is supremely gifted to enrich the imagery. Jacome Gonsalvez (1676-1742), who is considered an important writer in Sinhala (the local language of Sri Lanka), did not try to reexpress theology in the Sinhala idiom: his the-ology repeats the Scholastics. But, relying on the apocryphal tradition (as regards details of Mary's early years) and on an abundance of imagery drawn from local sources, his work evokes an attitude of respect for the Christian faith even among read-ers of other religious persuasionsY Given the technique of learning the idiom and grammar by heart, the specific Asian contribution would be faith reflection in love--not by negating that idiom and grammar, not by lamenting the shortcomings of history, not by challenging or seeming to defy authority, but by being rooted in our tradition and proposing to our countrymen, especially fellow believers, images and perspectives that serve to enrich their faith. Another element of enrichment is the liturgy. Here we are to find meaning in what we do within our community of believ-ers. But there is the danger of making the liturgical action (com-munitarian of its very nature) an act of private and personal devotion. This is a real danger, and not only in the Christian religion. In Sri Lankan Buddhism, certain innovations, espe-cially the inclusion of the vernacular in a form of devotion (Bodhi Piija), have become popular in a short time. But other (quasi-magical) rites and patterns of popular thinking that were in no way in the mind of the innovator have found their way into the rite.L8 This development has taken place within some twenty-five years. Similarly, Christian Asian religious can offer new perspectives. Most p~:obably, in the Eucharistic prayer of Addai and Mari, there was no narrative of the institution. Would evi-dence of such a liturgical tradition give indication (for the uni-versal church) that the meaning of the liturgical action is in what is done? Asian celebration could give the liturgy an enrich-ment (and sometimes, unfortunately, a deformation). Review for Religious If cultural literacy is an "understanding that follows love and commitment," the liturgy is the celebration that "faith and promise are correlative." The word of God proclaimed to the liturgical assembly is received in faith; its promise is fulfilled today in the midst of the assembly. It is not a question of con-cepts so much as the reality of the commitment. Ever Searching for God The present article considers religious life as a search for God. That search is intense--as intense as the desire of a drown-ing person for air. Growth in the religious life is giving focus and content to that desire in accordance with the Christian tradi-tion (particularly the idiom and grammar of doctrine and litur-gical celebration) and th~ specific charism of the religious institute. The process is within the realm of the ordinary, and the manner is by way of instinct and connaturality. The search occurs in a world permeated by both sin and grace. The vision always involves the death and resurrection of Jesus. In this search, reli-gious in Asia, after identifying the specific contribution they can make, need to make it with courage without jeopardizing com-munion with the universal church. As St. Irenaeus (c. 130-c. 200) wrote, "though languages differ throughout the world, the content of the tradition is one and the same. The churches estab-lished in Germany have no other faith or tradition, nor do those of the Iberians, nor those of the Celts, nor those of the East, of Egypt, of Libya.''19 Yet there has to be a distinct element in the manner in which the faith is lived, celebrated, and expressed as spirituality. As Francig de Sales (1567-1622) has said, "the prac-tice of devotion must differ for the gentleman and the artisan, the servant and the prince, for the widow, young girl, or wife. Further, it must be adapted to their particular strength, cir-cumstances, and duties: . True devotion never causes harm, but rather perfects everything we do."2° Notes ~ It was reported in Newsweek (21 May 2001) that scientists dis-covered in 1981 a humpback whale creating waves with its tail to trap fish. That innovation of a single reported case is now said to have spread to half the humpback whale population. January-February 2002 Abeyasingba ¯ Instilling Christian/Religious Culture 2 John Henry Newman, An Essay in Aid of a Grammar of Assent (Garden City: Image Books, 1955), p. 260. Some examples provided by Newman of how this sense of natural inference works are worth recording: "A peasant who is weather wise may yet be simply unable to assign intelligible reasons why he thinks it will be fine tomorrow; and, if he attempts to do so, he may give reasons wide of the mark, but that will not weaken his own confidence in his prediction. His mind does not proceed step-by-step, but he feels all at once and together the force of various combined phenomena though he is not conscious of them. Again, there are physicians who excel in the diagnosis of com-plaints, though it does not follow from this that they could defend their decision in a particular case against a brother physician who dis-puted it. They are guided by natural acuteness and varied experience; they have their own idiosyncratic modes of observing, generalizing, and concluding; when questioned, they can but rest on their own authority, or appeal to the future event" (pp. 261-262). 3 Newman, Grammar, p. 264. Thi~ "feeling" of which Newman speaks is "a feeling in the human mind., allied perhaps to that sense of danger which animals exhibit when placed in the vicinity of natu-ral enemies of their race, and which makes birds cower when the hawk is in the air, and beasts tremble when the tiger is abroad in the desert" (p. 264; read pp. 260-299 for a better understanding of this natural inference and illative sense, as propounded by Newman). 4 See N. Abeyasingha, "The Next Generation of Religious in Asia" in Review for Religious 58, no. 6 (November-December 1999): 621-629. 5 Some years ago I was asked by a boy whom a religious in a lead-ing Catholic school was preparing for First Holy Communion whether it was true that, if he were to bite the host, it would bleed. In fact, he asked me this after he had observed me biting the host at a Mass I cel-ebrated. 6 L'Osservatore Romano (English edition, 16 July 1979), p. 6. 7 "In recent times--particularly during the Second Vatican Council--there have been long discussions whether this relationship is theocentric or anthropocentric. There will never be a satisfactory answer to this question if we continue to consider the two terms sep-arately. In fact, Christianity is anthropocentric precisely because it is theocentric, and simultaneously it is theocentric, thanks to its extraor-dinary anthropocentrism. But it is just the mystery of the incarna-tion which, in itself, explains this relationship" (John Paul II, L'Osservatore Romano, English edition, 7 December 1978, p. 1). 8 I am the only Catholic priest working in a state university that has a large majority of Buddhists among staff and students. Over the years I have had to make certain decisions and adopt certain behav-ior patterns in order to practice a minimum degree of Christian wit-ness. Review for Religious 9 See Gunapala Nanayakkara, Public Administration: The Socio- Cultural Milieu (Study Series: Public Administration 88-2, Jayawardenepura: Postgraduate Institute of Management, 1988), p. 10. 10 Cited in William C. Spohn, "The Need for Roots and Wings: Spirituality and Christian Ethics," Theology Digest 47, no. 4 (Winter 2000): 329. 11 See the Catechism of the Catholic Church, §927. See also Sacramentum Mundi, Vol. 4, p. 394: "In Palestine, for example, in the 6th century, the abbot of a monastery exercised penitential discipline even in regard to capital sins. Sometimes little attention was paid to whether the monk-confessor was a priest or layman (as early as the 5th and 6th centuries), but this drew protest from Pseudo-Dionysius. After the Iconoclast controversy (8th century) only the priest-monks had in practice the right to hear confessions." ,2 See E.D. Hirsch Jr., Cultural Literacy (Boston: Houghton Mifflin, 1987) and The Dictionary of Cultural Literacy (1988). 13 See Dennis C. Smolarski, Liturgical Literacy from Anamnesis to Worship (New York: Paulist Press, 1990). ~4 See Kevin Irwin, "Models of the Eucharist," Origins 31, no. 3 (31 May 2001): 33-44. ~s See Aidan Kavanagh, Elements of Rite: A Handbook of Liturgical Style (Bangalore: NBCLC, 1996); Dennis C. Smolarski, How Not to Say Mass: A Guidebook for All Concerned about Authentic Worship (New York: Paulist Press, 1986). 16 See J.D. Dunning, "The Rite of Christian Initiation of Adults: Model of Adult Growth," Worship 53 (March 1979): 142-156. See N. Abeyasingha, Towards Contextualizing Theology with a CSsR Bias (Bangalore: Joint Secretariats, 1990), pp. 80-95. ~7 There is a precedent for this kind of reading, reflection, and interpretation of the Christian tradition. Very early in the New Testament, there was a Christological interpretation of the Exodus (1 Co 10:1-4). Aphraates (260/275-345), the oldest Syrian father, wrote: "Jesus the son of Nun led the people over to the promised land. Jesus our Savior promised the land of life to all who, passing over the true river Jordan, have believed and are circumcised in their hearts" (Dem 11, 12). The title "physician" is applied to Jesus by Ignatius of Antioch (+ c. 110): "There is one Physician, who is both flesh and spirit, born and not born, who is God in man, true life in death, both from Mary and from God, first able to suffer and then unable to suffer, Jesus Christ our Lord" (Letter to Ephesians 7.2). The early fathers were so rooted in their faith and commitment that their understanding and interpretation of Scripture and doctrine fol-lowed that faith and commitment. Perhaps their interpretation of the January-February 2002 Abeyasingba ¯ Instilling Christian/Religious Culture Scriptures and the tradition may not be endorsed by modern exege-sis, but they still remain a "faith reading in love" of the Scriptures and the Christian tradition. Through narrative, drama, allegory, allit-eration, and other literary devices, they contributed to the faith by evoking it in their fellow believers. It was in this particular and lim-ited way that they contributed to the enrichment of the tradition of other churches. It was a "pedagogy" in the sense that "nothing exists except what God causes to be. "There is nothing, therefore, that is hated by God, nor is there anything hated by the Word. Both are one, both are God" (Instructor of Children 1.8.62.3-4). 18 See Richard Gombrich and Gananath Obeyesekere, Buddhism Transformed: Religious Change in Sri Lanka (Princeton: Princeton University Press, 1988), pp. 348-410. 19 Adversus Haereses 5.20.1. 2o Introduction to the Devout Life, Part 1, chap. 3. "Attentiveness is the natural prayer of the soul" Nicolas de Malebranche A new resident in the yard: pink stars, in clusters, growing in the hollows of the lawn where the old copper beech roots sank. Four-petaled blossoms, a tube, perhaps, slit four ways and splayed to points, each crayoned pale magenta on the vein, centers barely green, white stamens half an eyelash thick, white pollen feet in the air, visible only an inch from the eye. The buds are tight pink dots, slightly gray, sand-grain small. Alone they'd be invisible. They grow in clusters, three or four rising frrom a claw of six petals, green and spiked as cosmos seeds, opening like orange slices around the straight, slightly furred stem. Doretta Cornell RDC Review for Religious KATHLEEN MCALPIN Conversion: A Summons from the Word of God All conversion happens through a summons from the Word of God. There is an intensity about the word summons ("called with authority or urgency"l) that heightens it beyond a simple call. It poises us to respond. In this instance the summons calls us to a journey of conversion. God's Word comes to us in special moments and in ordinary and unlikely places. The word of God comes in Scripture. It summons us as a personal and communal call to encounter the Mystery of God. The gospel readings abound in calls to deeper faith and more confident hope and to ever effective love of God, neighbor, and all creation. The word of God is God's self-communication, God's love.2 The ultimate word of God's self-communication is the paschal mystery--the life, death, and resurrection of Jesus Christ--a mystery that remains in God's ongoing self-communication. The Letter to the Romans assures us that God's love is poured forth in our hearts (Rm 5:5). We know this mystery as grace, a pers6nal encounter with God. Grace is the word of God, the self-gift of God, telling us of a God with us and3'br us.3 Kathleen McAlpin RSlVl works with theological students at Regis College in its integration-for-ministry and spiritual-direction programs: Regis College; 15 St. Mary Street; Toronto, Ontario; M4Y 2R5 Canada. January-February 2002 conversion process . 40 McAlpin ¯ Conversion The Word of God in Ordinary Places How does the word of God have its origin in natural events and forces? The movie Chocolat offers a good example of how conversion comes in ordinary and unlikely places. For the inhabitants of a storybook town in France, conversion comes in the form of the stranger who opens a chocolate shop. This myth is set in a sleepy but rigidly conservative village in southern France in 1959. Vianne, a young woman of multiethnic background (Latin American and French) arrives in town, her young daughter in tow, hoping to establish a chocolate shop using some secret Mayan chocolate recipes with strange mystical properties, recipes handed down to her by her mother. Vianne has a great compassion for people and a capacity to listen to them. She becomes a catalyst for change. For some in the village, she becomes a healing presence. In others' eyes, however, because she does not share in the Jansenistic spirituality of the Catholic community, she appears scandalous and represents temptation. The word of God has summoned Vi~nne to conversion--in her relationships with the townspeople, through her involvement in the joys and sorrows of the lives about her, and through love. For Vianne also finds love and support in Roux, yet another stranger, whose arrival in town is a further catalyst for conversion not only for Vianne but also for the townspeople. The word of God comes from love. It calls people to love. The word of God came to me in a similar way. At a liturgy at Romero House, a center for refugees in Toronto, I met a refugee couple from Uzbekistan, a country of the former Soviet Union, near Afghanistan. They left because of the extreme religious and political persecution they suffered. Circumstances forced them to leave their two teenage daughters behind. They hoped to bring them to North America soon after their own arrival, but were unaware of all the protocols involved. They now realize they may have to wait for more than a year--if the plan works at all. The deep empathy I felt was a call to be in prayerful solidarity and close community with this couple as they wait in their political dark night. As we prayed at Mass, their presence, their story, haunted me. I united with them as whispers of translation occurred between them during the liturgy. The word of God comes to us in the everyday world of our relationships, in society, and in the mystery called church. The Review for Religious summons to conversion comes in the word of God: from a friend asking for prayers during struggles, in the news of family grief, in the snow falling on cedars, in the call to be patient with an irritating person, in delight at the sun breaking through darkness, in the efforts of racial reconciliation, in the call to reuse and recycle, inthe faith exerted in a trial of doubt, in the hopeful efforts of a community trying to respond to the reign of God. The summons is God's self-communication that reveals what we love. The summons to conversion is a call to find God in all things, and to fall forever in love. "Nothing is more practical than finding God, that is, than falling in love in a quite absolute, final way.''4 In finding God, in falling in love, our lives hope to be changed in a permanent way. In times of doubt and anxiety, we may have many questions about the darkness or seeming nothingness of the world, and the powerlessness of our lives. In times of hope and joy, we often find it simple to seek and to know the living God and discern our response to God with full hearts. In other words, "what you are in love with, what seizes your imagination will affect everything. It will decide what will get you out of bed in the morning, what you will do with your evening, how you will spend your weekends, what you read, who you know, what breaks your heart, and what amazes you with joy and gratitude. Fall in love, stay in love, and it will decide everything." s What or whom do we love? What seizes our imagination as women and men, as religious, in the church, in the world? What gives us hope in our relationships and in our decisions? Falling in love is more about relationships than it is about issues or agendas. We are seekers of God on a mission. Our God is a living, loving God. Our mission is the dream of God, the reign of God. Our very lives reveal what we have found and with whom we have fallen in love. In grace, a living and loving God is present with us when our hearts are encouraged to respond in trusting relationships. God is with us when our hearts are broken over the unending wars and disasters that envelop our world, the universal suffering of women and children, the oppression of the Our mission is the dream of God, the reign of God. January-February 2002 McAlpin ¯ Conversion earth, and the prejudice regarding those who are "other" by race or culture, poverty or status. God is with us and for us as we endure personal grief with our families and friends. Grace abounds in sorrow and in the amazement of love. God embraces us as we embrace others and our own conversion in the unfolding events of our daily life. Conversion in the Experience of Religious Life The history and the wisdom of our Christian tradition have led us to believe that the only reason for religious life is the experience of God. This experience can come through other forms of life, and ~o there is wisdom in being mutually supportive in our search for the living God. We search for this mystery explicitly in relationships with associates and partners in ministry. This can be done only with oil in our lamps. In her recent book Finding the Treasure, Sandra Schneiders reminds us that religious life is about our quest for God. Our life is about the "one thing necessary":6 being in a loving relationship with God, living our sorrows and joys in the embrace symbolized by the religious vows. As I understand it, the early vow formulas of religious were simpler. Women and men dedicated their lives to the love of God and neighbor and professed this love in one vow. For almost a thousand years, the vow for this self-donation-in- love was "ongoing conversion of life." This vow was a deepening of the first call to conversion, baptism. .Religious life has always been influenced by developments in the world community. By the high Middle Ages, the centuries-old practice of special dedication to God as hermits or cenobites was being carefully studied by Scholastic theologians. They focused especially on three principal practices that had long been identified with that special dedication: celibacy or chastity, poverty or unpossessiveness, and obedience or consciously seeking God's will in one's life. Some of this study went into much detail, sometimes enough to distract people from the original intent of their dedication, namely, seeking God exclusively or following Christ closely. Consecrated life itself came to be thought of and ceremonialized as the life of the (three) vows. For almost eight hundred years now, most orders and congregations have expressed their consecration in terms of those vows. In the early history of Review for Religious the Sisters of Mercy, a fourth vow, service, was included--a vow to care for the poor, the sick, and the uneducated. Similar modifications have occurred in other congregations. Over time the idea of the ongoing conversion of life was lost in some communities of religious life. Or was it? Ongoing Conversion Religious life is an ongoing drama of individual and communal experiences of conversion. Most religious have had numerous experiences summoning them to conversion. They have known the limitations and graces of ministry, personal prayer, friendships, deaths in families and communities, political struggles, retreat experiences, natural disasters, personal and community griefs and joys. In communal conversion they have known the power of the whole gracing them with more ene.rgy than any individual could have imagined. They have experienced a call to a deeper awareness of the connection between Christ and the cosmos. They have known chapters calling for renewed faith in the paschal mystery. They have experienced charisma and resistance in this continuing mystery. Each event summons a response to new life. The life, death, and resurrection moments of our lives continue to reveal the life, death, and resurrection of Jesus, the Christ. An early example of my particular experience of this mystery was the use of the word justice in our community. It was quite a political term in the 1960s and early 1970s; born of revolutionary stands, it was quite controversial. At a 1975 prechapter meeting, a vote was taken on the issue. By the grace of God, the acceptance of justice as a topic slipped through by a narrow margin. It was a resurrection moment: the chapter document was ritled "Mercy Looks at Justice." More than twenty-five years later, we gathered to reimagine a new justice structure. It is clear now that justice is not a peripheral issue, but rather the heart of the matter for us. Justice is the very term for the slow, developmental process of conversion in our life of faith. The paschal mystery is interwoven with the conversion of the community. Our current chapter is calling us, as women of the church, to ongoing conversion at the very roots of the spirituality of .~anuary-February 2002 McAlpin ¯ Conversion religious life. We are called to our own conversion as we face the concerns of the earth: multiculturalism, racism, solidarity with the poor. This call comes from no other source but the Source of life, of wisdom, of sophia. Our response connects us with all the religious figures who have gone before us; through them we seek courage and grace. The Spirit of God desires integrity of word and deed even more than we do. We are called and graced--and we are limited by our own weakness--to renew the very structures of our community with the wisdom of justice. Conversion is initiated by God and given as gift. A gift presumes a giver, and for persons of faith the giver is ultimately God. The initiative, the invitation, the summons to conversion is with God. Simply stated, conversion is the movement away from evil and toward good or from one good to a greater good. We trust that through discernment we will learn how to move away from such evils as racism and consumerism and grow in appreciation of all creation and of other cultures, grow in compassionate and just relationships in society and with creation. Three images found in theologies of conversion are helpful when reflecting on a desire for conversion: conversion as God's flooding of hearts through the Holy Spirit, conversion as the awakening of the gifts of the Spirit, and conversion as the loving, compassionate life of Jesus. All three images lead to radical religious conversion of Christian conscience, which ultimately leads us to the loving compassion of the life of Jesus. 44 God Flooding Our Hearts Bernard Lonergan uses the image of God's love flooding our hearts through the Holy Spirit given us in Christ (Rm 5:5).7 He considers conversion as the heart of the Christian life. Conversion, through the work of the Spirit, enables persons to make new judgments and decisions and to .move beyond established horizons into new horizons of knowing, valuing, and acting. Conversion transforms and affects all relationships. "It is not merely a change or even a development; rather, it is a radical transformation on which follows, on all levels of living,~ an interlocked series of changes and developments. What hitherto was unnoticed becomes vivid and present. What had been of no concern is a matter of high import. So great a change in one's Review for Religious apprehensions and one's values accompanies no less a change in oneself, in one's relations to other persons, and in one's relations to God." 8 These changes can be dramatic or slow, intimate but never solitary, concrete and communal, dynamic and ongoing.9 This is consistent with our experience as a community of faith and of the reflections of many of the people encountered in ministry. Conversion "can happen to many, and they can form a community to sustain one another in their self-transformation, [to] help one another in working out the implications and in fulfilling the promise of their new life. Finally, what can become communal can become historical. It can pass from gen-eration to generation. It can pass from one cultural milieu to another. It can adapt to changing new situations, survive into a different age, flourish in another period or epoch." 10 This conviction about conversion engenders hope in current experiences of communal conversion--as a community, among our associates, and with our collaborators. We trust that this grace influences all those in relationship with us from one generation to another. Conversion is initiated by God and given as gift. Awakening to God The second image of conversion is the awakening of gifts of the Spirit that challenge relationships to be mutual and courageous. Awakening is the empowerment of the Spirit of Wisdom. Sophia releases the capabilities of giftedness in the individual and in the communal experience of conversion. Elizabeth Johnson places empowerment and relationships central to her understanding of conversion: "A permanent process of both turning away and turning inward--turning away from all that intellectually, morally, and spiritually keeps one mired in abusive relationships characterized by domination, inti~nidation, fear, or dishonesty and turning toward the unlimited grace of God ever calling us to relationships characterized by mutuality, respect, courage, and truthfulness." ~ January-February 2002 McAlpin ¯ Conversion In this image, conversion is empowerment and affirmation of one's strength and responsibility. It is rooted in women's experience of an excess of self-denial in following the call to conversion. Conversion is the movement toward the discovery and appropriation of the potential gifts within an individual, group, or society. As women of the church, we are summoned to discover the gifts necessary to be converted in solidarity with the poor, to value multiculturalism, to eliminate racism, and to act in harmony with all of creation. Our summons is a word of God calling us to appropriate our gifts in the name of Christ for the sake of the reign of God. The Loving, Compassionate Life of Jesus From the conversion experience of Thomas Merton, it is clear that Christian conversion reorients a person's whole life to the truth, value, love, and experience of God as brought to us in Christ. The fruit of conversion in the life of Merton was a transformation of conscience to loving compassion. As Walter Conn says, "the personal measure of Christian living, therefore, is the conscience which has experienced a Christian conversion at once cognitive, affective, moral, and religious. Only a person thus converted is fully and concretely sensitive to the loving life of Jesus. In Merton's life we discovered again the fundamental gospel truth that lies at the heart of Christian tradition: The radical religious conversion of Christian conscience finds its fullest realization in loving compassion--the self-transcending perfection of human empathy and justice. In its total surrender such religious conversion radically relativizes the moral autonomy of Christian conscience." 12 As followers of the gospel, we are summoned to a life of self-transcendence lived in a life of empathy and justice. In the life of Merton, we see that contemplation liberates the conscience for conversibn. Self-transcending love is found to be at the heart of the holistic development of the converted Christian. The fruit of conversion is compassion born of reflection on the life of Jesus. In community we hear of many who are willing to surrender to the needs of the others and thus be a part of the struggle for world freedom. The mystery of Christ is seen through contemplation of suffering and through reflection on the cross Review for Religious and the resurrection of Christ. Though we retain the freedom to refuse God's summons, any movement toward conversion is already the movement of God's grace within us. As I listen to stories in ministry, I frequently hear of how people are changed through events not of their own making, through persons and situations that were beyond their control. Conversion is grace. Conversion as Grace In Sacred Scripture we see grace offered in the prophetic calls to repentance and intimate love. John the Baptist made such calls, and, of course, Jesus did too. In Mark the first words of Jesus are a proclamation of the good news and a call to conversion: "The time is fulfilled and the reign of God has come near. Be converted and believe in the good news" (Mk 1:15). Matthew speaks of "seeking" God, or the reign of God, as the beginning of conversion. Jesus may have sought this experience at his baptism: "Jesus was not renouncing his sinfulness, but was taking his place with all those in. Israel who were saying: 'We are ready, Lord; please make this the moment of your Messianic salvation.'" ,3 In this, Jesus may have been responding to a call to a kind of conversion: "Jesus' experience at his baptism, so far as it can be recovered from the gospel records, seems in many respects akin to the effects of a sudden conversion. There was a sudden and intense personal experience of God. There was a new awareness of personal status with God, a call to a new way of life and acceptance of that call. There was, in fact, a reorientation of his whole personality.''14 Such an experience of God can have a transforming effect on a person's life.'5 While contemplating his baptism, Jesus heard the Spirit of God assuring him, "You are my Son, the Beloved; with whom I am well pleased" (Lk 3:22). Through this prayer, Jesus experienced an unconditional acceptance of God. Grounded in this religious experience, Jesus reorganized his life for the sake of Matthew speaks of "seeking" God, or the reign of God, as the beginning of conversion. January-February 2002 McAlpin ¯ Conversion the .reign of God. He moved from one way of living to another: "He gave up an earlier aiad long-standing way of life as no longer satisfactory, in order to take~ up a new and perilous way of life that now seemed to him imperative.''16 Through the conversion at his baptismal experience, Jesus turned to his mission of public ministry by affirming the reign of God. Elaine Wainwright notes that the reign of God is "the just and righteous purpose of God for all humanity.''~7 She says that after his baptism Jesus continued the mission of announcing this vision of God, which entails hearing, understanding, and doing God's word (Mr 13:23). Jesus enfleshed this vision in his compassionate encounters with those considered least (Mt 25:40).18 Called to a prophetic role, Jesus proclaimed a confidence in God's activity and lived within the reign of God. Jon Sobrino describes his acts and gestures: "His most fundamental gesture is taking sides with human beings in a concrete situation where the existing political religious structure has dehumanized people . Jesus does all he can to concretize and make present real love as the quintessence of the kingdom." 19 The story of the Canaanite woman illustrates a conversion in Jesus' public ministry (Mt 15:21-28). This woman is an ethnic and religious outsider in Israel. She pleads with Jesus for mercy for herself and healing for her daughter. At first Jesus does not respond to her; he understands his mission to be to the Israelites. The disciples, lacking understanding and compassion, want Jesus to get rid of her. Persistent, she continues to appeal to Jesus for help. As he listens to her, he is moved to enter into deeper discussion and uses a familiar parable to oppose her request. He refuses her plea for help with the image of the family's bread not being meant for dogs. Picking up on the image, the woman asks for crumbs from the master's table, thus boldly claiming a share in the reign of God that Jesus proclaims. Jesus is moved by her faith and expands the boundaries of his ministry to include the Gentiles. And so it is that Jesus, through dialogue with an outsider and a woman, sees his God-given mission changed to a greater inclusiveness. This decision of compassionate love comes from a summons through relationship. God is revealed through-others. In relationships we know and experience God. In his relationship with the Canaanite woman, we see Jesus Review for Religious emotionally engaging the spirit of the woman as she challenges his position. He realizes that he has to be responsible to this new interpersonal relationship. His decision is a moral choice within a sociopolitical and religious setting. His discernment is based on a wider understanding of the reign of God. This story gives evidence that even Jesus had a kind of conversion upon receiving a word-of-God summons through someone else's plea for mercy. The Principle of Conversion When we engage in a life of merciful love, when we place ourselves in situations where we work for and develop relationships with others, such relationships begin to include compassion. As this compassion deepens, it leads us to a greater justice. When systems and strategies meet an impasse, we are led into the deeper mystery of Christian love. Conversion to mercy is not primarily about doing specific works. It is an attitude, a horizon of being, or what Jon Sobrino calls a principle. The "principle of mercy is a fundamental attitude at the root of every human interaction," which then "affects all subsequent interactions." The principle of mercy "becomes justice" by engaging all levels of energy: intellectual, religious, scientific, and technological.2° Mercy animates a conversion that leads to changes in relationships, changes in thinking, acting, and believing. Sobrino learned an amazing truth through the martyrdom of his brother Jesuits and the women who worked with them. He now believes that nothing is as "vital in order to live as a human being than to exercise mercy on behalf of cn~cified people, and that nothing is more humanizing than to believe in the God of Jesus.''21 The exercise of mercy becomes a quality of being in all who engage in merciful justice. In discerning mercy as justice, we are summoned to share in the life of the Word of God, to fall in love, and, through ongoing Christian conversion, to live forever. Notes Gage Canadian Dictionary (Toronto: Gage Publishing Co., 1983). Karl Rahner, Foundations, trans. William V. Dych (New York: Seabury Press, 1978), p. 127. January-February 2002 McAl~in ¯ Conversion 3 Karl Rahner, Nature and Grace (New York: Sheed and Ward, 1963), pp. 24-26. 4 Attributed to Pedro Arrupe, superior general of the Jesuits from 1965-1983. s Attributed to Pedro Arrupe. 6 Sandra M. Schneiders, Finding the Treasure (Mahwah: Paulist Press, 2000), pp. 37-39. 7 Bernard J.E Lonergan, Method in Theology (Toronto: University of Toronto Press, 1971), p. 105. 8 Walter E. Conn, Conversion: Perspectives on Personal and Social Transformation (New York: Alba House, 1978), p. 13. 9 Conn, Conversion, p. 45. 10 Conn, Conversion, p. 45. 11 Elizabeth Johnson, She l.Vho Is: The Mystery of God in Feminist Theological Discourse (New York: Crossroad, 1993), p. 64. 12 Walter E. Conn, Christian Conversion: A Developmental Interpretation of Autonomy and Surrender (New York: Paulist Press, 1986), p. 268. 13 Demetrius Dumm, Flowers in the Desert: A Spirituality of the Bible (New York: Paulist Press, 1987), p. 28. ~4 Donald Gray, "Was Jesus a Convert?" Religion in Life 43 (Winter 1974), citing Hugh Montefiore, Awkward Questions on Christian Love (Philadelphia: Westminster Press, 1964), p. 449. ,s Conn, Conversion, p. 215. 16 Gray, "Was Jesus a Convert?". p. 449. ,7 Elaine Wainwright, "The Gospel of Matthew," in Elizabeth Schiissler Fiorenza, ed., Searching the Scriptures: A Feminist Commentary (New York: Crossroad, 1994), p. 636. ~8 Ibid, p. 637. 19jon Sobrino, Christology at the Crossroads (New York: Orbis Books, 1978), p. 92. 20 Donald L. Gelpi SJ, The Turn to Experience in Contentporary Theology (New York: Paulist Press, 1994), p. 134. 21 Jon Sobrino, The Principle of Mercy: Taking the Crucified People from the Cross (New York: Orbis Books, 1994), p. 10. Review for Religious STEVE WLUSEK Seminary Formation and Lonergan's Conversion Theory i~arpe~P diem! Seize the day! Make your lives something ~ remarkable!" With these words Robin Williams's char-acter in the movie Dead Poets' Society begins to inspire his students not to just go through the paces of the educational system, but to make something of their time in school and of their very lives. He evokes their conversion from apathetic docil-ity to active participation in their own education. At turning points such as this, people begin to discover their own identity and mission. Bernard Lonergan's theory of conversions can illu-minate such personal development, anyone's, but here my focus is on seminary formation. Lonergan identifies four main conversions in life: moral, affec-five, critical moral, and religious.1 Each of these conversions opens people to a deeper awareness of their true self and brings about greater self-transcendence, allowing true relationships to develop with other people and especially with God. Lonergan bases his theory of conversions on the concept that everyone is self-cen-tered to some degree and that everyone's growth must begin from that point.2 From my perspective of ministering to many people in both parish and seminary, I have seen a number of degrees of self-centeredness. Steve Wlusek, a diocesan priest, is a faculty member of his diocese's St. Peter's Seminary; 1040 Waterloo Street; London, Ontario; N6A 3Y1 Canada. January-February 2002 Wlusek ¯ Seminary Formation A brief description of these conversions of Lonergan's will, I think, elucidate the validity of his theory for the ministry of seminary formation. Lonergan defines conversion as a fateful call to a dreaded holiness, an about-face by which we move into a radically new horizon, a personal entrance of God into our life and history, a communication of God to us.3 A person's con-version does not just happen; rather, it is a fundamental choice: "Conversion is a change of direction and, indeed, a change for the better. One frees oneself from the unauthentic. Harmful, dangerous, misleading satisfactions are dropped. Values are apprehended where before they were overlooked. Scales of pref-erence shift."4 Moral conversion is "choosing value as the criterion of one's life.''s In undergoing this form of conversion, one realizes that there is more than oneself that needs to be protected and respected. One's sensitivity is changed from wanting one's own life to be fair, to wanting justice for others and realizing that one has an obligation to work toward providing that justice. Moral conversion, therefore, is an impetus to move outside of oneself, which stretches that self to becoming other-conscious. Lonergan likens affective conversion to falling in love. Whereas moral con-version moves a person to be concerned for the well-being of others, affective conversion arouses one to be so moved regard-ing the other's well-being that one's entire orientation shifts to a concern which is expressed in action. Affective conversion involves not only the possibility of committing oneself to a course of active servi~e of another, but also the ability to execute that decision over the long haul.6 Lonergan identifies critical moral conversion as changing one's standard for personal orientation. Those who undergo this conversion come to a healthy sense of the sacred within themselves. They do not need to look somewhere else beyond themselves to discover what is real or valuable; they accept the validity of their own judgment. During the gradual process of their personal development and their prudently increasing autonomy, they reach a crucial point. They discover that their own judging and deciding affect them no less than the objects of their judgments and decisions. They realize that they are respon-sible for what they make of themselves, and that their choices are crucial in the process of becoming authentic persons.7 Review for Religious Through religious conversion, one falls in love with God and surrenders oneself completely to God. This conversion moves one to live with this attitude: "Whatever you want for me, God, I want it too." Lonergan portrays the one who has been trans-formed through this religious conversion as being "a subject in love, a subject held, grasped, possessed, owned through a total and so an other-worldly love.''8 Religious conversion creates a basic consciousness that enables one to appreciate all as gift from God. This consciousness impacts how one views oneself, one's situation, and one's role in the human condition.9 In mov-ing out of oneself to embrace God in religious conversion, then, one also lovingly em-braces other people, sensing their Beloved dwelling therein. Lonergan's theory of con-versions can have constantly renewed application, for the Christian life is one of ongoing conversion, with people's lives seldom following his theory once and for all, neatly, step-by-step. Ongoing conversions, relevant as they are for people in general, are relevant also for seminar-ians and those who assist in their discernments on their path toward the priesthood. Using composite portraits of three sem-inarians, I hope to show how Lonergan's theory may be of help. The first of these three, John, had a sense of conversion at around the age of twelve. He had for several years been a server at parish Masses and had a deep admiration for his parish priest. John saw in him a man of Eindness and deep faith and love for God. As John served at the altar with this priest, and watched him minister, he came to a growing awareness that he wanted to be a priest just like his pastor, dedicating his life to serving God. His parents were eager about the prospect of their son becom-ing a priest. John entered the minor seminary at age thirteen. John has completed his college studies and is now studying the-ology in the major seminary. Although John is ardent in his prayer and during liturgies, he seems deficient in some of his relationships. He comes late for class and other formation group Lonergan identifies critical moral conversion as changing one's standard for personal orientation. January-February 2002 Wlusek ¯ Seminary Formation events, and he shows little respect for his peers. He and a friend from his hometown talk exclusively to each other at meals, ignoring the other seminarians nearby. Lonergan's theory reveals that John may have experienced a moral conversion, which set him on the path to serving God as a priest, but he still seems to need an affective conversion so as to have much more respect and compassion for others. Peter, another seminarian, was very much involved in his parish before entering the seminary. He experienced conver-sion through youth retreat weekends, which seemed to change his life. Since these weekends, he has served in many ways through his parish youth ministry: visiting nursing homes, vol-unteering at a soup kitchen, and packing boxes in his local food bank. In his seminary activities he does tremendous service at his field-education placement. His supervisor reports that he is looked up to by everyone at the center and that the physically challenged people he works with look forward to his visits with them. Although all of this is true and highly commendable, Peter's behavior in the seminary community is less than could be desired. He forgets his duties to read or serve at Eucharist, he gives people who disagree with him the silent treatment, and he snubs those who are not in his select group of friends. Peter seems to have undergone moral and affective conversions: he has been moved to work for the care of others and for justice towards them. Peter, however, has compartmentalized this awareness; it pertains only to those outside his immediate com-munity. He is eager to go out of the building to do outreach, yet he fails to recognize opportunities for outreach right in the hall-way where he lives. The third seminarian, Mark, entered the seminary after graduating from university and working in a respected career for several years. While engaged in this career, which involved help-ing others, he came to a realization that what he was doing was not enough. Even though he was helping pgople, he felt he could help them only materially. He came to understand deeply that God was calling him to use his intelligence and ability to help people not only materially but spiritually. Currently, in the seminary, Mark quietly serves others and looks after the needs of sick seminarians and those overly stressed by their studies. He does so in a quiet manner, seeking no recognition or praise. He Review for Religious goes to his parish field-education placement eagerly, seeing an opportunity for the kind of service to which he feels God is calling him. While others complain around the meal table about the food or about the workload they are under, never is "heard a discouraging word" from Mark. He has lived on his own and has done plenty of work in his former career. In the chapel he is often found in prayer or reading books from the spiritual masters. Mark is a man of self-assuredness, maturity, and desire for God. He seems to have undergone moral, affective, and crit-ical- moral conversions. I believe that Mark and the other semi-narians mentioned have experienced different degrees of religious conversion as well. All of them, however, still need further growth toward a complete yes to God (as we all do). Understanding the level to which seminarians have under-gone these conversions is crucial in the role of seminary for-mation. Part of the role of seminary formators is to discern, with other faculty members, candidates' readiness to progress further in the formation program. Lonergan's theory of con-versions can help tremendously in this work. Awareness is the first step towards action. By being more aware of the levels of seminarians' conversion, we will be able to identify areas in which we can help them grow. The saying that "faith is caught and not taught" is good to remember when reflecting on our seminarians' conversions. It is not simply the teaching of the-ology that will evoke a personal about-face. We need to foster various circumstances wherein conversion may be experienced: in supportive and nurturing encounters of spiritual direction, in open and mutually respectful formation-group dialogues, in teaching filled with dynamism and conviction, in field education and theological reflection which help students reflect on the needs of people in their community, in experiences of working with the poor, and in celebrations of liturgies that are inspiring and affectively moving. The teacher in Dead Poets' Society took seriously his respon-sibility to motivate his students to make their lives remarkable. Through the insight gained from Bernard Lonergan's theory of conversions, we can appre.ciate in a new way our role in priestly formation to discern the status of candidates' conversion life and to present them with opportunities for deeper conver-sion, so they can make of their lives what they were made for. January-February 2002 Wlusek ¯ Seminary Formation Through these experiences of faith, nurture, and co~nmunity, seminarians will be able not only to come to deeper conver-sion, but to embrace more fully their true identities in union with God. Notes 1 Bernard Lonergan, Method in Theology (Toronto: University of Toronto Press, 1990), p. 238. 2 Walter E. Conn, The Desiring Self(New York: Paulist Press, 1998), p. 67. 3 Lonergan, p. 113. 4 Lonergan, p. 52. s Conn, p. 118. 6 Conn, p. 121. 7 Mary Kay Kinberger MSC, Lonergan on Conversion: Applications for Religious Formation (New York: Peter Lang, 1992), p. 38. 8 Lonergan, p. 240. 9 Kinberger, p. 46. January January blizzards on the heels of Christmas. Winter grips the snow-encrusted land with the iron determination Grandma whipped egg whites into stiff miniature Alpine peaks. The time of rushing has passed. No birds sing joyously. Nor do dogs bark with gusto. Last year's wild roses have long gone into seed. It is a season for me to listen: maybe to a heartbeat, an old man fingering his worn beads. Or, in my moments of stillness, hear the whisper of the Epiphany Child inviting me go out into the cold and visit those who are old, grieving, sick, and forgotten. Richard Heatley Review for Religious PATRICIA ANN LAMOUREUX AND PAUL ZILONKA The Workers in the Vineyard: Insights for the Moral Life Bracelets with the letters WWJD are popular these days. They are meant to remind the wearer and others to keep asking What Would Jesus Do? This practice assumes that we can fairly quickly see or reason to what Jesus would do in response to the moral dilemmas of life in 2 lst-century America. It ought not surprise us that these bracelets are promoted more by evangelical groups than by those who take more seriously the challenge of modern biblical exegesis and hermeneutics. In light of the Second Vatican Council's call to develop moral theology in accordance with the biblical vision, Catholic moral theologians have given the relationship of Scripture and ethics increased scholarly attention.1 Increased knowledge, however, has led to greater appreciation for the complexity of the task. Although constructive proposals for relating Scripture and ethics are still only being tested, many people nowadays are better prepared to avoid facile answers and improve inadequate ones. In this essay we try to discern ethical implications of the parable about the workers in the vineyard (Mt moral insight Patricia Ann Lamoureux teaches moral theology and Paul Zilonka CP teaches Scripture at St. Mary's Seminary and University; 5400 Roland Avenue; Baltimore, Maryland 21210. ~tanuary-February 2002 Lamoureux and Zilonka ¯ The Workers in the Vineyard In Galilee at that time, there were three types of relationship pertaining to work: patronage, exploitation, or cooperation. 20:1-16). The story disconcerts many people's sense of jusfce. We undertake this task with recognition of the danger of selecting one text from "a rich symphony of literary forms . . composed of a chorus of voices speaking out of a variety of historical and cultural contexts and a number of theological perspectives and addressing a broad spectrum of moral questions.''2 While focusing on the vineyard parable, we are not attempting to reduce this "rich orchestration" to a "simple melody line.''3 Nor are we suggesting that this story somehow contains all that Scripture has to say about morality in general or justice in particular. We approach the parable in three steps: (1) investigating the original set-ting and meaning of the parable (the exegetical task); (2) assessing how to appropriately employ this parable within the various levels of moral reflection (the methodological task); (3) interpreting the meaning of the parable for our contemporary situation (hermeneutical task).4 Let us begin with the parable: For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. After agreeing with the laborers for the usual daily wage, he sent them into his vineyard. When he went out about nine o'clock, he saw others standing idle in the marketplace, and he said to them, "You also go into the vineyard, and I will pay you whatever is just." So they went off. When he went out again about noon and about three o'clock, he did the same. And about five o'clock he went out and found others standing around, and he said to them, "Why are you standing here idle all day?" They said to him, "Because no one has hired us." He said to them, "You also go into my vineyard." When evening came, the owner of the vineyard said to his foreman, "Call the laborers and give them their pay, beginning with the last and then going to the first." When those hired about five o'clock Review for Religious came, each of them received the usual daily wage. Now when the first came they thought they would receive more, but each of them also received the usual daily wage. And when they received it, they grumbled against the landowner, saying, "These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat." But he replied to one of them, "Friend, I am doing you no wrong; did you not agree with me for the usual daily wage? Take what belongs to you and go; I choose to give to this last the same as I give to you. Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous? So the last will be first, and the first will be last." (Mt 20:1-16) Exegetical Task In this section we explore what the parable meant to the people who first heard or read it. It is possible and even likely that Jesus' original audience, and Matthew's community too, included people of the social class of the vineyard .owner (landholders, merchants, entrepreneurs) as well as employed and unemployed workers. In lst-century Galilee, harvest time in a vineyard was fraught with tension. When the crop was ready, there could be no delay. All hands were needed to bring in the fruit at the peak of maturity. Also, the condition of day labor in the Hellenistic-Roman world was dreadful. The employer of the ancient world was master of his money; he could do with it as he chose. Commonly, employers looked in the marketplace of the city for unemployed men hoping to be hired. The agreement with those called at dawn was for "the usual daily wage" in that agrarian context. These men worked for whatever the employer was willing to pay, usually subsistence wages at the lowest level for a day's work. As the day went on, more laborers were needed. Thus we can understand the repeated excursions of the owner of the vineyard back to the town square seeking extra workers, even as the day waned. These others were promised what was "just," but the amount remained unspecified.5 In Galilee at that time, there were three types of relationship pertaining to work: patronage, exploitation, or cooperation. The January-February 2002 Lamoureux and Zilonka ¯ The Workers in the Vineyard latter would seem to explain the parable in regard to the workers of the first hour and those of the subsequent hours too. They agree to cooperate in doing the work for a stipulated amount, "the daily wage" for the first group and "what is just" for the latter groups. They are day workers rather than those enjoying the pati'onage relationship, which has a more permanent quality. Nor are they being exploited as slaves.6 Yet they grumble when workers hired at the 'end of the day receive the full daily wage. Over the years many people have been upset by the logic of the landowner, startled by what seems to be his "unbusinesslike" behavior. Those hired in the last moments of the workday could hardly have hoped for more than a small fraction of what the first would receive. After all, they had worked so little. The vineyard owner's payments take

Issue 42.6 of the Review for Religious, November/December 1983. ; Revlt!w i:or RELIGIOUS {ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices are located at Room 428:3601 Lindell Blvd.: St. Louis, MO 63108. Re\'lt~w vor REI.IGIOIJS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. © 1983 by REVIEW FOR REI,IGIOIJS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis. MO. Single copies: $2.50. Subscription U.S.A.: $9.00 a year: $17.00 for two years, Other countries: add $2.00 per year {postage). For subscription orders or change of address, write: R~:vtr:w ].on Rl.:l.l(;IOtlS: P.O. Box 6070; Duluth, MN 55806. Daniel F. X. Meenan, S.J. Dolores Greeley, R.S.M. Daniel T. Costello, S.J. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Book Editor Questions and Answers Editor Assistant Editor Nov./Dec., 1983 Volume 42 Number 6 Manuscripts, books for review and correspondence with the editor should be sent to R~-:vlt:w t-on Rt.:tA(;toOs; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. Questions for answering should be sent to ,Joseph F. Gallen, S.J.; Jesuit Community; St. Joseph's University; City Avenue at 54th St.; Philadelphia, PA 19131. Back issues and reprints should be ordered from Rt-:\'t~.:w t-'ou Rt.:l.~;tous; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. °'Oul of print" issues and articles nol published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. Religious Life: The Mystery and the Challenge John R. Quinn This is the address delivered by Archbishop Quinn (of San Francisco) at the annual assembly of the Leadership Conference of Religious Women in~ Baltimore on August 16, 1983. I~ast spring, Archbishop Quinn was named to head the pontifical commission established to facilitate the p~istoral contribution of bishops to religious life in the United States. ' ~" You have honored me by asking that i speak With you. For the Church recognizes in your lives as religious the continuation of the poverty, the chastity, and the obedience of Christ. What is more: in and through your lead.ership, thousands of your sisters are in this rbom with~us this morning, present through the care you have for the consistency and holiness of their unique form of Christian living, and present because of their choice that you should bear the profoundly sacred responsibility of leadership amon~ the~m. It is no light burden that you carry. The future and the integrity of American religious life lies greatly under the influence of your own liyes: your own union with God, your own humility and integrity, your courage and vision will tell historically upon your communities. The mystery of your lives is inextricably bound up with the mystery of the lives of the sisters whom you love and whom you serve in this ministry. I.t is finally one mystery: a form of life in which Christ is followed with such intensity and at such a level of renunciation that to follow becomes to imitate him concretely and historically in his chastity, his poverty, and his obedience even to the death of the cross. The gravity and the demands of this leadership of communities towards a life of holiness would be hard to exaggerate. That is why you honor .me by asking me to speak with you about it. I know that you have asked me to b~ with you today because the pope has appointed me Pontifical Delegate to head a special commission of three 801 11119 / Review for Religious, Nov.-Dec., 1983 bishops whbse task ist9 foster the pastoral service bishops are to offer Ameri-can religious. In a lengthy interview that many of you have read, I have already commented upon'this appeal of the Holy Father to the bishops and on the constitution of a joint group of bishops and religious. Rather than repeat those remarks I should like to extend them, but only in the context of the mystery of religious life'andthe history of American religious over the past twenty years. ~ You know that I am n.o expert in these matters, but what I think, I put before you as an i~nvitation to youi~ own reflections. I hope ,that these remarks will ~mplify several important subjects touched upon in the interview. My reflections then, fall into four parts: --The vision which the Church possesses of religious life --The Paschal MYStery as religious have experienced it in the past twenty years --The papal appeal to the bishbps of the United States --The papal charge to this Episcopal Commission with its Committee of Religious. The Vision, Which the Church Possesses of Religious Life ~, I make n'~ apologies for beginning with the call that the Church recognizes as yours. It alone provides the context or the horizon in which an, y other aspect of religious life can be evaluated or discussed. It is not that religious alone are called to holiness. You know that all Christians are called to holiness. But religious are called to that holiness which consists in a total consecration to God expressed in the unique continuation and embodiment of his life of poverty, chastity and~obedience: not to copy it, but to imitate it--that is to transpose it into the situation of the twentieth .century--so that this form of life would not die within the ChurCh, that it would be a continual reminder to the entire Church, in as public a witness as possible, of the holiness to which every Christian ig ~alled. Not every Christianis called to leave father and mother, husband and wife, children and relatives, to abandon personal property and private career, arid to follow Christ in the direction of one's life as that voice is concretized in the Church and in this given community of disciples. But every ~Christian is called to that detachment and love which give an.absoluie priority to Christ as the communication of God, and the public vows~of religious are. a constant, sacramental reminder of this absolute claim that Christ makes upon us all. Religious life is essentially sac~:amental in the sense that it is an explicit, historical and tangible manifestation of the victorious grace of God emerging to its completion in human signs and actions. And we can never really under-stand it except as sacramehtal. It'is classically true that every human being has to struggle for her integrity, not simply in the sense that a commitment to the truth is' alwayg costly, but in the more basic sense of keeping some consistency, some focus in her life that gives unity to everything else, that makes sense out of'diversity. What is true for the individual is also true of a religious community or a way of life. The Religious Life: The Mystery and the Challenge / 1103 demands~upon your time, the conflicting claims for your attention, are infinite and sometimes irreconcilable. Not that~anyone of them is illegitimate, but that all of them together constitute an impossibility. The expectations in which a religious community lives can be multiple, endless and even mutually contra-dictory. One can feel surrounded and fragmented by their press, wondering at the end of a busy day what was actually accomplished, seemingly more react-ing ~to incessant demands that peacefully moving through them with a cumulative sense of purpose, even beginning to wonder in her darker moments if this way of living has any value or has kept its meaning. A religious or even an entire community can feel eroded, burnt out, because one cannot meet all the demands, and what slips away almost imperceptibly is the vision that makes sense even of the frustration. It is simply imperative for a religious--as ~for any human being with a serious Christian vocation--to have a fundamen-tal focus for her way of life, one that is not negotiable, one in terms of which everything else is negotiated. So the Church over and over again reminds religious what they are for" the whole Church, the vision and the call that is theirs:~you are those consecrated by the call of God to follow C.hrist in the mystery of the Church by continuing his chastity, his poverty, and his obe-dience for the sake of the kingdom of God. It is an enormous gift that is yours, and it is a gift for the whole Church. The P~schal Mystery as Religious Have Experienced It in the Past Twenty Years Sisters, 1 know that these have been hard and demanding years since the Vatican Council. The opportunities have been glorious and the achievements of your communities have been obvious and remarkable--but at what an enormous cost! Let me speak a bit about the history of the past twenty years. One of the staggering parts of this cost over these years has been the, numi~rical diminishment of the congregations of American sisters. Following the direction of .the Council and in obedience to subsequent papal documents such as Ecclesiae Sanctae, enormous efforts were brought to.bear in a sincere and seriously considered move to renew and adapt religious life in light of worldwide cultural transformation and in,the spirit of the Church. Yet .this tremendous enterprise was followed by striking numerical disintegration. Where no~,itiate classes had been thirty, now there were three--if any at all. Convents and institutions were closing all over the nation. The average age of the sisters was going up steadily. Some of the elderly began to fear that there would be no one around to take care of them, while tens of thousands were either leaving or had already left for possibilities and for a future which seemed to them more secure and more promising. You and many other religious may have lived with a sinking sense of :loss as close friends with whom you shared this form of life left. At the same time American sisters were exposed to an unprecedented level of misrepresentation and. attack from both the right and the left. Sisters who had for so long lived as the object of an almost uncritical 1104 / Review for Religious, Nov.-Dec., 1983 awe within ~he Church, now were exposed to two implacable critics:~ shrill accusations that their catechetics were destroying the Church, that their every change was a betrayal of their heritage, that they had become worldly, com-promised women who deserve their own~decline; or from the left came the arched suggestions that religious life could only attract the sexually stunted, the sociall3~ and economically insecure, an unenlightened and declining rem-nant from a dated Church. There are the recent plays-on Broadway that dismiss them as unsophisticated fanatics and some "Catholic~' publications make a practice of continual harping criticism exaggerating every conflict out of all ~proportion. There are circles in which to be a woman religious today is to walk into an atmosphere of the joke half-told, of suspicion or unconscious arrogance, sometimes on the part of clerics, bf the question t.hat waits for no answer, of the unrelenting and constant demand for justification. ~ As in every, o~fier group, priests or lay people, so among religious there arr, no'doubt, some who give foundation for justifiable criticism and concern. But, Sisters,--you who are present here today, and otliers who are not with us at this meeting--you hav~ sustained the cost of these years and nothing you have accomplished, no matter how great and obvious, matches what you hay6 accomplished in living in fidelity to your vocation through these difficult years of tensions from outside sources as well as from internal divisions, misunder-standings, and polarizations. Indeed, many faithful American women reli-gious, and not the least those in positions of responsibility, truly passed through a profound experience of the Paschal Mystery. 1 suspect that this experience has yet to register in all its valence within the reflection of American religious. You will find any number of works that counsel religious to count their gifts and number the aptitudes they bring to the Church. This 'is certainly sound advice. But there is very little written about the collective experience of entering into the rejection and humiliations and loss that configured many of you with the Passion--and even less about how profound a fulfillment this experience is of the vocation that is yours, the public witness to the whole Church of the life and de~tiny of Christ.' . When Victor Frankl reflected upon the horror of hi~ experience "of Auschwitz and Dachau, he summarized his own survival with a single line from Nietzsche, that those who have purpose and vision can bear with alrriost any manner of existence: "The person whohas a why to live for, can bear with almost any how.''2 There is a clear and profound sense~of identity in many American religious born of prayer, faith, and a~deep love for the Church, which has enabled them to live through these years of deflated expectations and even searing personal disappoinment. And that identity lies with their configuration to Christ. The great Saint Mechtild of Magdeburg, speaking of a single person, wrote what hasobeen the history of a number of religious con-gregations during thesepast twenty years: ~God leads his chosen children on extraordinary paths. This is an extraordinary path Religious Ltfe: The Mystery and the Challenge A noble road And a sacred way. Go~d himself has trod it.-~ And so it is true that these years, difficult though they have been, have been rich in their accomplishments and productive as religious community after religious community, responding to the challenge of the Council, moved into structures that were more lifesgiving and into more mature forms of commu-nity. In many ways over these years, American women religious found them-selves coming of age, an experience of resurrection. Many American women religious have deepened their lives of prayer, their social compassion for suffer-ing and exploitation, their sense of the international mission of' the Church. Granted that all this is true, still the question must be asked: What is the soui'ce of this new depth if it is not both the Church from which the challenge cam~, and what American women religious have endured and suffered during these twenty years? Our experience of the Resurrection emerges from the experience of the Passion. The life of authentic Christians has always combined them: ". that 1 might know Christ and the power of his resurrection and may share his sufferings, becoming like him in his death, that~if possible I may attain the resurrection from the dead" (Ph 3:10-11). That is why l, believe it is excessive to see in the present, as some do, "the cluster of the signs of breakdown in virtually all communities." It is my conviction that. we must keep clearly before our minds the great and moving words of Pope John XXHI'~at the opening of the Council: In the daily exercise of our pastorai office, we sometimes have tO listen, much to our regret, to voices of persons who, though burning with zeal, are not endowed with too much sense of discretion or measure. In these modern times they can see nothing but~, prevarication and ruin. They Say that our era, in co.mparison with past eras, is getting worse, and they behave as though they had learned nothing from history, which is. nonetheless, the teacher of life. They behave as though ~t the time of former Councils everything was a full triumpl~ for the Christian idea and life and for proper, religious liberty. We feel we must disagree with those l~rophets of gloom, who are always forecasting disaster, as though the end of the world were at hand. In the present order of thi,ngs, Divine Providence" is leading us to a new order of human relations which, by humanity's own'efforts and even beyond their very expecta-tions, aredirected toward the fulfillment of God's,superior and inscrutable designs. And everything, even human differences, leads to the greater good of the Church.4 Certainly, then, the "numerous defections and decreasing n~mber of new members" cannot be denied.5 But if you understand religious life as this pro-found imitation of Christ and share the ma'rvelous vision~of faith articulated by Pope John; then rejection or abandonment or crisis or pain or threat a?e just a breakdown, but also for those who live by faith a more profound entering into the meaning and identity of religious life. Juliana of Norwich put it very simply: "So was our'Lord Jesus afflicted for us; and we all stand in this way of suffering with him, and shall' till we come to his bliss.''6 This is really the second' point I want to make. If religious life is a pi~rsi.stent 1106 / Review for Religious, Nov.-Dec., 1983 and public reminder to the Church of the life of Christ, then the drastic numerical decline and threatened extinction of some religious communities is not something completely outside of that witness but within it. Yes, "history is the teacher of life." Each time religious life has entered into this night that can be so dark--the Reformation and the French Revolution come to mind--it has risen from suppression, persecution and virtual extinction with a deeper ecclesial sense and stronger and more effective than before. For example, when Mother St. John emerged from the prison of St. Didier in 1794,.she rebuilt with new resilience from the Terror of the French Revolution the Sisters of St. Joseph. BuLdoes anyone think that her years of suffering in prison had nothing to do with forming this "strong-souled woman to whom the commu-nity owed its regeneration?" Mary Ward, foundress of the Institute of Mary, i~ndured the" condemnation of her community and even imprisonment in Munich,,but her religious genius and her deep faith finally prevailed and continues to influence the formation of communities even through our time. In her last letter to Antonio Filicchi, the dying Elizabeth Ann Seton wrote: "Could you but know what. has happened in consequence of the little, dirty grain of mustard seed you planted by God's hand in America!"7 For the seed to grow, it had to pass into the death that ffas the end of her marriage, the violence which followed her conversion, the endless and seemingly hopeless contradictions, the betrayal of friends, the death of those very dear to her and the shameless indifference of her son, William. All of these lived by faith and had an unshakable fidelity to the Church. In their story each religious com-munity could trace a similar history from its own tradition. You and I both know that the religious accomplishments of the two previous centuries devel-oped from beginnings that were desperate in their poverty or persecution, ridden with the forebodings of some, but fostered by a few religious women of profound, courage, integrit~ and endurance. The successes were not in spite of the suffering any more than we are saved in spite of the Cross. In the myste-rious working of providence, one actua!!y leads ~nto the other.8 This, then, is my keyto understandingmiach that religious have undergone over these years of renewal. Constitutions, chapters, serious analysis, arduous discernment, regrouping of forces, creative efforts at experiment--a!l of these had done what they could. But that they would have.their effect, God gifted them with the cross, brought them into communion with the passion of the Lord. I am obviously not saying that the past twenty years have been absolved from mistakes and eLrors. That would be tO parody my remarks. It would be Sheer fantas.y to imagine that !.n times so complex such far-reaching efforts at a renewal of such magnitude could go forward without some mis't~kes and perhaps some of serious proporti0~ns here an,d there. But What I am saying is that thrgugl~ it all, you have sought to be faithful to the call of the Lord and. you want to love him and serve him in his Church fo.r.~t, he gl0rY of the Fath.er. It isin the Paschal Mystery, in fidelity in the face of Religious Ltfe: The Mystery and the Challenge / 807' suffering, that all human efforts are purified and all human faults and .failings are healed and all things that are ours are gathered by their resurrection into God. The renewal of all religious realities is only through the passion. This is how I see the mystery of your religious life and it is the light in which I read the past twenty years. It provides the religious context in which ! see the task to.which the Holy Father has called the American bishops: "To render special Tpastoral service to the religious of yoiar dioceses and your country., to assist them in every way possible to open wide the doors of their heart to .the Redeemer." The Papal Appeal to the Bishops of the United States So now let me pass to the papal response both to what you are and what you have undergone. To understand the action of the Holy Father, we must attend to an event which has been given great significance in Rome but not yet grasped suffi-ciently everywhere: the anniversary of our redemption. In the mystic symbol-isms and approximations by which we number the centuries, one thousand nine' hundred and fifty, years ago the great Paschal Mystery of Christ took place, the passion, death and resurrection of Jesus by which the world is justified, sanctified 'and saved. To underline this moment as we move toward the third millennium, the pope proclaimed the extraordinary Holy Year, the Jubilee of our Redemption. This action of the pope was profoundly and religiously~serious. Christ as Redeemer hhs been a theme of his preaching and his pontificate, and it formed the subject of his first encyclical. Through this Year of Jubilee, he is calling the whole Church to live more intensely",the central, human-divine event which gives it meaning. It would be impossible to understand many papal initiatives this year unless the centrality and urgency Of the Redemption is grasped. ~ It is within that context that he calls religious especially to renewal. Not just religious. The call is to the whole Church. But especially religious. And why? Because of this eyent,, the redemption of the entire human race by'the action of God in Jesus Christ, they are both witness :and intermediary. They are both signs to the wdrld of what Jesus Christ has done in human life--as they continu6 in a.following of him that becomes a profound configuration-- and they are means, instruments, by which this redemption of Christ reaches into this Holy Year and into this nation. What the pope is saying is simply staggering in its implications: That the .redemption which Christ offers will have its presence in our'times and its efficacy determined in great part .by th'e quality of holiness, of union with God, in the lives of religious. The religious either augments~or limits the effective mercy of God ,within her culture. .~ This is not an abstract statement of speculative theology; it is a concrete reading of what religious have become for the Church. Look at your own personal histories. For many persons whose religious gifts developed at an early age, the most influential persons in their lives,were those women religious I~'01~ / Review for Religious, Nov.-Dec., 1983 whose insightful goodness and care touched their lives more formatively than either was aware of. Look at contemporary Catholic challenges to the social structures of our nation or at the repeated efforts to ref6rm catechetics or at the person who is often among the most resourceful in parish ministry or at the person from whom people spontaneouslyexpect a quality of sympathy and understanding unavailable elsewhere--and you will very often find the Ameri-can sister. In general,'the ,history of our Church in the United States shows religious women to have lived lives of f.rugality and prayer, or persistent service to others even at enormous pers6nal cost and of providing support for those . who needed that support whether this was in education, in medical care or in social works. To cite the papal letter, "Woi'king towards th~ establishment of justice, love, arid peace, they helped to build a. social order rooted in the Gospel. striving to bring generation after generation to the maturity of Christ." To read our historv is to find the American nun at its center, both as a sign and as the~channel ot~ the Redemption. The contemporary reflection upon religious life is just beginning to assimi-late what has been the actual place of religious in the Church for centuries, certainly the Church in the United States. It has been.a theological common-place to say of the bishop or of the priest who" assists him agit in persona ecclesiae, that he acts in the name of the Church, that he represents the Church. Now increasingly~ this is being said of the religious, that the religious represents the Church. But this is just theology catching up with what the average Ameri-can Catholic has always known. The bishop represents the Churchzin its unity, its unity of doctrine, of communion, and of sacramental life. To see the bishop is tobe reminded of this unity whose source is the Spirit of God and which is made real by communion with the Successor of Peter. But the religious repre-sents the Churchqn its evangelical holiness. The Church is not only realized in their lives, but witnessed by these lives. What Teresa of Avila said of herself, "1 die a daughter of the Church." was extended by the great Elizabeth Seton to her daughters in almost her last words to them: "I am thankful, Sisters, for your kindness to be present in this trial. Be children of the Church, be children of the Church."9 It is not that Teresa of Avila 0r~the S~sters of Charity are the only daughters of the Church. All religious by the public witness of their lives are a reminder of that ecclesial discipleship to which we are all called. The religious is not.the only one who represents ~n public witnessthe holiness of the Church, but she is the one who does in this unique way through the open, countercul/ural profession of~the evangelical poverty, chastity, and humble o6edience of Christ. When the Church talks about the public,witness of religious life. this is what she is talking about: not that presentat.ion or witness proper to, the Church,in its hierarchy, but the visible manifestation of the Church,,in its holiness. Just as the unity of the Church is not simply for the bishops but for all the disciples of Christ. so the holiness of the Church is hot just for religious but for all of the disciples of Christ. But it is crucial for the Church that both its unity and its holiness be strongly represented to all, and Religious Life: The Mystery and the Challenge that is why we have both a hierarchy and religious life. Another way of putting thee same point is the pa.pal statement: "By their very vocation, religious are intimately linked to the Redemption. By their consecration to Jesus Christ, ,they are a sign of the redemption that he accomplished. In the sacramental economy of the Church, they are instruments for bringing, this redemption to the People of God." What, then, has the pope asked of the bishops? He has called upon all the ,bishops of the United .States to place themselves at the pastoral service of 0the religious ~ftheir diocese. Let me be more specific. You know, far better than I, that since Perfectae Caritatis and Ecclesiae Sanctae, the religious in the Ufiited States have engaged in an intensive period of renewal. General chapters have been held which took this as their principal object. Constitutions have been revised, and these general laws of religious institutes submitted to the Holy See for confirmation. National unions of the major superiors of men"and women have been formed or have been strengthened .and now flourish. New forms of rdeulcigedio iunst oa naldm aocsatd eevmeriyc afopromstaotliioc°n raenldig oiof ums icnois,ntegrrieagl atrtiaoinni.n Tgh heasve ec.hbaeneng eisn thraov-e exacted great expenditures of energy and time, i~nd have found their fulfill-ment many times in a deepening,of prayer, apostolic creativity, and the sharing of life that characterizes re_ligiotis communities. The question that religious have had to deal with, the central one according to the distinguished Jesuit theologian, Father Thomas E. Clarke, S.J., has been this issue: "How are we to disengage Christian faith from the time-bound cultural expressions and vehicles of the past without a loss of integrity? This is indeed the question at the heart of the anguish, tensions, and polarizations, cha.racteristic of a period . which has turned out to be as much a new Passion as a new Pentecost. No group in the Church, has had to deal with the question with greater seriousness than members of religious communities, and particularly of .American com-munities of religious women.''~0 Father Clarke wrote those lines some ten years ago, and without attempting a defense or an evaluation of each one of them, I think it would be fair to say that these last ten years have continued this experience: the effort to articulate a form of life.that is evangelical in its public ecclesial consecration yet American in the inculturation of this consecration. As this period of "special' ,experimentation" comes to its.close--the period, that is, in which new constitutions wer.e drafted, the Holy Father has asked the Ameiican bishops to enter int~ this process in order to support and to second the genuinely heroic efforts of the religious to strengthen and renew their communities. How are the bishops to do this?' The pope speaks generically of aiding religious in every way possible and lists seven particular ways in which this generic support can be realized~ If I had to summarize all seven, 1 would do it with a~ single word: communication. The bishops are to communicate to the whole Church, by preaching and catechesis, on the nature of religious life and, more particularly, on the link between a religious vocation and the love of God I~10 / Review for Religious, Nov.-Dec., 1983 for each and every religious. The bishops are to communicate sacramentally and liturgically with religious; they are-to extend and support the invitations to renewal, in solidarity with the bishops and the faithful; "in th'ose cases, tob,' where individuals or groups, for whatever reason, have departed from the indispensable norms of religious life,~or have even, to the scandal of the faithful, adopted positions at variance with the Church's teaching;~" they are "to proclaim once again the Church's universal call to conversibn, spiritual renewal and holiness." The bishops are to communicate with religious in a mutual, program of work to be established by the Episcopal Com~nission of which I have been appointed Papal Delegate'and which has been strengthened ~by an appointment of a Committee of Religious to act in concert with them. Finally, the bishops are to communicate thrir findings to the Holy Father on the occasion of their ad limina visits this year. It is only in this context that we can ask ourselves the genuinely hard questions which bear upon the future of religious life in the United States. One question which the pope singles out as of immense concern: Why this drastic numerical decline? And under ~his question, perhaps the most important issue: Why are so very few American" wom~n and men interested in becoming reli-gious today? What does that say about our national character, about our Church, and about religio~as life itself?, ls tl~ere any truth in the diagnosis of religious life made by the authors of Shaping the Coming Age of Religious L,fe that the "crises set in from within religious life due to the loss of identity and the inroads of the secularizing process"?.~1 Finally,"it must be asked whether we bishops and priests have been of sufficient sensitivity to the issues which contextualize religious life in the United States. All of these and other important issues can be addressed fruitfully if they are asked by bishops hnd religious together, and asked in such peace and mutual trust that they admit of answers rather than with the kind of accusatory rage that inhibits any ability to answer anything~ These are profound issues on which We must communicate. They touch on~a problem that is common to us all yet larger than any of us, and we expect to be mutually challenged by them. For it isTnot only the problem that is common to us all, but the process as well. It is one we can only address together. Why this insistence~upon communication? Because there has been too little of it. Historically, any proces~ of renewal and any prrcess of inculturation has been opento misrepresentation, misunderstandings, and mistakes. I could take examples from the history of dogma, from the history of rites and ritual, but let me take them from the history of religious life itself. For decades the mendicant orders lay under the suspicion that their form of life was not canonically religious because they were not confined to a monastery. The foundation of the Society of Jesus was opposed ~ because this order did not engage in the choral office and admitted some members whose vows were not solemn. There was enormous opposition tO the original p~ovisions of Angela Merici despite the solemn approval.of Paul HI and these provisions eventually Religious Life: The Mystery and the Challenge gave way" to conventual life and monastic enclosure. The original plans of St. Francis de Sales and St. Jane Frances de Chantal that the Visitation Would be a congregation in which only simple vows would be pron.ounced and~visiting the sick would be the special work of its members also yielded to solemn vows and enclosure. ~But eventually the indulturatiori of active orders of women religious did occur, and they dominated, the extraordinary evolution of reli-gious life in the' nineteenth and twentieth centuries. Iriculturation is an' e~i-gency of the incarnation. It is an indispensable condition for the developmefit and vitality of the Church, and it is inevitably attended by its Share of divisions and struggles and even by mistakes;~2 But if these inevitable struggles are exacerbated by arrogance or impatiencei by the attribution of false motivation or by party interests, then disintegration or alienation result. Attempts at inculturation die only when .communication is stilled, and that is why I wel-come the efforts of the Holy Father to foster commu.nication in all of its forms. For over'the past twenty years as you moved throu~,h this period of experimentation, your partners in dialogue have been the members of your own congregation and other congregations. Now what the Holy See is asking for, is an extension .of this dialogue to a larger group, to the bishops and to the Church as a wh61e. For there is much incomprehension here, either about what the religious "have accomplished or why they have gone in the directions they have chosen, as well as some confusion about what the Church has been asking of religious since the Council. Through the bishops, the religious orders can engage all of the Church in this renewal of religious life: those whom they serve, those with whom they serve, and the bishops in union with the pope whose ministry it is to confirm and validate this service. There is no question.that inculturation carrieso its own dangers. For instance, the adoption.of Stoic and Neo-Platonic terminology during the patristic period, terms.with such .far-reaching implications and ambiguity as apatheia as used by Clement and Origen,-or the eons, nous and the five fundamental gnoses of Evagrius Ponticus, all these seriously endangered the entire monasticmovement.13 1 doubt further if anyone would care to resurrect the secular military ac{ivity of the Templars as an appropriate work for reli-gious: So also today. There is always a danger of having religious life become coopted as just another version of the American way of life,and the challenge given both by the traditions of the order and by the judgments of the Holy See are necessary and critically important if religious are to embody the essentials of religious'life in an American setting effectively'and authentically. This question has been with us since John Ca~ rroll; and, it is not surprising that it continues to be with us now. It is inevitable inca Church so ~universai and with" cultures and perspectives that are so divergent, That is why this extension of the dialogue is so critical, both to explain the achievements of the past twenty years but also to receive serious, supportive, and critical challenge. For there is a healthy and continual dialectic which is always at work within the Church: between the Gospel and its cultural expression, between 1t19 / Review for Religious, Nov.-Dec., 1983 authority and prophecy, between the unity of the Church and its manifold cul-tural forms.,And the life of the Church can never be won by suppressing one or another of these moments or by an impatienl destruction of the very pro-cess. All organic foi'ms ofqife consist in a sustained balance between various and seemingly contradictory elements. Yet if they are seen by faith and in their historic interactions, they do not contradict one another but at a deeper level support one another. Thus Freud maintains that the desire to live without ten-sions the desiie to live in unchallenged comfort--is actually a disguised form of the death wish. The tension of balanced contradictions is essential to life. Bul tension does not necessarily make for life. it can also be a destructive disinteg~:ation of life. The difference lies with living faith and wiih communica-tion. Does this moment of tension open to a deeper communication or to the closing of all communication? Th'e Papal Char~g~e to This Episcopal Commission with Its Committee of Refigious , And this brings me to the fourth point ! wish to regmter~. Forethis is the reason that the Holy Father has ~not only sent a letter to the~American bishops, but has established an Fpiscopal Commission to aid'thd bishops in their service of religious and to analyze the reason for the decline in religious voca-tions. For each of these tasks. ,the Holy Father has challenged the Commission to ~work in close collaboration with American religious, to profit fromtheir experience and to assimilate their insights. To facilitate this,communication, I have appointed a Committee of Religious who will work with the Commission of Bishops in a collaborative effort to foster and to encourage religious life in any way that is open for us. We will also be ,consulting experts in various disciplines not'represented on our committee such as psychology, sociology, anthropology and history. Eurther. I have sent a letter to the Presidents of the ICWR. CMSM. and NCCB asking for any suggestions these groups might have to further this work. All of us have something to learn from one another, and the~papal initiative provides an occasion for this mutual ministry. It would be unrealistic to expect of this renewed ef~'ort at communication that.~all disagreements would cease and all misunderstandings be erased. There are too many differences in cultural background, in religious life-history, and even in the critical perspectives on contemporary issues. However, what we can achieve and what owe.must be seeking is reverence and respect for one another, a compassion for'mutual suffering, the building of a sense of trust, and the comprehension, of an underlying common mission in the Church. and from the ~Church. and for the Church as portrayed in all its doctrinal richness in Lumen Gentium. What wi~ can pray for is that we may all.find a continually greater degree of freedom from harsh judgments and stereotyping, irrespecuve of what misunderstandings remain to be,eliminated But how very difficult this will be, Sisters. to.touch the skelsticism.and the anxiety, the suspicions and the misunderstandings that have woven themselves into the fabric of~our,histories Religious Ltfe:, The MysterZ and,the Challenge over the~se years. Whatever their causes, they have become part of its texture and seem indistinguishable from our expectations and hopes. They inhibit communication and they inspire the most pejorative reading of motives while the m~mories of past wrongs rise periodically to reinforce their presence. But what is stronger, please God, is what we share together. For if members of the Church cannot work together to reconcile our histories and our differences, how could we possibly preach forgiveness and reconciliation to a world whose checkered histories and whose differences beggar those in the Church by, comparison. It is patient and loving work that we are about to do together, but your president has wisely written: "Reconciliation is the patient and loving'weaving of threads of tension into a peaceful background in which the Spirit is free to irfiprint the design."14 May this Spirit then be, ~with us in our work. In hope for this new phase of our history we pray with the Psalmist: You will guide me with your counsel and afterwards you will receive me into glory. Who have I in heaven but you? And there is nothing upon earth that I desire in comparison with you. My flesh and my heart may fail But God is the strength of my heart and my portion forever (Ps 73:24-26). And so, To him whose power no~ at work in us can do more than we ask or imagine--to him be glory in the Church and in Christ Jesus through all generations forever and ever. Amen (Ep 3:20-21), NOTES ~For the understanding of religious life which pervades this address', see the recent document of the Sacred Congregation for Religious and Seculaf Institutes, Essential Eleme'nts in the Church's Teaching on Religious Ltfe as Applied To Institutes Dedicated to Works of the Apostolate, May 31, 1983. This document is itself a "clarification and restatement" of the Church's teaching on the essential elements of religious life. This prior teaching has been articulated in the documents of the Second Vatican Council, especially Lumen Gentium, Perfectae Caritatis, and Ad Genres, in the Apostolic Exhortation Evangelica Testificatio of.Pope Paul VI, in the address of Pope John Paul II. and in the documents of the Sacred Congregation for Religious and Secular Institutes, especially, Mutuae Relationes, Religious and Human,~'Promotion, and The Contemplative Dimension of Religious l_Jfe, and in the new Code of Canon Law. Essential Elements is the latest attempt 9f the Holy See to fulfill the mandate enunciated by Lumen Gentium: "Church authority ha,s ,the duty, under the inspiration of the Holy Spirit, of interpreting these evangelical counsels. of regulating their practice, and finally of establishing stable forms of living according to them~ (n. 42). ~Victor E. Frankl, Man's Search for Meaning, translated by llse Lasch (New York: Simon and Schuster. 1962), pp. xi, 76, and 104. 3See H. A. Reinhold (ed.), The Soul Afire: Revelation of the Mystics (New York: Pantheon 814/ Review for Religious, Nov.-Dec., 1983 Books, Inc., 1951), p. 206. 4Walter A~bbott, S.J., and J. Gallagher, The Documents of l/atican II. An Angelus Book (Guild Press, 1966), pp. 712 and 713. 5~awrence Cada, S.M., et ai, Shaping the Coming A~e of Religious Ltjre.~A Crossroad Book (NewWork: The Seabury Press, 1979),opp. 49 and 43. 6Juliana of Norwich, Showings. translated from the critical text with an introduction by Edmund Colledge, O,S.A., and James Walsh. S.J./he Classics of Western Spirituality (New York: Paulist Press, 1978),~Cha~pter I.~8, p. 21 I. ~ , . 7Joseph I. Dii'vin, C.MI, Mrs. Seton: Foundress of the American Sisters of Charity (New Yo,~rk: Farrar,-Straus, and Cudahy, 1962), p. 448. aSee Gerard Manley Hopkins, S.,L, "The'Wreck of the Deutschland," #24, 7he Poems of Gerard Manley Hbpkins, edited by W. H. Gardner and~N. H. MacKenzie. Fourth Edi,tion (London: Oxford University Press, 1970), p. 59. o. 9William Thomas Walsh, Saint Teresa of Avila (Milwaukee: Bruce Publishing Company, 1943), p. 579: Dirvin, op cir. p. 453. ~°Thomas E. Clarke, S.J., New Pentecrst or New PassiOn? The Direction of Religious Life Today (New York: Paulist Press, 1973), p. I. ~Cada et al, op. cir. p. 43. ~For the development of the Church's teaching on inculturation, see Lumen Gentium #13 and #17, Ad Gentes #16-18, #22, #26, Gaudium et Spes #53-58, Populorum Progessio #65, and Evangelii Numiandi passim. tJSee Louis Bouyer, The Spirituality of the New Testament and the Fathers (New York: Desclee Company, 1960), pp. 260-302, 369-394. Despite Father Bouyer's sympathetic treatment of Evagrius Ponticus, he finds himself forced to conclude: "Whatever precise meaning his own mysticism may have had for Evagrius, it would be difficul[ to deny that his expressions intro-duced a lasting threat into the Christian mystical tradition: the fatal attraction of pure abstrac-tion. A neglect of Scripture, of dogma, in favor of a 'contemplation' that runs the risk of being no more than a state of psychological vacuity is not, as experience has abundantly shown, for minds nourished on the tradition which we can now call'Evagrian, a merely chimerical danger" ibid., p. 393. For the division of monasticism into two camps, see ibid., p. 380. ~4Sister Helen Flahcrty, S.C., The Presidents Reflect--After Two ]~ears. in Women: Weavers of Peace. Leadership Conference of Women Religious, Conference Report, 1982-1983, p. 6. The Religious as Witness All persons consecrated to the Lord enter the category of living witnesses to the existence of this ~'Other," of a Reality so "different" from the reality verifiable by,the senses;;and their whole lives, individual and community, are committed to the final aim of recalling mankind~ distracted by the temptations of material goods, tol thd reality Of the supreme Good, tb,the attraction of values whichare not visible, but~are true'and much higher: ; Therefore, when the documents of the Council and the subsequent directives of the,' Church insist upon the need for the renewal of religious life, they-intend above all to ".~emphasize the need for a renewal of an "interior" nature to be realized in such a way'~ that by eliminating the shadows of useless thingff or superstructures it may more easily become the transparency of God before the eyes of today's men.--John Paul IL To the Women Religious in Albano, 19 September. 1982. L'Osservatore Romano, I1 October 1982. p. 5. Why They Leave: . Reflections of a Religious AnthropologiSt Gerald A. Arbuckle, S.M. Father Arbuckle, asocial anthropologist, is an Assistant General for his congregation: The article ~s the resultgf both contacts and form~! stud~ies he has made with religiou~s in America and Asia. He now resides at the generalate of his cong~regation: Padri Maristi; Via Alessandro Poerio,~63; 00152 Rofiaa, Italy. The recent call by John Paul II for a review 6f the reasons behind the'sharp drop in the number.,of religious within the' United States is timely. But, if this review is to realize ~its aims, those concerned in the study must seek insights from many disciplines, e;g. history, psychology, cultural anthro-pology. In this paper, I offer some insights from cultural anthropology. I believe~that -,~ " -many religious, individually,or as communities, following the combined:~ impact of the social'RevoiUtioh of Expressive Disorder of the 1960s;and early 1970s and of Vatic.an II; went into a~state of cultural malaise, anomie, or what is~popularly called culture shock; . .: : ". . ~ -the cultural and historical~situation in which religious ~life now finds itself today in, the United States is ripe for deep interior.revitalization, provided the opportunities are vigorously grasped. ¯ ~ I will explain these staiements. But, first we must clarify a much confused word-Zculture. Paul VI touched the heart of the meaning of culture when, in Evangelii Nuntiandi, he referred to the signs and 'symbols of a people) Anthropologist G. Geertz takes the same approach, though he concentrates on symbols, when he defines culture to be "an historically transmitted pattern of meanings embodied in symbols, a system of inherited conceptions expressed in 815 816 / Review for Religious, Nov.-De~., 1983 symbolic forms by means oLwhich men communicate, perpetuate, and develop their knowledge about and attitudes towardqife."2 In this sei~se, cul-ture is something living, something giving .meaning, ~direction, identity to people in ways that touch not just the intellect, but especially the ~heart. One cannot define symbol without reference to feelings, to the heart. A symbol is any reality that by its very dynamism or power leads to (i.e., makes one think about, or imagine, or get into contact with or reach out to) another deeper (and often mysterious)~.reality through a sharing in the dynamism that the symbol itself offers (and not by merely verbal or additional explanations). So a symbol is not merely a sign, for signs only point to the signifie~t. Symbols represent the signified, they carry, meaning in themselves, "which allows them to articulate the signified, rather than merely announcing it.''3 New symbols do not take root in the hearts of the people overnight as substitutes for other symbols. Time, experience are necessary for new meanings to develop, new identities tO emerge. Hence, if a people's way of living or culture is dramatically undermined for whatever reason, the effects ~an be traumatic. A feeling of malaise, anomie or normlessness, will emer[ge. The sense of identity and security is lost. ~It has been said that the American Catholic Church was "the best organ-ized and most powerful of the nation's subcultures--a source of both aliena-~ ti0n and enrichment "for those born within it and an object of bafflement or un~a~iness for others.TM In other words, while Catholics shared certain symbols in common with other Americans, many key or pivotal symbols tl~at gave meaning, id~.ntityand security to their lives came from their adherence to the Church. But, as a result, of the combined impact of the Revolution of Expre~s-sive Disorder and Vatican II, the stability a~nd the extraordinary security and cohesiveness of the Church's subcultural way of life in America were shattered in ways that are only now becoming better understood. The more cohesive and itefensive a subculture, th~ more dramatic and traumatic the breakup once key or pivotal symbols are effectively attacked. Vatican II asked that the Church open itself to the world. Cultures of people were to be:understood and evangelized. The Council., therefore, sought to counter~Caih01ic "ghettoism," something that had hampered the missionary thrust of the Church for centuries. But the world to which Catholics had to turn was a world in bxtraordinary turmoil. Secondly, the~e were aspects of mainstream American culture that were (and remain) particularly challenging to ~'vangelization.Many Cathblicslwere just not. prepared to face the situation. One American commentator perceptively noted that "in the beginning, around 1964, the turmoil that was to shake the Church was like a cloud on the horizon. Within two or three years storm clouds filled the sky. And by the mid-1970s, the U.S. Catholic Church was a tempest-tossed.institution in total~ d~sarray, o,L~kew~se,~Peter Berger said that Catholics. back in 1961, were, unlike~thei~ Protestant brothers, still sitting pretty on their Rock of Peter, secure in their numbers, in the allegiance of the faithful. Within five years, he,. Why They Leave / 817 says, the Catholics suffered the same fate as the rest; they were rushing to find "plausible lifeboats with the rest of us.TM I will first.explain what is meant by the Revolution of Expressive Disorder and then indicate various mainstream American values or symbols that partic-ularly challenge evangelization. It will then be seen that once Catholics left their neat and tight subculture and were thrown unprepared into a world in cultural turmoil and into an American cultural system they had effectively resisted, for decades, the consequences were understandable. Understanding the Revolution of Cultural Disorder It is impossible to summarize with any marked degree of accuracy just what happened in the 1960s and'early 1970s. Sociologist Robert Bellah describes the cultural revolution in the western world as "an upwelling of mystical religiosity";7 Gerald Howard considered the period as "a spirited~ wildly inventive era--a decade of great social and political upheaval when ideas and customs collidedqn every corner of American° society."8 Not only America, but the entire western world underwent a transformation in the assumptions and accepted practices which form the cultural foundations of the daily lives of ordinary people. The transformation, one of the swiftest and most dramatic in recorded history, began as a form of cultural~rev01ution among a small group of campaigning radicals, and ended by changing some of the most profound habits and assumptions.9 What was considered shocking in 1967 or 1968 is so commonplace today as not to be noticed. The most common characteristic of the 1960s' Revolution of Expressive Disorder was the symbolism of anti-struciure, anti-order, anti-predictability. It was essentially an attack on boundaries, limits, certainties, taboos, roles, sys-tems,, style, predictabilities, form, ritual. It was an attempt to make ambiguity and uncertainty, not a mere passing feature of~ life, but a way of living in itself. But the revolutidn had its major contradiction in this--on the one hand there was the push towards structureless iiadividualism with its burning zeal for self-fulfillment, but on the other hand there was also the push towards the collectivity in which the individual became smothered by the collectivity. Sociologist Bernice Martin points" out that in the field of the arts, for example, the~boundaries most severely attacked were those between the public and private spheres, male and female, uncertainty over certainty.~° In the case of Andy Warhol, for example~ the sexual identities of his portraits are often left uncertain or are inverted; he makes Marilyn Monroe look like a transves-tite. Educational institutions and teachers took, a severe pounding. The radi~ cals' demands for instant and total intimacy in human relationships, instant "turning on" and .entertainment, played havoc with teacher security, identity, well-being. Given the stress on the immediate and on the functional, it was inevitable that anti-intellectualism and utilitarianism helped undermine educa-tional programs and institutes.11 In the field of religion, new or revived cult movements fitted neatly into the search for either extreme individualism or Review for Religious, Nov.-Dec., 1983 collectivity, e.g., Moonies, Krishna Consciousness, communes. Even the estab-lished churches did not remain untouched by the drive for anti-structure, for instant community experience, horizontalism, subjectivity in liturgical life. If the liturgy does not give a "peak feeling experience" then, it was argued, it cannot be an authentic ritual. At this point, it would be helpful to use the models of cultures or societies that anth~opoligist Victor Turner evolved.~Z He would distinguish two types of cultures. First, there is societas, a type in which there is role differentiation, structure, segmentation, and a hierarc~hical system of institutionalized posi-tions. Most people live most of their lives in cultures that come close to ttiis model. The second type is called.communitas or liminal, that is a type of culture that is undifferentiated, homogeneous, in which individuals meet each other integrally and not as segmentalized into statuses and roles. He argues that life is a process whereby individuals or groups of people pass from societas through communitas .to societas. Commanitas comes alive in situatiohs whereby structures have been removed or reducedto a minimum; it :becomes tangible in times of transition: e.g., religious novitiates, charismatic,prayer meetings, among crowds at a thrilling baseball game, in moments of crises. In all these instances, people lose their outstanding social differences or statuses. Let us assume, by way of practical example, that after a shipwreck, the Arch-bishop of Canterbury, the President of the United States, .the Queen of Eng-land, a stoker from the s.unken ship, and two passengers who work for a living as ship stew~irds, find themselves in the sole-surviving lifeboat. Confronted with the dangers of, the sea, the' survivors experience a period of communitas, the experience of belonging to common humanity. Titles become unimpor5 tant--survival becomes the value. But communitas can never be sustained-- and has never been sustained--simply because the normal society ultimately ¯ demands some form of structur.e, some form of predictability. For~example, once the lifeboat reaches the safety of a harbor, it is inevitable that titles and statuses become once more'important. People tiave a need to know differences and to act accordingly. But some form of' communitas remains.essential for the survival of all societies; some form of withdrawal--secular or religious--is required as a prerequisite to a new level of involvement in structure. People need to experience for periods of time basic common human values, like brotherhood, the common Fatherhood of God, nationhood, in order to keep their lives balanced. According to 'Turner, therefore, life is a process whereby persons pass from structured "ordinary" living to communitas experiences and back once more .to "ordinary," living. The process is constantly repeated if the particular society is to be maintained and if individuals are to achieve ,human satisfaction and stability. In the communitas periods many of the symbols of relationships, values,~norms, which prevail~ in the° domain of the daily pragmatic structures are reversed, suspended~ reinterpreted, or replaced by a wholly _other set of symbols and ways of acting. The period in which Why They Leave / 819 comrnunitas occurs is called liminality.13 There are periods in history when whole nations, in varying ways or in parts, seek to go through either in an almost spontaneous or planned way communitas or liminal periods. It may take the form of a widespread burst of nationalism, for .example as took place in Britain during and after the Falklands' crisis. But when the models are applied to the 1960s, it is evident that the emphasis in politics, education, arts, religion, was on the evoking of the communitas. The liminality was marked by anti-structure, unpredictabil-ity, taboo-breaking--all that we have described above. Many sought to live liminality not jus.t for part of their daily lives or for short periods, but for life. In the case of religion, the emphasis, as in the rest of the counterculture movements, was on the fraternity of man rather than on the Transcendence, on experience and emotional interaction rather than on abstraction and quiet-ness. In communitas experiences, especially of the spontaneous type such as marked the 1960s, intellectual interaction or argumentation have little or no effect. Euphoria must run its course, in other words. As noted, there are benefits from liminalperiods for the well-being of societies and individuals, but excesses can become counterproductive. As the poet W. H. Auden put it: "The Road of Excess leads more often than not to The Slough of Despond."14 By the early 1970s, the cultural liminal revolution was drawing to a close. As Berger notes "the idea of 'permanent' revolution is anthropologically an absurd fantasy . There are fairly narrow limits to the toleration of disorder in any human society."15 In this, he was agreeing with the analysis of Victor Turner. Margins, structures, boundaries--all returned, though rarely as before, across the whole spectrum of human activity, e.g.- politics, economics, education. Despite the enormity of the upheaval there were some very positive effects of the cultural revolution, such as a sharpening concern for human rights, a heightened awareness that institutions must be constantly checked for impersona!ism and injustices, and.that religion relates one not just to God but also to people . Some Key Symbols in American 'Cultural Life The anthropologist tries to find the key symbols that together bind~people within the one cultural stream. United States is so vast a country that there is'a realodanger of being simplistic in any gffort to find key symbols~ However, even given this caution, I still feel it is possible to point to relevant key symbols that emerge either in advertising or in everyday literature. The following are symbols that to me are important,~if we are to consider religious life and its relevance within the contemporary .United States. These symbols existed prior to the Revolution of Expressive Disorder. In some instances they were severely questioned by the counterculture, but they nonetheless continue to be evi-dently present. In some cases, in fact, the symbols became, reinforced by the revolution, e:g. individualism, the search for self-fulfillment. 1120 / Review for Religious, Nov.-Dec., 1983 The Symbols of Personal Freedom/Individualism, Achievement, Self-Fulfillment Evoke Increasing Loneliness and Alienation Within Society That sharp observer, de Tocqueville, noted decades ago--as something already emerging--the problems of growing individualism, loneliness and alienation: "Selfishness blights the germ of all virtues; iridividualism, at first, only saps the virtues of public life; butqn the long run it attacks and destroys all 'others and is at length absorbed in downright selfishness.''~6 Recently, social-economist Amitai. Etzione built his critical revirw of American life and future on the same insight,t7 Historian David Potter, noted earlier, that "Americans, having demanded a higher degree of freedom, have paid a higher price for it in the degree of their psychological isolation." He.then pointed out that as a consequence of this isolation a sense of personal inadequacy and insecurity inspired by a relentlessly competitive system has produced some of the most Characteristic forms of mental illness in America.18 The more individualism is pushed the more the bonds binding people to the group and the common good are weakened. Hence, Bellah could conclude, with deepening sorrow, that as the result of the overstress on individualism "marriage, friendship, job .church are dispensable, if these don't meet my needs" [my italics].19 ~ymbols o.f Youth and Good Health Downgrade the Positive Qualitites of Aging and Suffering Christopher Lasch writes that American society "defines productivity in ways that automatically exclude 'senior citizens'."2° J. Tetlow recently observed that the American value system not only demands that one be healthy, but that one feel healthy. He comments that "experienced religious when they enter what the: Church has known as the 'dark night' for centuries, think they probably need psychiatric therapy.TM Given these attitudes to the key symbols of youth and good health, it is understandable if the agonies of death and dying fit uneasily into the American folkways. The dead must "look peaceful and fresh',; there must be no sign of suffering having taken place?~ Symbols of Material Consumerism Demand that PleaSure and Satisfaction Be Immediate ~ The ease with which goods can be discarded and replaced by "better ones" reinforces the feeling that one should not tolerate problems for too long~ The tolerance threshold becomes increasingly lower?3 One can include within the symbols of material consumerism, the symbols also of pragmatism and noise. A guiding force isthe assumption that what is useful for satisfaction is good; it generates all kinds of experiments, some good, ~some not good, Inevitably the drive for experimentation, for personal satisfaction and fulfillment, can be inirhical to the~peace essential for deep reflection and contemplation. But the world of mass media,advertising does not help the situation. It intrudes, as though by right, at so many points of one's daily life and so often in a noisy Why They Leave / 821 way. Daniel Bell blames the 1960s for an intensification of the pressure for more and more noise.24 1 doubt if the situation has changed. Vatican II and the Cultural Revolution Collide The dramatic opening paragraph of Gaudium et Spes of Vatican II pin-pointed a vital thrust desired by the fathers, a thrust founded in the Gospel imperative to go. out to all with the saving and consoling news of salvation: "The joys and the hopes, the griefs and the anxieties of men of this age, especially those who are poor.or in any way afflicted, these too are the joys and hopes, the.griefs and anxieties of the followers of Christ." Committed Cath-olics held within a ghettosubcult'ure could no longer consider their evangeliza-tion obligations to be coterminous with that subculture. Liturgies were to be adapted to local cultures, having in mind also the community orientation of the Church. Catholics had now to.enter loving and listening dialogue with the once "suspect" Protestants. As regards religious, "the manner of living,, praying and working should be suitably adapted to the physical and psychological conditions of today's religious and also., to the needs of the apostolate, the requirements of a given cul(ure" [my italics].2~ Quitg independent of the cultural upheaval hitting the western world at t~his point, the above new theological and pastoral emphases were sufficient in themselves to make many question the validity of the contemporary under-standing# of the pivotal symbols~ within the Catholic subctilture of America. Recall the point made earlier: the more cohesive and integrated a subculture is, the more violent and traumatic will be the consequences--once pivotal symbols are shaken ~r undermined. We cannot abstractin fact from the reality that the movement to shake Catholics into becoming pastorally aware of the world beyond their ghetto als0 coincided with a world in "unnatural" turmoil, a world of intense countercultural liminality: The combined effects of the theological and cultural changes of Vatican II and the cultural revolution left Catholics breathless, lost in what seemed to be an. ever-increasing malaise, loss of direction. People felt stunned, rootless, never sure what was to happen next within the Church that for centuries s~emed unchanging. They became exposed to movements, pressures they could not understand. The mass of intricate cultural supports that had protected the ghetto Church for over a hundred ybars within the United States were suddenly removed. One can only agree with Avery Dulles' assessment of the period after the Council: "In most countries the decade since the Council has been one of internal conflict, confu-sion, disarray. The Church seems, for the first time in centuries, to be an uncertain trumpe~."26 Let us look a little closer at some of the ways in which the confusion or disarray evolved with such speed. We will then be in a better position to understand why the numbers of religious have so dramatically dropped. Within the.Catholic subculture, prior to Vatican II, it was inevitable that Church authority, as represented by bishops, priests and even religious, held 822 / Review for Religious, Nov.-Dec., 1983 . generally a socially and pastorally honored position. Their roles and the expec-tations of the people were clearly defined~ and supported by what ,was thought to be an unchanging theology. Vatican II returned to important emphases as regards liturgy, the role of ecclesial aut.hority within the community of the faithful, the role of laity in the apostolate. These emphases, in themselves would have been sufficient to shake and question the status of priests and religious wiLhin the subculture. But I~would agree with~sociologist George A. Kelly that th.e.~dramatic undermi~ning of pivotal symbols of authority~ priesthood, reli-gious life (according to the meanings then given them) was caused in no small way by the inse.nsitive attacks on the symbols by Catholics themselves. Armed with ,the anti-structure symbols of the cultural revolution, the attackers some-. times~used a most remarkable viciousness: One well-known~civil rights leader p~ublicly referred to the Church as "a0iwhore"!27 Priests and religious even seemed to seek out publicity when they left their vocational commitment. Little wonder if,~the faithful had their confidence~in the symbols undermined. The confidence of many priests and religious was also not infrequently threatened. But the confusion and disarray was.helped along even by sympathetic people holding important positions within the subculture. Let me explain. An anthropologist, in studying a particular culture, will seek out the authority structures and symbols of the people. He .will seek to find out how the credibil-ity of the symbols is maintained.But of similar importance is the study of ritual, whether ii be~ civj.'l, secular or religio~us. Ritual is vital to the maintenance of a group's life. One may disturb a people's identity by effectively attacking their ritual. The speed with which .liturgical changes took place following Vatican II, not the changes themselves, left concerned anthropologists aghast.~ Ritual consists primarily of symbols, not signs. As we noted, signs can be substituted for other signs with no problem at all. But not symbols, for they relate to the.hearts old, people. Any change must be done with extraordinary sensitivity and, with full involvement of the people themselves. Victor Turner and Mary Douglas, both leading anthropologists in the study of ritual, both Catholics, have commented~on what happened. At .one point,t; in hisqengthy analysis, Turner notes that '~one cause of the large-scale.withdrawal of many Catholics from the institutional life of the Church who still think of themselves as Christians (and sorrow as widows do for the death of someone~beloved) is the comprehensive transformation of ritual forms under the influence of theoreticians drawn from the positivist and materialist camps . ,,2s It was not a questign of ~topping change. But it was rather a question of how that change was to take place. Mary Douglas is equally strong in her analysis.29 ~Inevitably, religious shared the "blame" in the minds o~f the faithful for disruptive and insensitive,speed with which so many changes took place. Their credibili(y and prestige .as educators was undermined. As their status within the subculture became confused owing to the breakup of the subculture itself, religious often did not develop a more community-oriented, esteemed status as sensitive educators. For this reason they became not particularly attractive Why They Leave / 823 leaders to follow, 'thus contributing to the falloff in vocation recruitment. Religious and Culture Shock One contemporary commentator,~i). Callahan, incisively and sympatheti-cally noted that "it is nbw"trivial to say that W~stern culture is undergoing a crisis, but it is not trivial to live it." In order to situate what happened to many priests and religious, it is relevant to quote his next poii~t: "To live it and not just talk about it means that one takes upon one's shoulders, willingly or unwillingly, all the burdens of confusion, uncertainty and a clouded vision."3° Priests and religious were key symbols within the American Catholic subcul-ture. Suddenly, in.ways never before expected, the prestige and~acceptance of these symbols was undermined. Many priests and religious, trying to live with ~the challenge, struggled to shoulder all the burdens, confusion in roles, uncer-tainty of pastoral and vocatignal goals that resulted from the cbmbined impa~t of Vatican-Ii and the cultur'~Frevolution. Little wonder that many went ifito a state which we call, culture sh~ck---"culture" because the subculture that had defined in n.o ~small ~way their identity and security had now collapsed. Louis Luzbetak defines culture shock as "a reaction that is blind and unreasoffed, a reaction that is but a subconscious flight or escape from a culturally disagree-able environment."3t I believe four types of escape on the part of religious from a culturally disagreeable environment can be detected: 1. Vocational Withdrawal ,o Vei'y few religious prior to Vatican II were trained either to understand empirically the nature of culture, Culture change, or even to appreciate that theology is open to progressive deepening and therefore change. Just one insight will help to appreciate the situation. Prior to Vatican II the word "sociology" was most generally synonymous with "social ethics." It was a most rare seminary or formation house that included any serious teaching in empiri-cal social sciences; given the stress on the a priori method, recourse to the empirical social sciences was not seen as useful or important. It is scarcely surprising therefore if many religious became utterly confused about what was happening as a consequence of Vatican II cultural and theological changes and of the impact of the cultural revolution of the 1960s--so confused, in fact, that they withdrew from religious life as their only method of coping. The missiolo-gist, Walbert Bfihlmann, recently cited a speaker's comment at a Rome meet-ing. The speaker noted .that "if some 40,000 priests and religious have 'given up' in the last ten years it is not least of all because they had not been prepared for the cultural, sociological, and theological °changes that called everything into question. This is why they could not cope with the changes."32 2. Reverse Nativism By "reverse nativism" I mean that religious struggled to escape the frustrating challenge of change by going back to the symbols of predictability 1~24 / Review for Religious, Nov.-Dec., 1983 and certainty of the former Catholic subculture. And they sought to remain in the security and identity of the past. This is not an .uncommon type of reaction on the part of adjustment to dominant cultures or rapid change. The Lefebvre movement is an example of this type ~of'reaction within the Church. History shows that while this t.ype bf turning away from reality gives security and identity, it can only be a temporary situation. Reality must at some time or other be faced up to': : 3. Cultural Romanticism A person who suffers from "cultural romanticism" is one who, in order to cope with culture ocon.flict, believes the culture he is .noW faced with is the culture. D~ramatically. discarding the ~past,.he avidly turns to the new way of living, new values, with a most uncritical approacO. He is just blinded by what he assumes to be the beauty of all around him. ~In.~the case of religious faced with the 1960s crises, many, having lost direction; capitulated to the counter-culture movement. Hence, they sought the '~instant" community, as much spontaneity as possible without structures in religious communities. Eventually a tiredness emerged, 9 hollowness, for as we have seen ther~ is a htiman limit to constant change, constant spontaneity. Not only did this overstress on self-fulfillment and feeling, have tragic effects on religious communities, but it also led to unnecessary crises within formation programs and seminaries. Formation programs and seminary systems generally collapsed since they were based~ on a model of service that fitted the old Catholic subculture, but not the new pastgral stress inherent in the community model of the Church. Formators were at a loss to know what to do. Many gave way to the pressures of the counterculture and dispensed with structures. The consequence of this is well described~by Henri J. M. Nouwen in an article published i.n 1969. He claimed that all formation has "as its primary task to offer a meaningful structure which allows for a creative use of the student's energies." When such meaningful structure is lacking, then the student becomes excessiv.e, ly dependent on endless self-scrutiny, affir-mation by superiors and others. The final result of this process is individual .,and group depressionP3 I am sure that as a consequence of the confusion into which formation programs fell, many young religious students left, as well as formation staff since they were being subjected to criticism from all sides--from students, from major superiors, from fellow religious (there are a~ many experts on formation as there are members of a province!). Other interesting signs of romanticism could be seen. Religious were asked ' by Vatican II to adapt to the local culture. Many took this literally, claiming that the only way to get close to the people was to be "one with them." Hence, life-styles changed in an effort to achieve this identification; in the process, of course, religious beqame so identified with middle-class styles that they.were indistinguishable from this class~and lost all credibility in consequence. So Why They Leave / 825 some religious were forced to face the fact that for them religious life no longer held any purpose. Sometimes, crises occur'red when religious overstressed the self-fulfillment "craze" of the counterculture. The more individualistic :they became,.the weaker their ties with the community. As Robert°Bellah noted (as quoted above), such people are apt to opt out of service to the community once they are placed under any pressure from the common good. Not infrequently, religious, having moved out of traditional apostolates, found themselves as social workers, civil rights' leaders, development workers. In .these new roles they sought to give meaning to theirs, lives as religious. But the more they tried to obtain identity from their work of service, the more elusive it became. For religious life has meaning first and foremost from the radical commitment to Jesus Christ in faith, When this reality was overlooked, religious eventually found themselves out of religious life. 4. Cargo Cultism ~ Thomas Merton, in the'Very year of his death, felt that many in the Church (and therefore in religious life) had adopted what is called a "cargo cult" approach tO ,renewal. Anthropologists, particularly those who work in Melanesia, South Pacific, have long documented such cults. People destroy buildings, gardens, and then build new structures, e~g. primitive airstrips or boat jetties. Then, with the .old structures'gone and the new ones established, the people' would sit and wait for the ancestors to fly. in with the goods of the western world. If the ancestors did not arrive, then they recognized that they had chosen the wrong structures or used the wrong magical words.~-Merton rightly recognized that this is something that pertains not only to so-called primitive Melanesia. He felt ttlat the same cargo approach was alive and well ih the ChurchP5 Once chapters of renewal had b~en held, fine documents written, beautiful words spoken, new structures of government introduced, then religious expected that by sitting and waiting the renewal would take place in consequence. But, as in the case 6f the cults in Melanesia, nothing of the kind happened, unless the religious concerned tackled renewal and conver-sion. within the h'eart. Only this radical.conversion to the Lord would ulti-mately make structures or documents effect their aims. The more this was not recognized, the more religious became disillusioned and angry, their anger often being directed at structures and superiors, which, sometimes resulted in the withdrawal from religiou~ life. The structural changes, e.g. in government, were often done with consider-able zeal and hope, under.standably legitimizing these changes as the response to the call to adapt to the local culture. Some provinces of religious congrega-tions, for example, opted to govern according to the American system of "checks and balances." One senses at times that this was done without suffi-cient critical analysis. It was felt that this civil system would check any further abuse by authorities. The aspiration was somewhat cargo cultish, since other problems have emerged that have on occasions exacerbated the situation and 1126 / Review for Religibus, Nov.-Dec., 1983 made government even more difficult to operate within the religious provinces. Arthur Schlesinger asserts that "theFounding Fathers, who saw conflict as the guarantee of freedom, grandly defied the inherited wisdom [in the Constitu-tion] . . . [which] thus institutionalized conflict in the very heart of the American polity."36 Conflict is part and parcel of being~human,.~but its institu- ¯ tionalization within a religious congregation's government may not be quite what is needed if religious life values are to predominate. Secondly, David Potter pointed 'out that the "pervasive repugnance for any sort of personal authority has lain close to the heart of the American idea of freedom. It has colored Americans" distrust of power, has encouraged them to diffuse power when they could, and has caused them to shrink from admitting its existence when they could not prevent it from being concentrated."37 There has been a "cargo cultish" assumption that the civil system of government would solve so many problems, but I belibve in uncritically open-ing themselves to this system, religious have ~pted for a form ofigovernment which can be so fearful of moving without what might be called an-"orgy of consultation" that a paralysis sets in, At a time of decline in vocations and challenging new pastoral needs, no government should be so subject to paraly-sis. Governments in religious life today must consult widely; for this~to take place there must be trust on the part of all concerned. If not, lit~le~wonder if major superiors resign, and well~-suited potential leaders refuse to assume office for fear of being paralyzed by so many checks and~balances and the fear of built-in conflict. I .suspect this is a-significant factor behindi the burnout of superiors and the not infrequent .departure.from religious life. I also believe that religious who have assumed a "cargo cultish" approach to religious life structural changes are merely delaying,the moment of truth for themselves and their congregations. .~.~ I suspect that when the civil system of.government was adopted uncriti-cally, provincial chapter participants did not ask the right questions, e.g., "What is religious life government for?" "Did the founder insist on :a form of government that he considered integrally.~related to the realization of the congregation's aims?" David J. O'Brie.n, commentingin 197-2 on the uncritical Americanizing drive in adaptation noted a degree of disillusionment emerging: "The notion of Americanizing the church now appears to many as unworthy, even immoral."32 Simplistic "cargo cultish:' attitudes about government struc-tures may be waning. I am°inclined to think so. Revitalization of Religious Life: Anthropol~ogical ~sights Today religious life remains in the state of the liminality, of uncertainty, of co~fusion, that has mar.ked the period since Vatican II. Now one hears the near-despair question: How is it possible to survive? Religious life will survive, even if a significant number of congregations are expected to die in the years to come)9 There will always be people in the Church who will want to extend and~ radicalize their baptismal commitment. These will try to express the life Why They Leave / 827 and holiness of the Church in all its radicalness. ~And they will want to do this in groups in order to be supported in ~their~eff.orts. I believe, however, even though malaise and confusion are still affecting religious life that we'a~'e on the verge of an in-depth revitalization. The Church is in a cultural and historical stage that parallels the vital points of:growth in the Church, namely the post-Reformation and the post-French Revolution ¯ periods. Both periods had been preceded by extraordinary social, political, cultural and religious upheaval. The affect of the French Revolution and its associated forces in Europe on religious life was traumatic. It is estimated that on the "eve of the French Revolution, worldwide membership in all the men's religious orders stood at approximately 300,000; by the time the Revolution and the secularizations which followed had run their course in France and the rest of Europe, fewer than 70,000 remained.''4° The Church wffs stunned'by what seemed a calamity. Yet in fact eventually an extraordi-nary number and variety of new congregations emerged fro~m tliis liminal period of shock and confusion. Similarly, after the Reformation, there was.a period in which people placed hopes in new ecclesiastical laws, structures, to bring them through the crisis. But, their approach asked of legislation and new structures what they could never do alone; their .approach was "cargo cultish." Eventually the truth came home to the sincere--the way of renewal is.born out ~ of the near-despair 'question asked in faith--how is it possible to survive? Ultimately, only by a committed return to prayer, faith, union with Christ, the original charism of the particular founder and the prayerful discernment of the ,needs of the ~world, As one historian put it, the Council of Trent, despite its ' tortuous length, really.effected nothing in depth until, under "the reforming influences of men like St. Ignatius Loyola, the stress turned to personal prayer and abnegation, and a renewed commitment to sacramental life. [which] demanded continuous heroic effort.TM ~ What will characterize religious life in its revitalized form? A major insight comes from~Paul VI in Evangelii Nuntiandi, 1975. He challenged the Church ib recognize that "what matters is to evangelize man's culture and cultures. in a vital wa, y and fight to'their very roots",(n. 20). If we take this challenge and relate it to the mission of religibus life in the United States (and elsewhere), 1 ,believe John Kavanaugh's statement is correct: "One powerful and often over-looked possibility is in the rediscovery of the religious life as countercultural force."42 This means that we must go 1sack and look closely at the symbols within our culture that urgently need challenging'with Gospel values. This challenging can be effectively done not in words alone but ultimately through a life-style that witnesses to values, attitudes, that are Gospel in origin. As wit-nesses they will be living symbols of what the Gospel really means. The spiritu-ality of future religious life will be, as Karl Rahner observes, "a spirituality of the Sermon on the Mount and of the evangelical counsels, continually involved ~ in renewing its protest against the idols of wealth, pleasure and power."43 To be more explicit, religious life in the United States will enter a new 1~91~ / Review for Religious, Nov.-Dec., 1983 spring, if religious themselves recognize that for the culture to be evangelized in depth "in a vital way and ,~r!ght to [its] very roots," they must themselves become - radically committed living witnesses to the Incarnation and Transcen-dence in orderto counter the symbols of secularism and selfishness. - living witnesses to vibrant community life, to counter the symbols of excessive individualism and alienation insociety~ . - living witnesses to a love of prayer, contemplation, to counter the sym-bols of chronic pragmatism and materialism; ~ - living witnesses through their life-style and attitudes to God's mercy, Jesus Christ, ifi concern for~ the alienated,0the oppressed--nationally and internationally; - living witnesses of respect for older people and their accumulated wis- ,. dora, to counter the symbol of excessive stress on the cult' of youth in a productivity-oriented culture; ¯ - living witnesses to the radical demands of asceticism in opposition to the symbols of consumerism, instant spirituality; - living witnesses, to the virtue of. hope, to cbunter ~symbols that seek to negate any redemptive and ~schatological power of suffering. American~mainstream ctilture is steeped in a rich mythology of mission to greatness, a mythology--once deeply Christian in its orientation--with sym-bols of journeying to build a society befitting the dignity of men and women. In recent decades, this mythology of journeying has been used opolitically, in ways never intended by the early dreamers, poets, prophets and builders of the nation. Religious, when they respond to the call to radicalness, effectively have the chance to draw from this mythology, purifying it of its subsequent aberra-tions. In the process they will touch the hearts of Americans.who are genuinely sehrching for how to journey to real greatness. The pope requeSted the review of religious life in the United States not only because religious life needs this critical reflection within the country, but also because of the influence American religious have had "on religious life +throughout the world.TM Anthropologists, who happen to be Catholic, and who work in ,various parts of the world come into contact with the influrnce of American-b~rn religious. Hence, they recognize the importance of the pope's singling out of American re!igious life. If the review has the effect of deepening commitment and reVital-ization in American religious congregations, this will have a flow effect throughout the world. The mythology of mission to greatness would then be international ir~ its implications It has been Said that the anthropologist's trade lies in unearthing what is hidden and articulating wha~ is latent. In this brief article, I have tried ,to illustrate through the use of anthropological techniques of analysis what has happened.to religious life in the post-Vatican II United States. Many of the insights have been spoken of before. But here /hey are:articulated within various anthropological frames or parameters in an effort to put them into a Why They Leave / 829 better context and :be more objectively understood. Many other disciplines will expertly highlight points not raised here. But, it is argued, the anthropologist's particular expertise is to be found in the interpretation of culture. Religious in America prior to Vatican II belonged ,to a :highly organized and structured subculture of American~life. The anthropologist has specialized insights into the position of religious within such a subculture, but he has also insights into what happened to religious~ life once this subculture broke down with such ~apidity and trau'ma. This paper attempts to offer some of thrse insights. A second aspect of the paper~related to the future of religious life in the United States. As evangelizers are called on to eVangelize culture in depth, the anthro-pologist is surely in a key position to unearth.hidden, but powerful, symbols that must be evangelized if Gospel values are to take root. Herice, the last part of the article is concerned with What religious life should symbolize if it is to become something not lived in some ~r~'refieda~mosphere, .but rather a power-fully radical vehicle through which the Gospel can take root within the hearts and ~minds of American people: Then the people will come to see conversion as a journeying "into a place 6i" promise anff hope"'(Preface of Thanksgiving). ¯ NOTES ~No. 63. 2The Interpretation of Cultures"(N.Y.: Basic; Books¯ 1973), p:89. ~Louis Dupre, The Other Dimension: A Search for the Meaning ofi Religious Attitudes (N.Y.: The Seabury Press, 1979), p. 105. 4J0hn iCogley, Catholic America (N.Y.: Image, 1974)¯ p. 135. .sCharles A. Fracchia, Second Spring: The Coming of Age of U.S. Catholicism (San Francisco: Harper & Ro,w, 1980), p. 83. ~Facing up to Modernity: Excursions in Society, Politics and Religion (Manchester: Penguin, 1979), p. 228. 7"Religion and Power in America Today" in Commonweal, 3 December 1982, p: 655. 8 The Sixties: The Art~ Attitudes, Politics and Media of Our Most Explosive Decade, ed. Gerald Howard (N.Y,: Washington Square Press, 1982), p.,4: 0See explanation by Bernice Martin. A Sociology of Contemporary Cultural Change (Oxford: Basil Blackwell, 1981)¯ p. 1 and passim. ~Olbid. p. 112. '~See Ralph W. Larkin, Suburban Youth. in Cultural Crisis (N.Y.: Oxford University Press, 1979), p. 171. ~2For a summary of his approach see Victor and Edith Turner, Image and Hlgrimage in Chris-tian Culture: Anthropological Perspectives (Oxford: Basil Bl~ckwell, 1978), pp. 243-255. ~See,Gerald A. Arbuckle, "Evangelization and Cultures: Complexities and Challenges" in The Australasian Catholic Record, Vol. LVI, 1979¯ pp. 254-257: ~4"Contra Blake" in Collected Poems, ed. E. Mendelson (London: Faber & Faber, 1976), p. 540. ~50p. cit., p. 17. ~rDemocracy in America by Alexis de Tocqueville, ed. P. Bradley (N.Y.: Alfred A. Knopf, 1953), II, p. 98. I!~!0 / Review for Religious, Nov.-Dec., 1983 ~TRebuilding America Before the21st Century: An Immodest Agendd~(N.Y2~McGraw-Hill, 1983). , ~ ~SFreedom and Its Limitations in Americt~n;Life, ed. Don E. Fehrenbacher (~;tanford: Stanford University Press, 1976), pp. 22, 29. ~90p. cir., p. 652. ~°The Culture of Narcissism: American Life in An Age of Di~ninishing Expectatiohs (N.Y.: Warner Books, 1979), p. 354. 2~"American Catholic Spirituality" in New Catholic World, July/August, 1982, p. 154. 22See Richard Huntington and Peter Metcalf, Celebrations~of Death: The Anthropology of " Mortuary Ritual (N.Y.: Cambridge University Press, 1979), pp. 184-211. 2~See Marvin Harris, America Now: The Anthropology of a Changing Culture (N.Y.: Simon and Schuster, 1981) p. 28ff. 24 The Cultural Contradictions~ 8f Capitalism (N.Y.: Basic Books, !976), p. 122. 2~ Perfectae Caritatis, no. 3. 26 The Resilient Church: The Necessity and Limit~ of Adaptation, (N.Y.: DoubledaY, 1981), p., I i. 27Cited by Qeorge A. k.elly, The~Battlefor the American Church (N.~.: Doubleday, 1981), p. 8. ~s',Passages, Margins and Povert~,~',Religious. Symbols~and Co~nmunitas" in Worship, Vol. 46, 197Z. p. 390f. , . ~ ~ 29See Natural Symbols: Explorations in Cosmology (N:Y.:. Pantheot~ Books, 1970), passim. ~°The Tyranny of Surviva~l (N.Y.: Macmillan, 1973), p. 23. 3~ The Church and Cultures: An Applied Anthropology for the" Religious Worker (Techny: Divine Word, 1970), p. 97. 32The Chosen Peoples (Midd!egreen: St. Paul Publications, 1982), p. 273. 3~lntimacy: Essays in Pastoral Psychology (San Francisco: Harper & Row, 1969), pp. 79-105. ~For an introductory overview of such cults see Kenelm Burridge, New .Heaven New Earth (Oxford: Basil Blackwell, 1969), passim. ~Cargo Cults in the South Pacific," in America, 3 S~ptember 1977, p. 96. 36The Imperial Presidency (Boston: Houghton Mifflin, 1973), p. vii. ~70p. cit., p. I If. ~The Renewal of American Catholicism (N.Y.: Paulist Press, 1972), p. 208f. 39See predictions by Raymond Fitz and lawrence Cada, ~The Recovery of Religious Life" in REVIEW FOR RELIGIOUS, Vol. 34, 1975/5, p. 706. ~°lawrence Cada, Raymond Fitz; Gertrude Foley, Thomas Giardino and Carol Lichtenberg, Shaping the Coming Age of Religious L~fe (N.Y.: The Seabury Press, 1979), p. 38. 4~ L. Evenett, The Spirit of the Counter-Reformation (cambridge: Cambridge University Press, 1968), p. 4If. ~2 Following Christ in a Consumer Society: The Spirituality of Cultural Resistance (Maryknoll, N.Y.: Orbis, 1982), p. 136. 43Concernfor the Church, trans. E. Quinn (N~Y.: Crossroads, 1981), p. 145. **Cited by Kenneth A. Briggs, ~Pope Orders Study'of Drop in ReligiOus Orders in U.S." in The New York 7~mes, 24 June 1983,.p. All. Sentire cum Ecclesia I"incent T. O'Keefe, S.J. Father O'Keefe has been General Assistant and General Counselor in the governance of the Society of Jesus with special charge for the fields of education and social communication; he has also been Director of the Office of Public Relations. . This artic~e ~rigina~y appeared in C~S~ the quarter~y pub~icati~n ~f the Centrum ~gnatianum Spiritualitatis, located in the order's genemlate in Rome. Re ders are familiar with that: element in the 'ch~rism of St. Ignatius which has become~known in a kind of'spiritual shorthand as sentire cum Ecclesia from the "Rtiles for Thinking with the Church" placed by St. Ignatius as an appendix ,at the end of his Spiritual Exercises. After a series of conferences in Rome by Jesuit specialists in May of" 1979, the Ignatian Center of Spirituality published them :in a:booklet.~ This provides an excellent treatment of the different aspec(s of sentire curn Ecclesia and a good bibliogr~aphy? The purpose of this paper is quite different. It is to consider this important part of Jesuit life and spirituality as presented by Pope John Paul II as one of his tirincipal concerns and desires and expectations with regard to the Society of Jesus today. It is'clear that we must 10ok to the past in orde~ tO understand the background of John Paul lI's presentation, but the main thrust is just as clearly in terms of the present and future apostolic work of the Society. Background: Recent History I. John Paul H to Jesuit Provincials: February 27, 1982 From February 23 to March 3, 1982 the Jesuit provincials from around the world met with Father Paolo Dezza, S.J., Delegate of the Holy Father, and Father Giuseppe Pittau, S.J., Coadjutor of~Father Dezza, in order to respond to the concerns, desires and expectations of the Holy Father. In his well-known address to the group on February 27, John Paul II spoke of these 831 1132 / Review for Religious, Nov.-Dec., 1983 matters and laid specia! emphasis on sentire cum Ecclesia. His intention was to indicate how the Society coiald best serve the Church today, and how this was to be done in accord with the charism of St. Ignatius and with the tradition of the Society down through the four and a half centuries of its history. The words of the pope are at once a call, an appeal, and a challenge to the whole body of the Society to help the Roman Pontiff and the Apostolic College to serve the People of God, and to do this by living to the full one of the centerpieces of Ignatian spirituality, sentire cum Ecclesia, by being of one mind and heart with the Church. In his address John Paul II refers to the meeting of the provincials which was then at the midway point: "In such a climate of serene ffelcoming of God's will, you are reflecting in meditation and prayer during these days on the best way to respond to the expectations of the pope and of the Pe#ople of God in a period of polarizations and contradictions which mark contemporary society. The object of your reflections, inspired by Ignatian "discernment," are the fundamental problems of the ide~ntity and of the ecclesial ~f.unction of the Society . " And the first such important element noted by the pope'is the sentire cum Ecclesia. The Holy Father situates his remarks within an historical context: ". :. it'is opportune to reflect on your order's past in order to grasp the fundamental marks of this process [the implementation of the Council of Trent] and the richest and most positive aspects of the way in which the Society contributed to it. They will be like guiding lights or beacons to indicate what the Society of today, impelled by the dynamism typical of its Founder's charism, but genuinely faithful to it, can and must do to foster what the Spirit of God has brought about in the Church through the Second Vatican Council. The Society of Jesus, ever imbued with the spiri~ of true renewal, will I~e ready .to play its, part ,fully today as in the past and always: to be able to help the pope and the Apostolic College to advance the whole Church along the great road marked out by the Council . " This help that John Paul II asks of thE'Society in the Ignatian spirit of sentire cum Ecclesia is to assist "in a notable way the Roman Pontiffs in the exercise of their supreme magisterium . The Roman Pontiff to whom you are linked by ~i special vow is, in the words of the Second Vatican Counc.il, 'the Supreme Pastor of the Church' (Christus Dominus, 5). As such he has a particular ministry of service to exercise for the good of the universal Church, and in which he willingly accepts your loving, devoted and time, tested collaboration." John Paul II calls on the Soc!ety to aid him in his service to the whole Church, in helping the People of God to understand and implement the Second Vatican Council,, and to do this particularly bY traditional Jesuit loyalty to the magisterium in doctrine and practice. There are reminders to avoid defects of the past, but this is in order to render the Society's service to the pope and to the Church as effective as possible. Sentire cum Ecclesia 2. In Continuity with Paul VI In issuing this call, the Holy Father indicates clearly that he is following his predecessors, Paul VI and John Paul I: As m~, venerated predecessor, Pope Paul VI, already told you, the Church today wants the Society to implement effectively the Second Vatican Council, as, in the time of St. Ignatius and afterwards, it spared no effort to make known and apply the Council of Trent, assisting in a notable waythe Roman Pontiffs in the exercise of their supreme magisterium . Together with solidity of virtue, your Constitutions insist on a solidity and sourdfiess of doctrine, su~:h as is essential for an efficacious apostolate. Conse-quently, "The Jesuits were universally considered to be a support for the doctrine and discipline of the whole Church. Bishops, priests and lay people used to look upon the Society as an authentic nourishment for the interior life" (Letter of Cardinal Villot to Father General, 2 July 1973). The same should remain true in the future by means, of that loyal fidelity to the magisterium of the Church, and in particular of the Roman Pontiff, to which you are in duty bound. After the letter mentioned above by John Paul 1I, which Cardinal Villot had sentln the name of Paul VI, the latter pope wrote to Father Grneral on September 15, 1973 with regard to General Congregation XXXII which had just been cbnvoked for Decembei" 1974. Paul VI referred in a very special manner to "the fidelity ~o the Holy See, whether in the area of stodies and education of young scholastics, who are the hope of your order, oor of the students attending the great number of schools and universities entrusted to the Society, or in the production and pu~blication of writing,,s aimed at a wide circle of readers, or in the exercise of tl'ie direct'apostolate. 3 A year later on Deceml~er 3, 1974, Paul Vi addressed the members of i3eneral Congregation XXXII and continued.along the line of thought of his letter of September 15, 1973. He specified the works of the Society where the spirit of sentire cum Ecclesia has been evident: ¯. we see displayed all the wonderful richness and adaptability which has characterized the Society during the centuries as.~the Society of those "sent~ by the Church. Hence tl~re have come theological research and teaching, h,ence the apostolate of preaching, of spiritual assistance, of publications and writings, of the direction of groups, and of formation by means of the Word of God and the Sacrament of Reconciliation, in accordance with the special and characteristic duty, committed to you by your holy Founder. Hence there have come the social apostolate and intellectual and cultural activity which extend from schools for the solid and complete education of youth all the wa~, to the levels of advanced university studies and ~cholarly research . Then in a s~ries of questions which Paul VI says that Jesuits themselves are asking "as a conscientious verification and as a reassuring confirmation," the Holy Father asks: "What is the state of Catholic faith and moral teaching as set forth by the ecclesiastical magisterium?TM Paul VI spoke in a similar way in his letter of February I5, 1975 to Father General,5 and, in an audience granted to him during General Congregation XXXII on February 20, 1975, the Holy Father expressed his fear lest the ¯ General Congregation "give insufficient care to correcting certain lamentable deviations in doctrinal and disciplinary matters which had in recent years often ~834 / Review for Religious, Nov.-Dec., 1983 been manifested with respect to the mag]sterium and hierarchy.TM On March 7, 1975, the last.day of the Congregation, Paul VI received Father General and the General Assistants. In a brief address the Holy Father noted: We were not a little pleased by the fact that the members of the General Congregation favorably understood the force and meaning of our recommendations and showed that the~, received them with a willingnes~s to carry them out . We exhort all the companions" of Ignatius to continue with renewed zeal to carry out all the works and ~ endeavors upon which they have so eagerly embarked in the service of the' Church . You should be aware of the fact that not only the eyes of c.ontemporary men in general but also and especially those of so many members of other religious orders and congre-gations and even those of the universal Church are turned upon you . 7 General Congregation XXXII replied to the concerns and expectations of Paul VI particularly in its first and third decrees. In the first .decree, the "Introductory Decree," the Society humbly acknowledged the failings pointed out by the Holy Fatlier, and sought, with God's grhce, a more radical renewal and closer unity with the Holy Father.8 Even more specifically, the third decree treated "Fidelity of the Society to the Magisterium and the Supreme Pontiff." It stressed the Society's obligati6n of reverence and loyalty, and its responsibil-ity towards the Church. While reaffirming the Society's long tradition of service fO the Church in the explanation, propagation and defense of the faith, it deplo'red the shortcomings in this matter in recent years, and recommended to Society superiors a fatherly but firm vigilance so that cases might be avoided or corrected which tarnish the Socieiy',s fidelity to the magisterium and to the service of the faith and of the Church.9 " The reaction of Paul VI was expressed in a letter of Cardinal Villot-to Father General on May 2, 1975: "It is mos( opportune that the GenEral Congregation has confirmed the traditional fidelity of the Society to the magis-terium and the Holy Father: HoweVer, the expression [in the text of decree 3], 'Freedom Should be intelligently encouraged,' should not be allowed to pro-vide gro~nds for disregarding thb rules for 'Thinking with the Church,' which are proper to the Society."~0 3. The Address Prepared by John Paul 1 During"his all too brief pontificate, Pope John Paul I had pre.pared an address which he intended~to give to (he members of the Society's Con-gregation of Procurators on September.30, 1978. When the Holy Father's sudden death prevented him from giving the address, Father'General appealed to the Vatican Secretariate of State for a copy of it. This was accomplished through the good offices of Cardinal Villot who menti6ned in his accompany-ing letter that John Paul 11 subscribed to and made his own~what John Paul I had written.~ 1 In his address, John Paul I proposed some points for the consideration of thememb~rs of the Congregation of Procurators. Not only does senti~'e cure E~clesia have a central part here, but John Paul I provides a clear and full Sentire cum Ecclesia : report of what activities and what attitudes it refers to: In your apostolic labors you should always keep in view the proper end of'the Society "founded chiefly ,for the defense and propagation of the faith and for the progress of souls in Christian life and doctrine" (Formula of the Institute) . For this evangelizing action, St. Ignatius demands of his sons a solid doctrine acquired through a prolonged and careful preparation. It has been a characteristic of the Society to be careful to present in preaching and spiritual direciion, teaching ~nd publication of books and reviews, a solid and sound doctrine, fully conformed to the teaching of the Church; because of this the monogram of:the Society was for the Christian people a guarantee [of solid doctrine] and won for you the special trust of the episcopate. Strive to maintain intact this praiseworthy characteristic; let it not happen that the teachings and p~blica-tio~ is of Jesuits contain anything to cause confusion and disorientation among the faithful; ever keep in mind that the mission entrusted to you by the Vicar of Christ is to announce--in a way adapted to the mentality of today, certainly, but in its integrity and .purity--the Christian message contained in th, e deposit of revelation, of which the authentic interpreter is the magisterium of the Church. This na!urally implies that in the institutes and faculties where young Jeslzits are formed,'sure and solid doctrine is taught in conformity with the directives ~:ontained in the conciliar decrees and in the successive documents of the Holy See concerning:'~t.he, doctrinal formation of those aspiring for priesthood~ And this is all the more necessary since your institutes are open to numer-ous seminarists, religious, and lay persons wh6 frequent them precisely for the sure and~' solid doctrine that they expect to receive there . Be therefore faithful to the wise norms contained in your Institute: and be at the same time faithful to the prescriptions of the Church concerning religious life, priestly ministry, liturgical celebrations, giving an example of that loving docility to "our Holy Mother the hierarchical Church"---as St. Ignatius recalls in the "Ruleg for Thinking witff the Church"--because she is the "true spouse of Christ our Lord" (see Spiritual Exercises, n. 353). This attitude of St. Ignatius towards the Church should be typical also of his sons.~2 " 4. John Paul H to Presidents of Jesuit Conferences (September 1979) and Father" General's Follow-up A year later, John Paul II addressed Father General and the Presidents of, the Conferences of Provincials on September 21,197,9. The Holy Father noted that he did not have e~nough time to consider sufficiently either the good initiatives t6 be developed or the deficiencies to be remedied, and stated: I shall limit myself to recalling some recommendations offered from the heart by my immediate predecessors, Paul VI and John Paul I, out of the great love they bore.th'e Society. Their recommendations 1 make completely my own . Be faithful to the'rules of your Institute, as requested b.y Paul Vi and mpre recently byoJohn Paul I in the allocution prepared for your Congregation of Procurators shortly before his death. They both stressed . sound doctrine in complete fidelity to the supreme magisterium of the Church and the Roman Pontiff so fervently desired by St. Ignatius, as everyone knows . In addition to the great good accomplished by many Jesuits through the example of their lives, their apostolic zeal, and unconditioned fidelity to the Roman Pontiff, John Paul I1 noted "that the crisis which in recent times has troubled religious life and is still troubling it, has not spared your Society, causing confusion among the Christian people and concern tO the Church, to 8~16 / Review for Religious, Nov.-Dec., 1983 the hierarchy and also personally to the Pope who is speaking with you."~3 The Presidents of the Conferences of Provincials had been meeting in Rome for their fourth Consultation with Father General (September 17-21), and the theme of their meeting was° the Society,'s service to the Church. The basis of discussion was a series of recent documents including.the "Directives for the Mutual Relations between Bishops and Religious in the Church" {a joint document of the Congregation for Religious and the Congregation for Bishops), and, with special attention, the address of John Paul 1 referred to above. ~4 On October 19: 1979. Father General wrote to all major superiors.of the Society witliregard"to the address of John' Paul It on Septe, mber 21, 197'9", and stated that it "calls for a profound and serious reflection by us as superiors who hold the chief responsibility for the government of the Society.''15 With regard to the shortcomings mentioned by the Pope. Father General notes that: they" are practically the same deficiencies widish had already been pointed out to us by Paul VI and John Paul 1. and which we have (ecognized sincerely and have been trying to correct. But without doubt, we have not coped with the problem to th~ degree and with the effectiveness expected of us. This s~tuation focuses the desirers of the Holy Father on a matter that pertains mainly to us who bear responsibility for the govern-ment of the Society and to our way of governing. Accordingly. now is the momen! to ask ourselves seriously how we can bring a greater effectiveness to lhe government of the Society and to the execution of whal the last General Congregations have laid down with regard to the very points mentioned~ by the Holy Father)6 Practical steps were then decreed by Father General. "You, the Major Superiors with your consultors, in special n~eetings for this purpose, should examine the state of the province, of its ~embers, communities and works in the light of the points already mentioned, and should take any decisions needled in order to meet the expectations of the Holy Father . At the conclu- ~sion bf these c6nsultations, 1 want you to write to me individually at the b~gin-ning of 1980, dealing with these items that have been the subject of special discussion and of the decisions taken on them . Your counsultors also in their official annual letters should deal specifically with this material . Similar measures were set down for local superiors, their co~nsultors and communities, and for directors of apostolic works. Each local superior was to ensure "that each member of the community examines himself about his personal attit6des, words and actions in the light of the desires expressed by the Holy Father. We'must ~iot ~llow ourselves to interpret his words in such a qualified way as would fail to make us look into ourselves and bring about the changers he wants. No one can evade his own personal responsibility with the pretext that his allocution is~'for su~pefiors.'''1~ 5. The Societ~y's Prepration for a Future GC(" Father Dezza's Letter (March 25, 1982) In the correspondence and discussions with Fat~her General that began in 1980 with regard to a future General Congregation, John Paul It stressed the Sentire cum Ecclesia need for a deeper preparation of the Society for this General Congregation. After the tragic attempt on the Pope's life and after the stroke suffered by Father Arrupe, the Holy Father continued these discussions with Father l)ezza, his personal Delegate for the Society. It was in the light of this histori-cal background that John Paul I1 addressed the provincials on February 27, 1982, and spoke of fidelity to the magisterium of the Church as the focal point of the ecclesial function of the Society. In this address he has the time and the occasion for setting forth the initiatives to be developed to meet the needs of the Church and the world, something he:did not have enough time to accom-plish in his address of September 21, 1979. This same background also helps to understand why Father Dezza took up sentire cure Ecclesia as the first major point to be discussed with the provincials during their meeting from February 23 to March 3, 1982. After the meeting~ he wrote to the whole Society on March 25, 1982 in order to share with all Jesuits as he had done Witfi the provincials the concerns,~desires and expectations 6f the Holy Father. In treating sentire cum Ecclesia, there is a concentration in the letter on fidelity to the magisterium in doctrine and practice. After recalling the previous statements of John Paul 11 and his pi~ede-cessors, Paul VI and John Paul 1, which have been noted above, and after pertinent references to the Constitutions and to General Congregations, Father Dezza sets out some normS for the fidelity of Jbsuits, first to the magisterium, and then to the laws of the Church. With regard to the magisteriUm, when it is question of the infallible magis-terium, the necessity of assent on the part of all Catholics is clear. The way in which the truth is presented may Vary according to different times and cul-tures, but the truth itself may not be altered. In the words of Vatican I1: "Furthermore, theologians are now being asked, within the methods a.nd limits ~ofthe science of theology, to seek out more efficient ways--providing the meaning and understanding of them is safeguarded--of presenting their teach-ing to modern man: for the d~posit and~the truths of faith are one thing, the manner of expressing them is quite another.''19 ' When it is question of the a~uthentic but non-infallible magisterium, Vati-can II once again sets out theguiding principles: B~i~shops, teaching in communion with the Roman Pontiff, are to be respected bY all i~s witnesses to divine and Catholic truth. In matters of faith and morals, the bishops speak in the name of Christ and the faithful are to accept and adhere to it with a religious assent of soul. This religious submission of will and of mind must be shown in a special way to the authentic teaching authority of the Roman Pontiff, even when he is not speaking ex Cathedra. That is, it must be shown in such a way that his supreme magisterium is acknowledged with reverence, the judgments made by him are sincerely adhered to, according to his manifest mind and will. His mind and will in thi: matter may be known chiefly either from the character of the documents, from his frequent repetition of the same doctrine, or from his manner of speaking.~° From this Father Dezza enunciates the operative principle: "Therefore when there is question of a doctrine clearly and repeatedly taught in solemn I1~111 / Review for Religious; Nov.-Dec., 1983 documents such as encyclicals, it is the, duty of ministers of the Church, in teaching and preaching, to communicate the doctrine authentically taught to the faithful and help them to live it, with trust in the assistance of the Holy Spirit promised to the Church and to its visible head, the Roman Pontiff, in his universal ministry of guiding men to eternal salvation." When it is question of the teaching given in our Centers of Studies, it should, says the letter,. be in conformity with the magisterium (see Sapibntia Christiana, Introd., III and Art. 39 and 70) so that our scholastics may acquire, especially in the basic institutional courses, a clear, solid and organic understanding of Catholic teaching. They should be ~taught conscientiously to distinguish in the different doctrines taught betwe.en affirma-tions "that must be held, those, which are left to free discussion and those which cannot be accepted. In the matter of public~ations, the norm isstied by Father General on February 16, 1~76, in his "Ordinatio" on publisfiing works must not be forgot-ten: "that it is fully conformed t0~teaching on faith and morals, as it is pro- ~posed by the ecclesiastical magisterium,~.taking account of the freedom of investigation in relation 30 writings or reviews whose matter, by ~ts very nature, is destined only for experts.TM In addition =to fidelity in doctrine, Father Dezza notes that Jesuits are obliged to fidelity to the Church in matters of discipline and specifically~ the liturgical norms. Once again, the principle is set down in Vatican II: "Regulation of the sacred liturgy depends solely on the authority of the Church [the Holy See, Bishops' Conferences, the Bishops]. Therefore absolutely no other persons, not even a .priest, may add, remove, or change anything in the liturgy on his own authority."22 It may be said, therefore, in summary fashion that the main concern and expectation of the Holy Father in this matter is that the Society, in its teaching and preaching, its counseling and writings, and its actions .show and guarantee sureness of doctrine and fidelity to the magisterium. John Paul 1I, like his predecessors, Paul Vl and John Paul I, emphasizes the influence exerted by the Society on the whole Church, and stresses the increased sense of responsi-bility this calls for'on the part of~all Jesuits. There are attitudes and actions to avoid, but in a positive sen~,se there is a call to the Society, and there is the expectation that it will exert its best efforts in helping the Holy Father and the Apostolic Coll.ege to se~:ve the whole Church. Reflections in the Light of Ignatian Spirituality 1. ~he~ Thrust of the lgnatian Sefitire cum Ecclesia It is clear that what the Holy Father is asking of the Society requires no new laws or rules or extraordinary procedures. As Father Dezza indicates in his letter,~it is in accord with our Institute and tradition, and the reminders addressed to the Society by the pope are to be understood in the context of the Sentire cum Ecclesia whole of the Society's Institute, spirituality and mission. These latter points are not developed at any length in the letter since its finality followed that of the meeting of the provincials: to expla.in the concerns and desires and expecta-tions of John Paul II. At the very heart and center of the charism of St. Ignatius are the words of °the Formula of the Institute: "To serve the Lord alone and the Church, his spouse, under the Roman Pontiff, the vicar of Christ on earth . "Thus the life and activity of the Society is centered in service to the Church. As a priestly order committed to the defense and propagation of the faith under obedience to the Holy Father, the Society not only shares in the ministry of.the Church, but also has a special responsibility for servi~:e to the Church in her apostolic task of preserving and confirming the communion of faith in the Church. This fiaeans, that, individually and corporately, Jesuits are to develop within them-selves and communicate to those they serve attitudes which will strengthen, unify and energize the Church in its function as an instrument of the kingdom of God~in the world. They should also eliminate attitudes and actions which can weaken, fragment and paralyze the Church.23 These were the concerns of St. Ignatius when he wrote the "Rules for Thinking with the Church." As we: know, these "Rules~' are placed as an appendix at the end of the SpiritualExercises, which helps us to situate them in their proper context. They are not meant for anyone at all. They are intended for those who have been formed and nurtured by the Exercises, who are moved by a strong, personal love for Christ, and are dedicated to the est~iblishment of his ~kingdo~ in r.e, sponse to his call.24 The origin of the Society is'to be found in the ~experienre. of St. Ignatius and his companions of the Spiritual.Exercises. St. Ignatius "founded the Society as an organization which would continually, renew itself in the Church through the inner vigor of the Exercises and under the vitalizing impulse of the Spirit."25 "The Spiritual .Exercises, in which as Jesuits we especially experience Christ~and respr'nd to his call, lie at the heart of our Je~su!t vocation."26 In this context, it is easier to understand the first of ¯ the "Rules," which is a fundamental principle: "We ought to keep our minds disposed and ready, with all judgment of our own put aside, to be obedient in everything to the true Spouse of Christ our Lord, which is our Holy Mother the hierarchical Church.":7 The "~Rules" cannot be truly understood or applied except in the framework of, the Spiritual Exercises, For St. Ignatius, sentire cum Ecclesia applies to Jesuits who live the spirit of the Spiritual Exercises. Without, a lived relationship to the living Christ, the right combination of fidelity and renewal implied in sentire cum Ecclesia can scarcely~be achieved. It is clear that ,the Church for St. Ignatius is not the glorified Church, nor some abstract and idealized one that never existed. It is the Church in the concrete, with its deficiencies and weaknesses, the hierarchical, pilgrim Church which stands "ever in need of purification.''28 The best way to achieve this purification is not by ppblic criticism and controversy: A truly filial love of the Church will suggest the most suitable ways. Father Dezza's letter recalls the 1~40 / Review for Religious, Nov.-Dec., 1983 telling point made by Father Arrupe: "A model of this way of acting was St. Ignatiu~ himself. Few have toiled with such effectiveness for Catholic reform 'in head and members'; and yet one would seek in vain in his voluminous. correspondence for a word of criticism of his superiors."29 St. Ignatius did not assume the role of judge or accuser, but looked rather to an internal renewal in his conviction that the Church had within herself the means and capacity to'- renew herself.3° .,. Sentire cum Ecclesia is not to be identified with something that is occa-sional, something called into play on the occasion of a,Church teaching, pronouncement or declaration.~.lt~ is rather an interior disposition and attitude of love of the Church, an habitual outlook, a framework of reference, which inspires a way of thinking; feeling and acting. The objective of sentire cum Ecclesia goes beyond a careful attention to orthodoxy and looks to union and unity in faith and communign. It is to oppose disintegrating forces in the Church and reinforce trends that build community. Only the person who looks on the Church with love as his Mother and the' Spouse of Christ can grasp and interiorize the spirit of sentire cure Ecclesia. It involves a faith attitude, and as already noted, has its roots in a personal relationship with Christ which has grown during the Spiritual Exercises. Our attitude towards the Church follow~ from our attitude toward the person of Jesus Christ. In his letter Father Dezza states: "It is therefore important to promote ever more in Ours that attitude towards the magisterium that is characteristic of~a Jesuit who, moved by the spirit of faith, is therefore favorable and sympathetic, and is led to consider the offici~,l documents of the magisterium fully and objecti,~ely

Speeches Delivered In Other Languages. ; United Nations S/PV.8182 Security Council Seventy-third year 8182nd meeting Wednesday, 14 February 2018, 3 p.m. New York Provisional President: Mr. Alotaibi. . (Kuwait) Members: Bolivia (Plurinational State of). . Mr. Inchauste Jordán China. . Mr. Zhang Dianbin Côte d'Ivoire. . Mr. Tanoh-Boutchoue Equatorial Guinea. . Mr. Ndong Mba Ethiopia. . Ms. Guadey France. . Mrs. Gueguen Kazakhstan. . Mr. Umarov Netherlands. . Mrs. Gregoire Van Haaren Peru. . Mr. Meza-Cuadra Poland. . Ms. Wronecka Russian Federation. . Mr. Polyanskiy Sweden . Mr. Skoog United Kingdom of Great Britain and Northern Ireland . Mr. Clay United States of America. . Ms. Tachco Agenda The situation in Guinea-Bissau Report of the Secretary-General on developments in Guinea-Bissau and the activities of the United Nations Integrated Peacebuilding Office in Guinea-Bissau (S/2018/110) This record contains the text of speeches delivered in English and of the translation of speeches delivered in other languages. The final text will be printed in the Official Records of the Security Council. Corrections should be submitted to the original languages only. They should be incorporated in a copy of the record and sent under the signature of a member of the delegation concerned to the Chief of the Verbatim Reporting Service, room U-0506 (verbatimrecords@un.org). Corrected records will be reissued electronically on the Official Document System of the United Nations (http://documents.un.org). 18-04195 (E) *1804195* S/PV.8182 The situation in Guinea-Bissau 14/02/2018 2/20 18-04195 The meeting was called to order at 3.10 p.m. Adoption of the agenda The agenda was adopted. The situation in Guinea-Bissau Report of the Secretary-General on developments in Guinea-Bissau and the activities of the United Nations Integrated Peacebuilding Office in Guinea-Bissau (S/2018/110) The President (spoke in Arabic): In accordance with rule 37 of the Council's provisional rules of procedure, I invite the representatives of Guinea-Bissau and Togo to participate in this meeting. In accordance with rule 39 of the Council's provisional rules of procedure, I invite the following briefers to participate in the meeting: Mr. Modibo Touré, Special Representative of the Secretary-General and Head of the United Nations Integrated Peacebuilding Office in Guinea-Bissau, and His Excellency Mr. Mauro Vieira, Permanent Representative of Brazil to the United Nations, in his capacity as Chair of the Guinea- Bissau configuration of the Peacebuilding Commission. Mr. Touré is joining the meeting via video-teleconference from Bissau. The Security Council will now begin its consideration of the item on its agenda. I wish to draw the attention of Council members to document S/2018/110, which contains the report of the Secretary-General on developments in Guinea-Bissau and the activities of the United Nations Integrated Peacebuilding Office in Guinea-Bissau. I now give the floor to Mr. Touré. Mr. Touré: I thank the Security Council for this opportunity to introduce the report of the Secretary- General (S/2018/110) on the situation in Guinea-Bissau and the activities of the United Nations Integrated Peacebuilding Office in Guinea-Bissau (UNIOGBIS). As the report already presents a detailed outline of recent events in Guinea-Bissau, my intervention will focus on updating the Council on political developments since its issuance, while analysing present challenges and making proposals for the way forward. This briefing takes place against the backdrop of a rapidly evolving political situation in Guinea-Bissau. Over the past several weeks, a series of key events have occurred with important ramifications. At the country level, President José Mário Vaz dismissed former Prime Minister Umaro Sissoco Embaló and replaced him with Mr. Artur Da Silva. The African Party for the Independence of Guinea and Cape Verde (PAIGC) finally held its party congress despite attempts by national authorities to block it, and re-elected Domingos Simões Pereira as its leader. At the regional level, on 4 February, the Authority of Heads of State and Government of the Economic Community of West African States (ECOWAS), pursuant to its decision of 27 January, imposed targeted sanctions on 19 individuals deemed to be obstructing the implementation of the Conakry Agreement. Those individuals and their family members are subject to travel bans and assets freeze. They have also been suspended from ECOWAS activities. The ECOWAS Authority also requested the African Union (AU), the Community of Portuguese-speaking Countries, the European Union, the United Nations and other partners to support and facilitate the enforcement of the sanctions. Since the imposition of the sanctions, the reaction of national stakeholders has been mixed. Those upon whom the sanctions were imposed have described them as unsubstantiated and unjust, while those in favour of the sanctions have characterized them as a necessary measure to safeguard the country's democratic course. Meanwhile, national reactions to the appointment of Mr. Artur Da Silva as the new Prime Minister have been generally consistent. On 31 January, the PAIGC issued a statement denouncing Mr. Da Silva's appointment as not being in conformity with the Conakry Agreement. Last week, the Party for Social Renewal, the second largest party in Parliament, and the group of 15 dissident parliamentarians of the PAIGC also issued public statements stressing that they would participate only in a Government formed under a consensual Prime Minister, in strict compliance with the Conakry Agreement. Thus far, the Prime Minister's efforts to consult with political parties represented in the National Assembly on the formation of an inclusive Government have not borne fruit. Under my leadership, the group of five regional and international partners, comprised of representatives of the African Union, the Community of Portuguese-speaking Countries, ECOWAS, the European Union and the United Nations, has continued 14/02/2018 The situation in Guinea-Bissau S/PV.8182 18-04195 3/20 to harmonize efforts and messaging at opportune moments with the aim of creating a stable and enabling environment for dialogue among political leaders. So far this year, I have convened three meetings of the group. My efforts, together with those of the partners, have focused on engaging national authorities and key political stakeholders in Guinea-Bissau to defuse escalating tensions, encourage political dialogue in order to ease the political gridlock, call for the protection and respect for the human rights of Bissau-Guinean citizens, and urge all aggrieved stakeholders to pursue their grievances through legal and constitutional means. Furthermore, under my direction, UNIOGBIS continues to play a central role in supporting and facilitating the regional mediation efforts of ECOWAS by, inter alia, ensuring the participation of Bissau- Guinean stakeholders at the ECOWAS Summit in Abuja in December 2017, providing substantive and logistical support for the ECOWAS high-level delegations during their missions to Bissau and regularly sensitizing regional leaders to ongoing political developments within the country, while encouraging them to exert their influence on protagonists in order to reach compromises. The absence of a functioning and stable Government for more than three years has limited the ability of UNIOGBIS to effectively and sustainably implement some of its mandated tasks. As recommended by the strategic review mission headed by the Department of Political Affairs in 2016 and endorsed by the Council last year, I have streamlined the UNIOGBIS leadership and structure to promote better integration and complementarity with the United Nations country team and other international partners, while boosting the Mission's political capacities, which has enabled me to exercise my good offices more effectively at the national level. Those changes have also assisted the broader United Nations system in Guinea-Bissau in delivering more focused and integrated peacebuilding support to national authorities and civil society, including women and youth. In this regard, the support provided by the Peacebuilding Fund has been critical. Going forward, UNIOGBIS will need to focus its energies on supporting national leaders in their efforts to appoint an acceptable Prime Minister, establish an inclusive Government, organize and conduct timely elections, and implement the priority reforms outlined in the Conakry Agreement and the ECOWAS road map. Until the completion of the electoral cycle in 2019, Guinea-Bissau remains more than ever a country that requires a dedicated United Nations presence to prevent a further deterioration in the political and security situation at the national level and avoid any negative consequences in the subregion. In this context, my good offices, political facilitation, advocacy and mediation roles, alongside my efforts aimed at promoting respect for human rights and the rule of law and at carrying out integrated peacebuilding support, will continue to be critical. As the Secretary-General has indicated in his report, it is vital that the United Nations remain engaged in peacebuilding efforts in the country while supporting ECOWAS involvement in resolving the political crisis for at least one more year. The Secretary-General has expressed his intention to authorize an assessment of the current mission at the end of that period and to present options to the Security Council for a possible reconfiguration of United Nations presence in the country. It is my hope that the Council will give favourable consideration to this recommendation. The African Union Peace and Security Council (AUPSC), through its communiqué of 13 February, has fully endorsed the measures taken by ECOWAS on 4 February, including the application of sanctions against political obstructionists. It has also requested the African Union Commission to coordinate with the ECOWAS Commission to ensure the effective implementation of these measures. Moreover, it has requested that the Security Council endorse the AUPSC communiqué that endorsed the ECOWAS decision. At this critical juncture, it would be important for the Security Council to continue to reaffirm the centrality of the Conakry Agreement and reiterate its full support for ECOWAS in its mediation efforts and for the measures that it has taken against political stakeholders deemed to be obstructing the resolution of the political crisis. I would further seek the Council's support in underscoring the importance of urgently organizing and holding legislative elections within the constitutionally mandated timeline. Lastly, throughout the past year, the presence of the ECOWAS Mission in Guinea-Bissau (ECOMIB) has consistently acted as a stabilizing factor in the country. I would therefore call on members of the Council and international donors to support the continued presence of ECOMIB through to the holding of a presidential election in 2019, including by advocating for the renewal S/PV.8182 The situation in Guinea-Bissau 14/02/2018 4/20 18-04195 of its mandate and the provision of the financial support needed to maintain its deployment. I would like to express my gratitude to the Council for its continued interest in promoting peace and stability in Guinea-Bissau. I would also like to commend ECOWAS and its current Chair, President Faure Gnassingbé of Togo, and the ECOWAS Mediator for Guinea-Bissau, President Alpha Condé of Guinea, for their tireless mediation efforts. Finally, I would like to express appreciation to all multilateral and bilateral partners, especially to the AU, the Community of Portuguese-speaking Countries and the European Union for their commitment to promoting peace and prosperity in Guinea-Bissau. After several years of long-term investment in the stability of Guinea- Bissau, it is time to consolidate and reap the dividends of our concerted efforts. It is vital that we accompany this process to its completion. The President (spoke in Arabic): I thank Mr. Touré for his briefing. I now give the floor to Mr. Vieira. Mr. Vieira (Brazil): I would like to thank you, Mr. President, for the invitation to address the Security Council in my capacity as Chair of the Guinea-Bissau configuration of the Peacebuilding Commission (PBC). Since my last briefing to the Security Council, on 24 August last year (see S/PV.8031), there have been several important developments in the country. The situation in Guinea-Bissau is rapidly evolving, and the PBC is following it closely. At the most recent Summit of the Economic Community of West African States (ECOWAS), held in Abuja on 16 December, the Heads of State and Government gave a 30-day deadline for political actors of Guinea-Bissau to implement the Conakry Agreement. The situation was discussed again by the Assembly of Heads of State and Government of the African Union, held in Addis Ababa on 27 January, in the context of its thirtieth ordinary session. After 15 months as Head of Government, Prime Minister Umaro Sissoco Embaló tendered his resignation to President José Mário Vaz, who accepted it on 16 January. On 31 January, Artur Da Silva took office as the new Prime Minister. The Minister of Foreign Affairs of Togo, Robert Dussey, led two ECOWAS missions to Bissau this year. On 1 February, the ECOWAS mission issued a final communiqué stating that the nomination of a Prime Minister by consensus, as determined by the Conakry Agreement, had not taken place and that the ECOWAS Commission would start applying sanctions against those who create obstacles to a political solution. On 4 February, ECOWAS issued a decision listing 19 names that will be subject to sanctions, consisting of the exclusion from the activities of the community, a travel ban, and the freezing of assets of the sanctioned persons and their families. The Guinea-Bissau configuration is actively engaged in following the situation in Guinea-Bissau and in providing support for the country through different initiatives. I am also in permanent contact with the Brazilian Ambassador in Bissau, who maintains excellent relations with national authorities, political actors and United Nations representatives. I would remind Council members that Brazil was one of the first countries to recognize Guinea-Bissau in 1974. In that same year we opened an embassy in Bissau. In 2017, I organized a working breakfast with the members of the PBC and four ambassador-level meetings of the Guinea-Bissau configuration. We issued three press statements last year on the situation in the country. I also briefed the Security Council on two occasions, on 14 February (see S/PV. 7883) and on 24 August. Between 25 and 28 July 2017, I conducted my first visit to Bissau in my capacity as Chair of the Guinea-Bissau configuration. I met many political actors, including President José Mário Vaz, then-Prime Minister Sissoco, a number of ministers, members of all parties in the Parliament, and representatives of the United Nations. On my return, I stopped in Lisbon, where I met with the Executive Secretary of the Community of Portuguese-speaking Countries, Ms. Maria do Carmo Silveira. On 15 December 2017, the Peacebuilding Fund (PBF) approved six new projects for Guinea-Bissau, totalling $7 million, to be implemented between January 2018 and June 2019. These projects are designed to help stabilize the country by providing support to the media and the justice sector, as well as support for national reconciliation efforts and the participation of young people and women in peacebuilding and in politics. The Guinea-Bissau configuration of the PBC discussed and 14/02/2018 The situation in Guinea-Bissau S/PV.8182 18-04195 5/20 supported these projects in a meeting held in November last year. The PBC will continue to support Guinea-Bissau not only through the PBF, but also through consultations with different partners, including the World Bank and other international financial institutions. In this context, I am planning a visit to Washington in the coming weeks in order to talk to representatives of the World Bank about possibilities for cooperation with Guinea-Bissau. On Monday, 12 February, I convened a meeting of the Guinea-Bissau configuration of the PBC to discuss the most recent developments in the country. On that occasion, we heard a briefing from the Under- Secretary-General for Political Affairs and Head of the Department of Political Affairs, Mr. Jeffrey Feltman. I would like to thank Under-Secretary-General Feltman for his presence there. It was a positive sign of engagement and trust in the role of the PBC. It also showed his commitment to contributing to a solution to the current impasse in Guinea-Bissau. During that meeting, the participants had the opportunity to discuss the recent developments in the country, including the decision of ECOWAS to impose sanctions. They underlined the need for dialogue and mentioned the role of the region, including the importance of the implementation of the Conakry Agreement. Member States also commended the work of the PBF in Guinea-Bissau. Many participants stressed the relevance of respecting the constitutional framework in organizing elections. Member States welcomed the non-involvement of the armed forces in the political crisis. Many delegations mentioned the positive presence of the ECOWAS Mission in Guinea- Bissau (ECOMIB). Delegations also supported the renewal of the mandate of the United Nations Integrated Peacebuilding Office in Guinea-Bissau (UNIOGBIS), which is expected to happen by the end of this month, and underlined the importance of the good offices of the Special Representative of the Secretary-General, Mr. Modibo Touré. Finally, I also would like to inform the Council that it is my intention to visit Guinea-Bissau in the coming months to consult with a broad range of stakeholders on how the PBC can support peacebuilding efforts in the country and help the political actors find a solution to the current impasse. The exact date of the visit will depend on developments on the ground and will be scheduled in consultation with local authorities. I would like to recall that Brazil is currently the Chair of the Community of Portuguese-speaking Countries (CPLP). As was done when I previously briefed the Council, the CPLP has endorsed my remarks. I would like to conclude my statement by reaffirming that the PBC will continue to make every effort to support Guinea-Bissau and I would like to outline the following recommendations in that regard. I reiterate the support of the configuration for the Bissau six-point road map and the Conakry Agreement as the framework for the resolution of the crisis. I call upon the authorities of Guinea-Bissau and key political actors to show leadership and determination by engaging in actions that would lead to the implementation of those agreements. I take note of the efforts of the region to resolve the political impasse in the country. I stress the importance of holding free and fair elections, in accordance with the Constitution of Guinea- Bissau, and call upon the international community to support that process. I underline the importance of renewing the mandate of UNIOGBIS for another year, as recommended by the Secretary-General. I also recognize the effective, preventive and deterrent role of ECOMIB. Finally, I would like to commend the Special Representative of the Secretary-General, Mr. Modibo Touré, for his efforts to help ensure an enabling political environment in the country. The President (spoke in Arabic): I thank Ambassador Vieira for his briefing. I now give the floor to those Council members who wish to make statements. Mr. Tanoh-Boutchoue (Côte d'Ivoire) (spoke in French): I would like to begin my statement by thanking the Special Representative of the Secretary- General, Mr. Modibo Touré, for his insightful briefing on the situation in Guinea-Bissau and the activities of the United Nations Integrated Peacebuilding Office in Guinea-Bissau. I will focus my statement on two main points: the implementation of the Conakry Agreement by the Guinea-Bissau signatories and the activities of the United Nations Integrated Peacebuilding Office in Guinea-Bissau. S/PV.8182 The situation in Guinea-Bissau 14/02/2018 6/20 18-04195 Guinea-Bissau is going through a new phase in the serious and deep political and institutional crisis of recent years. My country and West Africa are concerned about this situation, which is characterized by a political impasse and requires the Council to act with greater firmness alongside the Economic Community of West African States (ECOWAS) and the African Union to bring the political actors of Guinea-Bissau to honour their commitments. Indeed, despite the signing on 14 October 2016 of the Conakry Agreement, which was supposed to favour the appointment of a consensus Prime Minister and the establishment of an inclusive Government, the country is again without a Government and confronted by a blockage of Parliament and a deep lack of trust between the President of the Republic and his party, the African Party for the Independence of Guinea and Cape Verde. The stalemate heightens raises concerns not only of a detrimental delay in the electoral calendar, which calls for the holding of legislative elections in May 2018 and presidential elections in 2019, but also of the exacerbation of political tensions and the growth of the criminal economy linked to drug trafficking. My country welcomes the ongoing efforts of ECOWAS to definitively resolve the crisis in Guinea-Bissau, in strict compliance with the communal arrangements and constitutional framework of the country. The current deadlock in Guinea-Bissau is the culmination of a prolonged deterioration of the political situation and the manifest lack of will on the part of the political actors to commit themselves to a consensual settlement of the crisis, despite the appeals and efforts of ECOWAS. Côte d'Ivoire calls on the parties to implement the Conakry Agreement in good faith and without delay. My delegation once again commends ECOWAS for its leadership and the ongoing commitment of its leaders, the Chairperson of the ECOWAS Authority, President Faure Gnassingbé of Togo, and the ECOWAS Mediator for Guinea-Bissau, President Alpha Condé of Guinea, in the quest for a solution to the political impasse in Guinea-Bissau. Côte d'Ivoire also commends the ECOWAS Mission in Guinea-Bissau for its invaluable contribution to stability in the country. ECOWAS, after a lengthy process of futile warnings, decided to adopt individual sanctions against 19 persons considered to be hostile to the process of ending the crisis in Guinea-Bissau. The sanctions are a strong signal of the resolve of ECOWAS to bring the country out of a crisis that has persisted too long. Those measures — which specifically involve the suspension of the participation in the activities of ECOWAS of all persons concerned, a travel ban on travel, the denial of visas to them and their families, and the freezing of their financial assets — must be applied with utmost rigour. The sanctions, I recall, are based on the Supplementary Act of 17 February 2012, which imposes sanctions on Member States that fail to honour their obligations vis-à-vis ECOWAS, and article 45 of the Protocol on Democracy and Good Governance. My country congratulates ECOWAS on taking those courageous measures, which will serve as a wake-up call to the Guinea-Bissau political class, and looks forward to their effective endorsement by the African Union. Côte d'Ivoire invites the Council to fully support ECOWAS in the interests of peace and national cohesion in Guinea-Bissau. To that end, my country calls on the Security Council to adopt by consensus the draft resolution on the renewal of the mandate of the United Nations Integrated Peacebuilding Office in Guinea-Bissau, which also requires the endorsement of those sanctions. Furthermore, my delegation urges the Community of Portuguese-speaking Countries (CPLP), the European Union and the United Nations to also support the efforts of ECOWAS to effectively implement measures that seek to ensure that the Conakry Agreement be upheld. Institutional and political stability, peace and security in Guinea-Bissau depend primarily on the people of Guinea-Bissau themselves. To achieve that, we call on them to take ownership of the Conakry Agreement. Without the involvement of the parties themselves, the prospects for finding a solution to the crisis and for restoring lasting peace to Guinea-Bissau will remain illusory. With regard to the activities of the United Nations Integrated Peacebuilding Office in Guinea-Bissau, my delegation welcomes the various initiatives to support the political dialogue and the national reconciliation process. Furthermore, we encourage ongoing consultations in order to make progress on security sector reform and to meet the needs of the peacebuilding mechanism under way in Guinea-Bissau. My delegation thanks the Special Representative of the Secretary-General for Guinea-Bissau for his efforts in mediation, promoting the rule of law and building the capacity of the Guinea-Bissau institutions. Côte d'Ivoire encourages its international partners, in 14/02/2018 The situation in Guinea-Bissau S/PV.8182 18-04195 7/20 particular the United Nations, the African Union, the European Union, the CPLP and ECOWAS, to cooperate more closely with regard to their work on the ground to ensure greater effectiveness. My country also welcomes the strong involvement of Guinea-Bissau women in the political process, and in particular their role in facilitating dialogue between the parties. With regard to the renewal of the mandate of the United Nations Integrated Peacebuilding Office in Guinea-Bissau, I would like to inform the members of the Council that Côte d'Ivoire will soon submit a draft resolution for adoption on that issue. At the same time, if it is acceptable to all members of the Council, a draft press statement will also be submitted for adoption. My country reiterates its appeal to all stakeholders in the crisis in Guinea-Bissau to participate fully in the efforts of the international community, in particular of ECOWAS, to promote the comprehensive implementation of the Conakry Agreement, which guarantees a way out of the political impasse that the country has long suffered. I would like to finish by thanking Ambassador Mauro Vieira of Brazil, Chair of the Guinea-Bissau configuration of the Peacebuilding Commission, for all the information that he has kindly provided to the Council. Ms. Tachco (United States of America): I wish to thank Mr. Touré, Special Representative of the Secretary-General, for his briefing and Ambassador Vieira not only for his briefing but also for his leadership of the Guinea-Bissau configuration of the Peacebuilding Commission. Recently, the Security Council has witnessed significant success in West Africa in places that have experienced years or even decades of violence and tragedy. Such success includes the first democratic transfer of power in Liberia in more than 70 years and the continued consolidation of democracy in The Gambia, as well as strong economic growth in countries across the region. However, there remain many serious and profound challenges, such as the terrorist threat posed by Boko Haram and the Islamic State in West Africa, elections and reform challenges facing countries with upcoming democratic transition, and humanitarian crises and displacement, all of which merit the continued attention of the Security Council. Given the urgency and magnitude of such problems, the United States believes that a self-inflicted 30-month political impasse, such as that in Guinea-Bissau, is unacceptable. For too long we have gathered to hear updates on fits and starts of political progress that eventually fade to obstruction and obfuscation from the country's leadership. The United States is profoundly disappointed by the decision of President Vaz to ignore the Conakry Agreement by failing to appoint a consensus Prime Minister and to create an inclusive Government. President Vaz must take urgent steps towards a unity Government that will pave the way for peaceful legislative elections in May. The people of Guinea-Bissau are understandably frustrated at the failure of their Government to make progress on the implementation of the Agreement. They deserve better. Time is running out. We have witnessed rising tension. Political gatherings in Bissau have provoked clashes as the people of Guinea- Bissau publicly express their frustration at the skeletal political process. Those clashes led to a crackdown by the Guinea-Bissau leadership. The Government must respect the people's right to peaceful expression and protect that right. On 4 February, the Economic Community of West African States took the ambitious step of sanctioning 19 spoilers of the Conakry Agreement, including their family members. The United States applauds such efforts to hold those in power accountable and to compel them towards finally doing what is right for the people of Guinea-Bissau. We also applaud the renewal of the mandate of the ECOWAS Mission in Guinea- Bissau and encourage the Guinea-Bissau military to continue its political non-interference, while playing its constitutional role. For years, the international community and the United Nations have put resources into Guinea-Bissau to do important things for the benefit of its people. However, with a Government at an impasse, important issues such as security sector reform and combating transnational organized crime, narcotics and human trafficking cannot be adequately addressed. That is unacceptable. As Ambassador Haley noted in the peacekeeping context, the United Nations cannot operate effectively in environments with uncooperative Governments. That also applies to political missions such as the United Nations Integrated Peacebuilding Office in Guinea- S/PV.8182 The situation in Guinea-Bissau 14/02/2018 8/20 18-04195 Bissau (UNIOGBIS). For UNIOGBIS to continue on that path would not be the continuation of a partnership with a willing Government but would simply enable its obstruction. Elections must take place on time and will require support. However, first, the Government must first end the impasse to convince its partners that international support will build on established political progress and a willingness to overcome differences to enable the Government to function again. In conclusion, we once again draw attention to the ordinary people of Guinea-Bissau who, for the better part of their lives, have not known the stability of sustainable democratic governance. The Security Council must keep them in mind as we take steps to put pressure on leaders to abandon their self-serving wilfulness and to take action to better the lives of their people. They should know that our patience has now run out. Ms. Guadey (Ethiopia): I wish to thank Mr. Modibo Touré, Special Representative of the Secretary- General, for his briefing on the latest developments in Guinea-Bissau and the activities of the United Nations Integrated Peacebuilding Office in Guinea-Bissau (UNIOGBIS). I would also like to express appreciation to Ambassador Mauro Vieira in his capacity as Chair of the Guinea-Bissau configuration of the Peacebuilding Commission (PBC) for his remarks. The continued political stand-off and institutional paralysis in Guinea-Bissau remain a source of serious concern. The consequent socioeconomic difficulties over the past two years have impacted the people of Guinea-Bissau and will eventually undermine the peace and stability of the country. We appreciate the important role of the PBC and welcome the approval of useful projects to be financed under the Immediate Response Facility of the Peacebuilding Fund to the amount of $7.3 million. Such projects will certainly contribute to easing the socioeconomic difficulties of women and young people, as well as to promoting stability. The centrality of the Conakry Agreement to sustaining peace, security and development in Guinea- Bissau cannot be overemphasized. We reiterate our call for all stakeholders in Guinea-Bissau to respect and to comply with the Agreement in addressing their differences and the challenges facing their country. We urge them to create conditions for the holding of legislative and presidential elections in 2018 and 2019, respectively. All parties should also refrain from actions or statements that could escalate tensions and incite violence. It is indeed vital that the security and armed forces of Guinea-Bissau continue to uphold the country's Constitution and desist from interfering in the political and institutional crisis. Those who continue to obstruct the implementation of the agreement must be given clear signals that their actions will not be tolerated. In that regard, we commend the role of the Economic Community of West African States (ECOWAS) and the high-level delegation it dispatched to Guinea-Bissau two weeks ago. We support its decision on restoring democratic governance and ensuring respect for the rule of law in Guinea Bissau, as endorsed by the African Union (AU) Peace and Security Council communiqué issued today. The Council should reinforce the decision by ECOWAS and the African Union and convey a clear and united message to all the parties in this regard. We believe the concerted efforts by ECOWAS, the African Union, the United Nations and other relevant partners continues to be indispensable to finding a durable solution to the political crisis in Guinea-Bissau. We express our support to UNIOGBIS for its continued provision of necessary support to Guinea- Bissau, with the objective of resolving the current political impasse and creating an environment for of dialogue among all of the country's actors. Accordingly, we fully agree with the recommendation of the Secretary General that the current UNIOGBIS mandate be extended for another year, until 28 February 2019. Finally, we echo the appeal of the AU Peace and Security Council for financial support towards the continuation of the mandate of the ECOWAS Mission in Guinea-Bissau — whose mandate has been extended to 31 March — until the necessary training of the national security forces of Guinea-Bissau is completed. I wish to conclude by supporting the draft press statement proposed by Côte d'Ivoire, and express our readiness to work closely on the draft resolution that will renew the UNIOGBIS mandate. Mrs. Gueguen (France) (spoke in French): I thank Mr. Modibo Touré, Special Representative of the Secretary-General and Head of the United Nations Integrated Peacebuilding Office in Guinea-Bissau, for his clear and precise briefing, which reminds us of just how critical this point is for Guinea-Bissau. I also thank Ambassador Mauro Vieira for his efforts as Chair of the Guinea-Bissau configuration of the Peacebuilding 14/02/2018 The situation in Guinea-Bissau S/PV.8182 18-04195 9/20 Commission and for his insistent appeal for support to regional initiatives and for respect for the electoral cycle in Guinea-Bissau. France is concerned about the non-implementation of the Conakry Agreement since October 2016. The Agreement, which provides for the appointment of a consensus Prime Minister, has remained a dead letter, even though it provides a plan to resolve the conflict. This political impasse has consequences on the ground. There have been several clashes between the police and opposition political parties. Respect for human rights is also not assured in Guinea-Bissau. The latest developments on the ground show that the authorities of Guinea-Bissau no longer hesitate to limit the freedom of assembly and the right to protest. The establishment of a robust compliance framework with regard to respect for public freedoms is an essential precondition to the resolution of the crisis in Guinea-Bissau. We therefore call upon the international community to be particularly vigilant in that regard. Due to the risk of a deterioration in the political and security situation, it is high time for all parties to honour their commitments to reach national consensus, all the more so because the window of opportunity is narrowing, as legislative elections are slated for this spring. In that regard, it is particularly important to ensure that the legislative and presidential time table is adhered to. I would like to emphasize three essential points with regard to the renewal at the end of the month of the madate of the United Nations Integrated Peacebuilding Office in Guinea-Bissau (UNIOGBIS). First, we must increase our support for regional initiatives. In that regard, France welcomes the ongoing efforts of the Economic Community of West African States (ECOWAS), especially the work of the ECOWAS Mission in Guinea-Bissau and the recent adoption of the sanctions list of people obstructing the implementation of the Conakry Agreement. That is an important step forward and a clear sign to the relevant local actors. We are convinced that the solution to the conflict will require consultation among local actors and the international community. In that connection, the group of five international partners based in Guinea-Bissau, which comprises the African Union, the European Union, the United Nations, ECOWAS and the Community of Portuguese-speaking Countries, provides a special coordination platform that ought to be supported. Secondly, it is crucial for the Security Council to fully assume its role in resolving the current political impasse in Guinea-Bissau. The Council should increase pressure on local actors, particularly President Vaz, and should direct the parties in Guinea-Bissau to shoulder their responsibilities. Sanctions were adopted in 2012 through resolution 2048 (2012), and additional measures could be taken in conjunction with those taken by ECOWAS. Thirdly, it is essential to renew the mandate of UNIOGBIS, which ends 28 February, and thereby signal the commitment of the United Nations to continuing to participate in the process of resolving the conflict. We should also contemplate restructuring UNIOGBIS following an assessment of the impact of its activities on the ground. It is time for the parties in Guinea-Bissau to move from words to action. Their commitments must now give way to concrete action. Mr. Meza-Cuadra (Peru) (spoke in Spanish): My delegation welcomes the holding of this meeting and thanks Mr. Modibo Touré, Special Representative of the Secretary-General and Head of the United Nations Integrated Peacebuilding Office in Guinea- Bissau, for his briefing. We also thank Ambassador Mauro Vieira for his commitment and leadership as Chair of the Guinea-Bissau configuration of the Peacebuilding Commission. Peru is monitoring with concern the situation in Guinea-Bissau. Despite efforts by the international community and regional organizations to reach a solution to the political crisis, little progress has been made in the implementation of the Conakry Agreement, concluded in October 2016. We would like to make three main points. First, Peru deems the successful holding of 2018 and 2019 elections to be crucial to achieving sustainable peace. In that regard, we are concerned about the nomination of a Prime Minister who does not enjoy consensus among all parties, as called for in the Conakry Agreement. That undermines the credibility of the Government. Additionally, four of the members of the National Electoral Commission, including its President, could not be nominated for the National Assembly, which has not convened since S/PV.8182 The situation in Guinea-Bissau 14/02/2018 10/20 18-04195 January 2016. Such conditions complicate the holding of legislative elections slated for May. That is why we believe it is necessary and urgent for all parties to resume inclusive dialogue with a view to implementing the commitments undertaken. We welcome the efforts of the Economic Community of West African States, which include imposing sanctions on those who obstruct the implementation of the Conakry Agreement, in line with regional rules and regulations. We believe that it is important to increase the participation of women and youth in the necessary dialogue and subsequent elections. That is why we highlight the efforts of the Women's Facilitation Group, which seeks to increase the participation of women in the country's political processes. Secondly, we are concerned that, despite the current relative stability, a stalled political process could lead to renewed violence and rampant crime, especially considering that the country is vulnerable to threats such as terrorism, organized crime and human trafficking. In that connection, we highlight the launching of the Network of National Human Rights Defenders. As the Secretary-General noted in his report (S/2018/110), reform is needed in this area, including strengthening the armed forces and the professionalization of the police. Similarly, we call for full respect for the fundamental right to freedom of expression in Guinea-Bissau. Thirdly, with regard to socioeconomic development, we would like to highlight the fact that, although the World Bank has reported economic growth of 5 per cent over the past year, it should be borne in mind that such growth is primarily attributed to the country's main exports being sold at a higher price on the international market. Nonetheless, a country whose poverty rate is approximately 70 per cent is socially and economically vulnerable. That is why we believe that peacekeeping and peacebuilding require greater investment in social development, and in particular in Peacebuilding Fund projects aimed at empowering women and young people, promoting national reconciliation and strengthening the judiciary. We underscore the importance of ensuring the predictability and stability of the Fund's financing. We also believe that it is important that the activities promoted by the Peacebuilding Fund be coordinated with the United Nations Integrated Peacebuilding Office in Guinea-Bissau (UNIOGBIS) and the United Nations country team. In conclusion, we support the renewal of the UNIOGBIS mandate for an additional year, in line with the recommendation of the Secretary-General. We thank the Economic Community of West African States, the African Union, the Community of Portuguese-speaking Countries, the European Union and other international actors committed to assisting Guinea-Bissau for their valuable efforts. Mr. Ndong Mba (Equatorial Guinea) (spoke in Spanish): At the outset, on behalf of the Republic of Equatorial Guinea, let me thank the Special Representative of the Secretary-General for Guinea- Bissau and Head of Mission for the United Nations Integrated Peacebuilding Office in Guinea-Bissau (UNOGBIS), Mr. Modibo Touré, and his team for the detailed and important briefing on the situation in Guinea-Bissau. We also thank Mr. Mauro Vieira, Permanent Representative of Brazil to the United Nations, in his capacity as Chair of the Guinea-Bissau configuration of the Peacebuilding Commission, for his briefing, in which he underscored the configuration's commitment to the various initiatives in Guinea-Bissau. The Republic of Equatorial Guinea has followed very closely and with great interest the developments in the political and institutional crisis in Guinea-Bissau. It has paid even closer attention since the country joined the Community of Portuguese-speaking Countries (CPLP) in 2014, and now that Equatorial Guinea chairs the Committee established pursuant to resolution 2048 (2012), concerning Guinea-Bissau. In my capacity as Chair of the 2048 Committee, I would like to voice our concern about the deadlock in the peace process in Guinea-Bissau, which is hindering the country's national reform programme, thereby threatening to undermine progress in the country since constitutional order was restored in 2014. Equatorial Guinea lauds the commitment and considerable effort made, as well as the human and financial resources made available by international multilateral partners, in particular the Guinea- Bissau group of five, comprising the African Union, the Economic Community of West African States (ECOWAS), the CPLP, the European Union and the United Nations. Undoubtedly, the synergy among international actors with regard to the issue in Guinea-Bissau attests to the desire and willingness of the international community to find a peaceful and 14/02/2018 The situation in Guinea-Bissau S/PV.8182 18-04195 11/20 consensus-based solution in the interests of Guinea- Bissau. The Conakry Agreement must continue to be the fundamental reference for national political actors. The Agreement not only outlines the appointment of a Prime Minister who is trusted by the President of the Republic, but whose appointment is the result of consensus among all national stakeholders. The Republic of Equatorial Guinea has taken note of the rejection of the appointment of Mr. Augusto Antonio Artur Da Silva by ECOWAS and the main political actors in Guinea-Bissau, in particular of the two main political parties — the Partido Africano da Independência da Guiné e Cabo Verde and the Partido para a Renovação Social. Given the lack of consensus surrounding the appointment of the Prime Minister, the Republic of Equatorial Guinea calls upon all political actors in the Republic of Guinea-Bissau, including the President of the Republic, as well as the leaders of the two main political parties, to work together to form an inclusive Government that would create the right conditions ahead of upcoming legislative elections to be held later this year, and presidential elections in 2019. The Republic of Equatorial Guinea supports the electoral calendar as outlined in the country's Constitution. That is why the Republic of Equatorial Guinea believes that an international support mechanism for the electoral process should be put in place for the purpose of updating the electoral rolls and assisting the Independent National Electoral Commission to effectively shoulder its responsibility, and with all other preparations that would allow for the holding of transparent, democratic elections whose results would put a definitive end to the political maze the country has had to navigate over the past few years. The extension of the mandate of UNIOGBIS is a key element in resolving the crisis. As announced, ECOWAS has decided to extend the mandate of the ECOWAS Mission in Guinea-Bissau until 31 March. The actions of the United Nations must be part of that undertaking. The Security Council's vote, scheduled for 27 February, must allow the Mission to be extended for a year or more, until presidential elections are held in 2019. The Republic of Equatorial Guinea believes that international partners should continue to focus primarily on mediation, good offices, dialogue and direct negotiations as the only viable paths to breaking the current political and institutional deadlock. The most recent report of the Secretary-General on the situation in Guinea-Bissau and the activities of the United Nations Integrated Peacebuilding Office in Guinea-Bissau (S/2018/110) concludes that the population's latent frustration with an uncertain political environment could foster instability and crime. Equatorial Guinea reiterates its gratitude to the defence and security forces that have chosen to adopt a neutral, republican position. Therefore, we urge all political actors in Guinea-Bissau to put the interests of the country and its people, love of State and their responsibility above all other considerations so as to create the right conditions for the holding of free, fair and transparent elections. Stability in the country must not be disassociated from economic recovery. In that regard, we welcome the support of the Guinea-Bissau configuration of the Peacebuilding Commission, through the Peacebuilding Fund, in financing various multisectoral projects. The Republic of Equatorial Guinea will take part in good offices and negotiations. Equatorial Guinea, as a member of the CPLP and Chair of the Committee established pursuant to resolution 2048 (2012), concerning Guinea- Bissau, will support and take initiatives that it believes are necessary to assist in efforts under way to find a solution to the situation in the brotherly country of Guinea-Bissau. Mr. Skoog (Sweden): I would like to begin by thanking the Special Representative of the Secretary- General, Mr. Modibo Touré, for his briefing. I commend him and his team for the valuable work being undertaken in support of the people of Guinea-Bissau. Let me also extend my thanks to the Permanent Representative of Brazil, Ambassador Mauro Vieira, in his capacity as Chair of the Guinea-Bissau configuration of the Peacebuilding Commission. As Ambassador Vieira mentioned his country's long-standing relations with Guinea-Bissau, I thought that I would take this opportunity to point out that Sweden recognized Guinea-Bissau in 1974, and we began supporting General Assembly resolution 2911 (XXVII), concerning its self-rule, in 1968. In the 1970s and 1980s, Guinea-Bissau was one of our largest development partner countries. There is therefore a deep and historic friendship between Sweden and the people of Guinea-Bissau, and it is in that spirit of friendship that we are engaging in support for Guinea- Bissau in meeting its current complex challenges. S/PV.8182 The situation in Guinea-Bissau 14/02/2018 12/20 18-04195 Moreover, we welcome the opportunity to draw upon the strategic advice of the Peacebuilding Commission and its longer-term perspective, which are essential for sustaining peace in Guinea-Bissau. The activities financed by the Peacebuilding Fund to that end are also important. An integrated approach from the United Nations family in Guinea-Bissau can contribute positively to overcoming peacebuilding challenges. Accordingly, we welcome the efforts outlined in the report of the Secretary-General (S/2018/110). We are concerned by the ongoing and increasingly protracted political crisis in Guinea-Bissau. A lack of progress in resolving the stalemate undermines peacebuilding efforts and is holding the country's social and economic development hostage. Resolving the crisis is therefore a prerequisite for the consolidation of peace in the country. The six-point Bissau road map and the Conakry Agreement remain the only legitimate way forward, and must be implemented. The appointment of a consensus Prime Minister, as stipulated in the Agreement, is essential. National leaders must live up to their commitments and meet their responsibilities. We strongly commend the efforts of the Economic Community of West African States (ECOWAS) to mediate among the parties to find a solution to the political crisis. ECOWAS is playing an essential role on behalf of the region, and we welcome its continued efforts to reach a consensual implementation of the road map and Conakry Agreement. We welcome the ECOWAS decision to impose sanctions on those impeding the Agreement's implementation. It is important that the international community fully support regional efforts in a concerted and coherent manner. In that regard, we welcome the statement issued yesterday by the African Union in support of ECOWAS, including regarding sanctions. Long-term peace and security in Guinea-Bissau will be achieved only when the root causes of the conflict are addressed. Constitutional reform, reconciliation and political dialogue, strengthening the rule of law through strong and inclusive institutions, and ensuring equal access to economic opportunities are all critical in that regard. It is also essential that all parts of society have their voices heard. In particular, ensuring the full and effective participation of women is crucial. We agree with the Secretary-General that the promotion of, and respect for, human rights is fundamental to sustaining peace and ensuring long-term stability and development in Guinea-Bissau. We echo the Secretary- General's call on national authorities to respect human rights and fundamental freedoms and to refrain from any further acts that undermine the rule of law. Let me also take a moment to welcome the military's neutrality and its posture of non-interference in the political process. Concerning the role of the United Nations Integrated Peacebuilding Office in Guinea-Bissau (UNIOGBIS), it has a crucial role to play in coordinating international efforts to support Guinea-Bissau, not least of which is supporting preparations for the holding of elections. There is a need to immediately refocus the Office's resources where they can be used most effectively, particularly with regard to resolving the political deadlock and supporting the electoral process so that it moves forward. We strongly support the Office's work to strengthen women's participation as active peacemakers in resolving the political crisis, including by encouraging women's mediation efforts. We welcome in particular that the integration of gender-sensitive perspectives into the work of UNIOGBIS and the United Nations country team has been accorded the highest priority by the United Nations in Guinea- Bissau. We look forward to hearing more about how that process is being taken forward. During the Peacebuilding Commission's meeting on Guinea-Bissau on Monday this week, all key actors, including Guinea-Bissau, expressed the view that the Secretary-General's recommendation for a one-year extension of the UNIOGBIS mandate should be authorized. A one-year extension would allow for longer-term planning and more effective support for the implementation of the Conakry Agreement and the holding of elections. The political crisis in Guinea-Bissau has gone on for far too long. It is now time to move forward with the full implementation of the Conakry Agreement and preparations for the holding of inclusive elections. The international community, together with the region, must stand ready to support the country on its path towards long-term peace and development. Mr. Clay (United Kingdom): I thank Special Representative of the Secretary-General Touré and Ambassador Vieira for their informative briefings. The situation in Guinea-Bissau is concerning. It is not the first country in the world to experience a political impasse, but it is a country that continues to emerge from the serious instability and violence 14/02/2018 The situation in Guinea-Bissau S/PV.8182 18-04195 13/20 of its recent past. The political impasse has prevented progress on reforms that are critical to addressing key conflict risks in Guinea-Bissau. The situation is only likely to become more volatile as we move towards elections. We have already seen violent confrontations between demonstrators and police, and witnessed worrying efforts to curb political freedoms. Economic growth is at risk, and a serious deterioration in stability would be deeply damaging for development and human rights. The illicit economy and transnational organized crime risk becoming further entrenched, with global implications. More broadly, instability in Guinea- Bissau would affect the wider region, which over the past year has been, for the most part, the site of positive political progress. The United Kingdom welcomes the leadership shown by the West African region, particularly through the Economic Community of West African States (ECOWAS). It has shown persistence and patience. This is a crisis that began in 2015. It brokered the Conakry Agreement 15 months ago. It has agreed to countless communiqués and published innumerable statements. It has sent numerous high-level delegations to Guinea- Bissau, including three over the past six months alone. But those most responsible for Guinea-Bissau's crisis have responded with stubborn refusal to give ground and find compromise. Therefore, it is understandable that the region's patience has worn thin. ECOWAS has now been driven to impose sanctions against individuals deemed responsible for impeding the implementation of the Conakry Agreement. The African Union Peace and Security Council has endorsed that move. The United Kingdom supports the ECOWAS decision, and we urge the Security Council and the entire international community to remain united in support of ECOWAS efforts. We also believe that it is important to recognize the bold efforts of civil society in Guinea-Bissau to resolve the crisis. In particular, the mediation efforts launched by the Women's Facilitation Group were an encouraging initiative, and we welcome the support given to them by the United Nations. As set out in resolution 2343 (2017), political support for efforts towards the implementation of the Conakry Agreement should be a priority for the United Nations Integrated Peacebuilding Office in Guinea- Bissau. The key next step remains the appointment of a consensus Prime Minister so that preparations can proceed for legislative elections in 2018, as per the country's Constitution. As we open discussions on its renewal, the United Kingdom will focus on ensuring that the Mission's mandate responds to today's political reality on the ground, that it is realistic and that it is focused on the highest priority needs. Guinea-Bissau's people watched the country emerge from a period of instability but then found their hopes for democracy obstructed by a political knot that their own leaders tied. Support from the region and the international community to prevent the country from backsliding further will not succeed until those who tied the knot untangle it. We hope that good sense, compromise and the commitment to Guinea-Bissau's future will prevail. Ms. Wronecka (Poland): First of all, I thank Special Representative of the Secretary-General Modibo Touré and Ambassador Mauro Vieira, Permanent Representative of Brazil to the United Nations, in his capacity as Chair of the Guinea-Bissau configuration of the Peacebuilding Commission, for their useful briefings. Poland is following with growing concern the current situation in Guinea-Bissau. We support the efforts of the international community aimed at peacefully resolving the political crisis in the country. We therefore call on all political and civil society actors, regardless of their personal differences and ambitions, to engage in dialogue in a spirit of compromise. In that context, we take note that the army is not interfering in the political process. The implementation of the 2016 road map and the Conakry Agreement is crucial to maintaining peace and stability in the country. We appeal to the Guinea- Bissau authorities to complete their implementation and carry out the parliamentary elections scheduled for May in a peaceful atmosphere that guarantees political pluralism and impartiality. We think that women and young people should be included in all decision-making structures related to security sector reform, the national reconciliation process and institution-building. In this regard, we urge the Guinea-Bissau authorities to ensure the protection of human rights and fundamental freedoms, including the freedom of speech and information. Poland commends the important role of the Peacebuilding Commission in Guinea-Bissau in promoting good governance, political dialogue and national reconciliation. We also welcome the significant S/PV.8182 The situation in Guinea-Bissau 14/02/2018 14/20 18-04195 financial support of the Peacebuilding Fund (PBF) under the PBF Immediate Response Facility. Since the PBF began its activities, Poland has provided financial support to the Fund. Poland also supports the efforts of the Economic Community of West African States Mission in Guinea- Bissau (ECOMIB) as it is an important factor in reaching consensus solutions and cooperation. The decision of the ECOWAS Heads of State and Government, published on 4 February, imposing sanctions on those responsible for non-implementation of the Conakry Agreement is a step towards holding responsible those who are impeding a peaceful, consensus solution to the crisis. Due to the fragile security situation in the country, the presence of ECOMIB is most important. In this regard, we welcome the decision to extend ECOMIB's mandate until the end of March. Its role is essential, especially in view of the upcoming legislative elections. The mandate of the United Nations Integrated Peacebuilding Office in Guinea-Bissau (UNIOGBIS) expires at the end of this month. The United Nations should remain engaged in efforts towards peace in the country and support ECOWAS efforts to resolve the political crisis. In conclusion, Poland encourages all the parties in Guinea-Bissau to engage in dialogue. We also express our full support for the Special Representative of the Secretary-General, Mr. Modibo Touré. We look forward to the upcoming UNIOGBIS mandate renewal. Mr. Umarov (Kazakhstan): We commend Special Representative of the Secretary-General Modibo Touré and Ambassador Mauro Vieira for their comprehensive briefings on the situation in Guinea-Bissau, and extend our full support for their commitment to facilitating a political solution to the crisis. Kazakhstan is deeply concerned by the protracted political stalemate in the country. We join others in calling on all stakeholders to engage in an inclusive political dialogue and immediately implement the Conakry Agreement and the Economic Community of West African States (ECOWAS) road map to end the deadlock and restore institutional viability. It is therefore necessary to avoid differing interpretations of the Agreement. We commend the mediation efforts of ECOWAS, under the leadership of Presidents Faure Gnassingbé of Togo and Alpha Condé of Guinea, as well as by the other members of the group of international partner organizations on Guinea-Bissau. We have taken note of the decision of ECOWAS to impose targeted sanctions on those obstructing the implementation of the Conakry Agreement. We express hope that this decision will contribute to finding a solution to the crisis and strengthen democratic institutions and capacity-building for State organs. We welcome the extension until April of the mandate of ECOWAS Mission in Guinea-Bissau (ECOMIB), which plays a crucial role in ensuring stability in Guinea-Bissau, and urge international partners to continue supporting ECOMIB. The importance of peacebuilding, good offices and coordination efforts of the United Nations Integrated Peacebuilding Office in Guinea-Bissau cannot be underestimated. We therefore support the Secretary-General's recommendation to renew the mission's mandate for one more year. We also agree with his proposal to assess the mission, should the political impasse continue. We note the importance of holding legislative and presidential elections according to the constitutional time frame, and call on international partners to provide the necessary technical, logistical and financial support for the electoral process. The current political crisis may further fuel transnational organized crime, drug trafficking and terrorist activities. Therefore, increased national engagement and international support are critical to enhancing and extending reforms in the security, judicial and law enforcement sectors. In addition, the most effective measures must be sought to ensure the country's stability and resilience by increasing support for the education and health sectors, as well as the existing development plans, including Terra Ranka and the United Nations peacebuilding plan. In conclusion, we welcome the active engagement of the Women's Facilitation Group, and impress upon the national authorities the importance of ensuring the participation of women and young people in the political process at every stage and at all levels. Mrs. Gregoire Van Haaren (Netherlands): I would like first of all to thank the Special Representative of the Secretary-General, Mr. Modibo Touré, and the Permanent Representative of Brazil, Mr. Mauro Vieira, who spoke in his capacity as Chair of the Guinea- Bissau country configuration of the Peacebuilding Commission (PBC), for their briefings. 14/02/2018 The situation in Guinea-Bissau S/PV.8182 18-04195 15/20 For years now, Guinea-Bissau has been marked by a protracted political crisis. In a region characterized by increasing attention to and respect for the rule of law, human rights and democracy, Guinea-Bissau continues to be out of step, as indicated once again in the latest report of the Secretary-General (S/2018/110). In the light of this, the Kingdom of the Netherlands wishes to underscore the following three points with regard to the situation in Guinea-Bissau. First, the Conakry Agreement of 2016 and the six-point road map should remain the basis for a political solution in Guinea-Bissau, and its provisions should honoured. Secondly, the diplomatic and political efforts of the region through the Economic Community of West African States (ECOWAS) deserve the steadfast support of the United Nations, and particularly the Security Council. Thirdly, the role of the United Nations Integrated Peacebuilding Office in Guinea-Bissau (UNIOGBIS) in the country at this critical juncture, with elections around the corner, is as important as ever. It is therefore imperative that its mandate be extended. First, with respect to the Conakry Agreement, almost a year and half has passed since the Agreement was concluded. The Kingdom of the Netherlands reiterates the centrality of the Agreement in peacefully resolving the current crisis, and urges the parties to abide by its contents. It is clear that an important roadblock with regard to its implementation is the appointment of a consensus Prime Minister. The need for this appointment has become increasingly urgent. With parliamentary elections on the horizon, it is imperative that these elections be held in a timely, transparent and inclusive manner. Secondly, with regard to support for ECOWAS, while the past six months were mainly characterized by the same intransigence as in previous reporting periods, concerted action and increased pressure on the part of the region, and ECOWAS in particular, could actually lead, when given the necessary support, to tangible progress in resolving the Bissau-Guinean crisis. Yesterday's decision of the African Union Peace and Security Council to support the efforts of ECOWAS is a case in point. The Secretary-General rightly observes in his report that the continuing efforts of ECOWAS to resolve the crisis are commendable. The Kingdom of the Netherlands would like to clearly point out that it supports and endorses ECOWAS mediation efforts and its imposition of sanctions. We welcome the ECOWAS unified action and believe that the presence of the ECOWAS Mission in Guinea-Bissau is vital to the stability of Guinea-Bissau. ECOWAS has shown before that, when united, it has the ability to act as the region's power broker, for example as it did in The Gambia. Like it did then, the Council should firmly support ECOWAS in taking up this role and responsibility, as it should in the case of any other regional organization in Africa that takes the lead in maintaining peace and security in the region. My third point is that ECOWAS cannot do this alone. We commend the African Union and the Community of Portuguese-speaking Countries for their collaboration with the European Union and for the support they have brought and the constructive role they play. From the report of the Secretary General, it is evident that UNIOGBIS plays a vital role in Guinea- Bissau. With legislative elections scheduled for 2018 and presidential elections in 2019, the role of UNIOGBIS is more crucial than ever. We therefore call for a renewal of its mandate for no less than one year, in addition to allowing for longer-term planning, including setting more concrete priorities for the mission and making adaptations to meet specific needs. UNIOGBIS's convening power in Bissau remains essential, as will be its role in ensuring peaceful, free and democratic elections in Guinea-Bissau, as well as a smooth post-election process. Renewing the mandate for less than 12 months would send the wrong signal. In conclusion, sustained pressure to implement the Conakry Agreement, the maximum possible support to ECOWAS's ongoing efforts and measures and UNIOGBIS's continued support to the political process will be crucial factors in ending the deadlock in Guinea- Bissau, particularly in the light of the constitutionally mandated elections. Mr. Inchauste Jordán (Plurinational State of Bolivia) (spoke in Spanish): We appreciate the report of the Secretary-General (S/2018/110) presented by Mr. Modibo Touré, Special Representative of the Secretary-General and Head of the United Nations Integrated Peacebuilding Office in Guinea-Bissau (UNIOGBIS), and the briefing by Ambassador Mauro Vieira of Brazil in his capacity as Chair of the Guinea- Bissau configuration of the Peacebuilding Commission. There has been no significant progress or visible improvement in the situation in Guinea-Bissau, where the general instability seems almost impervious to S/PV.8182 The situation in Guinea-Bissau 14/02/2018 16/20 18-04195 change, thereby jeopardizing the full implementation of the Conakry Agreement, which is unquestionably the fundamental framework for a peaceful solution to the crisis and for achieving sustainable and lasting peace there. In our view, the negative effects are likely to exacerbate matters if the parties cannot definitively condemn sectarian interests and contribute effectively to the mediation efforts and good offices of the relevant international, regional and subregional organizations. Bolivia firmly repudiates any action that could destabilize or jeopardize the ongoing dialogue and reconciliation process that has been established with the participation of all the parties concerned. We urge that the agreements be definitively consolidated in line with the inclusive national dialogue, which would enable Government members, the political parties represented in the National Assembly and every sector of civil society to arrive at a consensus and implement the agreements constructively through a legitimate commitment to achieving a lasting political and social solution whose sole aim is benefiting the people of Guinea-Bissau, in strict respect for their sovereignty, independence and territorial integrity. We acknowledge the active participation of the African Union, the Economic Community of West African States and its Mission in Guinea- Bissau, the European Union, the Community of Portuguese-speaking Countries and UNIOGBIS, through its Special Representative, and their ongoing efforts to achieve a rapprochement between the conflicting parties. We believe that UNIOGBIS's work, focused on initiatives aimed at creating opportunities for dialogue and facilitating cooperation in the security and political sectors with the goal of forming an inclusive Government, must be reinforced. It will be crucial to increase the Office's capacity to use peaceful means to deal with the crisis if it is to have more effective and efficient results. We therefore support the recommendation in the Secretary-General's report that the mission's mandate be renewed for another year. We also commend the work being done by the Guinea-Bissau configuration of the Peacebuilding Commission, appropriately chaired by Brazil, and we emphasize the importance of strengthening its coordination, information exchange and active collaboration with the Security Council, in accordance with the relevant General Assembly and Security Council resolutions. We continue to encourage the initiative of the Women's Forum for Peace. The efforts of women in Guinea-Bissau to achieve a political solution shows that a gender perspective and female participation in mediation and dialogue at all levels are essential. In conclusion, we would like to reiterate once again that in a time of political, institutional and social crisis, ensuring the welfare of the population and especially its most vulnerable sectors should be the overriding interest guiding Guinea-Bissau on a path to permanent stability. Mr. Zhang Dianbin (China) (spoke in Chinese): China would like to thank Special Representative Touré and Ambassador Vieira, Chair of the Guinea-Bissau configuration of the Peacebuilding Commission, for their briefings. The situation in Guinea-Bissau has been generally stable in recent months, but it will still require all the parties to work together to meet each other halfway if they are to resolve the political impasse peacefully and as soon as possible. China hopes that the parties in Guinea-Bissau will consider the country's interests, intensify their dialogue and communication in order to bridge differences quickly, implement the Conakry Agreement as soon as possible, form an inclusive Government and resume nation-building efforts. Meanwhile, the international community should continue to follow the situation in Guinea-Bissau. China will continue to support the United Nations Integrated Peacebuilding Office in Guinea-Bissau in exercising its good offices and conducting mediation efforts under Mr. Touré's leadership, with the aim of coordinating international support for Guinea-Bissau, promoting political dialogue and advancing the country's economic and social development. The international community should continue to support regional and subregional organizations such as the African Union, the Economic Community of West African States and the Community of Portuguese-speaking Countries in their role as mediators, while maintaining respect for the sovereignty and territorial integrity of Guinea-Bissau and supporting the countries of the region in settling African issues through African means. Mr. Polyanskiy (Russian Federation) (spoke in Russian): We thank Mr. Modibo Touré, Special Representative of the Secretary-General, for his briefing on the evolving political situation in Guinea- Bissau. We take note of the report of the Secretary- 14/02/2018 The situation in Guinea-Bissau S/PV.8182 18-04195 17/20 General (S/2018/110) and the briefing by Mr. Mauro Vieira, Permanent Representative of Brazil and Chair of the Guinea-Bissau configuration of the Peacebuilding Commission. Russia supports the efforts of the United Nations, the African Union, the Economic Community of West African States (ECOWAS) and the Community of Portuguese-speaking Countries to normalize the situation in Guinea-Bissau, which is undergoing a prolonged political, social and economic domestic crisis. We are concerned about the lack of tangible progress in implementing the Conakry Agreement. We want to emphasize how crucial the Agreement is to mitigating the political hostility and reducing Guinea- Bissau's potential for conflict. We urge the country's executive and legislative representatives to focus on forming an inclusive Government, introducing reforms, especially in the security sector and the Constitution, and increasing their joint efforts to prepare for parliamentary and presidential elections. It will be vital to strengthen the constitutional order and the rule of law and resolve the accumulating socioeconomic issues. We are pleased that the country's political forces continue to act with regard for the law and that the military has remained neutral. We have taken note of the ECOWAS communiqué of 4 February on imposing targeted sanctions on 19 members of Guinea-Bissau's political elite. Regarding the possibility of imposing similar measures based on the provisions of Security Council resolution 2048 (2012), we would like to point out that the resolution's main aim was restoring constitutional order, which in practical terms was achieved several years ago now. The result is that the resolution's sanctions measures are very outdated. In our opinion its listing criteria have little to do with Guinea-Bissau's current political situation, and in any case would not be usable against participants in the political process who are acting within the law. We are compelled to conclude that the opinions of the Secretary-General's report on the security sector situation give the impression that things have been left unsaid. It would have been more logical to discuss how the United Nations Integrated Peacebuilding Office in Guinea-Bissau (UNIOGBIS) is implementing the provisions of its mandate with regard to building Guinea-Bissau's capacity to combat transnational crime and drug trafficking, after describing the actual state of affairs in those areas. In general, given the overall situation in Guinea- Bissau, we are willing to consider the Secretary- General's proposal to extend UNIOGBIS's mandate. However, we believe that the Special Representative should focus not only on helping the people of Guinea-Bissau emerge from their political deadlock and preparing for the parliamentary elections in May but also on effectively addressing the root causes of the problems in Guinea-Bissau, which lie in its Constitution's structural contradictions. If the work of constitutional reform is not completed by the start of the next electoral cycle, the country risks encountering the same problems with the new parliament and President. The President (spoke in Arabic): I shall now make a statement in my capacity as representative of Kuwait. At the outset, I join other Council members in thanking the Special Representative of the Secretary- General, Mr. Modibo Touré, for his valuable briefing. I would also like to express my appreciation to Ambassador Mauro Vieira for his briefing as the chief of Guinea-Bissau Configuration of the Peacebuilding Commission. We commend their efforts to support security, stability and socioeconomic development in Guinea-Bissau. We have been following the recent political developments there and regret the fact that none of the provisions of the Conakry Agreement have been implemented since signing it in October 2016. It is unacceptable that there has so far been no appointment of Prime Minister who enjoys consensus by the relevant two parties, which is critical to implementing other items of the Agreement. The situation in Guinea-Bissau differs from other cases before the Security Council in having no security aspects. Unfortunately, however, the impasse has lasted more than a year, and it is the people of Guinea-Bissau who are suffering the consequences. In that regard, we commend the steps that the Economic Community of West African States (ECOWAS) has taken to advance the political process, including measures for the imposition of sanctions on those obstructing the implementation of the Conakry Agreement, as well as the decision to extend the mandate of its Mission in Guinea-Bissau until the end of March. We want to emphasize the relevance of the role of such regional organizations in resolving regional issues. The efforts of the United Nations Integrated Peacebuilding Office in Guinea-Bissau (UNIOGBIS) S/PV.8182 The situation in Guinea-Bissau 14/02/2018 18/20 18-04195 deserve support, since it is dealing with a difficult and complicated political situation. However, we hope that it will be able to make progress during the coming period with respect to conducting legislative elections this year and presidential elections next. The legislative and presidential elections, to be held in 2018 and 2019 respectively, must take place within the specific time frame. We therefore call on the United Nations Integrated Peacebuilding Office in Guinea-Bissau, along with all stakeholders in Guinea- Bissau, such as the European Union, the African Union, ECOWAS and the Community of Portuguese-speaking Countries, to spare no efforts towards that end. We also call on the Government of Guinea-Bissau to ensure its citizens' full participation in the elections, as well as security and freedom of expression and assembly for all. The cooperation between UNIOGBIS and civil-society organizations in promoting and developing the role of women in Guinea-Bissau is very positive. We hope that UNIOGBIS will make a greater effort to guarantee the full participation of all components of the society, especially women and young people, in the next political process and will continue to promote other aspects of its mandate until the current impasse is resolved. In conclusion, we reiterate the importance of the Conakry Agreement as the basic reference for resolving this political crisis in Guinea-Bissau, and the efforts of ECOWAS and President Alpha Condé of Guinea to advance the political process in order to maintain the security and stability of Guinea-Bissau and the region. We stand ready to cooperate with Côte d'Ivoire in preparing a draft resolution for the extension of the UNIOGBIS mandate, in response to a request by the Secretary-General. We also support the issuance of a Press Statement to clarify the unified position of the Council regarding the situation in Guinea-Bissau. I now resume my functions as President of the Council. I give the floor to the representative of Guinea-Bissau. Mr. Delfim da Silva (Guinea-Bissau) (spoke in French): I thank you, Mr. President, for inviting my delegation to the Security Council table and for giving me the floor. I would like to take this opportunity to congratulate your country, Kuwait, on its assumption of the presidency of the Security Council for the month of February. We wish you success in your work. I would like to thank Mr. Modibó Touré, Special Representative of the Secretary-General for Guinea- Bissau, for his presentation today of the report of the Secretary-General (S/2018/110). I would also like to thank Ambassador Mauro Vieira of Brazil once again for his constructive statement on behalf of peacebuilding and constitutional and democratic order in Guinea-Bissau. And I would like to express our gratitude to all the Ambassadors of States members of the Security Council for their attention to my country, Guinea-Bissau. The political crisis in Guinea-Bissau did not begin with the signing of the Conakry Agreement in October 2016, but much earlier. The Conakry Agreement represents a step in the right direction for resolving the crisis by consensus. In the past 15 months, the two main parties — the African Party for the Independence of Guinea and Cape Verde (PAIGC) and the Party for Social Renewal (PRS) — have repeatedly and publicly expressed their disagreement on a crucial point of the Agreement, which is having consensus on choosing a candidate for the post of Prime Minister. If a consensus was reached, the agreed candidate would then be appointed by the President of the Republic, in line with the Constitution. The PAIGC states that there was such a consensus in Conakry. The PRS, for its part, affirms that there was not. Fifteen months later, the lack of consensus has prevented the appointment of a Prime Minister, which must be consensus-based. How can the President appoint a consensus Prime Minister without, at the very least, the prior agreement of the two largest political parties? In short, the crisis over the consensus is really what has paralysed the Conakry Agreement and is prolonging the stalemate in the 15-month political crisis in Guinea-Bissau. The question is how to overcome the crisis concerning the consensus. Some believe that the imposition of sanctions will be conducive to it. We are not sure of that. Sanctions are unlikely to defuse a crisis and can even be counterproductive. It is important to bear in mind that while it is easy to adopt sanctions, it is much more difficult to impose a consensus. In any case, continuing to seek a solution to the crisis is clearly the most important thing that we must do. We need a compromise solution, a credible name, a person whose academic, political and professional 14/02/2018 The situation in Guinea-Bissau S/PV.8182 18-04195 19/20 background can bring about such a compromise. We need someone who, without being the favourite candidate of the PAIGC or the PRS, has a background that would enable him to bring the parties together and thereby reach a compromise. The recent appointment to the post of Prime Minister of a PAIGC leader, the engineer Artur Silva, a former Minister of four Government departments — Fisheries, Defence, Education and Foreign Affairs — suggests that he is the right person to help bring about such a compromise. Moreover, after his appointment, Silva was re-elected to the higher bodies of the PAIGC, its Central Committee and Political Bureau — at the party's most recent congress, which ended a few days ago, proving that he has earned the political confidence of the party's most important bodies. Prime Minister Silva has already held working meetings in Bissau, which I would say are encouraging, with all the parties to the Conakry Agreement — the Ambassadors of Nigeria, Senegal, China, the Gambia and the representative of the Economic Community of West African States in Guinea-Bissau. Finally, through the appointment of a senior PAIGC leader, justice can be done to the party that won the last legislative elections. But above all, there will be no losers, since the PRS will be guaranteed strong representation in a Government of inclusion. This is not a zero-sum game. Under this principle of compromise, which allows a certain degree of flexibility regarding the principle of consensus, there will undoubtedly be a winner — my country, Guinea-Bissau. In conclusion, I reiterate our thanks to the members and want to assure the Council that Guinea-Bissau will continue to count on their support in these difficult times for the sake of civil peace, political stability and solidarity. The President (spoke in Arabic): I now give the floor to the representative of Togo. Mr. Kpayedo (Togo) (spoke in French): I would first like to thank you, Mr. President, for the opportunity to address the Council once again on the situation in Guinea-Bissau, in my capacity as Coordinator of the Ambassadors of the member countries of the Economic Community of West African States (ECOWAS) that are accredited to the United Nations. I also want to thank the Secretary-General of the United Nations for his report on the situation in Guinea- Bissau (S/2018/110), presented today by Mr. Modibo Touré, his Special Representative, whom we welcome here, along with his team, and whose briefing has provided us with a thorough picture of the situation in that country. Lastly, I would like to thank Mr. Mauro Vieira for his commitment and efforts in his capacity as Chair of the Guinea-Bissau configuration of the Peacebuilding Commission. Since it began, the crisis in Guinea-Bissau has continued to be a source of great concern for the Heads of State of West Africa, who are therefore sparing no effort to arrive at a favourable and lasting outcome. This issue has been on the agenda of every recent meeting of our subregional organization's Summit. In my last statement to the Council in August (see S/PV.8031), I discussed the trampling of the implementation of the Conakry Agreement, which led to the possibility of having recourse to the ECOWAS sanctions. Since then, the impasse is still there, despite the proposal for a new road map by President José Mário Vaz at the conclusion of the fifty-second Ordinary Session of Authority of Heads of State and Government of ECOWAS, held in Abuja on 16 and 17 December 2017, and reaffirmed in Addis Ababa at the ECOWAS Extraordinary Session held on 27 January, on the margins of the 30th Ordinary Session of the African Union Assembly. In that regard, the President-in-Office of ECOWAS, Mr. Faure Essozimna Gnassingbé, in consultation with his peers, dispatched a mission of the ministerial sanctions committee to Guinea-Bissau on 31 January and 1 February 2018, led by Mr. Robert Dussey, Togo's Minister for Foreign Affairs, Cooperation and African Integration. Its purpose was to assess the progress made by the parties to the crisis in implementing the Agreement and to report to the ECOWAS Heads of State on the potential consequences if the stalemate persisted. Following that report, the Heads of State and Government of ECOWAS, in view of the fact that no significant progress has been seen in the implementation of the Conakry Agreement despite ongoing mediation and calling on all of Guinea-Bissau's political leaders to show their sense of responsibility and respect for their country's Constitution through a frank and inclusive dialogue, decided to activate the sanctions mechanisms against individuals and organizations that are hindering a settlement of the crisis, with the aim of promoting the restoration of democratic governance and respect for the rule of law in Guinea-Bissau. As a result, 19 political figures have been subject to sanctions since 4 February, in accordance with our S/PV.8182 The situation in Guinea-Bissau 14/02/2018 20/20 18-04195 decision 01/2018, on individual sanctions designed to promote the restoration of democratic governance and respect for the rule of law in Guinea-Bissau. The list is not exhaustive,and the monitoring committee for the implementation of sanctions — composed of Togo, Guinea and the ECOWAS Commission — therefore reserves the right to revise it as the situation on the ground changes. Here I should point out, as the representative of Côte d'Ivoire noted earlier, that these sanctions were established through ECOWAS's Supplementary Act of 17 February 2012 concerning sanctions regimes against Member States that do not honour their obligations to the Community, and are based on article 45 of the ECOWAS Protocol on Democracy and Good Governance. They include suspended participation in Community activities, and a travel ban and financial assets freeze for those listed and their families, wherever they may be. The sanctions cannot be effectively implemented without the assistance of the United Nations and other multilateral and regional organizations. In that regard, I would like to take this opportunity to call for multifaceted support to ECOWAS in implementing these measures, which we hope will help to create an atmosphere conducive to the restoration of dialogue among the people of Guinea-Bissau, with a view to resolving this political and institutional impasse, which has lasted too long. In conclusion, I would once again like to invite all the parties to the Guinea-Bissau crisis to show a spirit of compromise, responsibility and openness to a peaceful, negotiated and lasting solution to this dispute, which hampers development efforts in the country and therefore in the entire subregion, which is still dealing with persistent security challenges. The meeting rose at 5 p.m.

The results of the research described above were obtained on a representative sample of Croatian youth from 15-24 years of age in the second half of 2002. The research was carried on in the context of a regional research project on youth under the auspices of the PRONI institute from Sweden. The main objective of the project was to provide empirical data on life, needs, attitudes and aspirations of young people as a means of assisting the process of youth policy review. The process was initiated by the Council of Europe with a view to strengthen youth participation in democratic changes of the countries in the region. This report is the most recent one in a long and well-established tradition of studying youth issues in Croatia. Therefore, it often includes comments and references to earlier research findings for the purpose of determining the changes in youth trends, as well as for the purpose of validity testing of our data. On the other side, the data presented in this report may, together with earlier studies, be used as a reference point in the process of reviewing the National Programme of Action for Youth, as well as in developing a comprehensive, efficient and youth-centred national youth policy. The core of the findings is probably that the criteria for determining the upper age-level of youth period should be reviewed and extended to include those who are 30 years of age. The fact that more and more young people remain longer in education, that they decide to marry and have children later in their life, that they consider changing their job and probably, if possible, enroll in re-training programmes for that purpose, as well as that they desire to reach full independence by relying on their own abilities and endeavour, speaks in favour of the need to redesign our traditional approaches to youth upper age-limits. Other findings that help us understand some important dimensions and trends of contemporary life of Croatian youth are summarised below. The most basic socio-demographic data demonstrate that very few young people from our research who are 24 and below are married and few think of having children before the age of 25. About half of them live in a two-child nuclear family in a house/apartment of their own that, averagely, comprises more than two rooms. Very few have an opportunity to live in an apartment of their own, although four fifths express desire to live separately. The aspiration towards such independence is mainly motivated by socio-economic and maturity factors: it is a prominent feature of young people who are university students, whose fathers have more education, and who are over 20. Since the chances of having their own apartment in a reasonable period of time are rather minimal, not only due to the difficulties in finding a job but due to extremely high prices in the housing sector, such prolonged co-habitation and dependency on parents and/or relatives is a frequent cause of young people' s frustrations and is probably related to, together with other factors such as poverty and limited capacity of pre-school child-care institutions, a constant decrease in the average number of children per family. On average, young people are satisfied with their present life and expect no change in the future. Despite a high unemployment rate especially among them, approximately three quarters assess their own present and future life, the life of their closest friends and their peers in Western Europe as good or excellent. Their optimism is somewhat even higher than it was found in the end of 1990s. When asked to imagine their life in 10 years ahead majority see it as a success, either in general terms or in specific terms of their professional advancement or family happiness. Dissatisfaction with present life grows with age and with opportunities to enter the world of work and become fully independent, since the young between 20-24 years of age, both employed and unemployed are more inclined to perceive their present life as unsatisfactory. Interestingly enough, the age does not have influence on the assessment of future, which means, in the context of this research, that young people in general, irrespective of age, equally believe that future brings better opportunities. In reference to their professional and educational aspirations, almost two thirds of the young want to continue education, while one fourth of them think of finding a job. The differences are mainly determined by residential, social, and age factors. Thus, a primary aspiration of pupils and university students, as well as of those who live in Zagreb or in families of higher socio-economic status, is to continue their education. Contrary to them, rural young people, those who live in low-income families, as well as those who are over 20 are more inclined to seek for a job or to continuing the job they currently hold. Over two fifths of young people plan to leave their present place of residence so as to be able to meet their professional and educational aspirations. Almost half of this group prefer to move somewhere inside the country, most often to a bigger city which is perceived as the place that offers better opportunities for career and social positioning, while other half think of going abroad. The percentage of the young planning to leave the country for good rose from 11% in 1986 and 18% in 1999 to 19% in 2002. Their migratory plans are connected to their residential status, i.e. to the conditions in the place or region where the young actually live. Young people from Zagreb are less willing to go somewhere else; rural youth and youth from Eastern Croatia wish to migrate to another place inside Croatia more than any other group, while all groups (except youth from Middle and Northern Croatia who want that somewhat more than others) equally (do not) want to settle abroad. Data on a desired place for living are quite similar to those on migratory plans. The number of youth preferring to remain in their present place of residence and the number of those having no migratory plans are almost identical. When compared to earlier studies, we see an increase in the number of young people preferring to live in large cities. In addition, almost one quarter express their preference for living abroad, majority of which opt for a Western European country. The fact that almost one fifth of all has plans and almost one fourth prefer to live abroad indicate the existence of two closely related but, nevertheless, separate dimensions of youth migratory thinking. While the preference for other counties may mean only an inclination, having plans on migrating abroad most certainly includes active search for such a possibility. In light of our findings it means that at least one fifth of Croatian youth not only dream of leaving the country but actually make plans how to make it a reality. Employed youth is far from being satisfied with their jobs. Every second confirms his or her disappointment. Approximately one fifth of both them and those that are still in the process of education desire jobs in the service or business sector; little less in number think of entering more creative and/or dynamic professions or professions related to education, health care and social services. This means that their professional aspirations are somehow higher that those of their parents, majority of whom have secondary school completed and are mainly employed as industrial, service and shop workers or clerks. Nevertheless, if their choices are compared to the structure of the employed force in Croatia and if we add to it a rapidly changing labour market in all transitional countries, their professional preferences seem rather realistic. This is probably why almost half of the young hold that their chances for getting a preferred job are high or very high. The data also confirm that their estimations are related to age and socio-professional status since pessimism increases with age (except for the university students) and is tightly linked to unemployment status. In any case, optimism prevails among the young and it, as well, may be linked to their strong motivation to succeed in life by relying on their own abilities despite unfavourable social and economic context in which they live. It is also possible, at least partly, that self-assurance of young people comes from positive educational experience. Over half of the young state they feel happy and satisfied when thinking of their schools or universities. However, it is not clear whether their satisfaction should be understood in terms of acquiring subject-matter knowledge and skills or in terms of developing certain personal qualities through participating in school life. Earlier studies on youth have proven that the young have complex relations towards education which are the outcomes of both institutional tasks and personal expectations. Moreover, our results document that feelings about school are correlated with sex and socio-professional status.Girls and university students, in general, are more satisfied with their education, while the unemployed are among the least satisfied. It is also possible that positive feelings about education also relate to school grades. Earlier studies have shown that female pupils receive somewhat better average scores than their male schoolmates, which may explain why girls have more positive feelings about school than boys. • On the other hand, it is clear that school is by no means a source of information about the events in the country and the world for young people since a great majority of them actually receive news through ordinary media (TV, radio, newspapers and magazines). Moreover, Internet has become an important source of information about the country and the world for approximately one fifth and over one fourth of them, respectively. This shift has to do with the fact that over two thirds of the young from our study are computer users and that more than half of them already have computer at home. It is, therefore, obvious that new information and communication technologies are becoming part and parcel of young people' s daily life what needs to be taken into account when policies and programmes of action for promoting their wellbeing are designed, especially in reference to underprivileged youth. Namely, our research confirms that the use of computer correlates with residence (urban environment), family background (parents with higher education and higher socio-economic status), age, and education factors (younger population and students). Nevertheless, young people are not enslaved by new information communication technologies. Most of them spend their free time associating with friends, engaging in sport activities, going to disco-clubs, watching TV or performing outdoor activities, while far less enjoy music, reading books or art exhibitions. In addition, many young people have no daily obligations, except in relation to school and spend their free time idling or sleeping. This means that the majority of youth either do nothing or engage almost solely in the so called passive and/or receptive activities for self-entertainment. Despite that fact, almost three fourths of them claim they are more or less satisfied with how they spend their free time what brings us to the conclusion that the main problem is not the quality of their free time activities but their lack of awareness that the quality itself is being at stake. However, it should be pointed out that their opinions are related to age and socio-professional status. Young people who belong to an upper age-cohort and who are unemployed exhibit far more dissatisfaction with their free time than the youngest. Overpronounced dissatisfaction among the unemployed seems to be an indicator of an overall discontent with one' s own life. For the unemployed, free time becomes a burden not only because they cannot perceive it in terms of an offduty activity but because they can not afford it financially. In reference to the use of psychoactive substances, it seems that tobacco smoking and alcohol consumption are the most widespread types of risk behaviour among the youth. Approximately one third of them smoke cigarettes or drink alcohol daily or weekly ; three fifths are non-smokers and one fifth never drink alcohol. Smoking increases with age and employment. Alcohol, on the other hand, is solely related to gender in a way that young women drink less than their male peers. Such trend may be the sign of a subtle male initiation rite de passage that has outlived its traditional context. Since the data on smoking are more favourable than those from earlier research it may be presumed that an anti-smoking media campaign, which has been going on rather aggressively throughout the country, has brought positive effect, whereas non-existence of similar anti-alcohol campaign may be the sign of a relatively high level of a social tolerance for alcohol consumption. As far as drug are concerned, Croatian youth is more inclined to the so-called 'soft' drugs. Over one third of the young have tried or used twice or more only marijuana ; hashish and ecstasy is mentioned by less than one tenth of them, whereas other 'hard' drugs have been only tried or are consumed by 1-3% of them. The consumption of marijuana is associated with a recognizable youth group, what confirms earlier studies. A group of highest risk is made of young people between 20 and 24, male, university students, the residents of Zagreb, Istria, Croatian Littoral and Dalmatia, and whose fathers have higher education level. A great majority of young people tend to see themselves in rather positive terms: they are self-assured, think they have a good number of personal qualities; believe in their capabilities when compared to other people and have no doubts that most people they know like them. This may be related to feeling of security they experience in the context of their immediate environment since a great majority of the young claim that they can almost always get warmth, care and support from their parents and support from their friends. On the other hand, only every second of them feel the same about their teachers. It seems that most Croatian families are characterised by an exercise of indirect and flexible control over their children in the course of their growing up. In over half of the cases parents or relatives hardly ever determine rules for their children' s behaviour although they do control the choice of their friends, as well as their evening outdoor activities. Moreover, young people claim that their parents are especially keen of their school progress since they almost regularly keep records on their children school situation. • When asked about the most serious problems of their generation, the majority of young people in Croatia mention socially unacceptable behaviour, such as drug abuse, alcohol consumption and violence, unemployment, low standard of living, the lack of life chances and mass migration of young experts abroad. Since unemployment was repeatedly displayed as the major problem of young generation in earlier studies, their present preoccupation with socially unacceptable behaviour may be related either to the sample structure (majority of them are students) or to a general social climate which is, due to predominance of media campaigns mainly geared against smoking and drug abuse (but not against alcohol consumption, except for safe driving), inducing an over-sensitisation to behavioural issues causing, on the other side, the lack of awareness of existentially important issues of young people that are of an utmost importance for their independence and self-satisfaction. Young people are inclined to attribute responsibility for solving these problems primarily to themselves, their parents and public authorities, i.e. firstly to those actors that function at the private level (personal and parents' responsibility), than to public sector (government, education system) and, finally, to the civil society (nongovernmental organizations, youth associations and religious institutions). This means that youth principally count on their personal strength and family support, as well as that they have explicit expectations of state institutions, whereas they think of receiving the assistance from the civil sector only exceptionally. Notwithstanding, since half of the young studied have failed to mention personal responsibility, it clearly demonstrates that both strong sense of self-responsibility and its avoidance stand side by side as two features of Croatian youth. Among the measures that Croatian youth see as the most efficient for solving their problems two are underlined: equal education and career opportunities, on the one hand, and strict punishment of drug dealers and restrictions on alcohol selling, on the other hand. Since the majority of youth consider socially unacceptable behaviour, including drug-addiction, to be the gravest problem of their generation, it is understandable that they see the way out in strict punishing of drug dealers, (rather than consumers), what is still inadequately determined by Croatian law. Other most frequently mentioned measure has to do with the youth quest for developing society of equal chances which is in line with their perception of unemployment as the second most frequently mentioned youth problem in Croatia. Although lesser in number, the young refer to their under-representation and require their participation in decision-making to be ensured at all levels. They also require better adapting of secondary and higher education to the needs of contemporary life, as well as better quality of education, in general; some speak in favour of establishing a ministry for youth affairs, developing national strategy for promoting youth well-being, setting up of funds for youth initiatives, better legal regulations of the places of youth entertainment, i.e., the issues majority of which have already been integrated into the recently adopted National Programme of Action for Youth that is seen as an initial step in developing a national youth policy. The values that the majority of young people hold personally important or very important are healthy environment, peace in the world, gender equality, and rights and freedoms of the individual. Second group of the most personally preferable values encompasses solidarity among people, social justice, economic security, respect for differences, rule of law, inalienability of property, civil society, free market, freedom of the media, protection of minorities, religion and democratic system. The bottom of the scale is occupied by social power, national sentiment, European integration, and high economic standard. The review of their preferences demonstrates a relatively respectable level of democratic potential of young people in Croatia. They are more oriented towards comfortable life based on key principles of democracy and civil society, which is in correspondence with earlier research that have documented the shift to a more individualistic value system, including youth' s preference for independence and their focus on self-realisation and material security. However, their relative devaluation of the importance of European integration may be, on the one hand, the sign of either their dissatisfaction with, or their criticism of the way new European order has been established, partly due to the fact that Croatia has been somehow unjustly left behind. On the other hand it may be the consequence of their perceiving the integration merely in terms of a political objective of which very little they experience in everyday life. This is not to say that they devaluate the importance of European integration for Croatia as such. It would be more accurate to say that Croatian young people are becoming more and more pragmatic in their social positioning of which many think not only in the context of Croatia but in the context of Europe and the world. Having in mind a long tradition of Croatian youth emigration to Europe and the fact that almost 20% of contemporary youth plan to leave the country for good (mostly for a European country), their relation toward European integration may mean that they see it only as an added value to an already established youth migratory pattern in Croatia. of young people about the determinants of upward social mobility in Croatia reflect their accurate perception of social anomalies that, if left unquestioned, threaten to deepen social inequalities and diminish democratic potential of the society. Namely, a great majority of the young see as important or highly important for social promotion in Croatia a combination of the following variables: adaptive behaviour, personal endeavour, knowledge and skills, and connections and acquaintances. University degree, money and wealth, and the obedience and submissiveness to the 'boss', are identified less but, nevertheless, reflect a combination of appropriate and inappropriate means of social promotion. Somehow more troublesome is the finding that one third to one half of the young consider belonging to certain nation or political party, as well as bribing and corruption as important determinants of one' s success in Croatia. These data present an index of youth's perception of Croatian society as the society of unequal chances since it, by allowing nondemocratic practice to play an important role in social promotion, actually discriminates against those who in this matter believe in, and rely on their own abilities and efforts. When compared to earlier studies, it is highly troublesome that almost the same factors of social promotion are estimated as important by both socialist and ' transitional' young people in Croatia. Overall examination of the above results may be seen as an indicator of a process of relative homogenisation of young people in today' s Croatia – certainly, within the issues here examined and at the present level of analysis. There is no doubt that young people here described have many characteristic in common, especially in reference to their marital status, family pattern, housing conditions, parent' s educational background, attitudes towards present and future life, professional and educational aspirations, desired accommodation, sources of information, satisfaction with free time, positive feelings about themselves, feeling of security in relation to their parents and friends, as well as in reference to their abuse of psychoactive substances. They also share their desire for autonomy and independence, and for the recognition by the society at large, as well as their dreams of a more just society in which life opportunities would match individual abilities and endeavour. When they differ, it is mostly due to their varied socio-professional status and age. Residential status, father' s educational background, gender, and regional background are less important. The tendencies that have been documented suggest that youth are divided primarily by their actual social status and stage of attained maturity, and only secondarily by socialization factors, such as social origin in a narrow and broad sense of the term, and a gender socialization patterns. However, further analysis of data should disclose youth dominating trends with more accuracy.

Not Available ; The land resource inventory of Danakkanadoddi-1microwatershed was conducted using village cadastral maps and IRS satellite imagery on 1:7920 scale. The false colour composites of IRS imagery were interpreted for physiography and the delineated physiographic boundaries were used as base for mapping soils. The soils were studied in several transects and a soil map was prepared with phases of soil series as mapping units. Random checks were made all over the area outside the transects to confirm and validate the soil map unit boundaries. The soil map shows the geographic distribution and extent, characteristics, classification, behavior and use potentials of the soils in the Microwatershed. The present study covers an area of 631 ha in Koppaltaluk and district, Karnataka. The climate is semiarid and categorized as drought - prone with an average annual rainfall of 662 mm, of which about 424 mm is received during south –west monsoon, 161 mm during north-east and the remaining 77 mm during the rest of the year. An area of about 86 per cent is covered by soils, 13 per cent by rock outcrops and one per cent by settlements and others. The salient findings from the land resource inventory are summarized briefly below.  The soils belong to 13 soil series and 27 soil phases (management units) and 5 land use classes.  The length of crop growing period is 150 cm).  About 6 per cent of the area is having sandy soils at the surface,62 per cent loamy and 18 per cent of the area has clayey soils at the surface.  About 26 per cent of the area has non-gravelly (200mm/m) in available water capacity.  An area of about 72 per cent has very gently sloping (1-3%) and 13per cent has gently sloping lands.  An area of about 10 per cent is slightly eroded (e1) and 76 per cent is moderately eroded (e2) lands.  An area of about 0.75%) in 3 per cent area of the soils.  Available phosphorus is low (57 kg/ha) in 70 per cent of the soils.  Available potassium is low (337 kg/ha) in 13 per cent of the soils.  Available sulphur is low(4.5 ppm) in 76 per cent of the area.  Available zinc is deficient (0.6 ppm) in 12 per cent of the soils.  Available manganese and copper are sufficient in the entire area.  The land suitability for 28 major agricultural and horticultural crops grown in the microwatershed was assessed and the areas that are highly suitable (Class S1) and moderately suitable (Class S2) are given below. It is however to be noted that a given soil may be suitable for various crops but what specific crop to be grown may be decided by the farmer looking to his capacity to invest on various inputs, marketing infrastructure, market price, and finally the demand and supply position. Land suitability for various crops in the microwatershed Crop Suitability Area in ha (%) Crop Suitability Area in ha (%) Highly suitable (S1) Moderately suitable (S2) Highly suitable (S1) Moderately suitable (S2) Sorghum 29(5) 138 (22) Pomegranate 29(5) 83(13) Maize - 167 (26) Guava 29(5) 59(9) Bajra 63 (10) 179 (28) Jackfruit 29(5) 58(9) Redgram 29(5) 79 (12) Jamun 29(5) 83(13 ) Bengalgram - 235 (37) Musambi 29(5) 83(13 ) Groundnut 63 (10) 289 (46) Lime 29(5) 83(13 ) Sunflower 29 (5) 79 (12) Cashew 29(5) 76 (12) Cotton 29(5) 138(22) Custard apple 82(13) 361 (57) Chilli 29(5) 113(18) Amla 63(10) 381(60) Tomato 29(5) 113 (18) Tamarind 29(5) 59(9) Drumstick 29 (5) 263(42) Marigold 29(5) 138(22) Mulbery 29(5) 286(45 ) Chrysanthemum 29(5) 138(22) Mango 29(5) 25 (4) Jasmine 29(5) 113(18) Sapota 29(5) 58 (9) Crossandra 29(5) 113(18) Apart from the individual crop suitability, a proposed crop plan has been prepared for the fiveidentified LUCs by considering only the highly and moderately suitable lands for different crops and cropping systems with food, fodder, fibre and other horticulture crops.  Maintaining soil-health is vital for crop production and conserve soil and land resource base for maintaining ecological balance and to mitigate climate change. For this, several ameliorative measures have been suggested for these problematic soils like saline/alkali, highly eroded, sandy soils etc.,  Soil and water conservation treatment and drainage line treatment plan has been prepared that would help in identifying the sites to be treated and also the type of structures required.  As part of the greening programme, several tree species have been suggested to be planted in marginal and submarginal lands, field bunds and also in the hillocks, mounds and ridges. That would help in supplementing the farm income, provide fodder and fuel, and generate lot of biomass which in turn would help in maintaining the ecological balance and contribute to mitigating the climate change. SALIENT FINDINGS OF THE SURVEY  The data indicated that there were 104 (57.14%) men and 78 (42.86%) were women among the sampled households.  The average family size of landless farmers was 3.8, marginal farmers' was 3.6, small farmers' was 5.75, semi medium farmers' was 6, medium farmers' was 5.17 and large farmers' was 8. The data indicated that, 28 (15.38%) people were in 0-15 years of age, 90 (49.45%) were in 16-35 years of age, 51 (28.02%) were in 36-60 years of age and 13 (7.14 %) were above 61 years of age.  The results indicated that Danakanadoddi-1 had 32.42 per cent illiterates, 0.55 per cent functional literates, 28.02 per cent of them had primary school education, 10.44 per cent of them had middle school education, 12.09 per cent of them had high school education, 6.59 per cent of them had PUC education, 1.10 per cent of them did diploma, 5.49 per cent of them had degree education and 3 persons were doing masters.  The results indicate that, 65.71 per cent of households practicing agriculture, 20 per cent of the households were agricultural laborers, 5.71 per cent were general laborers, 2.86 per cent were housewives and 5.71 per cent of the household heads were involved in other occupation.  The results indicate that agriculture was the major occupation for 44.51 per cent of the household members, 18.68 per cent were agricultural labourers, 3.85 per cent were general laborers, 22.53 per cent of them were student, 4.40 per cent of them were housewife, 1.10 per cent of them were in private services, 1.10 per cent government service and 1.10 per cent were involved in trade and business.  The results show that 0.55 per cent of the households participated in self help group and 99.45 per cent of them have not participated in any local institutions.  The results indicate that 17.14 per cent of the households possess thatched house, 42.86 per cent of the households possess Katcha house, 40 per cent of them possess pucca house.  The results shows that 97.14 per cent of the households possess TV, 88.57 per cent of the households possess Mixer grinder, 31.43 per cent of the households possess bicycle, 62.86 per cent of the households possess motor cycle, 2.86 per cent of the households possess tempo, 2.86 per cent of the households possess auto, and 97.14 per cent of the households possess mobile phones.  The results shows that the average value of television was Rs.5617, mixer grinder was Rs.1629, motor cycle was Rs.29000, mobile phone was Rs.1147, Auto was Rs.50000, tempo was Rs.100000, mobile phone was Rs.1147 and bicycle was Rs.1545.  About 34.29 per cent of the households possess bullock cart, 40 per cent of them possess plough, 14.29 per cent of them possess tractor, 20 per cent of them posses 2 sprayer, 20 per cent of them possess chaff cutter and 94.29 per cent of them possess weeder.  The results show that the average value of plough was Rs.892, the average value of tractor was Rs. 420000 and the average value of sprayer was Rs.4000, the average value of bullock cart Rs.19416, and the average value of weeder Rs.56.  The results indicate that, 48.57 per cent of the households possess bullocks, 45.71 per cent of the households possess local cow, 8.57 per cent of the households possess local cow and buffalo, 11.43 per cent of the households possess poultry birds.  The results indicate that, average own labour men available in the micro watershed was 2.10, average own labour (women) available was 1.50, average hired labour (men) available was 10.13 and average hired labour (women) available was 8.70.  The results indicate that, 85.71 per cent of the household opined that hired labour was adequate. About 100 per cent of the marginal farmers, 100 per cent of small, 100 per cent of semi medium, 100 per cent of medium and large farmers have opined that hired labour was adequate.  The results indicate that, households of the Danakanadoddi-1 micro watershed possess 22.29 ha (38.40%) of dry land and 35.76 ha (61.60%) of irrigated land. Marginal farmers possess 4.37 ha (100%) of dry land. Small farmers possess 8.20 ha (76.02%) of dry land and 2.59 ha (23.98%) of irrigated land. Semi medium possess 6.07 ha (38.95%) of dry land and 9.51 ha (61.05%) of irrigated land. Medium farmers possess 19.21 ha (100%) of irrigated land, large farmers possess 3.64 ha (45%) of dry land and 4.45 ha (55%) of irrigated land.  The results indicate that, the average value of dry land was Rs. 339,989.27 and average value of irrigated was Rs.509,201.  The results indicate that, there were 17 functioning and 4 de-functioning bore wells in the micro watershed.  Bore well was the major irrigation source in the micro water shed for 48.57 per cent of the farmers. The depth of bore well was found to be 47.46 meters.  The results indicate that, marginal farmers had irrigated area of 1.21 hectares, small farmers had 1.62 hectares, semi medium farmers had 10.81 hectares and medium farmers had 12.15 hectares.  The results indicate that, farmers have grown Bajra (6.88 ha), chilly (0.40 ha), groundnut (10.57 ha), ladies finger (0.81 ha), maize (25.13 ha), mango (0.81 ha), paddy (5.75 ha) and tomato (1.21 ha).  Marginal farmers have grown groundnut and maize. Small farmers have grown bajra, groundnut, maize and mango.  Semi medium farmers have grown bajra, groundnut, maize and paddy.  Medium farmers have grown bajra, chilly, ladies finger, maize, paddy, tomato and bajra.  Large farmers have grown groundnut and maize. 3  The cropping intensity in Danakanadoddi-1 micro watershed was found to be 54.50 per cent. In case of marginal farmers it was 100 per cent, for small farmers it was 100 per cent, in case of semi medium farmers it was 93.66 per cent, medium farmers had cropping intensity of 28.38 per cent and for large farmers it was 45.45 per cent.  The results indicate that, 94.29 per cent of the households possess bank account and 48.57 per cent of the households possess savings.  The results indicate that, 20 per cent of landless, 100 per cent of marginal, 62.50 per cent of small, 10 per cent of semi medium, 50 per cent of medium and 100 per cent of large farmers have borrowed credit from different sources.  The results indicate that, 13.04 per cent have availed loan from commercial, 4.35 per cent have availed loan from cooperative banks, 13.04 per cent of have availed loan from friends and relatives, 4.35 per cent have availed loan from SHGs/CBOs and 69.57 per cent have availed loan from grameena bank.  The results indicate that, marginal, small, semi medium, medium and large farmers have availed Rs.66000, Rs.93000, Rs.166428, Rs.85000 and Rs.100652 respectively.  The results indicate that, 95 per cent of the households have borrowed loan from institutional sources for the purpose of agricultural production and 5 per cent have borrowed for animal husbandry.  The results indicate that, the main purpose of borrowing credit from private sources was agricultural production.  The results indicate that, the total cost of cultivation for maize was Rs. 23568.38. The gross income realized by the farmers was Rs. 25247.75. The net income from Maize cultivation was Rs. 1679.36, thus the benefit cost ratio was found to be 1:1.07.  The total cost of cultivation for mango was Rs. 63221.62. The gross income realized by the farmers was Rs. 44460. The net income from mango cultivation was Rs. - 18761.62. Thus the benefit cost ratio was found to be 1:0.7.  The total cost of cultivation for paddy was Rs. 24133.01. The gross income realized by the farmers was Rs. 32595.49. The net income from paddy cultivation was Rs. 8462.47. Thus the benefit cost ratio was found to be 1:1.35.  The total cost of cultivation for groundnut was Rs. 42148.93. The gross income realized by the farmers was Rs. 58198.83. The net income from groundnut cultivation was Rs. 16049.90. Thus the benefit cost ratio was found to be 1:1.38.  The total cost of cultivation for ladies finger was Rs. 15822.57. The gross income realized by the farmers was Rs. 200070. The net income from ladies finger cultivation was Rs. 184247.43, thus the benefit cost ratio was found to be 1:12.64.  The total cost of cultivation for chilly was Rs. 67264.06. The gross income realized by the farmers was Rs. 49400. The net income from chilly cultivation was Rs. -17864.06. Thus the benefit cost ratio was found to be 1:0.73. 4  The total cost of cultivation for tomato was Rs. 71430.86. The gross income realized by the farmers was Rs. 67925. The net income from tomato cultivation was Rs. - 3505.86. Thus the benefit cost ratio was found to be 1:0.95.  The results indicate that, 51.43 per cent of the households opined that dry fodder was adequate and 60 per cent of the households opined that green fodder was adequate.  The results indicate that the average annual gross income was Rs.120800 for landless farmers, for marginal farmers it was Rs.96510, for small farmers it was Rs.76403, for semi medium farmers it was Rs.120400, for medium farmers it was Rs.79000 and large farmers it was Rs.118000.  The results indicate that the average annual expenditure is Rs. 11425.24. For landless households it was Rs.15333.33, for marginal farmers it was Rs 15,500, for small farmers it was Rs. 4520.83, for semi medium farmers it was Rs. 13590, for medium farmers it was Rs. 5608.33 and for large farmers it was Rs.40000.  The results indicate that, sampled households have grown 19 coconut, and 167 mango trees in their field. Farmers have also grown 3 coconut trees in their backyard.  Households have planted 115 neem trees, 11 tamarind trees, 3 pongamia trees and 9 banyan trees.  The results indicate that, households have an average investment capacity of Rs. 5628.57 for land development, Rs. 2600 for irrigation facility, Rs. 2514.29 for improved crop production and Rs. 1142.86 for improved livestock management.  The results indicate that, loan from bank is the major source of investment for 42.86 per cent of households and soft loan were the source of investment for 2.86 per cent for land development. For irrigation facility 22.86 per cent of the households depend on loan from bank, 17.14 per cent depend on own funds and 2.86 per cent depend on soft loan. For improved crop production 17.14 per cent of the households depend on bank loan, 8.57 per cent depend on own funds, 17.14 per cent depend on soft loans. For improved livestock management 11.43 per cent of households depend on loan from bank, 17.14 per cent depend on own funds, and 2.86 per cent depend on soft loan.  The results indicated that, bajra, chilly, groundnut, ladies finger, mango, paddy, tomato were sold to the extent of 100 per cent. Maize was sold to the extent of 93.38 per cent.  The results indicated that, about 74.29 per cent of the households sold their produce to local/village, another 22.86 per cent have sold their produce in cooperative marketing society, and 25.71 per cent have sold in regulated markets.  The results indicated that 28.57 per cent have used cart, 71.43 per cent have used tractor and 22.86 per cent of the farmers have used truck as a mode of transport.  The results indicated that, 45.71 per cent of the households have experienced the soil and water erosion problems. 5  Around 85.71 per cent of the households are interested in soil testing.  The results indicated that, only 8.57 per cent have adopted field bunding.  The results indicated that 33.33 per cent of the structures were in good condition and 66.67 per cent of the soil conversation structures needed full replacement required.  The results indicated that, piped supply was the major source of drinking water for 68.57 per cent of the households and bore well was the source of drinking water for 31.43 per cent of the households.  The results indicated that, 85.71 percent used fire wood, and another 17.14 percent of the households used LPG.  Electricity was the major source of light for 100 per cent of the households in micro watershed.  The results indicated that, 45.71 per cent of the households possess sanitary toilet i.e. 40 per cent of landless, 20 per cent of marginal, 100 per cent of small, 10 per cent of semi medium, 50 per cent of medium farmers and 100 per cent of large farmers had sanitary toilet facility.  The results indicated that, 97.14 per cent of the sampled households possessed BPL card, and 2.86 per cent did not possess PDS card.  The results indicated that, 51.43 per cent of the households participated in NREGA programme.  The results indicated that, cereals were adequate for 91.43 per cent of the households, pulses were adequate for 88.57 per cent, oilseeds were adequate for 22.86 per cent, vegetables were adequate for 45.71 per cent, fruits were adequate for 34.29 per cent, milk was adequate for 77.14 per cent, eggs were adequate for 82.86 per cent and meat was adequate for 65.71 per cent of the households.  Oilseeds were inadequate for 68.57 per cent, vegetables were inadequate for 40 per cent, fruits were inadequate for 48.57 per cent, milk were inadequate for 11.43 per cent, eggs were inadequate for 8.57 per cent and meat was inadequate for 22.86 per cent of the households.  The results indicated that, vegetables were market surplus for 2.86 per cent, and fruits were market surplus for 5.71 per cent of the households.  The results indicated that, lower fertility status of the soil was the constraint experienced by 82.86 per cent of the households, wild animal menace on farm field (82.86%), frequent incidence of pest and diseases (62.86%), inadequacy of irrigation water (34.29%), high cost of fertilizers and plant protection chemicals (60%), high rate of interest on credit (62.86%), low price for the agricultural commodities (68.57%), lack of marketing facilities in the area (74.29%), lack of transport for safe transport of the agricultural produce to the market (57.14%), less rainfall (2.86%) and inadequate extension services (51.43%). ; Watershed Development Department, Government of Karnataka (World Bank Funded) Sujala –III Project

Not Available ; The land resource inventory of Timmapur 1 microwatershed was conducted using village cadastral maps and IRS satellite imagery on 1:7920 scale. The false colour composites of IRS imagery were interpreted for physiography and these physiographic delineations were used as base for mapping soils. The soils were studied in several transects and a soil map was prepared with phases of soil series as mapping units. Random checks were made all over the area outside the transects to confirm and validate the soil map unit boundaries. The soil map shows the geographic distribution and extent, characteristics, classification, behavior and use potentials of the soils in the microwatershed. The present study covers an area of 542 ha in Koppal taluk and district, Karnataka. The climate is semiarid and categorized as drought - prone with an average annual rainfall of 662 mm, of which about 424 mm is received during south–west monsoon, 161 mm during north-east and the remaining 77 mm during the rest of the year. An area of about 92 per cent is covered by soils, 3 per cent mining/industrial, 1 per cent by rock outcrops and 7 per cent by water bodies, settlements and others. The salient findings from the land resource inventory are summarized briefly below.  The soils belong to 6 soil series and 16 soil phases (management units) and 4 Land management units.  The length of crop growing period is 150 cm) soils.  About 48 per cent area has clayey soils at the surface and 44 per cent loamy soils at the surface.  About 11 per cent of the area has non-gravelly (0.75%) in organic carbon.  Available phosphorus is medium (23-57 kg/ha) in about 92 per cent area of the microwatershed.  About 88 per cent of the soils are low (4.5 ppm) in the entire area.  Available zinc is deficient (0.6 ppm) in about 25 per cent area.  Available manganese and copper are sufficient in all the soils.  The land suitability for 31 major agricultural and horticultural crops grown in the microwatershed were assessed and the areas that are highly suitable (S1) and moderately suitable (S2) are given below. It is however to be noted that a given soil may be suitable for various crops but what specific crop to be grown may be decided by the farmer looking to his capacity to invest on various inputs, marketing infrastructure, market price and finally the demand and supply position. Land suitability for various crops in the microwatershed Crop Suitability Area in ha (%) Crop Suitability Area in ha (%) Highly suitable (S1) Moderately suitable (S2) Highly suitable (S1) Moderately suitable (S2) Sorghum - 185 (34) Sapota - - Maize - 185 (34) Pomegranate - 1 (<1) Bajra - 254 (47) Musambi - 1 (<1) Groundnut - 127 (24) Lime - 1 (<1) Sunflower - 1 (<1) Amla - 254 (47) Red gram - 1 (<1) Cashew - - Bengalgram - 254 (47) Jackfruit - - Cotton - 185 (34) Jamun - 1 (<1) Chilli - 127 (24) Custard apple - 254 (47) Tomato - 127 (24) Tamarind - 1 (<1) Brinjal - 57 (10) Mulberry - 1 (<1) Onion - - Marigold - 185 (34) Bhendi - 57 (10) Chrysanthemum - 185 (34) Drumstick - 1 (<1) Jasmine - 184 (34) Mango - - Crossandra - 127 (24) Guava - - Apart from the individual crop suitability, a proposed crop plan has been prepared for the 4 identified LMUs by considering only the highly and moderately suitable lands for different crops and cropping systems with food, fodder, fibre and other horticulture crops that helps in maintaining productivity and ecological balance in the microwatershed.  Maintaining soil-health is vital for crop production and conserve soil and land resource base for maintaining ecological balance and to mitigate climate change. For this, several ameliorative measures have been suggested for these problematic soils like saline/alkali, highly eroded, sandy soils etc.  Soil and water conservation treatment plan has been prepared that would help in identifying the sites to be treated and also the type of structures required.  As part of the greening programme, several tree species have been suggested to be planted in marginal and submarginal lands, field bunds and also in the hillocks, mounds and ridges. That would help in supplementing the farm income, provide fodder and fuel, and generate lot of biomass which in turn would help in maintaining the ecological balance and contribute to mitigating the climate change. SILENT FINDINGS OF THE STUDY  Results indicated that 35 farmers were sampled in Timmapur-1 micro watershed among them 5 (14.29%) were landless, 9 (25.71%) were marginal farmers, 13 (37.14%) were small farmers, 7 (20%) were semi medium farmers and 1 (2.86%) were medium farmers.  The data indicated that there were 116 (64.44%) men and 64 (35.56%) women among the sampled households. The average family size of landless farmers was 6, marginal farmers were 5, small farmers were 5, semi medium farmers were 6 and medium farmers were 6.  The data indicated that, 34 (18.89%) people were in 0-15 years of age, 81 (45%) were in 16-35 years of age, 45 (25%) were in 36-60 years of age and 20 (11.11%) were above 61 years of age.  The results indicated that Timmapur-1 had 45 per cent illiterates, 28.33 per cent of them had primary school education, 8.33 per cent of them had middle school education and high school education, 7.22 per cent of them had PUC education, 1.11 per cent of them had degree education and 1.67 per cent of them did other education.  The results indicate that, 85.71 per cent of households were practicing agriculture, 8.57 per cent of the households were agricultural labourers and 5.71 per cent were general labourers.  The results indicate that agriculture was the major occupation for 60.56 per cent of the household members, 5 per cent were agricultural labourers, 7.78 per cent were general labour, 20 per cent were students and 0.56 per cent were in household industry, children's and housewives. In case of landless farmers, 32.14 per cent were agricultural labourers, 50 per cent were general labours and 7.14 per cent were students. In case of marginal farmers 60.47 per cent of them were practicing agriculture and 37.21 per cent were students. In case of small farmers, 62.90 per cent were agriculturists and 27.42 per cent were students. In case of semi medium farmers 95.12 per cent were agriculturist and 2.44 per cent were students. In case of medium farmers 83.33 per cent were agriculturist.  The results show that 98.33 per cent of the population in the micro watershed has not participated in any local institutions, 0.56 per cent of the population has participated in Sthree Shakthi Sangha and 1.11 per cent of the population has participated in Self help group.  The results indicate that 5.71 per cent of the households possess thatched house, 91.43 per cent of the households possess Katcha house and 2.86 per cent of them possess Pucca house.  The results show that 74.29 per cent of the households possess TV, 25.71 per cent of the households possess Mixer grinder, 45.71 per cent of the households possess 2 bicycle, 31.43 per cent of the households possess motor cycle, 2.86 per cent of the households possess auto and 94.29 per cent of the households possess mobile phones.  The results show that the average value of television was Rs.3942, mixer grinder was Rs.1000, bicycle was Rs. 1281, motor cycle was Rs.33636, auto was Rs.100000 and mobile phone was Rs.1471.  Data showed that, about 20 per cent of the households possess bullock cart, 28.57 per cent of them possess plough, 11.43 per cent of them possess sprayer, 80 per cent of them possess weeder and 14.29 per cent of them possess chaff cutter.  The results show that the average value of bullock cart was Rs.12285, plough was Rs.730, the average value of sprayer was Rs.4000, the average value of weeder was Rs.35 and the average value of chaff cutter was Rs.2800.  The results indicate that, 48.57 per cent of the households possess bullocks, 17.14 per cent of the households possess local cow and 2.86 per cent possess sheep. In landless farmers, 20 per cent of the households possess bullock.  In case of marginal households, 11.11 per cent of them possess bullock. 61.54 per cent of the small farmers possess bullock and 23.08 per cent of them possess local cow. In case of semi medium farmers, 85.71 per cent of households possess bullock, 42.86 per cent of households possess local cow and 14.29 per cent of households possess sheep. 100 per cent of the medium farmers possess bullock.  The results indicate that, average own labour men available in the micro watershed was 2.30, average own labour (women) available was 1.20, average hired labour (men) available was 8.93 and average hired labour (women) available was 8.79.  In case of marginal farmers, average own labour men available was 1.56, average own labour (women) was 1.11, average hired labour (men) was 9.22 and average hired labour (women) available was 9.00. In case of small farmers, average own labour men available was 1.62, average own labour (women) was 1.38, average hired labour (men) was 10.15 and average hired labour (women) available was 9.62. In case of semi medium farmers, average own labour men available was 4.29, average own labour (women) was 1, average hired labour (men) was 6.33 and average hired labour (women) available was 7.17. In case of medium farmers, average own labour men available was 4, average own labour (women) was 1, average hired labour (men) was 6 and average hired labour (women) available was 6.  The results indicate that, 88.57 per cent of the households opined that the hired labour was adequate.  The results indicate that, households of the Timmapur-1 micro watershed possess 30.17 ha (73.63%) of dry land and 10.81 ha (26.37%) of irrigated land. Marginal farmers possess 6.50 ha (100%) of dry land. Small farmers possess 17.94 ha 3 (95.68%) of dry land and 0.81 ha (4.32%) of irrigated land. Semi medium farmers possess 5.73 ha (43.36%) of dry land and 7.49 ha (56.64%) of irrigated land. Medium farmers possess 2.51 ha (100%) of irrigated land.  The results indicate that, the average value of dry land was Rs. 275,033.54 and average value of irrigated land was Rs. 444,044.95. In case of marginal famers, the average land value was Rs. 458,436.44 for dry land. In case of small famers, the average land value was Rs. 261,935.92 for dry land and Rs. 741,000 for irrigated land. In case of semi medium famers, the average land value was Rs. 156,991.53 for dry land and Rs. 480,648.65 for irrigated land. In case of medium famers, the average land value was Rs. 239,032.27 for irrigated land.  The results indicate that, there were 7 functioning bore wells in the micro watershed.  The results indicate that, bore well was the major irrigation source in the micro water shed for 20 per cent of the farmers in micro watershed.  The results indicate that, the depth of bore well was found to be 8.62 meters.  The results indicate that, semi medium and medium farmers had irrigated area of 4.25 ha and 1.21 ha respectively.  The results indicate that, farmers have grown maize (16.61 ha), bajra (11 ha), sunflower (6.18 ha), groundnut (3.48 ha) in kharif season and also grown groundnut (1.01 ha) in Rabi season. Marginal and small farmers have grown bajra, maize, groundnut and sunflower. Semi medium farmers have grown maize, bajra and sunflower. Medium farmers have grown only bajra.  The results indicate that, the cropping intensity in Timmapur-1 micro watershed was found to be 83 per cent. In case of marginal farmers it was 100 per cent, small farmers it was 95.68 per cent, in case of semi medium farmers it was 68.76 and medium farmers it was 48.39 per cent.  The results indicate that, 82.86 per cent of the households have bank account which includes 88.89 per cent of marginal and 100 per cent of small, semi medium and medium farmers.  The results indicate that, 45.71 per cent of the households have availed credit from different sources.  The results indicate that, 4.35 per cent of the households have availed loan from Commercial Bank and money lender and 13.04 per cent of the households have availed loan from Grameena bank and friends/relatives respectively.  The results indicate that, marginal, small, semi medium and medium farmers have availed Rs. 16250, Rs. 8333.33, Rs. 58000 and Rs. 250 000 respectively.  The results indicate that, 100 per cent of the households have borrowed loan from institutional sources for the purpose of agricultural production.  The results indicate that, 100 per cent of the households borrowed private credit for agriculture production. 4  The results indicated that 100 per cent of the households did not repay their loan.  Results indicated that 100 per cent of the households unpaid their loan borrowed from private sources.  The results indicate that, around 50 per cent of the households opined that the loan amount helped to perform timely agricultural operations.  The results indicate that, the total cost of cultivation for maize was Rs. 28143.70. The gross income realized by the farmers was Rs. 46120.81. The net income from maize cultivation was Rs. 17977.11. Thus the benefit cost ratio was found to be 1:1.64.  The results indicate that, the total cost of cultivation for groundnut was Rs. 40443.23. The gross income realized by the farmers was Rs. 73737.34. The net income from groundnut cultivation was Rs. 33294.11. Thus the benefit cost ratio was found to be 1:1.82.  The results indicate that, the total cost of cultivation for sunflower was Rs. 22999.45. The gross income realized by the farmers was Rs. 38104.75. The net income from sunflower cultivation was Rs. 15105.30. Thus the benefit cost ratio was found to be 1:1.66.  The results indicate that, the total cost of cultivation for Bajra was Rs. 22052.84. The gross income realized by the farmers was Rs. 20693.87. The net income from Bajra cultivation was Rs. -1358.97. Thus the benefit cost ratio was found to be 1:0.94.  The results indicate that, 48.57 per cent of the households opined that dry fodder was adequate.  The results indicate that, in landless farmers, the average annual gross income from wage was Rs. 80000 and agriculture was Rs.20000. In marginal farmers, the average annual gross income from wage was Rs. 22444.44 and agriculture was Rs.33294.44. In small farmers, the average annual gross income from business was Rs. 1538.46, wage was Rs. 23846.15 and agriculture was Rs.51000. In case of semi medium farmers the average annual gross income from wage was Rs. 20000, agriculture was Rs.130914.29 and goat farming was Rs.1428.57. In medium farmers, the average annual gross income from agriculture was Rs.60000.  The results indicate that the average annual expenditure, in marginal, small, semi medium and medium farmers from agriculture were Rs.16777.78, Rs.25230.77, Rs.65714.29 and Rs.30000 respectively.  The results indicate that, sampled households have grown 10 coconut and 4 mango tree in their fields and also planted 4 coconut trees in their back yard.  The results indicate that, households have planted 2 teak, 67 neem, 1 tarmind, 1 pongamia and 3 banyan trees in their field. They have also grown 2 banyan trees in their backyard. 5  The results indicated that, maize and sunflower crops were sold to an extent of 100 per cent. Bajra and groundnut were sold to an extent of 49.50 per cent and 86 per cent respectively.  The results indicated that, about 88.57 per cent of the famers have sold their produce in local/village merchant and 14.29 per cent of the farmers have sold their produce to regulated markets.  The results indicated that, 5.71 per cent of the households have used cart as a mode of transportation for their agricultural produce and 97.14 per cent have used tractor as a mode of transportation.  The results indicated that, 37.14 per cent of the households have experienced soil and water erosion problems in the farm i.e., 22.22 per cent of the marginal farmers, 46.15 per cent of the small farmers,57.14 per cent of the semi medium and 100 per cent of medium farmers have experienced soil and water erosion problems.  The results indicated that, 94.29 per cent have shown interest in soil test.  The results indicated that, 91.43 per cent of the households used fire wood and 8.57 per cent of the households have used LPG as source of fuel.  The results indicated that, piped supply was the major source of drinking water for 71.43 per cent of the households, 8.57 per cent were using bore well and lake/tank was the source of drinking water for remaining 20 per cent of the households in the micro watershed.  The results indicated that, Electricity was the major source of light for 100 per cent of the households in micro watershed.  The results indicated that, 17.14 per cent of the households possess sanitary toilet i.e. 20 per cent of the landless, 22.22 per cent of the marginal, 7.69 per cent of the small, 14.29 per cent of the semi medium and 100 per cent of the medium farmers.  The results indicated that, 91.43 per cent of the sampled households possessed BPL card and 8.57 per cent of the sampled households did not possessed BPL card.  The results indicated that, 34.29 per cent of the households participated in NREGA programme.  The results indicated that, cereals were adequate for 100 per cent of the households, pulses were adequate for 100 per cent, oilseeds were adequate for 31.43 per cent, vegetables were adequate for 34.29 per cent, fruits were adequate for 20 per cent, milk was adequate for 57.14 per cent and eggs were adequate for 5.71 per cent of the households.  The results indicated that, pulses were inadequate for 2.86 per cent of the households, oilseeds were inadequate for 65.71 per cent, vegetables were inadequate for 57.14 per cent, fruits were inadequate for 85.71 per cent, milk was 6 inadequate for 42.86 per cent, eggs were inadequate for 94.29 per cent and meat was inadequate for 100 per cent of the households.  The results indicated that, lower fertility status of the soil was the constraint experienced by 85.71 per cent of the households, wild animal menace on farm field (74.29%), frequent incidence of pest and diseases (71.43%), inadequacy of irrigation water (14.29%), high cost of fertilizers and plant protection chemicals (77.14%), high rate of interest on credit (20%), low price for the agricultural commodities (65.71%), lack of marketing facilities in the area (71.43%), lack of transport for safe transport of the agricultural produce to the market (85.71%), inadequate extension services (11.43%), less rain fall (22.86%) and Source of Agri-technology information (Newspaper/TV/Mobile) (2.86 %). ; Watershed Development Department, Government of Karnataka (World Bank Funded) Sujala –III Project

Robert Stegen ; The Weber and Davis County Communities Oral History Collection include interviews of citizens from several different walks of life. These interviews were conducted by Stewart Library personnel, WeberState University faculty and students, and other members of the community. The histories cover various topics and chronicle the personal everyday life experiences and other recollections regarding the history of the Weber and Davis County areas. ; 9p.; 29cm.; 2 bound transcripts; 4 file folders. 1 video disc: digital; 4 3/4 in. ; Oral History Program Robert Stegen Interviewed By Steven F. Crane 11 March 2013 i ii Oral History Program Weber State University Stewart Library Ogden, Utah Robert Stegen Interviewed by Steven F. Crane 11 March 2013 Copyright © 2013 by Weber State University, Stewart Library iii Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in the University Archives, which also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description The Weber and Davis County Communities Oral History Collection include interviews of citizens from several different walks of life. These interviews were conducted by Stewart Library personnel, Weber State University faculty and students, and other members of the community. The histories cover various topics and chronicle the personal everyday life experiences and other recollections regarding the history of the Weber and Davis County areas. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Stegen, Robert, an oral history by Steven F. Crane, 11 March 2013, WSU Stewart Library Oral History Program, University Archives, Stewart Library, Weber State University, Ogden, UT. Robert Stegen March 11, 2013 1 Abstract: Robert Stegen participated in an oral history interview with Steve Crane of the Ogden Rotary Club on March 11, 2013 to discuss his experiences as a veteran of World War II. Robert was drafted in 1943 and served until 1946 as a 1st Lieutenant. He is a Purple Heart recipient and also earned the Bronze Star for valor in combat. Following his military service, Robert began his career at the Army Defense Depot in Ogden, Utah and retired as a chief civilian of that facility in 1980 with 37 years of service. SC This is the first session of the 2013 Ogden Rotary Club and Weber State University Veteran's history Project held March 11, 2013 at the George E. Whalen Ogden Veteran's Home. I'm Steve Crane with the Ogden Rotary Club and I will be conducting this interview. Also present are Bob Harris from the Ogden Rotary Club, Stacie Gallagher from Weber State University and my wife, Donna Crane. Our guest at this session is Robert Stegen. This session is to talk about your service opportunity. We understand that your birthday is July 26, 1924, which makes you 88 years old. Your branch of service was the Army and you served from 1943 to 1946. Your highest rank was 1st Lieutenant and your position was a war bride escort. RS: It was a program to get back and process through all of the war brides whose husbands were soldiers and had already left for the states. It included medical examinations, counseling, and all the different language interpretation we could have and packing up everything for those that qualified for shipment. SC: Some of the awards you received were the Purple Heart and the Bronze Star. There is a little "2" by the Bronze Star, what does that mean? 2 RS: That's a "V" for "Valor". SC: We'd like to start talking a little bit about your service and I'd like to ask you how you came to be in the service? RS: I graduated from Ogden High School in 1942, right after Pearl Harbor. We were not looking for employment then, we had some assured. I went in the Army with the first 18-year-old draft on May 8, 1943. SC: Where did you receive your training? RS: I went to Fort Knox, Kentucky, which was the center for the armory corp. It was the tank corps of the U.S. Army. There, I was trained as a tank gunner and tank driver for a big Sherman three-quarter ton tank. Later, through events, I ended up in the infantry as a replacement officer in Europe. SC: What major campaigns were you involved in? RS: Central Europe and the Rhinelands. That's two of them. That was after the Battle of the Bulge. Fortunately, I missed the Bulge. My infantry division and my company did not miss the Bulge and they caught heck there. I was fortunate and came up as a replacement officer and I missed the Bulge. SC: Who was your leading general? RS: General Bradley. From the top it was Eisenhower and coming up on the pecking order, it was General Simpson with the 9th U.S. Army and we were under his majesty Montgomery, heir to the British crown. He was not liked by the typical American G.I. SC: During these campaigns, did you see combat? 3 RS: Yes. I was wounded at Dortman, Germany in the upper industrial part of Germany where the crop iron works and there was a big concentration of industry and chemistry. Of course, it was just bombed and we gave it heck trying to put it out of operation. I got pretty heavily involved in that for my time. SC: Were you shot? RS: I was wounded. I was shot by a 20 millimeter cannon in the left leg and it tore the meat all the way up from behind my knee. I was in the hospital for a little over two months for that. SC: What hospital did they send you to? RS: They sent me first to the Army General Hospital 221st, which was located in Reims, France. It was a comparatively new hospital over there. I developed gangrene in my left leg and it was bad news. They'd push it and it would shoot puss all over the bedding and everything else. I had some pain with that, it was miserable. The leader of the hospital came to tell me, "Lieutenant, I'm going to transfer you to the 36th General Hospital. They've been over here since North Africa and have had a lot of experience. Unfortunately, in the United States, we don't treat many gunshot wounds. We're a new hospital. We're good, but we're going to send you where there's more experience." That got me to Dijon and I was in Dijon at the 36th General Hospital when the Germans surrendered. SC: What was your experience like during close combat? How did you feel? RS: I am alive today because I was kind to a German soldier. SC: Can you tell us about that? 4 RS: We had a machine gun nest. There were four Germans turned up on it and two of us with hand grenades and one with a bazooka blew the front of it and charged it. The whole area was encompassed by a big red brick wall. We would restrict the entry from where the machine gun nest was right out of this exit. I was the last one out of the brick area and I looked down and there was a German soldier with a raincoat on who was leaning on his left arm. He raised his arm up and said, "I am injured, help me." I stopped. There was nobody else around. My troops had run on to a railroad embankment out of sight just beyond the brick wall. I don't know why I stopped, but I said, "Do you have a weapon?" He said, "Yes," in broken English. I asked, "Where is it?" He pointed and he took out this P-38 and threw it out on the ground with his one good arm. He was bleeding really badly. All of a sudden, all hell broke loose. There were screams, children crying and everything. Out of a bomb shelter came I don't know how many children and women. I didn't even know the bomb shelter was there. It was a dugout affair with a lid. All these kids came charging out of there. They were terror stricken. That stops you and you start wondering, "Where am I?" One woman about 60 years old came out of that thing and she looked at my face—and I'm not being melodramatic—but I can't describe the hatred that she showed for me in her face. I looked at her and pointed at the wounded German soldier and said, "Help that man." You should have seen what effect it had on her. Her face softened and she said, "Ya, ya, ya." She got down and started helping him. I heard this noise and I turn around and not even 20 feet from me, in high weeds, was a 5 German paratrooper. He got up and threw an M-42 machine gun on the ground right in front of me and surrendered to me. He had watched all of that go on when I was helping that other soldier. So, I say, "I'm alive today because I was kind to that soldier." There are several of those kinds of stories, and yet, I killed Germans. Anyone can tell you the same story. It's a matter of what you're cast into and what the role is. I killed some, but I didn't hate them all. SC: Did you make close friends during your service? RS: My company commander is 84-years-old and still alive. I was platoon leader of the first platoon until I was wounded and he's still my best friend today. He lives in St. Charles, Missouri. You form all kinds of friendships. We ran our own reunions for the division and for our company for 25 to 30 years after the war. We've quit now. Everybody is too darn old and can't make it anymore. You really do form some friendships. SC: Any other memorable experiences that you could share with us? RS: A platoon attacked toward this big chemical plant of some kind in Dorsten, Germany. We got up there and by my estimate there were probably 3,000 displaced workers in there that the Germans held. They were well fed, which confused us because they wouldn't want to feed people they were trying to starve to death. We got in there and these people had run the German guards off. It was a place called Maral and it was the largest synthetic rubber plant in the world we were told. It was never bombed because of the number of prisoners that were there. They were Belgian, French, and everything. The British didn't want it and it was particularly safe at that time. When we broke through the gates 6 of that place, you should have seen the celebration that took place. Those people must have been in there for three years or more before we came in and freed them. That was an experience. SC: Did you ever come across any concentration camps? RS: No. The only thing I came to was that one at Maral. Those were talented workers, so the Germans were feeding them well and treating them decently. SC: Did you come back to Ogden? RS: Yes, I came back to Ogden. I was born and raised in Ogden and stayed here all my career. In fact, this place where we are right now was part of the old Ogden Army Depot and I retired as a chief civilian of this facility. You know what it's done for me? They've got me in room 120—that's the furthest you can get from the front gate—and I sit there and I look at my domain and it is a three inch window sill. That's all of my glory for retiring as a chief civilian with 37 years of service. I think, "Well, it all comes back to haunt you one way or the other." SC: You worked at the defense depot in Ogden? RS: I retired from there. SC: How long ago did you retire? RS: I retired on the 4th of January 1980. A long time ago. SC: What have you been doing since? RS: Well, I have not worked for pay any place one single day. I love history and my wife and I used to love to travel and see history and things like that. We traveled 7 all over the country looking at sites. I'm a history buff when it comes to the Civil War and several others. I've had no trouble staying occupied. SC: Is your wife still with you? RS: No, my wife died of Alzheimer's eight years ago. SC: Do you have children? RS: I have three. SC: Where are they located? RS: One of them is located eight miles north of Tucson, Arizona. He's chief geologist for a big American mining company. He's got a good job and he's earned it all. My other son has been employed for 37 years as a switchman for the Union Pacific railroad. My daughter left when they closed the depot and now she's working at Hill Field. SC: How about grandchildren? RS: I have seven grandchildren around here and another in Arizona. SC: Is there anything else that you'd like to share with us having to do with your military service? RS: I had some success, but I'll tell you why I might have had some success. I was a one-striper—a private first-class—and one-stripers aren't told much in the Army because they haven't been around long enough. They had this big review by two major generals, General Anderson and General Green and my sergeant who was in charge of this tank that I happened to be the driver in. I'd been back at Ft. 8 Knox Kentucky on a course on the armaments of a tank. My damn worthless sergeant, that's all I can call him, went on sick leave so all these tanks were lined up there and I'm the only one that's in the head row. Here come the two major generals, Anderson and Green, who do you suppose they head for in that big row? They aren't looking for sergeants; they're looking for one-stripers. They walked over and I looked at the look on my company commander's face and I think he was saying that my career was over. Anyway, these guys walked right over to me and General Anderson said, "Where's your sergeant?" I said, "He's on sick call, sir." He was mumbling. He said, "Can you explain the working of that 75mm gun in that tank you're driving?" I had just come out of the armory center a week before, so I had all the confidence in the world and said, "Yes, sir." I lead them up to the top of the tank and I got down in the turret so they could listen and these two generals sat and listened to me go through the name, chapter and verse. That's not bragging because I ought to be able to do that. That's opportunity and timing. Those things change your life and that one changed mine. SC: In what way did it change your life? RS: It changed mine from being a one-striper private to getting recognized and being a corporal the next day and a sergeant in three weeks. Then, I was sent to Officer's Candidate School in Fort Benning to get commissioned. That one event changed all of that. I recall when I had been major sergeant, my company commander called me in and said, "Sergeant Stegen, I want you to apply for Officer's Candidate School." I said, "I can't be an officer." He said, "I didn't ask 9 you. Get the papers from the First Sergeant and have them on my desk Tuesday morning, do you understand that?" I said, "Yes, sir." So, almost against my will, I'm on the way to Fort Benning to be a major infantry officer. The thing I'm saying is, "A lot of what you do is opportunity." You've got to perform when it comes to you. I was very fortunate on timing. SC: Well, I want to thank you for coming today. As a citizen of the United States, I want to thank you for your service. My dad served in World War II, but he died when I was eight so he never got to tell me about his experience. We all appreciate what you all did. RS: I would have felt terrible if I hadn't been able to go. It's just the way it was. SC: We, as a nation, are really grateful for what you and your associates did. Thank you very much for being here. RS: I hope I didn't saturate you, but the things that impress me are the human events that occur. SC: Yes. Thank you for being here. We appreciate your time. It has been a wonderful experience for us all.

Trotz des erheblichen Ausmaßes der Bodenerosion in vielen Entwicklungsländern ist bislang weitgehend unklar, welches ihre wesentlichen anthropogenen Ursachen sind, und damit auch, wo Politiken und Maßnahmen für den Erhalt der Nahrungs- und Produktionsressource Boden ansetzen sollten. Jenseits unmittelbarer natürlicher und landnutzerischer Ursachen stehen heute sozioökonomische Faktoren im Mittelpunkt der Diskussion, von denen angenommen wird, daß sie die Anbau- und Bodenschutzentscheidungen der Landnutzer und darüber das Ausmaß an Bodenerosion beeinflussen, insbesondere: (i) verstärkte Armut, (ii) zunehmender Bevölkerungsdruck, (iii) verzerrte Agrarpreise, (iv) unangepaßter technischer Fortschritt sowie (v) unsichere Landbesitzverhältnisse. Der Bedeutung dieser Bestimmungsfaktoren wird vorwiegend im Rahmen produktionsökonomischer Ansätze und der Theorie der Induzierten Innovation nachgegangen. Allerdings wird die Wirkung einzelner Ursachen in der Literatur sehr unterschiedlich eingeschätzt. So wird beispielsweise in eher optimistischen Szenarien davon ausgegangen, daß Armuts- und Bevölkerungsdruck langfristig zur Entwicklung und Verbreitung bodenschonender Innovationen führen. In negativen Szenarien überwiegen hingegen Stimmen, die gerade in diesem Druck bei gleichzeitigem Preisdruck die wesentlichen Ursachen für die kurzsichtige Übernutzung des Bodens sehen. Empirische Studien zur Fundierung der kontrovers diskutierten Hypothesen liegen bislang nur für einen jeweils begrenzten lokalen Kontext vor und sind kaum verallgemeinerbar. Vor diesem Hintergrund bieten die Daten der ersten weltweiten Erhebung zum Stand der Bodenerosion (GLASOD, UNEP/ISRIC, 1991) nunmehr die Möglichkeit, sozioökonomische und landnutzerische Determinanten der Bodenerosion auf überregionaler Ebene empirisch zu untersuchen. Anhand der Aggregation und Analyse der im GLASOD enthaltenen Informationen wird zunächst deutlich, daß Afrika und Südostasien flächenmäßig mit jeweils rd. 4,5 Mio km2 am meisten zur Degradation durch Bodenerosion und Nährstoffverluste[1] in Entwicklungsländern beitragen, während der Anteil erodierter Fläche an der jeweiligen Gesamtfläche des Subkontinents[2] in Südwestasien (37%), Mittelamerika und Südostasien (jeweils rd. 25%) am höchsten ist. Extrem stark erodierte Länder finden sich v.a. in Mittelamerika und Afrika: In El Salvador, Haiti und Costa Rica sind zwischen 60% und 90% der jeweiligen Landesfläche betroffen. In Afrika sind vor allem die nord- und westafrikanischen Sahelländer Tunesien, Mauretanien, Libyen, Niger, Burkina Faso und Mali, im Osten die Hochlandstaaten Burundi und Rwanda sowie schließlich die Kapverdischen Inseln, besonders stark erodiert (40% bis 80% der Landesfläche). Wassererosion hat den größten Anteil an der Erosionsfläche, in Mittelamerika und Südostasien sind sogar mehr als 70% der erodierten Fläche von Wassererosion betroffen. Für die empirische Analyse der Zusammenhänge zwischen Bodenerosion und möglichen Bestimmungsfaktoren wird ein exploratives, ökonometrisches Vorgehen auf Grundlage nationaler Daten gewählt[3]. Die spezifische Aufeinanderfolge verschiedener Korrelations-, Faktoren- und Regressionsanalysen wird der großen Anzahl in Frage kommender Indikatorvariablen für mögliche Erosionsdeterminanten sowie den zu erwartenden Problemen der Multikollinearität und Modellspezifizierung in besonderem Maße gerecht. Letztere ergeben sich einerseits aus anzunehmenden Abhängikeiten unter verschiedenen Erosionsdeterminanten. Andererseits macht der latente Charakter[4], den die aus einem mikroökonomischen Kontext abgeleiteten Erosionsursachen auf aggregierter Ebene haben, es notwendig, für jede der angenommenen Determinanten verschiedene, u.U. korrelierte Indikatorvariablen zu definieren, was zusätzlich Kollinearität bedingt. Für Bodenerosion werden auf der Basis der national aggregierten GLASOD-Daten verschiedene Erosionsindizes definiert, die prinzipiell den von Wasser- und Winderosion sowie durch Nährstoffverluste betroffenen Anteil der nutzbaren Landesfläche wiedergeben. Die Datengrundlage für mögliche Erosionsdeterminanten wird ausgehend von Datensammlungen internationaler Organisationen für den Zeitraum 1961-1990 zusammengestellt. Für eine große Anzahl der in der Literatur diskutierten sozioökonomischen, landnutzerischen und auch natürlichen Rahmenbedingungen können repräsentative Indikatorvariablen definiert werden. Mangels geeigneter Indikatoren und Daten bleiben allerdings die Art und Sicherheit der Landbesitzverhältnisse unberücksichtigt. Insgesamt umfaßt die Datengrundlage rund 150 Variablen. Die Ergebnisse der Einfachkorrelationsanalysen zwischen den Erosionsindizes und möglichen Determinanten dienen einer ersten Einschätzung der Zusammenhänge. Sie zeigen, daß länderübergreifend insbesondere Variablen des Bevölkerungsdrucks sowie der durchschnittliche Waldanteil mit dem Ausmaß Bodenerosion in Zusammenhang stehen. Die Abholzungsraten in den 80er Jahren sind vor allem mit dem Ausmaß der Wassererosion korreliert. Bei Betrachtung der Länder mittleren Klimas[5] können Zusammenhänge mit Variablen nachgewiesen werden, die die Landnutzungsintensität und die Ausdehnung der tatsächlichen Nutzfläche in Relation zur potentiellen Nutzfläche wiedergeben. Weiterhin stehen in der mittleren Klimazone tendenziell sinkende Produzentenpreise für Agrarprodukte in Zusammenhang mit dem Ausmaß der Erosion. Erwartungsgemäß ist die Bedeutung natürlicher Faktoren für einzelne Erosionsformen und Klimazonen charakteristisch. Insgesamt scheinen Variablen, die das Ergebnis einer vermutlich längerfristigen Entwicklung wiedergeben, mehr Bedeutung für das Ausmaß der Erosion zu haben als solche, die Veränderungen im Referenzzeitraum 1961-1990 erfassen. Anhand verschiedener Faktorenanalysen für 62 Variablen und 73 Länder mit annähernd vollständigen Datensätzen können sodann strukturelle Zusammenhänge unter der Vielzahl möglicherweise relevanter Erosionsdeterminanten aufgedeckt und die Variablenanzahl auf Grundlage dieser Zusammenhänge auf eine geringere Anzahl weitgehend voneinander unabhängiger Größen reduziert werden. Es zeigt sich, daß die Struktur der Variablen durch etwa zehn gut interpretierbare Faktoren bei rd. 75% erklärter Gesamtvarianz klar wiedergegeben werden kann, und daß diese Faktoren auch bei Variation der Ausgangsvariablen sowie der Faktorextraktions- und Rotationsmethode stabil bleiben. Bemerkenswert ist, daß viele der Faktoren einen deutlichen Bezug zu den in der Literatur diskutierten Wirkungsketten unter möglichen Erosionsdeterminanten haben. So werden in dem für die Erklärung der Gesamtvarianz wichtigsten Faktor Variablen gebündelt, die die langfristige Intensivierung der Landnutzung im Zusammenhang mit strukturellem Bevölkerungsdruck und begrenzter Verfügbarkeit landwirtschaftlich nutzbarer Flächen erfassen. Weitere wichtige Faktoren beziehen sich auf strukturelle Armut in Verbindung mit erhöhtem ländlichen Bevölkerungswachstum; auf die mit Bevölkerungsdruck einhergehende langfristige wie auch rezente Expansion der landwirtschaftlichen Nutzfläche und Abholzung von Naturwald; auf Entwicklungswege, die eher auf die Produktion hochwertiger Produkte statt auf eine Flächenexpansion abzielen. Für die Preisentwicklung im Referenzzeitraum kann anhand einer Faktorenanalyse mit reduzierter Länderanzahl[6] gezeigt werden, daß ein Zusammenhang zwischen langfristig geringen oder negativen Preiszuwächsen im Agrarsektor und dem Faktor "Rezente Abholzungsraten" besteht. Um die relative Bedeutung dieser Faktoren für Bodenerosion zu quantifizieren, werden schrittweise Regressionsanalysen mit Bodenerosion als abhängiger Variablen und ausgewählten Repräsentantenvariablen für jeden Faktor als angenommenen unabhängigen Variablen durchgeführt[7]. Es lassen sich drei besonders relevante anthropogene Entwicklungen identifizieren, anhand derer das Erosionsausmaß bis zu rund 75% erklärt werden kann: (1) die langfristige, historische Ausdehnung der landwirtschaftlichen Nutzfläche auf Kosten des Waldbestandes in Zusammenhang mit einem Gesamtbevölkerungsdruck, der gegen Ende der 80er Jahre die agrar-ökologische Tragfähigkeit überschreitet; (2) die rezente Abholzung von Naturwald, die in Zusammenhang mit dem Wachstum der Gesamtbevölkerung zu sehen ist. Hier scheinen weniger der Druck der Agrarbevölkerung und die Ausdehnung der landwirtschaftlichen Nutzfläche - also die Produktionsseite - im Vordergrund zu stehen, als vielmehr der Druck der Nachfrageseite, in Kombination mit einem tendenziell sinkenden Agrarpreisniveau, das den Expansionsdruck auf das Land verstärkt hat. (3) Die langfristige, bevölkerungsdruckinduzierte Intensivierung der Agrarproduktion, vor allem durch Umwandlung von Dauergrünland in Ackerland, verkürzte Brachezeiten und erhöhte Viehbesatzdichten. Ein weiteres Ergebnis ist, daß in keinem Fall ein wesentlicher Einfluß von Armut auf das landesweite Ausmaß der Bodenerosion nachgewiesen werden kann - wie bereits die Ergebnisse der Einfachkorrelationsanalysen für immerhin 15 verschiedene Armutsindikatoren vermuten lassen. Es bestehen Unterschiede in den Erklärungsmustern für verschiedene Erosionsformen und Klimazonen. Die rezenten Abholzungsraten haben für Wassererosion, insbesondere in Ländern der extrem humiden Klimazone, herausragende Bedeutung. Zusätzlich zu den Faktoren (1) und (2) ist die Intensität der landwirtschaftlichen Produktion (3) vor allem für Wassererosion und in Ländern der mittleren Klimazone von Bedeutung. Hier ist auch die negative Wirkung einer sinkenden Agrarpreisentwicklung am stärksten. Gleichzeitig gilt hier: je eher der eingeschlagene Entwicklungsweg auf die Produktion hochwertiger Produkte im Gegesatz zur reinen Flächenexpansion abzielt, desto geringer ist das Erosionsausmaß. Für das Ausmaß der Winderosion und der Degradation durch Nährstoffverluste hingegen sind insbesondere die agroklimatischen Bedingungen ausschlaggebend. Die als erosionsrelevant identifizierten anthropogenen Rahmenbedingungen sind mit zentralen theoretischen Hypothesen konsistent. Fraglos gehören sie eher zu den Größen, deren kurzfristige Beeinflussung durch politische Maßnahmen schwierig ist. Dennoch können folgende Ansätze für eine Schwerpunktsetzung bei der Gestaltung von Politikmaßnahmen zur wirksamen Erosionsverminderung abgeleitet werden: Die Reduktion des Bevölkerungsdrucks durch eine an die natürlichen Bedingungen und relativen Faktorknappheiten angepaßte Erhöhung des Produktionspotentials, gerade auch in Regionen mit relativ niedrigem Potential. Eine stärkere Fokussierung auf Forstpolitiken bzw. auf eine Regulierung der kommerziellen Nutzung von Wäldern, vor allem in humiden Klimazonen. .Eine selektive, langfristig angelegte Verbesserung der incentive-Struktur für bodenschonende Produkte und Anbaumethoden über wirtschaftspolitische Eingriffe sowie durch verbesserte institutionelle und rechtliche Rahmenbedingungen. Von Politiken zur Armutsbekämpfung ist hingegen nicht zu erwarten, daß sie maßgebliche Impulse zur Verminderung der Bodenerosion geben können. Es muß jedoch immer präsent bleiben, daß arme Landnutzer sicherlich am stärksten und häufig existentiell von Erosionsschäden betroffen sind. Die Qualität zukünftiger Forschungsbemühungen auf globaler Ebene wird vor allem von der zukünftigen Datenverfügbarkeit und -qualität bestimmt: Für den Stand der Bodenerosion sind Informationen für verschiedene Zeitpunkte erforderlich; für anthropogene Erosionsdeterminanten eröffnen georeferenzierte Daten der Forschung gänzlich neue Perspektiven. Parallel zu überregionalen Analysen sind weitere lokale, sub-nationale Studien unbedingt notwendig, um umfassend zu ergründen, warum und welche Landnutzer die Ressource Boden in einem konkreten sozioökonomischen Kontext degradieren. Fußnoten: [1]Neben der Wasser- und Winderosion wird eine weitere Degradationsform, der Verlust von Nährstoffen und organischer Substanz, mitberücksichtigt und vereinfachend mit "Nährstoffverluste" bezeichnet.[2]Gemeint ist die nutzbare Landesfläche, Ödland ausgenommen. [3]Georeferenzierte Daten liegen derzeit für sozioökonomische Erosionsdeterminanten noch nicht vor.[4]D.h. Größen, von denen a priori nicht bekannt ist, wie sie beobachtet und gemessen werden können. [5]Dies sind Länder, in denen weder extrem aride noch extrem humide Bedingungen vorherrschen. [6]Für die entsprechende Variable liegen nur Daten für 56 Länder vor.[7]Umgekehrte Wirkungen der Erosion auf die als unabhängig angenommenen anthropogenen Variablen sind im Betrachtungszeitraum - bis auf die Armutswirkung starker Erosion - unwahrscheinlich. ; By the end of this century, soil erosion has reached an alarming extent in many developing countries. Still, uncertainty prevails regarding the human-induced causes of soil erosion. In consequence, many efforts to design efficient anti-erosion policies and instruments remain erratic. The actual discussion about human-induced causes of soil erosion focusses on socioeconomic factors that assumably influence the land users´ decisions on agricultural production and soil protection, and, hence, the degree of soil erosion. The most frequently discussed factors are: (i) poverty, (ii) population pressure, (iii) biased agricultural prices, (iv) the introduction of inadequate technical innovations and (iv) insecurity of land tenure. They are basically deduced from and discussed on base of production theory and the theory of induced innovation. Nevertheless, the different views on the importance to be assigned to the single factors are quite controverse. For example, in a rather optimistic scenario, it is argued that poverty and population pressure lead to the development of soil-conserving innovations in the long run. On the other side, poverty and population pressure, in combination with falling agricultural prices, are assumed to lead to a short-termist overuse of the soil. Empirical evidence that supports some of the controverse hypotheses on the causes of soil erosion is restricted to local studies based on local data on soil erosion, their results can hardly be generalized. In this context, the spatial data compiled within the global assessment of human-induced soil degradation (GLASOD; UNEP/ISRIC, 1991) for the first time permits a large-scale empirical analysis of socioeconomic and landuse factors relevant to erosion. By aggregating the information of the GLASOD data, countries and regions whith marked soil erosion can be identified. While Africa and Asia most contribute to the extent of soil erosion and the loss of nutrients[8] in absolute terms (4,5 mio sqkm each), it is in Southwest Asia (37%), Central America and Southeast Asia (25% each), where the proportion of of the land area - excluding wastelands - that is affected reaches the highest levels. Looked at on a national level, countries with an extreme extent of soil erosion are to be found in Central America and Africa: In El Salvador, Haiti and Costa Rica, 60 to 90 percent of the land area[9] are affected. In Africa, Sahelian Countries as Tunesia, Mauretania, Libya, Niger, Burkina Faso and Mali, as well as the eastafrican highlands of Burundi and Rwanda, and also Cape Verde show the highest proportions of eroded land area2 (40 to 80 %). Water erosion is the most widespread type of erosion, in Central America and Southeast Asia it even contributes with about 70% to the area affected by erosion and the loss of nutrients1. The methodological approach chosen for the empirical analysis of human-induced causes of soil erosion is an explorative, econometric one, based on national cross-country data[10]. A specific combination of correlation analyses, factor analysis, and regression analysis is designed, that can handle the great number of possible indicators for the assumed causes of erosion, and cope with related problems of multicollinearity and model specification. Those problems result from supposed interrelationships among different human-induced causes of soil erosion. At the same time, many of the causes of erosion have a latent character when considered on a national level[11], since they are deduced from a microeconomic context. This makes it necessary to define various indicator variables for each of them, which, again, implies additional multicollinearity. On the basis of the aggregated GLASOD data, a set of operational variables for soil erosion is defined. They basically indicate the proportion of a country´s degradable land area (i.e. land area minus wastelands) that is eroded through wind, water, or degraded by the loss of nutrients and organic matter by the end of the 80´s. In turn, the database for possible determinants of erosion is compiled departing from standard international data sets for the time span 1961-1990. Representative indicators can be defined for many of the causative factors discussed in literature, as well for socioeconomic ones, as for landuse, and also for natural factors. They are adapted in a way that they not only best fit and capture the hypothesized determinants, but also the ecological and timely dimension of the analysis. One important field that is not covered is land tenure. The resulting database comprises about 150 variables for possible causative factors, with a varying number of country-data available. The results of correlation analyses between the indicator variables for soil erosion and for possible causative factors facilitate a first assesion of relevant relationships. They show, that variables that quantify population pressure and the proportion of forested area are correlated with soil erosion for all countries. Deforestation rates in the 80´s are especially related to water erosion. Considering only countries without extreme climatic conditions[12] correlations are found between soil erosion and variables for the intensity of land use and the degree of expansion of the agricultural frontier. Producer price declines for relevant agricultural products are also found to be correlated with soil erosion in these countries. Corresponding to theoretical assumptions, the importance of different natural factors vary for different types of erosion and climatic zones. Altogether, variables that express structural conditions and can be regarded as the outcome of historical, long-term developments, seem to have stronger correlation with the extent of soil erosion than variables that quantify changes that took place within the time span under consideration, 1961 to 1990. The next methodological step consists in different factor analyses for 62 of the variables that express possible causative factors and for 73 countries with approximatively complete data sets. The principal objectives are to detect structural interrelationships among the multitude of variables and to reduce their number on the basis of these interrelations, in a way to obtain a set of variables that are largely independent of each other. It turns out that the structure of the 62 variables under consideration can clearly be reproduced by about 10 factors, with about 75% of their total variance being explained. These factors prove to be robust with respect to changes in the set of included variables, and in the methods of extraction and rotation. It is noteworthy, that many of the identified factors refer to cause-effect relationships that are discussed in literature. For instance, the factor that explains the greatest part of total variance, combines variables that quantify the long-run intensification of land use with others that stand for structural population pressure and a limited buffer for the expansion of the agricultural area. Other important factors relate to structural poverty, in combination with high rates of rural population growth; to the long-term and recent deforestation and to total population pressure; to development paths that aim at sopisticated animal procuction and permanent culture rather than at a mere expansion of the agricultural area. Other factors stand for the prevailing natural conditions. Based on a factor analysis for a reduced number of countries, it can be shown that declinig aggregate agricultural producer prices[13] are associated with the factor ´recent deforestation rates´. To quantify the relative importance of the identified factors, stepwise regression analyses are then carried out, with soil erosion as the dependent variable and selected representative variables for each of the factors as presumed independent variables[14]. Three human-induced factors, or developments, show to have particular relevance for the extent of soil erosion, that they can explain to up to 75%: (1) the long-run historical expansion of the agricultural frontier at the expense of the forested area, in combination with a population pressure well above the corresponding supporting capacities in the 80´s; (2) recent deforestation rates in conjunction with total population growth. This effect can rather be associated with a growth of demand for agricultural and forestral products and declining agricultural prices than with pressures directly resulting from agricultural population and expansion; (3) the long-run intensification of land use, mainly throug the conversion of permanent pastures to arable land, the shortening of fallow periods, and the increase of animal densities. This type of intensification is associated with and possibly induced by high structural population pressure in agricultural areas. Another important result is that poverty seems to have minor impact on the extent of soil erosion at the aggregate, national level. None of the included variables that represent the factor ´poverty´ shows a significant relative impact, neither in the models for the sum of erosion nor for specific types of erosion or climatic zones. This fact supports the low correlation coefficients for altogether 15 different poverty indicators that were calculated in the context of simple correlation analysis. Specific models for specific types of erosion and climatic zones show that there exist characteristic patterns of explanation for each type and zone. Recent deforestation rates and the associated features (factor (2))are particularily important in the explanation of water erosion, especially in countries with predominant humid climate. The impact of production-intensity in terms of factor (3) is specific for water erosion, and for countries without extreme climatic conditions, together with the factors (1) and (2). This is also where the negative effect of declinig agricultural prices appears to be strongest. At the same time, the development of sopisticated animal procuction and the growth of the area under permanent culture in contrast to a mere expansion of the agricultural area seem to be favourable to the soil in this context. In the explanation of wind erosion and loss of nutrients, natural factors are in the foreground. The identified, human-induced pressures related to long-term population growth, intesification, agricultural price decline and recent deforestation are consistent with important theoretical hypotheses. Those pressures are clearly not of the type that can be overcome over night through political intervention. Nevertheless, they lead to the following areas of intervention that should be given priority in the design of policy measures for the reduction of soil erosion: A reduction of population pressure through an increase in site-specific production potentials, based upon innovations that match the prevailing agro-ecological and economic conditions. Special attention should be given to low potential areas.A stronger focus on forest policy and the regulation of commercial forest use especially in the humid zone.A selective, long-term improvement of economic incentives for the production of soil-conserving crops with soil-conserving methods, by means of economic policy as well as through improved institutional conditions. Policies that aim at the reduction of poverty can not be expected to play a decisive role in the reduction of soil erosion. In spite of that, it is most necessary that policy makers keep in mind that the poor certainly are most affected by and vulnerable to erosion damages. At a global scale, the quality of future research on the topic will largely be determined by data availability and quality: concerning soil erosion, information at different points in time is necessary; for anthropogenic factors, spatial datasets will bring a new dimension into scientific research. Parallel with global analyses, further in depth local studies are necessary for a comprehensive and detailed insight into why and which land users degrade the resource they depend on in a specific socioeconomic context. footnotes: [8]The loss of nutrients and organic matter, independent of soil erosion, is also considered and is abbreviated with the term ´loss of nutrients´ in this text. [9]Again, it is the land area excluding wasteland that is being referred to. [10]Spatial data sets are not avaiable yet for socioeconomic factors related to soil erosion. [11]I.e. it is not known a priori, how these causes can be measured and quantified. [12]I.e. countries without predominant arid, hyper-arid or humid agroclimatioc conditions. [13]The availability of data for the variable in cause is limited to 56 coutries. [14]Reciprocal effects that soil erosion might have on anthropogenic factors are not very likely to occurr within the considered time span, except a possible increase of poverty due to erosion.

David Aoki, October 22, 2013 ; Business at the Crossroads - Ogden City is a project to collect oral histories related to changes in the Ogden business district since World War II. From the 1870s to World War II, Ogden was a major railroad town, with nine rail systems. With both east-west and north-south rail lines, business and commercial houses flourished as Ogden became a shipping and commerce hub. ; The following is an oral history interview with Dave Aoki conducted on October 22, 2013, by Avery Pince. Dave discusses his experiences with 25th Street. ; 26p.; 29cm.; 2 bound transcripts; 4 file folders. 1 sound disc: digital; 4 3/4 in. ; Oral History Program David Aoki Interviewed by Avery Pince 22 October 2013 Oral History Program Weber State University Stewart Library Ogden, Utah David Aoki Interviewed by Avery Pince 22 October 2013 Copyright © 2014 by Weber State University, Stewart Library Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in Special Collections. The Stewart Library also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description Business at the Crossroads - Ogden City is a project to collect oral histories related to changes in the Ogden business district since World War II. From the 1870s to World War II, Ogden was a major railroad town, with nine rail systems. With both east-west and north-south rail lines, business and commercial houses flourished as Ogden became a shipping and commerce hub. After World War II, the railroad business declined. Some government agencies and businesses related to the defense industry continued to gravitate to Ogden after the war—including the Internal Revenue Regional Center, the Marquardt Corporation, Boeing Corporation, Volvo-White Truck Corporation, Morton-Thiokol, and several other smaller operations. However, the economy became more service oriented, with small businesses developing that appealed to changing demographics, including the growing Hispanic population. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management Special Collections All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Aoki, David, an oral history by Avery Pince, 22 October 2013, WSU Stewart Library Oral History Program, Special Collections, Stewart Library, Weber State University, Ogden, UT. iii David Aoki October 22, 2013 Abstract: The following is an oral history interview with Dave Aoki conducted on October 22, 2013, by Avery Pince. Dave discusses his experiences with 25th Street. AP: So today is October 22, 2013. We're in the home of Dave Aoki. We are here to discuss some of your experiences on 25th Street. My name is Avery Pince and Lorrie Rands is helping and also asking questions as they come up. Lorrie's pretty experienced with 25th Street, so I'm sure she'll have some questions for you. Last time we talked we talked about the store that you owned, your barber shop that you owned. What was it called? DA: Dave's Barber Shop AP: Just Dave's Barber Shop, pretty simple. Your store was on the North side of the street? DA: Yes, North side. AP: Do you have an address? DA: 248, it was at 248, 25th Street and then later I went to 208, 25th. AP: Oh that's right you moved up a block. DA: Down the block, towards the Union Station. AP: And how long were you there? DA: Well I was there from 1949-1989. AP: Wow. I guess we could start with some of the exciting parts. Did you have any infamous clients or any clientele that you could remember? DA: All clients from the murdered down to the-- 1 AP: To the murdered? Is that what you said? DA: Yeah even people that had committed murder. AP: Really? DA: It used to be quite a wild street in those days, back in the 1940's. AP: Were you busy? DA: Oh yeah. The drug of the street in those days was THC. We didn't have any drugs, they had everybody using THC, terprahydronincodine, it was cough medicine. That was the drug of the street. AP: On 25th? DA: Yeah, just most everybody used to go to the drug store and buy the cough medicine that had the codeine in it. They called it THC, terpahydronincodine. That was the drug of the street in those days plus they had marijuana but they didn't have any hard stuff other than that. Oh they would drink, the Indians would drink in paregoric cough medicine. AP: Why did you pick 25th street to put your barber shop on there? DA: Oh that's where the traffic was. I was on Grant Avenue prior to that, from 1945- 1949, I was on Grant Avenue and there wasn't as much traffic as on 25th street so I moved to 25th street. AP: Even just a couple of blocks made the difference? DA: Oh it was just that block, half a block. AP: Did you see a difference in the 40's after the war with the business versus-- DA: Bout the same AP: Was it a different clientele or anything like that? 2 DA: The clientele ran from the top to the bottom, from college professors down to district judges and to the criminal element. AP: Everybody came in your door? DA: Yeah I got along good with 'em cause I supported a lot, I loaned them money when they needed money I loaned a lot of money out to criminals, but I never got stuck. They always paid it back. It was an unwritten law on 25th street that if you borrowed a dollar you would pay back a dollar and a half at the end of the month. So that was pretty good interest. AP: And most people kept to that? DA: Oh yeah. They were real honest about it. It was just an unwritten law. I didn't know it was there, but it was an unwritten law, so if they borrowed ten dollars they would give you fifteen dollars at the end of the month. AP: That's pretty good. DA: It's pretty good. AP: Did that sort of help you become more friendly with everybody? DA: Oh yeah. AP: Cause you did those things? Like loaning out money? DA: That's the reason I never was robbed. They all felt that they'd protect me so I was never robbed. AP: That's pretty great. Do you remember any particular events that happened on 25th street while you were working down there? DA: Oh all kinds of events. AP: Like what? 3 DA: Well, the fire on--the hotel fire. AP: You remember the hotel fire? DA: In 1979, in November of 79. It was the big fire when Colorado and the hotel burned down above the Nicholas Grocery Store. There were 17 people that perished in it; I think there were 17 people that died in that fire. But we had a lot of stabbings and shootings but I can't remember the date of when it happened and stuff like that. AP: Last time you mentioned that you were one of the first business owners. DA: To get a license. AP: To get a license? DA: Yeah. First Japanese during the war, I was the first one to obtain a business license. The local people had what they called a grandfather clause, that licensed people who were in business before the war they had a grandfather clause. But during the war they didn't issue any license to Japanese and I received the first license in March of 45. Then following that I think American Eagle Café got their license there, but the people that were in business would work under some Caucasian people that had the business and they would sublease it to them so they were in business. Like George's Café had several owners so George's Café would lease it out to the Japanese people, but they didn't issue any license until then. AP: You mentioned before we started recording that you knew Rose and Bertie. DA: Oh yeah I knew Rose, Bertie. AP: Did they frequent your shop? 4 DA: Oh no I just knew Bertie real well. She lived on 36th and oh it was about the 700 block, next to the Leavitt's Mortuary. The first house west of the Leavitt's Mortuary, that's where she lived. She was a really nice person, but I used to see her mother about every day. AP: Rose and Bertie's mother? DA: She was a very attractive woman, tall woman. AP: So they were from Ogden? DA: I think she was a native of Ogden. I'm not sure. AP: Do you remember the name of the café that was just up from you? You had mentioned a couple of the other cafes that were on the street. DA: Well Little American Eagle Café and Nighthawk, east of the Nighthawk, and they let her change it to a Chinese café. There was a Nighthawk and an American Eagle and it was a Sunrise Café, and George's Café and a Lincoln Café. AP: All in the same building? DA: No down the street on the same block. It was one of their small restaurants on the north side and on the south side there was Star Noodle. AP: Did you spend a lot of time on 25th street outside of working there or did you just? DA: Oh yeah I spent a lot of time there. AP: You were saying something last time about your son. Did he not spend a lot of time on 25th street? DA: Well he spent a lot of time down at the shop there with me. He would come after school; he'd come down to the shop and stay with me. He'd ride home with me. He didn't want to go to Quincy school. We lived up in the district where he 5 should've went to Quincy school, but he didn't want to go there. He wanted to go to Grant school so I let him go to Grant school. See we lived on Patterson, 842 Patterson, so he was supposed to go to Quincy school but he didn't want to go there he wanted to go to Grant School. So he'd come down with me in the morning and go to school there. Although my parents objected to him going to Grant school there. AP: Why is that? DA: Well it was all minority and kids of a different ethnic group and there were pretty tough kids there. AP: It made your parents nervous or it just made your parents uncomfortable? DA: Yeah my dad especially. He didn't like 25th street. He would come in and after every weekend as soon as school was out my father would come in and pick him up and take him out to Honeyville. AP: Your parents didn't live in Ogden? DA: No, they lived in Honeyville. They settled in Honeyville in 1907. AP: Wow. So from Honeyville you moved to Ogden and then you got married? I can't remember… DA: I was married in Denver Colorado. Oh I lived all over. AP: So you went to school in Colorado and then came back? DA: Yeah I lived in California, went to school in Las Angeles for a while till the war started and I came back and went to school here. Later went to Colorado and went to school there. I lived a good life in Ogden and Denver though. I lived in the hotel, took three meals in a restaurant, lived a good life. Sent all my clothes 6 to the dry cleaners. I had a good life. I would date the girl I married she was working at a drug store there and we went out every day. I would pick her up after work, go out to eat and then so I saw her six days a week. AP: That's pretty convenient. She went to school too? DA: Oh she went to a successful business college and was working for a lady writer. She just couldn't stand her because this lady would get up at 2:00 in the morning, a thought would come in her mind. She'd wake her up and want to dictate to her. She went to a successful business college, taking shorthand, so she'd have to take shorthand for this lady writer. She'd get up at 2:00 in the morning and have an idea in her head and she'd want to stay up till 5:00 dictating. My wife just couldn't stand that so she went to work for a drug store. AP: Then you opened your shop after Denver on 25th street? DA: Well I opened before I got married and then we got married. AP: Were there certain times that you were a little busier? Did you notice a change in your business with the railroad leaving or anything like that? DA: No, not that I know of. AP: You mentioned before that you knew some of the sheriffs that were trying to clean up the city. That you cut their hair as well? DA: Yeah, see when I first came to Ogden Sheriff Mac Wade was the sheriff. His chief deputy was Burt Cook and after that Leroy Hadley became sheriff. Then after Hadley retired Wilson Allen from Huntsville became sheriff for one term and Wally Feller was his deputy sheriff. After that then little ol' Ed Ryan became sheriff. He was a little fellow from San Francisco and Wayne King was his deputy 7 sheriff. Then before I left Ogden George Fisher became the deputy sheriff, he was sheriff and Sam Vanderheide was his chief assistant so that's when I left Ogden, George Fisher was the sheriff. AP: You knew all of them pretty well? DA: Well I knew George Fisher, Ed Ryan, and Leroy Hadley a little bit. I didn't know Mac Wade, I knew who he was. He lived in Pleasant View. It's when I first started Mac Wade was the sheriff. AP: You had said that you sat on the board of the police? DA: The Police Advisory Council AP: Police Advisory Council, right. Could you tell us a little bit about that? DA: Well I don't know. I was vice-chairman and Max Booth was the chairman. That's at the time that Leroy Jacobson was the chief of police and Joe Richie was the PR man. Now he's the mayor of Roy. He was only a sergeant, but he was the PR man for the Ogden police department. So after the meeting he would always go out. AP: Where would you go? DA: Private clubs. I was real naïve. I didn't know there were that many private clubs in Ogden. I didn't drink so I was the designated driver. AP: What was the purpose of the council? DA: Well I don't know, to promote better understanding between the police department. We had a real problem with people like Joe Breese from the Standard-Examiner. We had people from the Catholic Church, fathers and the principal of Ogden High School and downtown businesses of Ogden, the job core 8 people involved. So we had quite a number of people involved in bringing up different ideas to the city and police department. AP: So the goal was to help the city be a little bit better? DA: And understand the police department, yeah. AP: Were you on the committee because you were so a part of Ogden? DA: I think it was just the idea, the chief picked us. AP: You kind of had your finger on Ogden though, knowing everybody. DA: I thought it was sort of a clique anyway. AP: Ogden or the council? DA: Well the council in a sense because the Ogden department one time was controlled by the Masons one year, a few years. When the chief of police-depending on who the chief of police was, the Masons were in command. When Ernie Shaw was the chief of police all the Masons were all in high command, but after Ernie Shaw left they got rid of the Masons and the LDS people took over and became more prominent over the police department. At one point the Masons were very strong in Ogden here and the police department. Ernie Shaw was a Mason and Captain Bob Warren was a Mason, Captain Gibbs, Harold Gibbs, a Mason and Busick, Lt Busick was a Mason. Several high ranking officers all belonging to the Masonic Lodge. They used to say the Masons controlled the Ogden Police department. AP: That's really interesting. Do you remember what it was like to have a business on the north side of the street? 9 DA: Traffic was on the north side. People walked the north side, people very seldom walked the south side. AP: Why is that? DA: I don't know. All the taverns were on the north side. There was one tavern on the south side, one or two taverns, but most everything was on the north side. Everything like the houses of ill repute and all that were on the north side, so all the business traffic. People walked up-I would say about 80% of people walked the north side and about 20% walked the south side of the street. Very few people walked the south side of the street. AP: So do you think the south side did less business? DA: That was a true case. AP: Is that why you picked the north side or it was just an open-- DA: No I think that was one of the reasoning's, a huge sale on the north side for the traffic. AP: On the south side, Annabelle Weekly had her club. You mentioned that you knew her. DA: Who? AP: The Porter's and Waiter's Club? DA: That was on the lower block. Annabelle and Billie Weekly was between Lincoln and Wall Avenue, they were on the south side. AP: And you knew them? DA: Oh, yeah. I knew Annabelle real well. AP: Can you tell us a little bit about her or any sort of-- 10 DA: She was a real nice lady I'd say. I had nothing against Annabelle. Well I didn't know her husband Billie, he was an older man. I didn't really get to know him, but those days they didn't come up onto Grant Avenue. They stayed below everything. Colored folks stayed between Wall and Lincoln on the South side, the Porter's and Waiter's there, because they wouldn't even allow them into Cafes during the war. They couldn't even go across the street to the cafes. They were discriminated from going to the cafes. But a lot of the white people would go to the Porter's and Waiter's. There were a lot of people. AP: Did you ever go there? DA: Oh I'd been there for business to pick up some stuff they owed me. I loaned them one of those nail guns and I wanted it back so I went down. That's the only time I went there, to retrieve my stapler. I loaned it to them. AP: So other than just money changing hands, people worked together on 25th street within the businesses? DA: Yeah. AP: Nice. Did you get to know people better because you cut their hair or because you were their neighbor? DA: Well I probably knew just about everybody on the north side. AP: Was it because you cut their hair? DA: No, it was because in those days you had-what was it-the committee chest, the Red Feather, whatever it was. I used to go for donations and they asked me to canvass 25th street so I walked from the bank from Washington Boulevard down the streets so I pretty well knew everybody. I would solicit donations, what was 11 it? The Red Feather, they used to call that. It was an organization where they used to raise funds. AP: That's pretty cool. So you just went from building to building? DA: Yeah. They'd give me a number of businesses the one who asked for donations though. I would call on the businessmen for a donations and I asked a couple of fellows to assist me there from the Aim Fix it Shop and a fellow from the Paul Revere Life Insurance Company used to walk with me, go with me. AP: How did you get involved with that? They just came to you because you worked on 25th street? DA: They just wanted someone to do their dirty work. AP: They don't want to have to. LR: I had a couple of questions. AP: Go for it. LR: So I was curious when and where were you born? DA: In Honeyville LR: In Huntingville? DA: Honeyville LR: What year was that? DA: 1921. LR: Okay. So your parents live in Honeyville and eventually you came to Ogden. Why did you want to become a barber? DA: Well I got hurt in 1941, 1940 I guess. Let's see, was that 40 or 41? 19, I think it was in the fall of 1940. I was in an industrial accident involving, I got pinned 12 between a truck and packing shed and I hurt my back. It crushed my 5th lower bone and I was in a body cast and I couldn't sit up and go to school. I wanted to go back to school at county or something, but I couldn't sit there long enough so they finally enrolled me in beauty school. AP: Your parents did? DA: No, the people I was living with in California. I was living with the relatives and they had a large farm in central California and they had gone back to Detroit to pick up a new Packard in 1939 so they came through on the train and that's the first time I met some of my relatives. They wanted me to come down and assist them with the farm work down there. It was large; they had 110 acres of cantaloupes under cover and they had 90 or 100 acres of cotton. Every quarter they would have 100 acres of spring lettuce and fall lettuce. It was a big operation and they made me in charge of the tractor and truck driving and that's when I got hurt in an accident. Yeah the family I lived with, she was a little bit on the snob side there. She did everything and in those depression days the wages were 15/20 cents an hour, but she wore nothing but designer clothes. Elizabeth Arden was her favorite and I had to drive her to Los Angeles, to Robinson department store, to pick up her designer clothes. Everything was Elizabeth Arden in those days. AP: So they helped you get into beauty school? DA: Yeah, she's the one. I didn't know anything about beauty school and she talked me into going to it. Yeah, they lived a pretty fast life down there when I was there. We would go to the football games to see Southern California play Notre Dame, 13 when Knute Rockney, Pat O'Brian made the movies. They had a football game, we'd go down to that. University of California, Berkeley California, and even on the weekends they would say "let's go for Chinese food." We'd drive all the way to Los Angeles; 160 miles just to eat Chinese food. LR: So when did you decide to go back to Ogden, after your-- DA: Well after evacuation I had to leave Los Angeles on the 28th of February. See the curfew was during the war that the Japanese couldn't travel more than 3 miles and you couldn't be out after dark, after 8:00. The curfew was going in on the 21st of March so I left school on the 28th of February. I left Los Angeles by way of Western Airline, the school was able to get me a flight out of Los Angeles, Burbank California, and I came into Salt Lake City. I then enrolled in school at Ogden here, Mrs. Heaps Beauty School, and then we changed the name to Marinello. That's when they changed the school to Marinello Beauty School. It was Heap's Beauty School; Mrs. Heaps was on 24th and Washington where that federal building is. She had a school there. Delbert Heap and Laura Heap had Heap Beauty College. AP: Then you went to Denver after that? DA: Yeah in 1944 I decided to further go to school and take up barbering. So that's when I went to Denver because they didn't have a school in Utah. My parents were good enough to let me stay in a hotel, eat three meals in a restaurant. LR: So when you opened your shop on 25th street was there a lot of competition? Were there a lot of other barber shops? 14 DA: Oh yeah there were a lot of barber shops in Ogden at that time. There was probably in Ogden alone, there must have been 30 barber shops. See on 25th street they had a barber shop at the Union Station. They had one at the club barber shop, a Joe's Barber Shop, western barber shop, there was oh probably seven or eight barber shops on 25th street. LR: I was curious as to whether or not you remember some of the barbers that were on 25th street? DA: Yeah there was the Depot Barber shop and Joe's. Utah Barber Shop was Clyde Herrick, Ray Fishburn then they had the Cowboy up there. White City. Then on 24th street there was the Red Barber Shop and the Kiesle Barber Shop, Roland, Royal Barber Shop, and Mini Barber Shop and the boys are up on Harrison now they were over there on 24th. On 23rd there was a Rasmussen's, heavens there were quite a few. Then on Ben Lomond there was the Ben Lomond Hotel, La Verle Barber Shop, Red Wilson and further down Walker had one on 30th and Grant. Oh heavens I don't know. LR: Did you ever feel competition from any of them or did you guys work together? DA: We formed a union and it got a long pretty good, but some of them didn't appreciate it. It was at least, oh at least 30 barber shops in Ogden at that time. LR: Do you remember Willie Moore? DA: Yeah I know Willie real well. LR: Were you friends? DA: Yeah I used to go to Willie's all the time to deal with him. He first started at the depot and then he worked out in Roy with Lefty's, Lefty's barber shop. Then he 15 started a shop on Patterson Avenue, on Patterson and 30th down there. Then he moved over to 26th by the Bank of Utah, later he moved back to the place on 25th and Lincoln. LR: Where he's at now? DA: Yeah. I've known Willie for a good many years. I got some good stories. LR: Any you care to share? Love to hear them. DA: A colored fellow had passed away and Elmer Myers had the-remember the mortuary used to be on 26th and Adams, Myers Mortuary. So Elmer Myers thought it would be nice to have Willie come up and cut his hair. They paid a little more money, cutting a deceased person's hair, Willie was nervous anyway. They had this gentleman on the gurney and Willie was shaking all over. He dropped his comb on the floor, went to pick it up, and the gentlemen's arm fell off the gurney and hit Willie in the head. Willie turned pure white and he run out, knocked the door down at Myers Mortuary. He never came back for his equipment. Spooked him so bad. That's the best story on Willie Moore. LR: That's a great story, wow. Going a little more, I'll say gross. Were really close to the Reed Hotel when it burned down? DA: Yeah, I was underneath. I had the shop in the bottom. LR: So were you there when it was on fire? DA: No it burned during the night. Course the night-but I went down the next day and my electricity was on so I went to business. They were throwing mattresses out and I knew several people that burned to death in there. But I went up in the hotel with the fire department people to look at it afterwards. 16 LR: Was that strange? DA: Well when you live on 25th street pretty soon you get used to all that. LR: That's a good point. Do you remember the Kokomo? It was right there next to you. Was there a lot of hard traffic from that? DA: Before the Kokomo it was a rodeo café a rodeo bar and Simone's took over and renamed it Kokomo. Eddy Simone's father used to have a bar next to me, The National at about 244/246, 25th street. He later sold it to Pete Tulatas. He had it there and his father moved down to 28th or 27th and Washington Boulevard next to China Nite. I can't remember the bar they had there, he and his sister. Eddy's sister had a bar there then Eddy bought the bar, Kokomo. LR: Did you ever cut any of the homeless bums hair? Were they a part of your clientele? Or did they just kind of stay out? DA: Oh there was a few that'd come in when they had money. LR: Did you know one in particular by the name of Airplane? DA: Sure, he's the one that died in the hotel. Little old Spanish fellow. LR: I don't know much about him other than his name. DA: Oh yeah Airplane he lived in the hotel. He got burned to death in that fire. He always wanted to act like he was crazy, but he wasn't that crazy. That's why they called him Airplane because he was always looking at the sky running around. But he wasn't that crazy. Yeah I knew him quite well. AP: How did you know him? DA: Oh on the street. I knew all the bums on the street. 17 LR: How do I ask this question? Were you familiar with the, I've heard the term coined Japanese Town. Were you familiar with that? I was speaking with a gentleman who was very I'm not even quite sure what my question is. I was just curious if you were aware of it and if you were a part of that, of that community? DA: Well everybody knew each other on the street. I don't know who you talked too. Which one? Steve Koga? LR: I think his name is Ichita. I can't spell or pronounce his name. It starts with an I. DA: What does she do or he do? LR: He just grew up right there on Lincoln between, right close to Rose's place. He grew up, oh geez. DA: What did he do? LR: His family, he didn't really do anything. His family lived there. Now my mind has just kind of stopped. DA: See in 19 about 49 or 50 we formed a Japanese commercial club in Ogden with the business men and people behind the apartments. We made a directory, I was involved in making a directory so we canvased the city and got all the names. I have a copy of one of the directories at- LR: What was it called? DA: Japanese American Commercial Club, Dr. Iriki at the time was a physician. So we formed the Weber County Japanese Directory of 1953. I don't think there's many copies of that left. Everybody's wanted one so I gave one to Ray Lenono and a few others. 18 LR: I was just curious, because I had never-the first time I had ever heard, as he put it, the Japanese Town-I was curious if it was well known or it was just something- I've talked to other people and they've never heard of Japanese Town. DA: Well it was, during the war everyone came in see, from California, and they settled in the area of 25th street. Prior to that there was only two or three businesses in Ogden at that time, there was Kay Mukais Bamboo and Utah Noodle. The doctor Yoshtaka was a dentist and Star Noodle was a little widow headed on the south side of 25th next to labor temple. There were very few businesses-Ochi's, Tom Ochi had a little novelty store but as far as the business is concerned the three main businesses at that time were the Star Noodle, I mean Utah Bamboo and Kay Mukai's and the fish market on 24th. They had a few other dry good imports or like a Takahashi on Lincoln Avenue bout middle of the block. They had a few other Japanese imports, but prior to the war they used to be a boarding house on down where the Ketchum used to be on Wall Avenue where the mall went, I mean where they built the building down there. There were a few of the businesses there but there weren't that many business in Ogden in those days. LR: I was just curious about that and wondered how- DA: Well during the war there's quite a few Japanese relocated on the 25th street and they lived out of those Capital apartment there, Capital Avenue, and there was an apartment house where the Japanese lived there. A lot of them lived on electric alley in the different apartment houses there. AP: Did you cut any hair of the soldiers or the- 19 DA: Yeah, when they dropped in, yeah. AP: The military personnel who were at the DDO or anything like that? DA: No, I don't remember names. AP: Alright. LR: So is there anything else you'd like to add about 25th street or some of the memories you have about the street or anything like that. DA: I don't want to talk about it. AP: You mentioned you had a basement in your shop, but that the walls were- DA: It was solid wall, there wasn't no tunnel all the way from the Union Station to the Ben Lomond because each business had a solid wall in there. The only thing I saw down in the basement that I was renting from was an old still attic like they had back in the-made liquor there. There were those gallons with the cooper tubing pipes in there so it must have been a still down in there, I don't know. AP: That was there when you moved in? DA: Yeah it was there when I moved in and I just never bothered with it. It was spooky. All those basements are all real spooky because they used to unload freight. They used to have trap doors out on the sidewalk, metal trap doors before they refixed the 25th street sidewalk. All the freight was unloaded on the street, they had trap doors and then they had coal furnaces so they used to unload coal for the furnaces there for their coal stoves. So they used to put coal down in the basement there. LR: After the fire, did they rebuild that building or- DA: Just remodeled it. 20 LR: I thought they started fresh and just tore it down. DA: Oh, no, no. It's still there. The Colorado read rooms. Yeah I remember the fellow who started the fire. He was going to warm up, he started a fire by the sink there and it got out of hand. It burned down-he was sort of a weird gentleman anyway to begin with that started the fire. LR: So your business was never really affected then? DA: No. LR: You just kept going? DA: Kept going. Yeah I could smell the smoke though. AP: Probably for a long time afterward. DA: Yeah it was excitement down there. A lot of killings going on. AP: On the street? DA: One day I was sitting, talking to Max Booth out there on a day off, and this fellow came by the street, had a 22 with him. He walked next door and shot one of his friends there and walked out. We saw him go by, but didn't think anything of it. Right next door he'd committed a murder. They used to be a lot of murders at El Boracho. I'd come down in the mornings and the guy would be down there out washing the blood off the sidewalks. LR: That's interesting, Ed Simone said the exact same thing. I just find that fascinated, he mentioned that he'd wake up, come to work in the morning and they'd be spraying off the cement cause there had been a- DA: A stabbing LR: A stabbing or something like that the night before. Then they'd wipe it off. 21 DA: One of my customers, Gale Dunn, he made remarks about something about Black and somebody cut his throat from ear to ear. They thought he-they come down and told me he be DOA, dead on arrival but he survived and a week later he was out of the hospital down there. He wanted me to trim up his hair there. AP: At the hospital? DA: No he actually came out of the hospital. Fellows came down and said Gale Dunn is going to be DOA. They had to lay him down so his head wouldn't fall off he was cut so bad, and yet he survived it. LR: It's amazing that he survived it. DA: Yeah. LR: When did you think, or did the street ever change in that regard? Did it become less of a violent place? DA: When they started remodeling. Back in the, when was that? When did they start remodeling? About 1979, 1980. The street started to change they clamped down, but as far as the prostitution was concerned I think they closed that down about 1954 or 1955 at the end of Mac Wade's tenure. Rosy got picked up and served jail time. Instead of doing jail time she was being a maid out at sheriff Mac Wade's home. I think that's when the prostitution pretty much came to the end. But they closed them all up about, I think about 1954 or so. At that time there was what, six or seven houses of ill repute on the street? LR: Do you like the changes that have happened to 25th street? DA: Oh I think it's a lot different now. I go down there and I don't know anybody anymore. 22 LR: Well you closed down your shop about when the new shops were coming in. DA: Yeah the new shops came in in 1989. But it was a good street though even though they had a lot of violence. I have no regrets. AP: It seemed like there was a really good community down there. Everybody knew each other, everybody helped each other. DA: Yep. I have no regrets. LR: You mentioned the Red Caps before we were starting, you just were talking about them. DA: See there used to be two trains that went to Denver. One would leave Salt Lake City about 6:00 in the morning and come to Ogden, then pick up the Red Caps and they'd go to Denver. They'd arrive in Denver about 6:30 in the evening. Then there'd be another train leaving Denver about the same time coming back to Ogden cause when I was in Rock Springs I used to buy the Salt Lake Tribune and it would come about 10:30 into Rock Springs. In those days it was a nickel for the Salt Lake Tribune and I wanted the Utah news so I'd go down and buy, purchase a tribune every day when I was in Rock Springs, Wyoming. Rock Springs was just like Ogden. It was a tough street too, tough town. Just like Ogden, they had house of ill repute up and down the street wide open. AP: I think you've answered most of our questions unless you have any other stories you'd like to share with us today. LR: I've enjoyed your stories a lot. AP: Yeah they're fun. 23 DA: There was one of my clients that got stabbed by a colored fellow and he finally died. We ended up in the jury there as a hostile witness. Tom Purdue and I were called in as hostile witnesses because we didn't answer the defense attorney's questions-he pictured it a little bit different and we disagreed with him and I hung up on him. The next thing I knew I was served a subpoena to be a hostile witness. AP: Oh my DA: Some colored fellow had stuck a fellow in the eye and severed the optic nerve there and I was out elk hunting when it happened, on a Sunday afternoon. I was nowhere around when it happened in the Kokomo there. He got stabbed at the Kokomo there. LR: So he was the one who was stabbed with the ice pick? DA: A little pen knife I guess, I don't know. Old Virg Cooper was the fellow's name there that got killed. Because I knew him real well they thought I was hiding something and they called us in and we didn't. He was a gentleman as far as I was concerned. I liked the fellow and all that. I used to have a coke with him all the time at the drug store. So the drug store got called in to as a hostile witness. The attorney at that time, defending the colored fellow was an attorney by the name of Spooner and he put on quite a show. Dramatically he put on a real show. AP: Nothing ever big happened inside your shop though? People kept their business on the street? DA: Oh there used to be a few fights, but that was nothing new. 24 LR: You had to have a police presence in your shop then? DA: Oh all the time. LR: That probably helped. DA: I had FBI agents hanging around all the time. There used to be several agents, three or four FBI agents always hanging down there, sitting around. They used to make the remark, "we sit here long enough the criminal we're looking for will come by." LR: That's funny. It's probably true. DA: Yeah this FBI agent, he passed away earlier, but he used to tell some real stories when he was in the Deep South. In the south that's during the time they were integrating the people into the white folks, into the black, so the FBI was down there. They didn't call them FBI, they called the Federal Bureau of Integrators, but he used to tell some awful stories, boy real funny stories. AP: I believe it. We appreciate your time. We appreciate you letting us come over to your house and asking questions. LR: Absolutely, just fantastic. AP: We hope we've done okay not making you tell stories you didn't want to talk about. So thank you for letting us come in. DA: All the pimps were real arrogant people in Ogden. They had to be arrogant to be a pimp. We had the only gentleman out of the bunch was the fellow by the name of Morris. Morry Waldman he was really a gentleman as far as all the guys I knew. His father was a Rabbi in Denver and he ran a house of ill repute. AP: Oh my, from one end to the other huh? 25 DA: Yeah and there was Eddy Doherty, was really arrogant too, he was really arrogant. He had the Wyoming Rooms and then Pete Toconi had the Golden Rooms and he was an arrogant individual. But Bill Davies wasn't such a bad sort of the fellow. He was half and half wasn't he? His skin was real pale white, but his hair was a little on the kinky side so I figured that his father must have been white and his mother must have been black because my next door neighbor here she's a white woman and she was married to a black and her kids look predominantly black so it has to be the male that takes the predominance in the offspring. Isn't that the case? AP: I'm not sure. LR: I'm not sure. AP: Well thank you very much Mr. Aoki. Appreciate it. 26

Frente a un escenario de creciente competencia por los recursos hídricos entre el riego y otros sectores, como el urbano o el industrial, el riego enfrenta el desafío de diseñar e implementar estrategias para aumentar el aprovechamiento del agua, garantizando la equidad de su uso y evitando la degradación de su calidad o el agotamiento de sus fuentes no renovables. Esto implica cambios de conciencia e institucionales necesarios para que los agricultores se vuelvan más activos y asuman responsabilidades compartidas de la gestión del agua en su región. La transferencia de la gestión del riego (IMT, sus siglas en inglés) implica delegar responsabilidades o transferir la autoridad de gestión para algunas o todas las funciones de desvío y/o distribución de agua, mantenimiento y rehabilitación de la infraestructura, gestión de disputas relacionadas con el agua, asignación de derechos de agua o planificación de calendarios de cultivos a asociaciones de usuarios del agua (WUA, su acrónimo en inglés) u otros tipos de organizaciones no gubernamentales. Las experiencias sobre la IMT en diferentes partes del mundo han sido muy variadas, al igual que los enfoques adoptados en su implementación y los impactos de las reformas sobre el desempeño de los sistemas de riego. Para la evaluación del desempeño de un sistema de riego es recomendable utilizar indicadores simples, efectivos y universalmente aplicables. Su estimación con herramientas vinculadas a las tecnologías de la información y comunicación sobre grandes áreas irrigadas han tomado relevancia y en especial sobre aquellos indicadores relacionados con el balance hídrico que requieren de una estimación precisa. Estos se relacionan directamente con una mejora en la estimación de la evapotranspiración (ET), principal fuente de consumo de agua en un sistema de riego. En la región noroeste de la República Argentina, en la provincia de Santiago del Estero, se encuentra ubicado el sistema de riego del Río Dulce (SRRD). A pesar de no contar con un programa de gobierno vinculado a la IMT, desde el año 2006 al 2011 se formalizaron convenios de transferencia de la operación y mantenimiento (O&M) de los canales secundarios hasta nivel de derivaciones de riego (último nivel del sistema colectivo de riego) con siete WUAs. En el SRRD se ha evaluado su desempeño en varias ocasiones, pero en ningún caso se han relacionado los resultados con el tipo de gestión, posiblemente porque la gestión del riego no había sido transferida a los agricultores o no tenía un período suficientemente largo como para ser evaluado. Esta tesis doctoral presenta una comparación del desempeño de dos subsistemas del SRRD donde en uno la O&M se ha transferido a las WUAs y en el otro la gestión permanece bajo responsabilidad del gobierno. Para evaluar el desempeño se emplearon indicadores comúnmente utilizados y validados y utilizando técnicas de evaluación social se contrastó la actitud de los usuarios en relación a sus sistemas productivos, percepción sobre el servicio de suministro de agua y su participación e involucramiento en las WUAs. En el subsistema donde se transfirió la gestión a los usuarios la gestión permitió horarios de entrega flexibles que facilitaron un patrón de cultivo diversificado, una mayor intensidad de riego y dieron como resultado un mayor uso de agua, aunque no implicó un aumento en el suministro relativo de riego, lo que denotó en general una subirrigación. Los agricultores del subsistema transferido estaban más conscientes de los problemas del servicio de riego que los agricultores del subsistema no transferido. La percepción de problemas en el subsistema no transferido aumentó con el nivel de profesionalismo y conocimiento técnico del agricultor. La transmisión de solicitudes y quejas de los agricultores a los administradores fue más transparente en el subsistema transferido que en aquel donde no se había transferido su gestión. Con la necesidad de información precisa y disgregada, clave para el cálculo de indicadores de desempeño de un sistema de riego, se incluyó una evaluación comparativa de los dos enfoques basados en teledetección para la estimación de la evapotranspiración de los cultivos (ETc), componente clave del consumo de agua de la agricultura. Los enfoques evaluados fueron el balance de energía superficial y el enfoque basado en FAO56, que utiliza la capacidad de los índices de vegetación (VI, por sus siglas en inglés) para rastrear el coeficiente de cultivo. En un primer análisis se utilizaron coeficientes de cultivo basales derivados de VI específicos de campo obtenidos para 1743 campos utilizando series de 9 a 29 imágenes satelitales a lo largo de la campaña de riego 2014-2015. En un segundo análisis se utilizaron 30 campos (cultivados con algodón y maíz) donde se conocían los programas de riego reales de la campaña de riego 2014-2015. En estos campos se calculó un balance hídrico del suelo en la zona de la raíz utilizando el enfoque dual de FAO56 con coeficientes de cultivo basales derivados del VI específicos de campo. La ETc obtenida del balance hídrico se comparó con la ETc estimada usando un enfoque de coeficiente de cultivo único que usa VI específico de campo y tiene en cuenta la evaporación del suelo (enfoque sintético), y con la ETc obtenida del balance de energía superficial con el modelo de mapeo de la evapotranspiración a alta resolución con calibración internalizada (METRIC, por sus siglas en inglés) facilitado por la aplicación Earth Engine Evapotranspiration Flux (EEFlux) de Google, Inc. En un tercer análisis de simulación analizó los errores en la estimación de la ETc debido a la interpolación a valores diarios de coeficientes de cultivo y coeficientes de cultivo basales determinados en intervalos hipotéticos de paso de satélites de más de un día. Las curvas de coeficiente de cultivo basales derivadas de VI obtenidas para los 1743 campos del primer análisis estaban por debajo del coeficiente de cultivo basal estándar adoptado localmente (no específico del campo). La ETc en las 8005 ha cubiertas por este análisis fue aproximadamente un 20% mayor cuando se aplicaron curvas estándar no específicas de campo que cuando se aplicaron curvas derivadas de VI. Esta diferencia señaló la importancia de utilizar estimaciones específicas de campo de ETc. En el análisis realizado en los 30 campos seleccionados, la ETc estimada utilizando el enfoque basado en VI coincidió bien con la ETc obtenida del balance hídrico del suelo excepto en condiciones de déficit hídrico. Los coeficientes de cultivo obtenidos para estos campos utilizando el modelo METRIC se correlacionaron con los obtenidos aplicando el método basado en el VI, aunque los primeros tendieron a ser más altos que los segundos en el rango de valores más bajos. El análisis de errores de interpolación mostró que cuando la frecuencia de paso elevado del satélite es superior a una semana y el déficit hídrico es leve o inexistente, la interpolación de los coeficientes de cultivo (por ejemplo, de los derivados de un balance energético) arroja errores de estimaciones de ETc superiores a los resultantes del enfoque basado en VI. En condiciones de déficit de agua, el enfoque basado en VI sobreestima sistemáticamente la evapotranspiración. ; In a scenario of growing competition for water resources between irrigation and other sectors, such as urban or industrial, irrigation has the challenge of designing and implementing strategies to increase the use of water, guaranteeing equity and avoiding the loss of quality or the depletion of its non-renewable sources. This implies changes in consciousness and institutional necessary for users to become more active and assume shared responsibilities for water management in their region. Irrigation management transfer (IMT) involves delegating responsibilities or transferring management authority for some or all functions of diversion and / or distribution of water, maintenance and rehabilitation of infrastructure, management of disputes related to water, allocation water rights or planning crop schedules to water users associations (WUA) or other types of non-governmental organizations. The experiences of IMT in different parts of the world have been very varied, as have the approaches adopted in its implementation and the impacts of the reforms on the performance of irrigation schemes. To performance assessment of an irrigation scheme, it is advisable to use simple, effective and universally applicable indicators. Its estimation with tools related to information and communication technologies on large irrigated areas have become relevant and especially on those indicators related to the water balance that require a precise estimation. These are directly related to an improvement in the estimation of evapotranspiration (ET), the main source of water consumption in an irrigation scheme. The Río Dulce irrigation scheme (SRRD, acronym in Spanish) is located in the northwestern region of Argentine, in the province of Santiago del Estero. Despite not having a government program linked to the IMT, from 2006 to 2011 agreements were formalized for the transfer of operation and maintenance (O&M) of the secondary canals up to the level of farm block (last level of the collective system irrigation) with seven WUAs. In the SRRD, performance assessment has been on several occasions, but in no case have the results been related to the type of management, possibly because irrigation management had not been transferred to farmers or did not have a long enough period to be evaluated. This thesis presents a comparative performance assessment of two SRRD subsystems, one where O&M has been transferred to the WUAs with another where management remains under the responsibility of the government. To performance assessment, conventional and validated indicators were used. Using technical evaluations and social inquiry, the attitude of users in relation to their production systems, perception of the water supply service, and their participation and involvement in the WUAs were contrasted. In the subsystem where management was transferred to users, management allowed flexible delivery schedules that facilitated a diversified cropping pattern, greater irrigation intensity, and resulted in greater use of water, although it did not imply an increase in the relative irrigation supply, which denoted overall under-irrigation. Farmers in the transferred subsystem were more aware of irrigation service problems than farmers in the nontransferred subsystem. The perception of problems in the non-transferred subsystem increased with the level of professionalism and technical knowledge of the farmer. The transmission of requests and complaints from farmers to managements was more transparent in the subsystem transferred than in the non-transferred one. With the need for precise and disaggregated information, key to the estimation of performance indicators of an irrigation scheme, a comparative evaluation of the two main remote sensing approaches for the estimation of crop evapotranspiration (ETc), an important component of the water consumption from agriculture, was carried out. The approaches evaluated were the surface energy balance and the approach based on FAO56, which uses the ability of multispectral vegetation indices (VI) to trace the crop's growth and estimate the crop coefficient. The first analysis used field-specific, VI-derived basal crop coefficients obtained for 1743 fields using series of 9 to 29 satellite images along the 2014-15 irrigation campaign. The second analysis used 30 fields (grown with cotton and maize) where the actual irrigation schedules in the 2014-15 irrigation campaign were known. A root zone soil water balance was computed in these fields using the FAO56 dual approach with field-specific, VI-derived basal crop coefficients. The ETc obtained from the water balance was compared with the ETc estimated using a single crop coefficient approach that uses field-specific VI and takes into account soil evaporation (herein called synthetic approach), and with the ETc obtained with the METRIC surface energy balance model as facilitated by the EEFlux application. The third analysis was a simulation analysis of errors in the estimation of the ETc due to the interpolation to daily values of single crop coefficients and basal crop coefficients determined at hypothetical satellite overpass intervals of longer than one day. The VIderived basal crop coefficient curves obtained for the 1743 fields of the first analysis were below the locally adopted standard (not field-specific) basal crop coefficient. Crop evapotranspiration in the 8005 ha covered by this analysis was about 20 % higher when applying standard non-field specific curves than when applying VI-derived curves. This difference pointed to the importance of using field-specific estimations of ETc. In the analysis carried out on the 30 selected fields, the ETc estimated using the VI-based approach agreed well with the ETc obtained from the water balance except under water deficit conditions. The crop coefficients obtained for these fields using the METRIC model correlated with those obtained by applying the VI-based method, although the former tended to be higher than the latter in the lower value range. The analysis of interpolation errors showed that when satellite overpass frequency is greater than one week and water deficit is mild or inexistent, the interpolation of crop coefficients (for instance, of those derived from an energy balance) gives errors of ETc estimations that are greater than those resulting from the VI-based approach. Under water deficit conditions, the VI-based approach systematically overestimates evapotranspiration.

In my doctoral thesis, I demonstrate i) how the demand and supply side respond to the (first time) availability of product information for mutual funds and ii) how actions and personal characteristics of portfolio managers impact investors and fund management. Essays (1) and (2) extend the scarce evidence on the utility of investor information disclosure by means of a comprehensive investigation into the disclosure practices of the mutual fund industry. Using product information with different degrees of salience and obligation, ranging from comprehensive mandatory pre-contractual product information to complementary fund characteristics only disclosed by selective players, the essays document the importance of thoroughly written and designed information. Specifically, on the demand side, I analyze i) whether retail investors can understand mutual fund product information and ii) if investors are able to benefit from novel disclosure initiatives. Moreover, on the supply side, I show if and to what extent mutual fund companies react to novel disclosure regulations. Essays (3) and (4) shift the focus towards the individuals in charge of managing retail investors' money, i.e. the portfolio managers, analyzing the impact of incentive mechanisms and personality traits on fund management and investor behavior. The overarching contribution of my research is threefold. First, by addressing information salience and understandability, I shed light on retail investor limitations not explained by the classical efficient market framework assuming investors to be fully rational utility-maximizing decision-makers (e.g., Fama 1970). Thus, my research adds to the rich behavioral finance literature dealing with cognitive capacity and information processing constraints (e.g., Kozup et al. 2012, Agnew and Szykman 2005). Second, by analyzing investor behavior from an objective point of view, I contribute to the understanding of determinants which affect flows of mutual fund investor (e.g., Sirri and Tufano 1998, Barber et al. 2005). Third, methodically my research adds to the quantification of qualitative data in the finance domain (e.g., Loughran and McDonald 2016, 2019) by applying advanced textual analytics (essays (1), (3) and (4)), allowing to investigate large samples of written (verbal) information. How do policy makers help consumers make sound investment decisions? Regulations which require disclosure of information are among the most ubiquitous interventions in investor protection. The popularity of mandatory information disclosure follows standard economic theory which suggests that disclosure can help avoid instances of market failure in situations characterized by asymmetric information and a risk of misaligned incentives (e.g., Akerlof 1970, Ross 1973). However, although broadly advocated as an appropriate policy measure, there is a paucity of data supporting the efficiency of mandatory information disclosure. For example, individuals' information processing abilities have been shown to be limited and, thus, the increasing extent of mandatory information likely leads to an 'information overload', where the marginal utility of information for the decision-maker becomes negative (e.g., Eppler and Mengis 2004). In my dissertation, I focus on investor information disclosed by actively managed equity mutual funds, since holdings in this asset class represent the by far largest fraction of household investments: in 2017, worldwide retail assets under management by equity mutual funds totaled at $21.8 trillion with the large majority being actively managed (Investment Company Institute 2018). Moreover, disclosure requirements are pervasive for fund companies and the market is a prime candidate for unintended consequences of mandatory disclosure such as information overload: investors face a dizzying number of product options and each product carries a host of characteristics, which should be considered in order to make an informed decision. Especially when investing in an actively managed mutual fund which is tantamount to delegating the management of a securities portfolio. I investigate four types of investor information which regulatory authorities have qualified as decision-relevant when it comes to this delegation task. First and foremost, investor should understand the fund's key features. For this to be the case, mandatory product information has to be easy to understand for the average investor (essay 1). The introduction of Key Investor Information Documents (KIIDs) for mutual funds in the European Union is the regulator's response to the quest for a more comprehensible description of the essential product features and we examine if these documents live up to their purpose. Following Loughran and McDonald (2014), we assess the comprehensibility and regulatory compliance of KIIDs and thereby extend the scarce academic evidence on the importance of product information documents (e.g., Habschick et al. 2012, Oehler et al. 2014, Walther 2015). We use a comprehensive sample of roughly 38,000 product information documents for mutual funds pre and post the introduction of KIIDs to capture the regulations impact on fund information comprehensibility. We find that while mutual fund product information remains difficult to read requiring on average 13 years of formal education from readers, textual readability significantly improved with the introduction of KIIDs. Furthermore, we show that the introduction of KIIDs translated into a 'clearer' writing style. By contrast, we detect that the relative usage of financial jargon increased in the new short form disclosure document. Moreover, the improvement on readability and the significant reduction in length seem to be achieved at the expense of an appealing font. Only half of the KIIDs comply with regulators' guidelines on font type and size. Taken together, we document mixed results on the regulations' effectiveness in creating clear and comprehensible pre-contractual information that enable retail investor to read and understand those documents. Second, unlike index funds, actively managed funds sell the potential to beat their benchmark (usually a market index) and investors who select this type of mutual fund are typically looking for an opportunity to outperform the market index. However, actively managed funds usually charge significantly higher fees than passive funds (e.g., Morningstar 2018). This cost difference may be justified by the fund manager's effort to manage the portfolio in a way which creates an opportunity to generate excess returns. Thus, assessing the fees charged by an actively managed fund in light of the actual level of activeness is a worthwhile screening exercise for investors: prior literature documents substantial underperformance for funds with low levels of activeness (e.g., Petajisto 2013, Cremers et al. 2016, Cremers and Pareek 2016). However, and even though fund companies employ Active Share (AS) , a metric to capture the degree to which a fund deviates from its benchmark, for a variety of purposes and provide AS information to institutional investors, they did not disclose it to retail investors and were not required to do so by regulators. The lack of equal access to AS information can be regarded as an information asymmetry, which prevents retail investors from fully evaluating the potential value proposition of an actively managed equity fund. Consequently, the New York Attorney General (NYOAG) revealed dubious index-hugging practices and unequal access to AS information for several of the largest US mutual funds and subsequently imposed disclosure of AS on them (NYOAG 2018). We make use of this unique intervention and thereby extend the few existing studies on funds' activeness (essay 2). In particular, we are the first to demonstrate if and how individual investors react to AS information once they (can) learn about it. We find that retail investors strongly respond to the NYOAG intervention, but not in the way intended by the regulators. We document a significant increase in investor flows into funds of fund companies affected by the intervention. The effect is most pronounced in the days after the intervention became public. However, rather than 'rationally' re-allocating assets away from 'high fee/low activeness' and into truly actively managed funds, investors are subject to a media attention bias. Fund companies that are prominently covered in the press following the disclosure intervention experience high net inflows, irrespective of the degree of AS. These findings are hard to square with the notion that retail investors have understood the concept behind AS and rationally traded on this newly available information. On the supply side, we do not observe a change in portfolio management habits following the intervention. Even for funds with the lowest AS levels—i.e. arguably those funds with the highest pressure to act in an attempt to legitimate 'active' fees—we do not observe any measurable effort to increase AS post-intervention. In sum, our evaluation of the NYOAG intervention documents a number of unintended consequences and reveals substantial limits to the effectiveness of this disclosure initiative. Third, investors face ongoing uncertainty about the standard of care fund managers exercise when managing their savings and whether they act in their best interest. Following the rationale "(…) that a portfolio manager's ownership of a fund provides a direct indication of his or her alignment with the interests of shareholders in that fund" (SEC 2004, section II, part D), managers of US mutual funds are required to disclose the amount of their private investments in all funds they manage. However, information about the beneficial holdings of portfolio managers (their skin-in-the-game) is far from readily accessible for the average retail investor. Instead, managers' private investments are disclosed in a supplementary fund information document that is only provided upon request and, at best, can be considered a secondary source for the average investor. Yet, interestingly, fund managers regularly use another medium to voluntarily disclose skin-in-the-game to their investors: the Letter to the Shareholder (LS). The LS is a non-mandatory–however commonly enclosed–component of the mutual fund's semi-annual or annual report. It is typically authored by the fund management, addresses the fund shareholders directly and thus constitutes a key element in communication with their shareholders (e.g., Hillert et al. 2016, Chu and Kim 2019). Unlike prior studies (e.g., Khorana et al. 2007, Ma et al. 2019, Evans 2008, Ibert 2018), who find that funds with managerial ownership yield higher risk-adjusted returns, I exploit verbal signaling of the managers in the LS to analyze aggregate investor fund flows applying advanced textual analytics (essay 3). With this, I contribute to prior research on the effects of fund manager skin-in-the-game by observing how retail investors respond to their managers' signaling activities. I find that signaling of skin-in-the-game in the LS triggers substantial net inflows from retail investors. The effect is most sizeable in the days after investors receive the LS and persistent throughout time. On the other side, I show that retail investors' asset allocation is unaltered by the actual amount invested by fund managers –an information the average retail investors most probable is unable (or unwilling) to find. Finally, I document that signaling of fund managers in the LS affects only retail investors. Professional investors, on the other hand, regularly have access to licensed fund data providers and potentially can easily obtain valuable information on fund manager investments. Fourth and lastly, we explore the consequences of a well-researched personality trait –narcissism– on fund managers' portfolio management. Unlike 'hard facts' of a fund, such as past performance, cost or investment style, investors do know little about their fund managers personality. Yet, looking into the literature on corporate managers (e.g., Chatterjee and Hambrick 2007, Kumar and Goyal 2015, Aktas et al. 2016), personality traits might also affect the job of fund managers. Applying text-mining techniques on verbatim fund manager interviews retrieved from The Wall Street Transcript, we find that narcissism is even more severe among professional fund managers than in the corporate context. We show that narcissistic fund managers are significantly more likely to deviate from their advertised investment style. Moreover, we document that while the realized performance of narcissistic fund manager is virtually identical to their non-narcissistic counterparts, we find that they exhibit a worse risk-return profile. Furthermore, we identify that large funds, i.e. those associated with higher compensation and prestige in the business, are more often managed by narcissistic managers, which is in line with prior literature documenting 'empire-building' behavior of narcissists. Given our evidence pointing to a rather negative relation of narcissism on portfolio management, we would expect investors to refrain investing with a narcissistic manager. However, we find that this is not the case. Most probable, investors do not know about personal traits of their fund managers and consequently are unable to act upon this information. Taken together, the findings of my essays stress the importance of salient information disclosure in order for retail investors to arrive at a wise investment decision. The empirical evidence provided highlights certain shortcoming in current disclosure practices and regulations. Essay (1) indicates that summary product information accompanied by formatting and language guidelines are a first step in the right direction to ensure investors comprehensibility of product information for mutual funds. However, we still detect linguistic barriers that potentially prevent investors from reading and understanding relevant product characteristics. Essay (2) provides insights on the effect of a non-standardized information disclosure intervention. As can be inferred from investors' (non-) response to the availability of information on funds' activeness, we observe that local interventions that address information asymmetries and therefore should benefit retail investors decision making, proof almost inefficient when not requiring a standardized, comparable and well-thought through information layout. Essay (3) supports this notion in documenting a prevalent mismatch between information availability and information usage. Finally, essay (4) points on the importance of personality traits. For retail investors it might be important to know more about the character of their fund managers given the evidence that personality traits, such as narcissism, affect day-to-day portfolio management. In sum, decision relevant information for investors, from the explanation of funds' investment style in the prospectus (essay 1), funds' 'true' degree of activeness (essay 2), an indication of manager private wealth investment (essay 3) or hints on the managers personality (essay 4), remains useless as long as the understandability, salience and transparency of disclosure stays low.