1. IntroducciónEn la ponencia se abordarán las relaciones entre instituciones y desarrollo económico focalizando en el problema de la autonomía administrativa de los entes autónomos en Uruguay. El llamado "dominio industrial y comercial" del Estado era la principal herramienta de intervención estatal en la economía en las tres primeras décadas del siglo (lo siguen siendo hoy en día, aunque de una manera diferente). El proceso de construcción de dicho dominio arranca con la fundación del BROU en 1896. La intención original por la cual se dio autonomía administrativa al instituto fue separar la administración de problemas complejos, de las angustias políticas o financieras de los gobiernos. Construir institutos de intervención en la economía que no estuvieran sujetos al juego de la "política menuda" (al decir de Carlos Real de Azúa) fue uno de los propósitos orientadores en la forja de los Entes Autónomos. Este principio fue imaginado como un mecanismo que permitiría una intervención racional del Estado en la economía privilegiando los criterios técnicos de actuación sobre los políticos. Sin embargo, la autonomía administrativa presentaba un problema crucial para el andamiaje institucional del Estado: no estaban previstos en la constitución de 1830. Al momento en que se reforma la constitución (hacia 1917) el problema aparece a los legisladores como un tema de difícil resolución. El artículo 100 de la constitución que entra en vigencia en 1919 pretende dar una solución a esta anomalía. Sin embargo, la solución propuesta deja en manos de la ley la reglamentación definitiva de la autonomía administrativa de cada ente Autónomo. Esta resolución no logra corregir los problemas previos y plantea otros que deberán ser resueltos por los gobiernos sucesivos. Un elemento clave de los intentos de los gobiernos por abordar la definición de la autonomía administrativa durante los años de 1920 es que se encontrarán con la oposición de los mismos Entes Autónomos, los cuales no querrán ceder en cuanto al grado de autonomía alcanzado previamente. En éstos, y especialmente en el más antiguo que era el BROU, se había forjado una fuerte cohesión entre los Directorios y los principales funcionarios de carrera que lideraban el instituto.Los gobiernos se enfrentan a un nuevo actor, el actor burocrático que pugna por mantener la situación de autonomía, consolidada en los años previos a 1920.En el trabajo original de investigación que sustenta esta ponencia, el objetivo central era describir el primer impulso racionalizador del Estado uruguayo. En esta ponencia abordaremos un aspecto crucial de ese primer impulso que fue el surgimiento dentro de las empresas públicas de un personal jerárquico con características particulares. Nuestra principal hipótesis es que al amparo de la autonomía administrativa surgió un estamento de burócratas con una clara conciencia de su rol en la política democrática. Intentaremos mostrar cómo este grupo de "high civil servants" se percibía a sí mismo como un grupo necesario y diferente del actor político. Creemos que esta hipótesis ilumina un aspecto poco estudiado de la construcción del Estado uruguayo y sus mecanismos de intervención en la economía y la sociedad. Tradicionalmente se ha estudiado el rol de los políticos, de los empresarios, de los trabajadores y las diferentes formas de articulación de estos actores en la conformación de las estructuras del Estado uruguayo. Nosotros quisiéramos agregar un actor más, el cual creemos tiene su propia historia para contar, y que es el actor burocrático.El foco de nuestra ponencia estará en el Banco República y en la figura de su primer gerente de carrera, don Octavio Morató.A continuación, delimitaremos las dimensiones analíticas que empleamos para abordar nuestro objeto de estudio. Nos limitaremos a enunciar las principales hipótesis con las cuales interrogaremos el material empírico recolectado. El lector que así lo quiera, puede profundizar el marco teórico en el libro de próxima aparición (BAUDEAN, 2011).De la reflexión de Max Weber sobre la burocracia tomamos el énfasis que éste hace en la importancia del marco legal en la construcción de los roles que llevarán a cabo políticos y burócratas y en la definición de las características organizacionales de la burocracia. Con esta idea como guía abordaremos el marco constitucional y legal que dio forma al sistema de empresas públicas en su origen y particularmente al Banco República. Del institucionalismo de corte estructuralista, tomamos la hipótesis según la cual en el momento en que el Estado conquista cierta autonomía en el manejo de problemas específicos se convierte en arena del conflicto social (EVANS, RUESCHEMEYER, 1985). Esta hipótesis nos conducirá a precisar cuáles eran los aspectos críticos de la autonomía administrativa que generaban conflicto entre burocracia y clase política. La reflexión de Rudolph y Hoeber Rudolph (1984) nos hará profundizar en laimportancia del manejo del poder hacia el interior de la organización. En este sentido, intentaremos mostrar cuáles eran los problemas que Directores y altos burócratas del BROU veían en la posibilidad de mayores controles por parte del poder político en el manejo interno de la organización.La reflexión de Morstein Marx (1963) sobre el high civil service nos llevará a darle especial importancia al pensamiento del actor burocrático. De aquí el foco en el pensamiento de Octavio Morató. Dicho pensamiento será interpretado como un indicador de la autopercepción que los altos burócratas tenían sobre su rol en la política democrática.Por último, de la corriente neo-institucionalista (MEYER, ROWAN, 1991) nos interesará explorar la hipótesis según la cual las organizaciones son construidas y modeladas en su estructura y funcionamiento por los valores y principios institucionalizados prevalecientes en las sociedades donde están insertas. Esta hipótesis permite prever que las organizaciones que se alejan de dicho entorno de valores y principios institucionalizados encontrarán problemas en su consolidación y legitimación. En consecuencia, el trabajo de reconstrucción histórica realizado enfatiza en los conceptos institucionalizados a lo largo del siglo XIX sobre la estructura del Estado, el valor político y social de la burocracia y la organización del sistema financiero. La idea de la autonomía administrativa obtenía legitimidad de ciertos principios institucionalizados sobre las finanzas así como entraba en conflicto con otros vinculados a la relación entre los partidos y sus bases sociales. 2. El problema de investigación en su contexto históricoEl período que va desde la década de 1870 hasta la segunda década del siglo XX es el momento histórico de la consolidación y centralización del poder estatal. En el mismo se pasa desde un Estado de cuño liberala un Estado interventor en la economía. El corolario de este proceso es la institucionalización de la democracia con la constitución de 1919. Con esta reforma se inician la depuración de los procesos electorales y los arreglos institucionales que conducirán a la coparticipación de los partidos tradicionales en la administración.En las primeras décadas del siglo XX, con Batlle y Ordoñez en la presidencia (1), se consolidan las principales instituciones que mediarán en la intervención en la economía por parte del Estado: las empresas públicas o entes autónomos(2). Dichos entes eran, precisamente, autónomos en un país cuyos cimientos constitucionales prefiguraban un estado "unitario y centralista" al decir de historiadores y constitucionalistas. Dicha autonomía, implicaba que los directorios de los entes tenían potestad de "libre, franca y general administración": capacidad de designar y destituir funcionarios y de elaborar su propio presupuesto. Los directorios, a su vez, eran designados por el Ejecutivo con previa venia del Senado(3). Sin embargo, según la constitución de 1830 -en curso al momento de la creación de los primeros entes- el poder Administrador recaía en el Ejecutivo. Es así que la descentralización administrativa y la creación de una burocracia estatal autónoma comienza en Uruguay con elementos emparentados con las reformas que por la misma época (1870-1920) se implementaban en Europa y Estados Unidos (RAMOS, 2004). El elemento en común es el problema de"resolver el cómo se deberá producir la politización y despolitización simultánea que se debe operar al interior del sistema Ejecutivo de gobierno" (RAMOS, 2004). Es decir, el problema de cómo construir una burocracia meritocrática relativamente autónoma de los vicios de la política, pero al mismo tiempo capaz de servir a los gobiernos democráticamente elegidos. Sin embargo, el origen del concepto de autonomía tiene una historia que se hunde en los problemas del Estado uruguayo en el siglo XIX. En particular, el problema de generar una estructura estatal con autonomía financiera de los sectores económicamente dominantes en el país. El Banco República fue pensado –entre otros fines- para resolver este problema. En la coyuntura marcada por la crisis de 1890, uno de los problemas centrales que proponía una institución bancaria vinculada al Estado radicaba en la desconfianza que este vínculo despertaba en los sectores que dominaban el crédito a nivel local. En un sistema de patrón oro, dicho grupo tenía múltiples mecanismos para desestabilizar el normal desarrollo de una nueva institución estatal. La autonomía de la que gozará por ley el BROU (desde 1896) fue una fórmula de compromiso, fruto de la debilidad del Estado frente al capital financiero local. Dicha autonomía aseguraba a éstos últimos que la nueva institución no iba a ser manipulada para sofocar las angustias financieras de los gobiernos.Ahora bien, hay dos elementos escasamente subrayados en toda su importancia en lo que respecta a esta creación institucional (la descentralización vía la creación de entidades autónomas).En primer lugar, que esta idea se constituyó en una verdadera tradición en nuestro país. Pero lo más importante es que esta tradición de autonomía (4) fue defendida y fundamentada en conceptos de eficiencia organizacional e interés público por las mismas empresas, sus directorios y altos jerarcas (especialmente en el caso del BROU que será el foco de interés de esta ponencia). Esto es de resaltar porque –en el lenguaje teórico que emplearemos- es un indicador del temprano desarrollo de un actor burocrático con conciencia de un rol diferenciado del actor político partidarios así como de otros actores sociales.En segundo lugar, el BROU fue a la postre el modelo sobre el cual se inspiraron el resto de las empresas públicas del período. Con la fundación del BROU el concepto de autonomía administrativa aparece por primera vez en su máximo grado de expresión (Sayagues Laso, 1991, 225-253). Batlle y Ordoñez vislumbró en la formula organizacional de la autonomía una forma eficiente de administrar organismos complejos y sujetos a la sospecha de "manejo político" y la respetó, difundió y alentó. El concepto de autonomía se volvió problemático cuando se le quiso dar estatuto constitucional. La primera solución es la del artículo 100 de la constitución de 1919. La misma fue una solución incompleta. Desde la entrada en vigencia de la constitución llevó a polémicas tanto a nivel jurídico como entre las nuevas empresas y el Poder Ejecutivo. Tras varios intentos frustrados de reglamentación del artículo 100 a lo largo de la década de 1920, el mismo quedó sin reglamentar. El Consejo Nacional de Administración (5) (CNA) era quien tenía a cargo la supervisión general de los entes. En sucesivas reformas constitucionales, la tradición autonómica persiste y se desarrolla a nivel constitucional (1934, 1942 y 1952). Pero persistirá manteniendo características diferentes a las originales. En 1983, Solari y Franco escribían que las autonomías de las empresas públicas fueron altas hasta 1930 (6) y que con la constitución de 1934 comienzan a verse limitadas, cerrándose un ciclo de re-centralización hacia la constitución de 1967. Asimismo sugieren que el estudio de las autonomías a posteriori de 1967 es más complejo de lo que parece si uno se guía exclusivamente por el marco legal (7).Ahora bien, poco se sabe de los debates y tensiones que se generaron en el período histórico que va de 1920 a 1933, momento en que la autonomía de las empresas públicas es fuertemente criticada. ¿Cuáles fueron las posiciones de políticos y burócratas en torno a la autonomía?, ¿cuáles eran los grandes temas que se discutieron?, ¿qué alternativas se planteaban para dar solución a los conflictos generados? En el resto de la ponencia abordaremos dos temas que permiten responder parcialmente las preguntas planteadas. Primero, la sanción constitucional de la autonomía administrativa de los entes autónomos (1917-1919). Este es el marco legal que da pie a los encuentros y desencuentros entre el BROU y el Poder Ejecutivo durante el período de duración de la segunda constitución que tuvo el país (1919-1933). Encuentros y desencuentros que estarán pautados por la discusión del alcance que la nueva constitución daba a la autonomía del instituto (particularmente en lo referente a la elaboración y sanción de su presupuesto) y la definición del estatuto de sus funcionarios (el debate acerca de si los mismos debían ser considerados funcionarios públicos o especiales). Segundo, profundizaremos en la perspectiva burocrática sobre estos problemas. Para ello abordaremos el pensamiento de Octavio Morató, gerente del BROU entre 1921 y 1937. (8)3. La autonomía administrativa del dominio industrial del Estado y la reforma de la constituciónEl marco en el que se debatió y se procesó la reforma que culminó en la constitución de 1919 fue una coyuntura donde se superpusieron nuevos y viejos problemas. Como lo expone Benjamín Nahum (NAHUM, 1998: 53-54), dicha coyuntura estuvo marcada por la resolución de al menos tres grandes problemas.En primer lugar, la experiencia de la guerra civil había puesto de manifiesto la necesidad de superar las limitaciones que la primera constitución oponía al sufragio. En segundo lugar, los nuevos entes autónomos creados no estaban "previstos ni regulados" por la vieja Constitución.En tercer lugar, y vinculado al problema anterior, la Constitución de 1830 era excesivamente centralista y ponía en manos del Presidente de la República una suma de poder que lo convertía en figura clave en la sociedad. Esta centralización era un problema para la democracia y la reforma constitucional debía dar una respuesta.En virtud de esta agenda, la discusión de dicha constitución fue uno de los momentos ideológicos más importantes del siglo XX en Uruguay (PANIZZA: 1990). Básicamente se discutió todo el andamiaje institucional que ordenaba la vida política del país. El problema jurídico que representaba la existencia de organismos y servicios tuvo un largo proceso de discusión que derivó en la redacción del artículo 100 de la Constitución de 1919. Veremos las diferentes posiciones sobre el problema a continuación.3.1. Posiciones sostenidas a nivel parlamentario sobre el problema de la descentralización (previo a la Constituyente de 1917) Veremos un resumen de las principales posiciones sostenidas en los debates parlamentarios tal como las resume Sayagués en el "Tratado de Derecho Administrativo" (1991: 144 y 145).Básicamente se sostuvieron tres criterios diferentes frente al problema de los nuevos organismos y servicios descentralizados: Posición 1. Las Cartas Orgánicas creadas mediante la ley eran inconstitucionales cuando consagraban una descentralización amplia.El principal argumento giraba en torno a la defensa del Poder Ejecutivo como "jefe superior de la administración" y al cual la ley no podía quitar las potestades que la Constitución le atribuía expresamente (dictar reglamentos, nombrar y destituir empleados públicos) para cederlas a las autoridades de los nuevos entes. Por otra parte, se cuestionaba fuertemente el hecho de que los presupuestos de gastos de algunas organizaciones (caso del BROU) pudiesen ser sancionados por sus propios directorios o con aprobación del Poder Ejecutivo, desconociendo de esta forma la competencia del Parlamento para autorizar los gastos públicos.Posición 2. Las Cartas Orgánicas creadas por la ley eran constitucionales. Esta posición fue mantenida por quienes defendieron la creación de los entes en el Parlamento (fuertemente por el sector batllista, pero también por blancos principistas como Martín C. Martínez). Resume Sayagués Laso (1991b: 145): "Se argumentaba diciendo que el Presidente era el jefe superior de la administración general de la República, pero no de las administracionesespeciales que el legislador crease; por tanto, concluíase que la ley podía dar amplios poderes de decisión a las autoridades de esos servicios. Un razonamiento análogo los llevaba a limitar la competencia del Poder Legislativo en materia presupuestal". (énfasis original).Posición 3. Las Cartas Orgánicas creadas por la ley no eran constitucionales ni inconstitucionales, sino EXTRACONSTITUCIONALES. Esta posición fue defendida por algunos legisladores que votaron favorablemente la creación de los nuevos entes. Se argumentaba que la Constitución de 1830 no preveía la descentralización administrativa por servicios, que comenzó a desarrollarse a posteriori por la vía de los hechos y por circunstancias especiales. En consecuencia, "el texto constitucional no la había permitido ni prohibido, sino simplemente ignorado"(SAYAGUÉS LASO, 1991: 145) .Los grandes temas que dividían las opiniones se centraban en:Los poderes de decisión de los directorios de los entes y su relación con la posición institucional del Poder Ejecutivo.La autoridad de la ley para crear dichos servicios frente a la autoridad de la Constitución misma.La competencia del Parlamento frente a los presupuestos de gastos de dichos servicios.Como puede observarse, se trata de una compleja mezcla de problemas jurídicos por una parte, y otros que van directamente a la relación entre política y administración. Estaba en juego la progresiva constitución de áreas de la administración que –de seguir las pautas de desarrollo que mantenían- podrían constituirse en arenas de decisión con alta independencia de los partidos en materias económicas, financieras y sociales. El problema radicaba en la precaria situación que tenía el Parlamento frente a estos nuevos segmentos de la administración.3.2. La Convención ConstituyenteHubo coincidencia entre los constituyentes en que la nueva Constitución consagrase el principio de la autonomía y en que el proyectado Consejo Nacional de Administración (CNA) tuviese a su cargo la superintendencia de dichos organismos. Las mayores divergencias surgieron en torno a la definición de la autonomía y a la conveniencia o no de extenderse sobre la misma en el texto constitucional. Existía diversidad de situaciones en los grados de autonomía que tenían los organismos y servicios descentralizados y también en la independencia económica que podían llegar a tener frente al Ejecutivo. Esto condujo a que no prosperara entre los constituyentes la idea de Martín C. Martínez de darle un contenido preciso al concepto mismo de autonomía. Predominó la idea de que sería la ley la que fijaría la extensión de la autonomía en cada caso. En consecuencia, el reconocimiento constitucional de la descentralización se redujo a un solo artículo (artículo 100) (8), no explicitándose el alcance de la autonomía. Esto generó la necesidad de definir con mayor precisión la relación entre el CNA y los diversos entes mediante la ley. Dado que preexistían diversas opiniones a nivel político sobre el tema y que los entes tenían posición tomada en defensa de la autonomía, se generaron debates y enfrentamientos mientras duró la Constitución de 1919 que nunca llegaron a resolverse en forma coherente y unificada.Pese a estos problemas, el artículo 100 fue un logro en varios sentidos. Constitucionalizó el proceso de descentralización administrativa que se había iniciado al margen de la Constitución de 1830. Con ello consagró un amplio traspaso de poderes de administración hacia los Consejos Directivos o Directorios de los entes.3.3. Las bases legales del conflicto entre gobierno y burocraciaTeniendo en cuenta estas disposiciones constitucionales, el problema estaba en resolver qué pasaba con las previas Leyes Orgánicas de los entes y servicios descentralizados: el artículo 100, ¿derogaba o no esas leyes? En caso afirmativo: ¿en qué medida se había operado dicha derogación? (SAYAGUÉS LASO, 1991:151).El BROU (9) se amparaba en la frase "serán administrados por Consejos Autónomos" para considerar derogadas de las previas Leyes Orgánicas todo lo referente a los controles administrativos que eventualmente el Ejecutivo pudiera imponer en el gobierno del instituto. Asimismo, en la postura institucional del BROU se consideraba como taxativos todos los casos de intervención del CNA enumerados en la segunda parte del artículo 100. En general, la postura de los entes fue acompañada por la doctrina jurídica de la época, siendo la mayor discrepancia el tema de las potestades presupuestales (donde juristas como Demichelli, Ramela de Castro y Martín C. Martínez mantenían posturas diferentes) (SAYAGUÉS LASO, 1991: 152). Por su parte, el Poder Ejecutivo (fundamentalmente el CNA) y el Parlamento sostuvieron la tesis de que el artículo 100 consagraba solamente el principio de la autonomía, dejando la precisión del alcance de la misma en manos del legislador. En consecuencia, mientras no se dictase la ley reglamentaria se deberían considerar vigentes todos los artículos de las previas Leyes Orgánicas que preveían intervenciones del Ejecutivo o el Parlamento en la administración de los entes. Esta divergencia dio lugar a enfrentamientos entre los poderes y las empresas. En nuestra opinión –pese a no tener evidencia contundente al respecto- las empresas se vieron en la obligación de exagerar sus fueros autonomistas debido a que la constitución de 1919 implicaba por primera vez la coparticipación de ambos partidos tradicionales en la conducción de temas administrativos de gobierno. Es plausible que las empresas -frente a un CNA que contenía en su interior a representantes de la oposición por primera vez- buscasen separar más radicalmente su administración de las injerencias de los poderes como forma de preservar el amplio margen de maniobra al que estaban acostumbradas.(1) Más precisamente, en su 2da presidencia: 1911 – 1916.(2) Luego de 1933 y en un contexto económico y político diferente, las empresas públicas también serán usadas con fines regulatorios junto a otros andamiajes institucionales destinados a tal fin.(3) Este modelo, que es el que corresponde a la 1era Carta Orgánica del Banco de la República (1896), se repitió –con variantes que delimitaban diversos grados de autonomía- para las empresas públicas creadas durante la 2da presidencia de Batlle.(4) Tradición que tuvo tiempo de madurar y permear la conciencia de los burócratas de carrera del Banco República por lo menos a lo largo de 3 décadas (desde la fundación del instituto hasta entrada la década de los '30).(5) Según la constitución de 1919 el Poder Ejecutivo se dividía en dos organismos: Presidente y Consejo Nacional de Administración con funciones específicas y diferenciadas.(6) Una prueba tangencial de ello son los debates con los gobiernos que se verán en el cuerpo central de esta tesis.(7) "Hasta esta última fecha [1967], sin embargo, la autonomía real frente al poder ejecutivo era elevada salvo en los casos, cada vez más frecuentes, de pérdida de la autonomía financiera . Sin embargo, la cuestión de la autonomía y su disminución no es tan simple. En forma paralela a la causa financiera se va produciendo también un proceso de pérdida de la autonomía real frente a los partidos políticos. Estos cada vez recurren con más fuerza al sector empresarial estatal, como recurso político. La paradoja es que dada la estructura de los partidos, la pérdida de autonomía frente a ellos puede traducirse muy a menudo en el surgimiento de la posibilidad de afirmar la autonomía frente al poder ejecutivo, inclusive en casos de imposibilidad de autofinanciamiento". Más adelante concluyen: ".surge la interrogante sobre si lo más característico del período actual es la disminución generalizada de las autonomías, lo que en algunos aspectos parece evidente, o una compleja transformación por la cual antiguas autonomías reales han sido sustituidas por otras diferentes, pero no menos reales" (SOLARI, FRANCO, 1983: 94-95).(8) Artículo 100: "Los diversos servicios que constituyen el dominio industrial del Estado, la instrucción superior, secundaria y primaria, la asistencia y la higiene públicas serán administrados por Consejos Autónomos. Salvo que sus leyes los declaren electivos, los miembros de estos consejos serán designados por el Consejo Nacional. 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ABSTRAKSIKonflik merupakan salah satu fenomena sosial yang lumrah terjadi dalam masyarakat. Begitu juga halnya di provinsi Maluku Utara. Konflik yang muncul adalah berhubungan dengan wilayah perbatasan antara Kabupaten Halmahera Utara dengan Kabupaten Halmahera Barat. Konflik batas wilayah inilah mendorong peneliti tertarik untuk meneliti gejala sosial yang terjadi. Tujuan dari penelitian ini adalah untuk mendiskripsikan faktor-faktor penyebab konflik, mendiskripsikan dampak-dampak yang ditimbulkan dari terjadinya konflik, dan mendeskripsikan prospek penyelesaian batas wilayah.Manfaat penelitian adalah untukmemberikan sumbangsi pemikiran bagi Pemerintah Provinsi Maluku Utara dalam upaya penyelesaian konflik wilayah antara kabupaten halmahera Utara dengan kabupaten halmahera Barat, serta menjadi bahan acuan kerjasama antar kedua kabupaten untuk menyelesaikan tapal batas.Dengan melihat masalah ini peneliti menggunakan teori Lewis Coser. Konflik merupakan perselisihan mengenai nilai-nilai atau tuntutan-tuntutan berkenaan dengan status, kuasa, dan sumber-sumber kekayaan yang persediaannya tidak mencukupi, dimana pihak-pihak yang sedang berkonflik bukan hanya berniat untuk memperoleh barang yang dimaksud tetapi juga berniat untuk menghancurkan lawannya. Metode yang digunakan adalah metode kualitatif dengan tipe pendekatan deskriptifserta lokasi penelitian di kantor Gubernur Maluku Utara dan desa-desa penyangga. Pengumpulan data yang dilakukan adalah observasi dan wawancara mendalam terhadap tokoh-tokoh masyarakat enam desa serta pejabat pemerintah sebagai informan.Berdasarkan hasil penelitian ada beberapa faktor penyebab konflik yakni meliputi: faktor Potensi Alam,faktor lahirnya Peraturan Pemerintah No. 42 Tahun 1999tentang Pembentukan dan Penataan Beberapa Kecamatan Di Wilayah Kabupaten Daerah Tingkat II Maluku Utara Dalam Wilayah Provinsi Tingkat I Maluku, dan faktor lahirnya Undang-undang No 1 tahun 2003 tentang Pembentukan Kabupaten Halmahera Utara.Sehingga konflik wilayah berkepanjangan yang selanjutnya berakibat pada timbulnya "dampak konflik" berupa terjadinya dualisme sistem pemerintahan tingkat desa maupun kecamatan, dampak Dalam Bidang Politik. dampak dalam pelaksanaan pelayanan administrasi pendataan kependudukan dan pelayanan KTPdan dampak dalam bidang sosial. Prospek penyelesaian konflik wilayah ini harus ada ketegasan Pemprov Malut dalam menyelesaikan serta merevisi PP No 42 tahun 1999 yang tidak merekrut aspirasi rakyat enam desa.1 Merupakan skripsi penulis2 Mahasiswa jurusan Ilmu Pemerintahan FISIP UNSRATKata kunci: Konflik, batas wilayah, konflik/antagonisme.A. PendahuluanSebelum era otonomi daerah, di Indonesia hanya terdapat 27 provinsi dan 277 kabupaten/kotamadya. Setelah otonomi daerah, jumlah tersebut membengkak menjadi 34 provinsi dan 511 kabupaten/kota bahkan lebih dengan tingkat akselerasi pemekaran yang terhitung luar biasa dan sebagaimana diduga sebelumnya, menciptakan ruang-ruang potensi masalah baru. Pemekaran suatu daerah menjadi beberapa daerah otonom baru berakibat berubahnya batas-batas wilayah daerah baik secara administratif maupun geospasial (keruangan), yang menjadi esensi munculnya permasalahan serius. Permasalahan tersebut adalah Konflik batas wilayah (Harmantyo, 2007).Sekilas tidak ada persoalan terkait batas-batas administratif dan geografi ini karena di setiap Undang-Undang yang memayungi pembentukan daerah otonom baru tersebut selalu dicantumkan batas-batas antara daerah satu dengan daerah lain walaupun batas-batas tersebut sangat makro. Akan tetapi kondisi di lapangan seringkali lebih rumit dari pada yang diperkirakan sebelumnya.Dalam praktiknya, proses Penyelesaian konflik batas wilayah tidak selalu dapat dilaksanakan dengan lancar, bahkan ada kecenderungan jumlah sengketa/konflik batas antar daerah meningkat. Dari melihat kenyataan praktis, teridentifikasi beberapa penyebab konflik terkait batas wilayah ini, antara lain :1. Yuridis, yakni tidak jelasnya batas daerah dalam Undang-Undang Pembentukan Daerah.2. Ekonomi, yakni Perebutan Sumber Daya (SDA, Kawasan Niaga/ Transmigrasi, Perkebunan).3. Kultural, yakni Isu terpisahnya etnis atau sub etnis.4. Politik & Demografi, yakni Perebutan pemilih & perolehan suara bagi anggota Legislatif/Eksekutif.5. Sosial, yakni Munculnya kecemburuan sosial, riwayat konflik masa lalu, isu penduduk asli dan pendatang.6. Pemerintahan, yakni Jarak ke pusat pemerintahan, diskriminasi pelayanan, keinginan bergabung ke daerah tetangga.Provinsi Maluku Utara juga rupanya tidak terhindar dari konflik daerah pemekaran. Paling tidak ada beberapa titik konflik yang hingga saat kenyataan ini belum menunjukkan tanda-tanda akan berakhir. Salah satu Titik konflik yang rawan adalah yang terjadi antara Kabupaten Halmahera Utara dan Kabupaten Halmahera Barat yang melibatkan wilayah enam desa sengketa, yaitu Desa Pasir Putih, Desa Bobane Igo, Desa Tetewang, Desa Akelamo Kao, Desa Akusahu, dan Desa Dum-Dum. Konflik ini sifatnya menahun semenjak terbentuknya Kabupaten Halmahera Utara pada tahun 2003 hingga saat ini, persoalan tidak kunjung usai.Konflik dapat dirasakan dalam proses interaksi antara kedua belah pihak (aksi-reaksi) dalam upaya mencapai kesepakatan yang diperlukan dalam menentukan beberapa titik batas yang selama inisulit dicapai kesepakatannya. Intensitas konflik semakin meningkat dan jelas seiring dengan bergulirnya "era otonomi daerah" ketika Pemerintah Kabupaten Halmahera Utara mulai mengintensifkan kegiatan penataan batas wilayah dan mendapatkan reaksi dari Pemerintah Kabupaten Halmahera Barat berupa disepakatinya titik batas daerah.Sejak berlakunya Undang-Undang (UU) Nomor 22 Tahun 1999, Indonesia sering disebut dalam era otonomi daerah. Daerah otonom diberi kewenangan dengan prinsip luas, nyata dan bertanggung jawab. Demikian juga setelah UU tentang Pemerintahan Daerah tersebut diganti dengan UU No. 32 Tahun 2004, prinsip luas, nyata dan bertanggung jawab tetap menjadi prinsip dalam penyelenggaraan kewenangan daerah otonom. Berbagai implikasi kemudian muncul karena implementasi UU yang baru tersebut, satu diantaranya yaitu bahwa daerah menjadi memandang sangat penting perlunya penegasan batas daerah. Salah satu sebabnya juga seperti disampaikan diatas adalah karena daerah menjadi memiliki kewenangan untuk mengelola sumber daya di wilayahnya. Daerah melaksanakan kewenangan masing-masing dalam lingkup batas daerah yang ditentukan, artinya kewenangan suatu daerah pada dasarnya tidak boleh melampaui batas daerah yang ditetapkan dalam peraturan perundang-undangan. Apabila batas daerah tidak jelas akan menyebabkan dua kemungkinan akibat negatif. Pertama, suatu bagian wilayah dapat diabaikan oleh masing-masing daerah karena merasa itu bukan daerahnya atau dengan kata lain masing-masing daerah saling melempar tanggung jawab dalam menyelenggarakan pemerintahan, pelayanan masyarakat maupun pembangunan di bagian wilayah tersebut. Kedua, daerah yang satu dapat dianggap melampaui batas kewenangan daerah yang lain sehingga berpotensi timbulnya konflik antar daerah.Dalam hal ini persoalan batas daerah menjadi sebuah konflik kelembagaan yang berkepanjangan antara Pemerintah Kabupaten Halmahera Utara dengan Kabupaten Halmahera Barat. Sentrum konflik terkait Enam Desa Pasca pemekaran daerah di Provinsi Maluku Utara itulah yang sampai hari ini belum mampu terselesaikan meskipun berbagai pihak telah berupaya memfasilitasi. Konflik selain pemekaran kabupaten juga Konflik yang terjadi diperbatasan ini ketika adanya pembentukan kecamatan malifut. Akibat dari pemekaran kecamatan malifut dengan menggabungkan enam desa wilayah wilayah kecamatan jaiololo maka penolakan di enam desa terjadi. Penolakan masyarakat enam desa tersebut dikarenakan ketidak inginan untuk menjadi wilayah bagian dari kecamatan malifut. Namun penolakan dari enam desa ini tidak mendapat tanggapan apa-apa dari pemerintah. Ada juga menjadi dampak terjadinya konflik sosial akibat lambannya respon pemerintah atas aspirasi masyarakat enam desa, dampak selanjutnya masyarakat enam desa menolak mendapat pelayanan dari kecamatan malifut dan hanya menerima pelayanan dari kecamatan jailolo. Walaupun demekian realitasnya secara administrastif wilayah enam desa menjadi bagian dari wilayah administrasi kecamatan malifut.Penolakan masyarakat enam desa ini didasari bahwa sejak awal mereka telah menolak bergabung dengan kecamatan malifut dan tetap menjadi bagian dari kecamatan jailolo, sehingga masyarakat menganggap bahwa sangat realistis jika enam desa menjadi bagian dari kabupaten Halmahera Barat. Dengan dasar itulah, maka pemerintah kabupaten Halmahera Barat memberikan pelayanan kepada enam desa. Disinilah konflik perebutan wilayah enam desa semakin mencuat baik antar Pemerintah maupun antar masyarakat. Jelas ini memancing banyak pertanyaan untuk bisa dijawab. Ada banyak faktor, aktor dan kepentingan yang bermain sehingga upaya penyelesaian konflik tidak sesederhana yang dibayangkan banyak pihak. Rumusan masalah, yakni faktor-faktor apakah yang menyebabkan terjadinya Konflik Wilayah Antara Kabupaten Halmahera Utara dengan Halmahera Barat ? Dampak-dampak apakah yang timbul dari terjadinya konflik Tersebut ? dan Bagaimanakah prospek penyelesaian batas wilayah ini dari prespektif politik ? Tujuan penelitian untuk Mendiskripsikan faktor-faktor penyebab dari terjadinya konflik Perebutan Wilayah Antara Kabupaten Halmahera Utara dengan Halmahera Barat, Mendiskripsikan dampak-dampak yang ditimbulkan dari terjadinya konflik Tersebut dan mendiskripsikan prospek penyelesaian Konflik wilayah ini dari prespektif politik.Adapun manfaat penelitian secara teoritis, yakni dimanfaatkan bagi pengembangan kajian-kajian Ilmu Politik dan Pemerintahan, khususnya yang terkait dengan Manajemen Konflik, Dinamika Politik Lokal, dan Sosialogi Politik dan Ilmu pengetahuan secara umum, sedangkan secara Praktis, manfaat hasil penelitian ini sebagai sumbangsi pemikiran bagi Pemerintah Provinsi Maluku Utara dalam upaya penyelesaian konflik wilayah antara skabupaten halmahera Utara dengan kabupaten halmahera Barat, serta menjadi bahan acuan kerjasama antar kedua kabupaten untuk menyelesaikan tapal batas yang disengketakan.B. Tinjauan PustakaKonflik berasal dari kata kerja Latin configere yang berarti saling memukul. konflik adalah suatu tindakan salah satu pihak yang berakibat menghalangi, menghambat, atau mengganggu pihak lain dimana hal ini dapat terjadi antar kelompok masyarakat ataupun dalam hubungan antar pribadi. Istilah konflik menurut Kamus Besar Bahasa Indonesia (KBBI) berarti percekcokan, perselisihan, pertentangan. Menurut asal katanya, istilah 'konflik' berasal dari bahasa Latin 'confligo', yang berarti bertabrakan, bertubrukan, terbentur, bentrokan, bertanding, berjuang, berselisih, atau berperang.Lewis Coser. Konflik merupakan perselisihan mengenai nilai-nilai atau tuntutan-tuntutan berkenaan dengan status, kuasa, dan sumber-sumber kekayaan yang persediaannya tidak mencukupi, dimana pihak-pihak yang sedang berkonflik bukan hanya berniat untuk memperoleh barang yang dimaksud tetapi juga berniat untuk menghancurkan lawannyakan, bertanding, berjuang, berselisih, atau berperang.Hubungan yang konfrontatif antar kelompok sosial maupun Institusi Pemerintahan yang terjadi karena benturan kewenangan, tujuan serta ketidakcocokan dalam kehidupan sosial meliputi nilai budaya, geografi maupun sejarah. Begitu juga konflik yang terjadi di wilayah perbatasan antara kabupaten Halmahera Utara dengan Kabupaten Halmahera Barat. Dilihat dari unsur yang terlibat secara umum, konflik di Perbatasan kabupaten Halmahera Utara dengan Kabupaten Halmahera Barat dapat di kategorikan sebagai berikut. Konflik antara masyarakat dengan pemerintah, konflik antara masyarakat dengan masyarakat serta konflik antara Pemerintah dengan Pemerintah (Zaiyardam dan Efendi, 2009: 11).C. Metodologi PenelitianMetode penelitian yang digunakan dalam penelitian ini adalah Metode deskriptif, yang mana penelitian ini untuk membuat gambaran mengenai situasi atau kejadian dengan mengadakan akumulasi data yang relevan, menerangkan hubungan serta mendapatkan makna dan implikasi dari suatau masalah yang ingin dipecahkan. pelaksanaan penelitian dengan menggunakan metode penelitian Deskriptif Kualitatif mengacu pada pengumpulan dan penyusunan data, serta meliputi analisis, interpretasi tentang arti data tersebut, selain itu data yang dikumpulkan berkemungkinan menjadi kunci terhadap apa yang diteliti (Moleong, 2007).Pada dasarnya penelitian ini mempergunakan dua jenis data, yaitu data primer dan data sekunder. Data primer, data yang didapatkan langsung dari sumber pertama, seperti data hasil wawancara atau kuesioner. Sementara itu data sekunder yakni dokumen-dokumen dan data-data pelengkap lainnya. Dalam penelitian ini, yang akan menjadi informan kunci adalah Pejabat Pemerintah Daerah Provinsi Maluku Utara dan Kabupaten Halut-Halbar sementara informan biasa adalah Warga Masyarakat di Wilayah Desa Penyangga yaitu Desa Pasir Putih, Desa Bobane Igo, Desa Tetewang, Desa Akelamo Kao, Desa Akusahu, dan Desa Dum-Dum. Instrument yang digunakan dalam penelitian ini yakni dilakukan dengan cara wawancara berdasarkan pedoman wawancara atau daftar wawancara bahkan dilakukan dengan cara proses pengamatan atau observasi. Lokasi dalam penelitian ini adalah Kantor Gubernur Provinsi Maluku Utara. Dalam penelitian ini penulis juga menambahkan lokasi penelitian untuk mencari data pelengkap sesuai dengan masalah yang dibahas yang bertempat di Kantor Bupati Kabupaten Halmahera Utara dan Kabupaten Halmahera Barat dan pada wilayah perbatasan yang menjadi sentral sengketa perebutan antara kedua Kabupaten yang meliputi: Desa Dumdum, Desa Akesahu, Desa Akelamo, Desa Tetewang, Desa Bobane Igo dan Desa Pasir Putih.Teknik analisa data yang digunakan dalam penelitian ini adalah analisis model interaktif dari Miles dan Heuberman (2001), yakni analisis data yang dilakukan secaraterus menerus sejak awal sampai selesainya penelitian secara bersamaan, yaitu sebagai berikut :1. Reduksi DataData yang diperoleh dari lapangan dituangkan dalam uraian atau laporan yang lengkap dan rinci. Laporan lapangan oleh peneliti direduksi, dirangkum, dipilih hal-hal yang pokok, difokuskan pada hal-hal yang penting, kemudian dicari tema atau polanya yang terfokus pada masalah yang kaji.2. Display DataLangka ini memudahkan peneliti melihat gambaran secara keseluruhan atau bagian tertentu dari penelitian. Dengan kata lain hal ini merupakan pengorganisasian data kedalam bentuk tertentu, yakni sistematis dan sederhana dengan sosoknya yang lebih mantap dan utuh.3. VerifikasiVerifikasi data dalam penelitian kualitatif dilakukan secara terus-menerus sepanjang proses penelitian berlansung sejak awal dan selama proses pengumpula data, peneliti menganalisis data yang dikumpulkan, yaitu mencari tema, pola, hubungan persamaan, hal-hal yang sering timbul dan berkaitan dengan masalah yang menjadi focus penelitian.D. PembahasanBerdasarkan temuan dari penilitian di lapangan maka faktor penyebab konflik wilayah antara Kabupaten Halmahera Utara dengan Kabupaten Halmahera Barat, yakni :1. Faktor Potensi AlamSejak 2003 pemekaran kabupaten Halmahera Utara dan kabupaten Halmahera Barat (pemindahan wilayah administratif dari Kota Ternate Kabupaten Maluku Utara (Dahulu) ke Kecamatan Jailolo Kabupaten Halmahera Barat (sekarang) wilayah enam desa yang disengketakan antara Pemda Kabupaten Halmahera Utara dengan Pemda Kabupaten Halmahera Barat merupakan wilayah yang memiliki kekayaan sumber daya alam (seperti emas dan perak) yang masih belum tereksplorasi dengan maksimal. PT Nusa Halmahera Mineral (NHM) merupakan perusahaan eksploitasi tambang di sekitar Kawasan Gosowong, tepatnya di tiga lokasi, yakni Toguraci (Gosowong Barat), Gosowong Utara, dan Gosowong Selatan.Perusahaan tambang yang bekerja sama dengan pihak asing (Australia) yang diduga merupakan sumber keuangan daerah dan bahkan sumber pendapatan para elit lokalsehingga menjadi menarik dipihak Pemkab. Halut maupun Pemkab Halbar untuk diperebutkan. Sejak dari eksplorasi awal di tahun 1992 dan mengetahui kandungan di sana ada 20 ribu ton deposit biji logam dengan kadar emas dan perak yang tinggi, maka kontra karya antara pemerintah RI dan PT NHM di tandatangani pada tanggal 28 April 1997. persetujuan kontrak karya berdasarkan keputusan Presiden RI Nomor B 143 / Press/ 3/ 1997 tertanggal 17 Maret 1997. luas wilayah kontrak karya pada waktu ditandatangani adalah 1.6772.967 Ha. dan memulai eksploitasi di awal tahun 1999 silam sebelum Maluku Utara berpisah dengan Maluku Ambon. NHM merupakan perusahaan asing yang mengusai saham untuk melakukan eksploitasi tambang mineral di Kawasan sengketa enam desa oleh Pemda Kab. Halut dengan Kab. Halbar, sehingga sebagian besar masyarakat Maluku Utara menganggap bahwa konflik batas wilayah ini karena adanya sumber daya alam yang dikelola PT. NHM. argumentasi ini sebagaimana dinyatakan oleh informan di enam desa sengketa.Menurut, Abyan Sofyan (Biro Pemerintahan Halbar) mengatakan penyebab konflik adalah kepentingan sumber daya alam, namun itu berada pada level pemerintah untuk kepentingan pendapatan daerah, sedangkan penyebab konflik di level masyarakat, yakni munculnya PP No. 42 Tahun 1999 yang sejak awal sudah terjadi penolakan oleh masyarakat enam desa, namun tidak ditanggapi oleh pemerintah.Camat (versi Halut), mengatakan konflik batas wilayah antara Kabupaten Halut dengan Halbar sesunggunya adalah konflik yang berkaitan dengan sumber daya alam yang dikelola oleh salah satu perusahan tambang emas (PT. Nusa Halmahera Mineral), yang eksistensinya sejak tahun 2003 berada dalam wilayah administratif Pemda Halut. Konflik wilayah ini juga terkait dengan perebutan royalty dari pihak PT. NHM untuk meningkatkan pendapatan daerah yang selama ini diperoleh oleh Pemda Halut sebagai pemilik wilayah eksploitasi tambang emas.2. Peraturan PemerintahAturan hukum merupakan arah kompas dan sandaran kehidupan bagi aktivitas manusia yang dibuat berdasarkan kepentingan semua pihak secara bersama. Oleh sebab itu menghasilkan sebuah aturan hukum oleh pemerintah harus mengakomodir seluruh kepentingan masyarakat.Sekian lama aturan hukum selalu dibanggakan yang dianggap sebagai master dasar pacuan untuk melangka ke arah yang lebih baik. Namun terkadang luntur dan tidak semanis arti hukum yang sesungguhnya sebagaimana dinikmati masyarakat enam desa sengketa antara Kab. Halut-Halbar.Sebelum PP No. 42 Tahun 1999 dikeluarkan oleh Pemerintah, di era tahun 1970-an, tepatnya pada tahun 1975 di wilayah Kabupaten Maluku Utara diadakan transmigrasi lokal, yaitu penduduk dari 16 desa dari kecamatan Makian pulau yang dipindahkan ke wilayah kecamatan Kao, sebagai akibat bahaya meletusnya gunung KieBesi di pulau Makian Kabupaten Daerah Tingkat II Maluku Utara sebagaimana termaktub pada permulaan diktum PP. Perpindahan ini dilakukan secara bedol atau mengangkat semua sarana dan prasarana baik perangkat pemerintahan maupun masyarakat untuk dipindahkan ke daratan Halmahera yang merupakan bagian dari tanah adat masyarakat Kao.Sejak mendiami di wilayah baru daratan Halmahera masyarakat Makian pulau telah menjalani hubungan baik dengan warga disekitarnya, termasuk dengan masyarakat Kao, kondisi ini terpelihara dengan baik diantara masyarakat sudah ikatan kekeluargaan akibat perkawinan yang terjalin antar komunitas. Namun kondisi yang sudah terjalin baik ini akhirnya harus sirna ditelan zaman akibat kepentingan elit politik lokal untuk kekuasaan dan penguasaan dengan mendorong sebuah PP No. 42/1999 tentang Pembentukan Kecamatan Malifut dan selanjutnya akan diperjuangkan menjadi Kabupaten Malifut masa depan.Menurut Ichwan Hamza (Biro Pemerintaha Prov. Malut) mengatakan penyeban konflik di enam desa dan sekitarnya adalah munculnya PP No. 42 tahun 1999 tentang pembentukan Kecamatan Malifut yang memasukan enam desa menjadi wilayah administratifnya. Sementara warga masyarakat enam desa menolak masuk ke kecamatan malifut karena alasan factor sejarah dan kedekatan emosional.Munculnya PP No. 42 Tahun 1999 ini dianggap sebagai pemicu kasus yang terjadi pada enam desa sengketa yang diperebutkan oleh Pemkab. Halmahera Utara dengan Pemkab. Halmahera Barat hingga saat ini. Penolakan warga masyarakat enam desa atas gagasan pemekaran dan penggabungan wilayah lebih disebabkan aspirasi masyarakat enam desa yang sejak awal menolak untuk menjadi bagian dari wilayah kecamatan Malifut (yang selanjutnya menjadi wilayah administratif Kab. Halut) dipaksakan oleh pemerintah untuk tetap menjadi bagian dari kecamatan Malifut.3. Undang-Undang Pembentukan DaerahDengan lahirnya Undang-undang ini tahun 2003 konflik kembali mencuat ke permukaan, yakni konflik level pemerintah dalam perebutan wilayah antara Pemerintah Kabupaten Halmahera Utara dengan Pemerintah Kabupaten Halmahera Barat tentang wilayah enam desa yang juga telah dipermasalahkan saat pembentukan Kecamatan Malifut tahun 1999. Demikian juga kasus yang terjadi saat itu hingga kini mengenai penolakan masyarakat untuk bergabung dengan Kecamatan Malifut yang adalah wilayah administratif Pemerintahan Kab. Halmahera Utara menurut Undang-undang No. 1 Tahun 2003 Tentang Pembentukan Kabupaten Halmahera Utara. Pada konteks itu, maka masyarakat enam desa terus menyuarakan protes bahwa mereka tetap menolak bergabung atau digabungkan dengan Kecamatan Malifut Kabupaten Halmahera Utara dan menganggap bahwa sangat realistis jika enam desa menjadibagian dari Kabupaten Halamhera Barat karena faktor historis dan kedekatan emosional. Dengan dasar tersebut maka Pemerintah Kabupaten Halmahera Barat memberikan pelayanan ke enam desa.Dampak konflik yang terjadi meliputi:1. Dampak Dalam Dualisme Sistem PemerintahanHal ini berdasarkan temuan lapangan bahwa Realitas menunjukan wilayah enam desa memiliki dua pusat pemerintahan (ada dualisme kepemimpinan), yakni pemerintah Kecamatan Kao Teluk dengan pusat ibu kota Kecamatan di Desa Dum dum (Versi Halut) dan pemerintah Kecamatan Jailolo Timur dengan pusat ibu kota kecamatan berada di Desa Akelamo Kao (Versi Halbar) yang dilengkapi dengan fasilitas kantor camat. Pada tingkat desa juga terjadi hal yang sama, yakni setiap desa memiliki dua kepala desa yang mewakili masing-masing kabupaten, yakni Kades versi Halut dan Kades versi Halbar. Adanya dualisme kepemimpinan ini, maka system pemerintahan desa di wilayah penyangga Kab. Halut dan Halbar memiliki dua belas kepala desa.Dalam study penelitian yang dilakukan juga bahwa dari jumlah enam desa yang berada di Kecamatan Kao Teluk dan Jailolo Timur, dapat diklasifikasikan 4 desa memiliki kecenderungan lebih besar bergabung ke Kabupaten Halmahera Barat dan hanya 2 desa yang bergabung ke Kabupaten Halmahera Utara. Tabel dibawah ini dapat menjelaskan kondisi dimaksud.2. Dampak Dalam Bidang PolitikDalam hal pemilihan kepala daerah dan Pemilu Legislatif terjadi dua kubu Panitia Pemilu yang dilakukan oleh Komisi Pemilihan Umum tingkat Kabupaten. Warga yang setuju pada Kabupaten Halmahera Utara mengikuti KPU Halmahera Utara dan warga yang setuju dengan Kabupaten Halmahera Barat mengikuti KPU Halmahera Barat. Hal ini nampak hingga pada Pemilukada tahun 2010 yang lalu, sebagaimana pernyataan informan berikut. Demikian juga ribuan warga yang berada dalam enam desa sengketa tidak bisa menyalurkan hak pilihnya alias golput dalam pemilihan presiden 2014, akibat tidak disalurkan sejumlah logistik pemilu ke desa tersebut. angka golongan putih (golput) dalam pilpres di enam desa disebabkan karena warga enam desa tidak mendapat surat suara maupun kotak suara. Hak pilih mereka sudah dialihkan ke kabupaten Halmahera Utara (Halut).Menurut Hamid Londo (Ketua Pemuda Enam Desa) pada wawancara telpon mengatakan, pemerintah Halut sengaja mendramatisi warganya untuk tidak memberikan hak politik melalui TPS yang disalurkan dari pemerintah Halbar. "Untuk surat suara maupun anggota dari Panitia Pemilihan Kecamatan (PPK) maupun Panitia Pemungutan Suara (PPS) di tingkat desa tidak disediakan oleh KPU Halbar dan KPUMalut. KPU ingin kami dari enam desa berikan hak politiknya di kabupaten Halut, sedangkan KTP dan jiwa pilih kami kebanyakan dari kabupaten Halbar.3. Dampak Dalam Pelaksanaan Pelayanan Administrasi Pendataan Kependudukan dan Pelayanan Pengadaan KTPKesulitan pendataan penduduk oleh Kabupaten Halmahera Utara di enam desa menyebabkan mereka tidak memiliki status kependudukan yang jelas. Padahal realitas menunjukan bahwa wilayah enam desa merupakan wilayah administratif Kab. Halut, namun pelayanan baik pelayanan publik maupun pelayanan pemerintahan juga dilakukan oleh pemerintah Kab. Halbar. Fakta tersebut terlihat pada akses masyarakat enam desa dalam pembuatan KTP dan Akte Kelahiran dominan dilayani oleh Pemkab. Halbar. Bahkan dalam akses pembuatan KTP oleh masyarakat di enam desa sebagian besar memiliki KTP domisili Kabupaten Halmahera Barat, walaupun terdapat sebagian masyarakat yang juga memiliki KTP Kab. Halut.4. Dampak Dalam Bidang SosialBerdasarkan temuan lapangan bahwa Pemda Halbar membangun SD, SMP dan SMA di Bone Igo. dan oleh Pemda Halut masyarakat diberikan bantuan melalui dana community development dari PT. NHM berupa, seng rumah, semen dan beras. Sarana kesehatan merupakan salah satu komponen yang sangat vital dalam memberikan pelayanan kesehatan kepada penduduk. Karena didasari begitu pentingnya aspek kesehatan, maka pemerintah di berbagai level selalu memberikan perhatian khusus pada dimensi ini. Tak terkecuali kedua Pemda, yakni Pemda Halut dan Halbar juga turut memberikan pelayanan kesehatan pada masyarakat di enam desa adalah dengan membangun berbagai sarana infrastruktur di wilayah enam desa.berdasarkan temuan lapangan bahwa presentase keberpihakan pelayanan kesehatan lebih tinggi dilaksanakan oleh Pemda Kab. Halbar dengan banyaknya fasilitas 14 yang terbagi dari 1 puskesmas, 1 Pustu dan 12 Posyandu, sementara Kab. Halut dengan jumlah 8 unit yang terbagi 2 Puskesmas pembantu/pustu dan 6 Posyandu.Prospek Penyelesaian konflik wilayahsangatlah dibutuhkan ketegasan Pemprov Malut dalam menetapkan persoalan batas wilayah antar kabupaten di Maluku Utara, karena pendapat informan lebih menyentuh pada perhatian Pemerintah Provinsi bahwa untuk persoalan batas wilayah khususnya 6 desa yang menjadi rebutan Pemda Halut dan Halbar harus diselesaiakan oleh Pemprov sebagaimana diisyaratkan dalam UU No. 32 Tahun 2004 tentang Pemerintahan Daerah yakni apabila ada sengketa antar kabupaten/kota dalam suatu wilayah Provinsi maka menjadi kewenangan Provinsi untuk menetapkan dan bersifat final dan Pemerintah kabupaten/kota wajib hukumnya untuk tunduk dan mentaatinyadan apapun isi keputusan yang ditetapkan oleh pemerintah provinsi yang merupakan wakil pemerintah pusat di daerah.Menurut Obyan Sofyan (Biro Kab. Halbar), mengatakan selain sebagai kepala pemerintah Daerah, Gubernur Malut juga sebagai wakil dari pemerintah pusat yang menerima pelimpahan wewenang pemerintahan sebagai wakil pemerintah di wilayah tertentu sebagai asas dekonsentrasi.Menurut Kades Desa Dum-dum (versi Halbar), mengatakan bahwa Pemkab harus membuat dan menegakan penetapan batas wilayah antar desa serta harus dengan melibatkan pihak kesultanan, karena persoalan batas wilayah ini sudah ditetapkan sejak masa pemerintahan 4 (empat) kesultanan sehingga untuk menyesuaikan dan menetapkan tapal batas harus melibatkan pihak kesultanan serta merevisi PP No 42 tahun 1999E. PenutupA. KesimpulanBerdasarkan uraian pembahasan dan analisis diatas, maka dapat ditarik kesimpulan sebagai berikut:1. Bahwa persoalan batas desa penyangga yang masih menggunakan batas alamiah memang masih relevan sampai saat ini dan digunakan sebagai dasar penataan batas desa sebagaimana isyarat Pemendagri No. 27 Tahun 2006 yang kemudian dituangkan dalam sebuah regulasi daerah untuk dijadikan legitimasi bagi masing-masing pemerintah kabupaten, karena batas desa terutama desa-desa penyangga, sangat berpotensi memunculkan konflik karena menyangkut dengan pengelolaan SDA di areal desa penyangga kecamatan, serta kabupaten tersebut.2. Adanya dualisme pemerintahan dalam satu desa sehingga mengganggu aktifitas pelayanan publik oleh pemerintah desa, dan mengacaukan administrasi kependudukan dan hal-hal administrasi lainnya karena hampir di semua desa penyangga tidak memiliki data tentang peta wilayah.3. Adanya potensi dan pengelolaan SDA di wilayah-wilayah desa penyangga antar kecamatan serta kabupaten sebagai pemicu (sumber) munculnya persoalan batas desa, kecamatan serta kabupaten.4. Persoalan batas wilayah sangat berpengaruh pada efektivitas pemerintahan dan pelayanan publik yang menyangkut dengan perolehan hak-hak masyarakat di bidang pemerintahan, politik, sosial karena merupakan urusan yang sifatnya wajib dijalankan oleh pemerintah daerah.5. Dampak yang dapat diidentifikasi terjadi pada aspek pelayanan administrasi KTP yaitu terjadinya dualisme kewenangan pemberian data yuridis atas identitas kependudukan pada sebagian besar masyarakat enam desa.Disamping itu adanya ketidakpastian kewenangan dalam pelayanan public lainnya karena kekaburan batas wilayah.6. Terdapat dua faktor hukum yang menjadi permasalahan yaitu pertama substansi hukum disebabkan oleh proses pembentukan Undang-undang/PP yang terlalu tergesa, kaburnya pengaturan tentang batas wilayah, dan kedua kurangnya sosialisasi Undang-undang pemekaran wilayah.B. Saran1. Butuh kearifan bersama pemerintah daerah yang wilayahnya berbatasan untuk menata batas-batas wilayahnya dengan mempertimbangkan faktor-faktor non hukum yang diyakini oleh masyarakat desa sejak turun temurun berupa penggunaan tanda alamiah sebagai pembatasan suatu wilayah. Hal ini sebagaimana termaktub dalam Pemendagri No. 27 tahun 2006 tentang Penegasan Batas Desa, Jo. Pemendagri No. 1 tahun 2006 tentang Pedoman Penegasan Batas Daerah.2. Pemda Provinsi harus memfasilitasi pemda kabupaten dalam melakukan penetapan dan penegasan batas wilayah pemerintahan antar kabupaten yang berpedoman pada batas-batas alamiah yang telah digunakan masyarakat untuk menandai batas wilayah desa-desa mereka sebagai dasar penegasan batas wilayah kecamatan dan kabupaten, sebagaimana sebagaimana Pemendagri No. 1 tahun 2006. Jo Pemendagri No. 27 tahun 2006.3. Penetapan dan penegasan batas wilayah ini kemudian harus diperdakan oleh pemerintah Provinsi Malut sebagai bentuk legitimasi terhadap batas-batas wilayah kontinental suatu kabupaten dalam wilayah Provinsi Malut, sebagai formula pencegahan terjadinya sengketa antar kabupaten, karena perseturuan batas wilayah ini sangat berimplikasi pada terganggunya pelayanan publik.4. Pemda Provinsi Malut harus memfasilitasi pembentukan badan dan atau nama lainnya tugas pokoknya mengatur kerjasama dalam pengelolaan wilayah perbatasan yang komposisinya melibatkan unsur masing-masing pemda kabupaten dalam rangka menciptakan interkoneksitas antar wilayah dalam wilayah Provinsi Malut, karena pada tataran akar rumput telah dilaksanakan turn temurun.5. Butuh komitmen dan ketegasan dari Pemerintah Provinsi Maluku Utara untuk secara tegas memutuskan status ke-enam desa tersebut dengan berbagai pendekatan, diantaranya :DAFTAR PUSTAKAAntonius, 2002, Disintegrasi Pasca Orde Baru: Negara, Konflik lokal dan DinamikaInternasional, Yayasan Obor Indonesia, JakartaBest,1982:119.: memahami metode penelitian kualitatif Washington DC, USA Decentralization Support Facility, 2007. Proses dan Implikasi Sosial PolitikPemekaran, Kasus di Sambas dan Buton, Laporan, tidak dipublikasi,Jakarta.Harmantyo, 2007, Pemekaran Daerah dan Konlik Keruangan, Kebijakan Otonomi Daerah dan Implementasinya di Indonesia, Makara, Sains, Vol. 11, No.1,April 2007, Dept. Geografi UI, Jakarta.Kausar dan Eko Subowo, 2008. Kebijakan Penataan Batas Antar Daerah, Modul pelatihan Penegasan Batas Daerah, Jurusan Teknik Geodesi FT UGM, tidak dipublikasi, Yogyakarta.Moleong, Lexy J., 2007, Metodologi Penelitian Kualitatif (Cetakan kedua), PT Remaja Rosdakarya, BandungMilles dan Houberman, 2001, metode penelitian kualitatif, PT, Gramedia Pustaka Utama Jakarta.Pruit, Dean G. & Jeffrey Z Rubin, 2004, Teori Konflik Sosial (terjemahan), Pustaka Pelajar, YogyakartaSubowo, E., 2009. Makalah disampaikan pada FGD Permasalahan Konflik BatasTaquiri dalam Newstorm dan Davis (1977), Menangani Konflik Sumber Daya Alam, Pustaka Pelajar, Bandungn Wilyah, 24 Desember 2009 di Jurusan Teknik Geodesi Fakultas Teknik UGM.Zaiyardam dan Efendi, 2009 conflict resolution: Anatomy in Indonesia, LIPI, JakartaSumber-Sumber Lainnya :Undang-Undang Nomor 32 Tahun 2004 tentang Pemerintahan DaerahPeraturan Pemerintah RI Nomor 42 Tahun 1999 Tentang Pembentukan KecamatanPeraturan Menteri Dalam Negeri Nomor 1 Tahun 2006 tentang Pedoman Penegasan Batas Daerah.Peraturan Menteri Dalam Negeri Nomor 27 Tahun 2006 Tentang Penegasan Batas Desa.Pemendagri RI Nomor 66 Tahun 2011 Tentang Kode dan Data Wilayah Administrasi Pemerintahan.http://andrie07.wordpress.com/2009/11/25/faktor-penyebab-konflik-dan-strategipenyelesaian-konflik/http://psychochanholic.blogspot.com/2008/03/teori-teori-konflik.htmlhttp://id.wikipedia.org/wiki/KonflikAnatomi, http://med.unhas.ac.id; 15 September 2013 : 14:23 WITA.Nanang Kristiyono, 2008, Konflik Dalam Penegasan Batas Daerah Antara Kota Magelang Dengan Kabupaten Magelang. SemarangBadan Penelitian dan Pengembangan Daerah (Balitbangda) Malut, 2009, Kajian Batas Wilayah Administratif Pemerintahan Kabupaten/Kota Di Provinsi Maluku Utara.
DIRECT FEEDBACK STRATEGY IN THE TEACHING OF WRITING Army Vista Casmi Septianik English Education Department, Language and Art Faculty, Surabaya State University. email: armyvistacs@yahoo.co.id Prof. Dr. Susanto, M.Pd. English Education Department, Language and Art Faculty, Surabaya State University. Abstrak Penelitianinibertujuanuntukmendiskripsikanpenerapanstrategi Direct Feedback oleh guru untukmengajarmenulispadasiswakelassepuluh di sekolahmenengahatas Surabaya.Dalam proses pengajaranmenulisini guru menggunakanempattahapdalampenerapanstrategi Direct Feedback. Merekaadalahtahapperencanaan, penyusunan, pengeditan, danhasilakhirterbaru.Padatahapperencanaan, guru memberikanpenjelasandanpengungkapanpendapattentangapa yang akan di lakukandalampelajaranmenuliskepadasiswa. Setelahitu guru memintakepadasiswauntukmerencanakandanmenuliskan ide secarabebas yang berkaitandengan topic teks recount dalampengajaranmenulis. Dalamtahap yang keduayaitupenyusunan, guru memintakepadasiswauntukmengembangkan ide merekakedalamsuatuparagraf.Kemudiansetelahsiswaselesaimengembangkan ide dalamparagraf, guru memintasiswauntukmengkoreksikembalitulisanmerekadengancaradikoreksiolehtemansebangku. Tahap yang ketigaadalahtahapdalampengeditan.Dalamtahapini guru memberikanpengkoreksiandarihasiltulisansiswasetelahmendapatkanpengkoreksianolehtemansebangkudenganmenggunakan Direct Feedback strategibaiksecaralisanatautulisan.Yang teakhiradalahtahaphasilakhirterbaru.Dalamtahapini guru memintasiswauntukmengumpulkanhasilakhirtulisanmerekasetelahmendapatkankoreksidaritemansebangkudan Direct Feedback dari guru dalampertemuanberikutnya. Penelitimenggunakandeskriptifkualitatifdalamdesainpenelitian, karenatujuandaripenelitianiniadalahuntukmenggambarkankegiatan guru selamapelaksanaan Direct Feefbackstrategidalampengajaranmenulis.Penelitihanyamemilihpadasalahsatu guru bahasainggris yang mengajar di sekolahmenengahatas di salahsatukota di Surabaya. Data dalampenelitianinidiperolehdarihasilobservasi yang menggambarkanpenerapan Direct Feedback strategidalambentukpengkoreksiantulisansiswa.Data di analisisuntukmenjawabsemuapertanyaanpenelitian.Penulismenulissemuainformasitentangsegalasesuatu yang terjadiselama proses kegiatanbelajarmengajardalambentukcatatan yang panjang. Hasildanpembahasanadalah, pertamaadalahtahappenerapan Direct Feedback strategihanyaterfokusdalam proses kegiatanbelajarmengajar. Dalamtahapinipenerapan Direct Feedback dibagimenjadiempattahapanyaitutahapperencanaan, penyusunan, pengeditan, danhasilakhirterbaru.Dalampemberian feedback guru menggunakanempatperandalam proses iniyaitu guru sebagaipembacaataupartisipasi, sebagai guru menulisataupenuntun, sebagaiahlitatabahasa, dansebagaipengkoreksi. Dalamtahap yang keduaadalahtahappenerapan Direct Feedback strategiuntukmengkoreksitulisansiswadalambentukkesalahantatabahasa.Dalamsesiini, guru masukdalamtahappengeditandanmelakukanperannyasebagaiahlitatabahasa.Yang ketigaadalahtahappenerapan Direct Feedback strategiuntukmengkoreksitulisansiswadalambentukperbendaharaan kata.Dalamsesiini, guru masukdalamtahappengeditandanmelakukanperannyasebagaipengkoreksi.Padatahapankeempatatauterakhiradalahtahappenerapan Direct Feedback strategiuntukmengkoreksitulisansiswadalambentukpenggunaanparagrafing, pengejaan kata dan capitalization.Dalamsesiini, guru masukdalamtahappengeditandanmelakukanperannyasebagaipengkoreksi. Dari hasil proses kegiatanbelajarmengajarmenulistersebut, penulisdapatmenarikkesimpulanbahwa Direct Feedback strategisesuaiuntuksiswadalamkegiatanbelajarmengajarmenuliskarenadenganstrategiitu guru dapatmembantukesulitansiswasepertimembantumengurangikesalahansiswadalamkegiatanmenulis. Saran bagi guru adalahuntuklebihsadardalampenggunaanwaktudanbagipeneliti lain dapatmelakukanpenelitianserupadalamaspek lain danbisamenggunakanpenambahanpemberian feedback dalamkategorikontendanorganisation. Kata Kunci: Direct Feedbcak, Strategi, KegiatanMenulis. Abstract This study aims to describe the application of the strategy of Direct Feedback by teachers to teach writing to the students in the tenth grade of high school in Surabaya. In the process of teaching writing the teacher uses four stages in the implementation of Direct Feedback strategy. They are planning, drafting , editing , and the latest final versions. In the planning stage, the teacher gives an explanation and brainstorming to the students regarding what they are going to do in writing lessons. After that, the teacher asked the students to plan and write their ideas freely that are related to the topic in teaching writing of recount text. In the second stage, is drafting activity. Here the teacher asked the students to develop their ideas into a paragraph. Then, after the students finished developing their idea into a paragraph, the teacher asked the students to re- writing their work by using peer correction. The third stage is editing. In this stage the teacher gave the students' correction of their work after getting friends correction inpeer correction with the Direct Feedbackstrategy either in orally or in writing. For the last stage is final version. In this stage, the teacher asked the students to submit their final product after getting corrections from their friends and Direct Feedback from the teacherin the next meeting. The researcher used a descriptive qualitative research design, because the purpose of this study is to describe the activities of the teacher during the implementation of the Direct Feefback strategies in teaching of writing. The researcher chooses the one of English teacher who teachesin high school in one of the cities in Surabaya. The data in this study weretaken from the observation that illustrates the application of direct feedback correction strategy in the form of student writing. The data were analyzed descriptively to answer the research questions. The writerwrote all the information about everything that happened during the teaching and learning process in the form of long notes. The results and discussion are, in the first stage of the implementation ofDirect Feedback strategy is only focused in the process of teaching and learning activities. In the implementation of Direct feedback is divided into four stages, they are planning, drafting, editing, and the last final version. In providing feedback the teacher use four roles in this process, they are the teacher as reader or participation, as teacher writing or guide, as a grammarian, and as a evaluator. In the second stage is the implementation stage of the Direct Feedback strategies for correcting students' writing in the form of grammatical errors. In this term the teacher in editing stage and she act her role as grammarian. The third is the implementation stage of the Direct Feedback strategies for correcting students' writing in the form of vocabulary. In this stage the teacher in editing stage and she act her role as evaluator. In the fourth and final stage is the implementation stage of the Direct Feedback strategies for correcting students' writing in the form paragrafing usage , spelling words and capitalization. In this stage the teacher in editing stage and she act her role as evaluator. From those results of the process of teaching-learning in writing, the writercan draw the conclusion that Direct Feedback strategy is appropriate for the of students in learning activities because the teacher can help the student's difficulties such as helping to decrease the students'mistakes in their essays. Suggestions are to the teacher and other researchers. For the teacher has aware to time and for other researchers who will conduct this similar studies but in other aspects they can use the additional corrections of feedback on the content and organization categories. Keywords: Direct Feedback, Strategy, Writing Activities. Introduction In Merrill's Component Display Theory verifies feedback as the most important part in Secondary Presentation feedback may takes place during practice and/or elaboration stages. (Merrill 2002) states that feedback has also been long acknowledged as the most essential form of learner guidance. To confirm further of the important position of feedback, Andrews and Goodson (1980) state that feedback is included in one of the purposes of systematic instructional design that is to improve evaluation process "by means of the designated components and sequence of events, including feedback and revision events, inherent in models of systematic instructional design". In this case, feedback as strategy applied by the teacher is the important position to improve the students evaluation or when teaching learning process during practice and revisions in class. Feedback is also an important component of the formative assessment process. Here, formative assessment gives information to teachers and students about how students' writing relate to classroom learning goals. One of the strategies use by the teacher in giving formative assessment is by using direct feedback. Direct feedback is a strategy which provides feedback to students to help them correct their errors by providing the correct linguistic form or linguistic structure of the target language (Ferris, 2006). This technique requires the teacher to give direct comment or answer to the student when noticing a grammatical mistake made by crossing out an incorrect or unnecessary word, phrase, or morpheme; inserting a missing or expected word, phrase, or morpheme; and by providing the correct linguistic form above or near the erroneous (Ellis, 2008 ; Ferris, 2006). Bitchener et al., (2005) and Ferris (2003) add that Direct feedback is usually given by teachers, upon noticing a grammatical mistake, by providing the correct answer or the expected response above or the linguistic or grammatical error. From those statements, direct feedback can be used by the teacher to help the students' difficulties such as using appropriate, accurate and complete responses, correct spelling and punctuation, ensuring minimum word limit, grammatical accuracy, range of sentence structure, and range of vocabulary in writing activity. Direct feedback as a strategy is appropriate for students in beginner level or in situation when the students get errors in their works that are not easy to do self-correction such as sentence structure and word choice, or it can be useful when the teachers want to direct the student attention to their error patterns that require the student correction. The effectiveness of direct correction has been proven on several previous studies. Chandler (2003) reported the results of her study involving 31 ESL students on the effects of direct and indirect feedback strategies on students' revisions. She found that direct feedback was the best way for producing accurate revisions and preferred by the students as it was the fastest and the easiest way for them to make revisions. Others, the most recent study on the effects of direct corrective feedback involving 52 ESL students in New Zealand was conducted by Bitchener and Knoch (2010) where they compared three different types of direct feedback (direct corrective feedback, written, and oral metalinguistic explanation; direct corrective feedback and written metalinguistic explanation; direct corrective feedback only) with a control group. They found that each treatment group outperformed the control group and there was no significant difference in effectiveness among the variations of direct feedback in the treatment groups. From the above statements, it can be concluded that direct feedback is effective to be used in teaching writing. Although direct feedback is effective to be used, there is a difficulty when the teacher uses it in large class environment. The teacher needs much time to give feedback to the students. Clements et al. (2010) state that direct methods in providing feedback do not tend to have results which are commensurate with the effort needed from the teachers to draw the students' attention to surface errors. From the information above it can happen because the teacher doesn't give students an opportunity to think or to do anything. Therefore to overcome the above problem, the teacher needs to understand the writing steps to avoid time-consuming. Writing should be taught in a specific time in order to enable the students to write an acceptable English composition. Then, in teaching writing, the teacher can focus either on the product of writing or on the writing process itself (Harmer, 2001:257). It means that, the teacher can manage the students written by using three steps before teaching writing because by doing that the teacher can more focus on the product or the process of writing itself. Here there are three steps in writing, they are: In the pre-writing, whilst-writing, and post-writing. In the pre-writing, the teacher asks the students to: select the topic, provide specific amount of time needed to complete their writing task, brainstorm their ideas, and organize their outline. In the whilst-writing, the teacher asks the students to make draft and ask them to submit their work when they finish. In post-writing, the teacher gives the students revision regarding their work. By understanding the preceding steps, the teacher can manage the time during teaching learning activity. In one of the school in Surabaya, there is a teacher who use direct feedback strategy to teach writing. In her result, she finds advantages by using direct feedback as a strategy to teach writing, such as the students get creative, enjoy, and enthusiastic. By this method, the students become creative it is showed when the teacher revises the student's work. The teacher finds that the students frequent to use new words. Moreover, the students feel enjoy when the teacher revise their work without looked nervous. The last, the students are eager to ask and re-write their revision. Although there are several advantages, the teacher does not give further explanation how to use the technique in teaching learning activity. Brookhart (2008) states that giving feedback is crucial aspect in the writing process because it plays a central role in learning this skill. Thus, from the information above, the researcher is interested to conduct research about the use direct feedback strategy to teach writing. From the information above, the most three problematic grammatical errors made by the students are prepositions, text, and past tense verbs (Bitchener et al., 2005; Ellis et al., 2008; Sheen, 2007). Most of the student's mistakes in writing is about grammar. It is the teacher role to use strategy in direct feedback because it will be useful to use it to reduce or help the students' mistakes in writing skill. One topic about student' views toward the teacher feedback on their written errors showed in studies: Chenowith, Day, Chun, &Luppescu (1983); Cohen (1987); Cohen &Cavalcanti (1990); Ferris (1995); Ferris & Roberts (2001); Ferris et al. (2000); Hedgcock&Lefkowitz (1994); Komura (1999); Leki (1991 ); Radecki& Swales (1988); and Rennie (2000). It has consistently reported that students want such error feedback. This is the teacher's advantages, because most of students want such error feedback from the teacher. The teacher can give the students' stages of process writing feedback in revising and editing stages. According to Ferris and Roberts (2001), the most popular type of feedback is underlining with description, followed by direct correction, and underlining is the third. That's kinds of ways make the teacher to get much attention from the students in applying direct feedback strategy in teaching of writing. The phenomena shows that most teachers prefer focus on the product of writing to focus on the process of writing. As a result, the competition that the students write is poor in terms of the overall categories in ESL Composition Profile including content, organization, vocabulary, language use, and mechanics. It occurs since the teacher does not provide guidance through the process of writing and considers writing as a finished piece of competition. In fact, writing is not only the matter of composition as a finished piece of writing, but also the evaluation of the writing process. Therefore, in order to enable the students to write an acceptable English composition, the teacher has better focus on the process approach in which the process of writing is involved. Process approach is considered as the appropriate method to teach writing in which it pays serious attention to the various activities which are believed to promote the development of skilled language use (Nunan, 1991:86). Furthermore, Raimes in Richars (2005:305-509), in principled process approach, the product of writing, accuracy, and grammar are important. It shows that if the teacher focuses on the process of writing when he or she teaches writing, it does not mean that he or she merely focuses on the writing process itself, but also on the quality of the final product. Therefore, the process of writing is considered as the appropriate method to teach writing since it enables the students to write an acceptable English competition. From those, the researcher tends interested to observe this phenomenon by emerging a question that is "to what extent does the teacher apply direct feedback in writing?" The researcher was trying to analyze the activities during the teaching and learning process that using Direct Feedback as strategy. According to those reasons the researcher did a research according to the following research questions To what extent does the teacher apply direct feedback to correct student's grammatical errors in writing? To what extent does the teacher apply direct feedback to correct student's vocabularies in writing? To what extent does the teacher apply direct feedback to correct student's mechanics in writing? This study is conducted to describe only focused on the implementation of Direct Feedback strategy in teaching of writing. Writing is a part of learning process besides listening, speaking, and reading. According to Petty and Jensen (1980:399) writing is an activity that creates ideas or opinions in a composition by using writing convention: it is ideas though, feeling expressed in written way. This is in line with Nunan (2003:88) views that writing is the mental work of inventing ideas, thinking about how to express them into statements and paragraphs that will be clear to the reader. It means that writing is combination of some words to deliver the ideas in written language. Besides that, writing is also a language skill that is used to communicate indirectly. It means that the written language is not used to communicate face to face. According to Broughton et al (1980), writing is different from speaking because it involves an activity that is both private and public. here it means writing is considered a private activity because when the writer write or arrange a composition, he or she works individually, but it is also considered as a public activity because the result of his or her writing is intended for an audience. Others, according to Boughy (1997), writing is considered as a tool for the creation of ideas and the merger of the linguistic system by using it for communicative objectives in an interactive way. From this opinion writing indirectly the successful transmission of ideas from a writer to a reader via text and this exchange of information becomes an effective means to motivate and encourage the development of the students in language skills. Harmer (2007: 325-327) stated that there are four stages in the writing process: they are planning, drafting, editing, and final version. In this study the researcher will use Harmer' concept: Planning In the planning stage the teacher arranges the students to plan their work before making a draft by exploring the ideas and information regarding the topic. Reading and discussing, thinking critically and interpreting, and brainstorming are examples of exploring. Boas (2011) says that planning stage is used for brainstorming ideas which are related to their lives and what they want to write.Moreover, in planning the teacher encourage the students to make an outline that includes thesis statement and supporting ideas which then are developed into an essay. Drafting The second stage is draftingwhere the students develop the outline into a whole essay. In this stage, the teacher asks the students to write anything on their mind to compose the essay in form of the rough draft without thinking the regularity of their writing. Editing The third stage is editing, where the students revise their rough draft. In editing, the teacher encourages the students to revise their draft by considering several aspects, such as: the relevancy between thesis statement and the topic, the topic paragraph should be used in beginning of the paragraph, and the content should relate with the thesis statement. Or also the students can check the content, grammar, vocabulary, mechanics, and so on.Moreover, producing a cohesive another coherent essay is a must and can only be done by enlarging the argument or opinion, and ideas to make an elaborate explanation that is coherent from one to another. Final Version The last one is final version, where the teacher asks the students to compose their draft carefully, find, and edit their grammatical, lexical, and mechanical errors before submitting their work. In this stage, the teacher must ensure the students that their final works are free from previous errors since it can affect the content of their final product. But the students still have chance to rethink what they have written and go back to editing stage or even planning stage. Like Harmer (2012:129) states that writing stages are like writing cycle, if it is necessary to add ideas or edit their writing, we can go back to the previous stage or stages. But if it does not need to edit, the students can do their writing final version. Feedback can be classified according to the following: The performer (the provider) of feedback (teacher, peer, self and CALL Computer Assisted Language Learning), the timing of feedback (delayed and immediate feedback) and the form of feedback (direct and indirect feedback), the method of performance of feedback (oral and written feedback), the concentration on a specific item in feedback (grammar, spelling and etc.), the stage of process writing feedback and the effect of feedback (feedback in revising, editing stages). The purpose of this study will be explained to two types of the teacher's written feedback. Here the types, they are: Direct and Indirect feedback. The first type of the teacher's written feedback is direct feedback. Danny and Randolph & Karen (2010) Altena& Pica (2010) Direct teacher feedback simply means that the teacher provides the students with the correct form of their errors or mistakes whether this feedback is provided orally or written. It shows them what is wrong and how it should be written, but it is clear that it leaves no work for them to do and chance for them to think what the errors and the mistakes are. The second type of the teacher's written feedback is indirect feedback. In this type, there are two types of feedback coded indirect feedback and uncoded indirect feedback. As for the first type "coded indirect feedback", the teacher underlines the errors or mistakes for the students and then the teacher writes the symbol above the targeted error or mistake and then the teacher gives the composition to the student to think what the error is as this symbol helps the student to think. In the second type, the uncoded indirect feedback, the teacher underlines or circles the error or the mistake and the teacher doesn't write the correct answer or any symbols and the student thinks what the error is and corrects. Teacher is one of the sources of feedback. In providing feedback, writing teachers have at least four roles: as a reader or respondent, as a writing teacher or guide, as a grammarian, and as an evaluator. As Keh (1990) and Hedgcock and Leftkowitz (1996) suggest at least four roles that writing teachers play while providing written feedback to students: a reader or respondent, a writing teacher or guide, a grammarian, and an evaluator or judge. For the first roles, is about the teacher as a reader or as a respondent. In this role, the teachers respond to the content and they may show agreement about an idea or content of the text. Teachers may provide positive feedback such as "You made a good point" or "I agree with you" without giving any suggestion or correction. The second is the teacher as a writing teacher or as a guide. That is, teachers may show their concern about certain points or confusing or illogical ideas in students' text. In this case, teachers still maintain their role as a reader by only asking for clarification or expressing concerns and questions about certain points in the text without giving any correction. They may, however, refer students to strategies for revision such as choices of problem solving or providing a possible example. The third is the teacher as a grammarian. The teacher writes comments or corrective feedback with reference to grammatical mistakes and relevant grammatical rules. Teachers may provide a reason as to why a particular grammatical form is not correct or not suitable for a certain context such as choice of tense, use of article, or preposition. In this case, the teacher may also give elaborate explanation of grammatical rules to help students improve their text. As a grammarian, teacher can provide different function and strategies of feedback. One of the functions of feedback is to provide error correction or corrective feedback. Corrective feedback generally aims at addressing grammatical errors on students' writing. In addressing grammatical errors on students' writing, teachers can employ different strategies of providing feedback such as direct feedback strategy. Direct feedback, which is a strategy to help the students correct their errors by providing the correct form of the target language. Teacher feedback can also be provided with explicit corrective comments, that is by not only indicating an error but also providing the correct form with explicit grammatical explanation or linguistic rules of the target language. The last in fourth roles, is the teacher as an evaluator or judge. It is very common that many writing teachers may act only as an evaluator whose main role is to evaluate the quality of students' writing as an end product of a writing process (Arndt, 1992) and grade students' writing based on their evaluation. Discrepancies in findings, or in interpreting these findings, have sparked a debate in the last 15 years on whether corrective feedback is effective or ineffective. The debate was initiated by Truscott (1996) who unalterably holds that feedback, in the form of grammatical error correction, is neither effective nor useful, and even harmful for student learning. Therefore, he suggests that corrective feedback should be abandoned. In contrary, Chandler (2003) and Ferris (1999) argue that corrective feedback is effective and helpful in reducing the errors on students' essays. More recent studies also lend support, providing evidence in favor of corrective feedback Bitchener (2008); Bitchener et al. (2005);Ellis et al. (2008). Based on the findings of their studies, they maintain that teacher corrective feedback is effective and helpful for students in improving grammatical accuracy in writing their essays. From the above informations, it can be concluded that direct feedback is effective to be used in teaching writing. Teaching writing using direct feedback is considered as an important since it gave the teacher chances to increase the students ability in writing by using learned-centered style. Since previous statements have considered that learned-centered style in form of peer or group work is preferred than compositions because it offers interaction and sharing ideas between students. However, before implementing the strategy the teacher should make the process steps before starting applying direct feedback as strategy in teaching writing. The implementation of Direct Feedback strategy in teaching writing recount text should include writing process; they are planning, drafting, editing, and final version Harmer (2007: 325-327). Based on those concept, the implementation of Direct Feedback strategy in teaching writing recount text in the class have some activities to do. They are: The teacher explains the nature of recount text, it start from the purpose, the function, the generic structure, and the language features to the students by some modification by using brandstorming or etc. The teacher also gives example of recount text to the students in order to make the students understand with the teacher's explanation and example of how to make mind mapping. The teacher gives the students some topics to write recount text. The teacher asks the students to make such like mind mapping as the planning stage. The students make mind mapping to write down their ideas they want to write it individually. After the students make mind mapping on their recount text, the teacher asks them to exchange their work in pairs. They can give comments, questions, suggestions, and corrections about the content, organization, vocabulary, language use, and mechanic on their partner mind mapping to compose into recount text draft. Then each student can write their recount text draft based on their friend questions, suggestions, comments, and corrections. The next activity is sharing. In this case, the teacher calls some students randomly one by oneto come forward to show their recount text by writing their text into white board. Therefore, the other students get patient too and also learn which one is not appropriate word, the mechanics, or the content by giving comments orsuggestions. And the most necessary, the teacher givesDirect Feedback to their recount text. Teacher gives direct feedback by giving explicit corrective comments, symbols, or underlining. Ellis et al. (2006) suggest that explicit corrective comments can take two forms: (a) explicit correction in which teacher response clearly indicates what is incorrect and provides the correct form, or (b) metalinguistic feedback which explains grammatical or linguistic rules. Lyster and Ranta (1997) define metalinguistic feedback as "comments, information, or questions related to the well-formedness of the learner's utterance without explicitly providing the correct form" (p. 47). Finally, the students submit their recount text result as the final version to the teacher on the next meeting. METHODS Based on the research problems and the objective of the study, the researcher used descriptive qualitative method. Descriptive qualitative studies simply describe phenomena. Descriptive method describes and interprets what exists.The purpose of this study is to describe to what extent the teacher applies direct feedback to correct student's grammatical errors in writing, to describe to what extent the teacher applies direct feedback to correct student's vocabularies in writing, and to describe to what extent the teacher applies direct feedback to correct student's mechanics in writing. According to Cohen, et al (2007:461), the aims of descriptive qualitative are to describe, to summarize, to prove, to examine the application and to operate the same problems in different contexts. The purpose of this study is to describe the teaching learning process in the form of words not in the form of numbers, because this study is descriptive qualitative. Moreover, Bogdan and Biklen (1992:28) state that the data collected should be in the form of words or pictures rather than numbers. The data in this study described in the form of words, sentences, or paragraphs to describe the implementation, the students' responses, and the students recount writing text result using Direct Feedback strategy in teaching writing recount text.Descriptive qualitative method means that the researcher only goes to the field, finds some data, states research question, collect some data, analyze the data and finally reports it. The data is the problem which is found in the field. The problem means that the condition found in the field is not like the condition expected. The subject of the study is an English teacher who teach in a high school of Surabaya. The researcher chose the subject because one of the teachers had implemented Direct Feedback method in the teaching writing in her class.Cohen, et al (2007:461) states that descriptive qualitative focuses on smaller numbers of people than quantitative research.Therefore, the researcher only chooses an English teacher who teaches English in X-IPA 10 class. The setting of the study was the place where the researcher conducted the study. The researcher was conducting the study at SMAN 15 Surabaya which is located in Jl. Menanggal selatan no. 103 Surabaya, the class of X-IPA-10 year 2013 and 2014. These class consist of 36 students, 16males and 20females. This research conducted in the classroom where the teacher hadusedDirect Feedback strategy in teaching writing recount text. Furthermore, the classroom is provide by facilities which support the learning activivities, such as White board, LCD, AC, Computer, sound, television and a laptop. The students have arranged the chairs and tables well in order to make them study easily. Data is very important for this study because from by using data the researcher knew the result of her study through this data, and the data were answer the research questions. In this study the researcher do not use questionnaire, it is to avoid dishonesty and to anticipate that the subjects would not complete the questions. The data of the study taken from the teaching learning process that done by the teacher who using direct feedback as strategy in teaching writing in the classroom. To get the data, the researcher wrote field notes to observe the teacher's activities when giving direct feedback in the teaching and learning process. The data represented in the post activity of the teacher when giving the students direct feedback while learning in the classroom. There were three kinds of qualitative data to answer the research questions of this study. The first data were the description of teachers' expressions and comments while giving correction about grammatical errors and direct feedback to the students. (1) (1) Teacher : Teacher : Okay, I will check the Savira's text. By the way, for the grammatical errors she did some mistakes. For example: in the first paragraph line 1 "I had a terrible and tiring day last weekend", here (a) it should be omitted. In paragraph one Line 2 "In the morning, I was waking up at 5 a.m. and prayedsubuh", if in the beginning you use waking as a verb so second verb prayed should be using (–ing) to. So it should be praying. Next, in line 5 "we must joined" it should be write "join", because must be followed by Verb1. Last, in line 11 you wrote "my other key" it should be used "the". Next, for Afanin's text. Okay you did same with Safira's text in grammatical errors. For example: you wrote "after that, me and my mother cooked some food for lunch", it should be used we. Then for the sentence "I went to bookstore to boughtsome book", it should be buy because you have use went as your verb. Last for "I do my homework" it should be written did. These data were used to answer the first research question "to what extent does the teacher apply direct feedback to correct student's grammatical errors in writing?". The second data were the description of teachers' expressions and comments while giving correction about vocabularies and direct feedback to the students. (2) (2) Teacher : Teacher : And for vocabulary, it just for the first paragraph line 3 "I accompanied my mother (.)to shop" between my mother and to it should be add "go". For the last paragraph, "InSunday morning" remembers it should be on just like Ataya did before. But, so far I think your word choices were good. And talk about "like yesterday" I think it should be wrote the day before. This is correction for your vocabulary. It is also in sentence "I accompanied my mother to (.) the market" here it should be add go to, and also like we went (.) to the mall" it should be added go. These data were used to answer the second research question "to what extent does the teacher apply direct feedback to correct student's vocabularies in writing?". The third data were the description of teachers' expressions and comments while giving correction about mechanics and direct feedback to the students. (3) (3) Teacher : Teacher : So the last correction is about mechanics. It showed in line 16 "I was watching television" it should be added (a) between watching and television. "I was watching a television". Over all your writing are good Safira. So keeps on this track but you can explore more. Okay, that's very good. Okay then, pay attention to the mention things like "some vegetables, like carrot , tomato, spinach , onion , garlic , ginger , curcuma, and many more and also bought some fish, shrimp, and chicken."Here you have decided space from kind of vegetables itself and others thing. You should write some vegetables, they are likes carrot, tomato, spinach, onion, garlic, ginger, curcuma, etc. We also bought more, such as fish, shrimp, and chicken. And for your mechanics, there are lot mistakes about your punctuation. Such like in the first paragraph "last weekend ( , ) I had a lot of activities". You used comma but you add space after weekend, it should be not space after weekend. Double space is not necessary guys. So the good one is like last weekend, I had a…. Okay, for your right spelling and capitalization are good, but please pay attention about your punctuation and your paragraphing.yah? Is it clear for you guys? These data were used to answer the third research question "to what extent does the teacher apply direct feedback to correct student's mechanics in writing?". The source of data for this study was the teacher who use direct feedback strategy to correct the students mistakes in the teaching and learning process. Data collection technique means how the researcher collects data. In this study the researcher collected the data by conducting observation field notes as a qualitative. Bogdan and Biklen in Moleong (2005: 209) stated field note is written note about what was heard, seen, thought and had been around in order to collect as well as reflect the data in qualitative research. Here, the researcher done non-participant observation. It means that she does not participate directly and influence in the teaching and learning process. The writer wrote all of information about everything that happening during the teaching and learning process in the form of long note. Here is the observation that was done by the teacher: Observation, in this research the researcher used observation field notes. She used this observation because she wanted to find out the application of the teaching and learning process in the classroom of their recount writing. The researcher did this observation by writing and record all of the activities of the teacher and the students while direct feedback is implemented. In this research, all the data obtained through observation field notes were analyzed inductively in order to answer research questions stated in chapter one. After collecting the data then the researcher did the next step, that was analyzed the data. This is the qualitative study thus the data analyzed inductively, in words rather than in numbers. The steps of data analysis have done during the data collection technique: 1) Organized the data during the observation, and then decided what have to be reported. 2) After analyzing the data, the researcher described the data by classifying them into parts based on the problems of the study. 3) The researcher tried to make conclusion. They showed whether the use of direct feedback strategy was suitable or not with the theory. In addition, by analyzing the data obtained, the researcher was written and recorded the teacher activity when direct feedback strategy is applied in the classroom. It included the teacher correction about grammatical errors, vocabularies and mechanics. RESULT AND DISCUSSIONS The result and discussions is the answer of the problems based in introductions. The data were taken through the observation and only focused on the teacher activities during the implementation of Direct Feedback strategy in the teaching and learning process. The Implementation of Direct Feedback Strategy The data were obtained through the observation that was focused in the teachers' activities during the implementation of direct feedback strategy in the teaching and learning process. The implementation of the research was done only in one meeting. The implementation of Direct Feedback strategy method was divided into four stages, they are planning, drafting, editing, and final version. Then in providing feedback, the teacher at least has four roles such as a reader or respondent, as a writing teacher or guide, as a grammarian, and as an evaluator. The observation was conducted on September 30th, 2013. The subject of the study is an English teacher who teaches in a high school of Surabaya. The researcher chose the subject because one of the teacher's had implemented Direct Feedback method in the teaching writing in her class. Therefore, the researcher only chooses an English teacher who teaches English in X-IPA 10 class. Actually there were 36 students in this class, but three students were absent without any reason or information. Therefore, there were 33 students who consist of 16 male's students and 20 female's students in class X-IPA 10. The teacher started the class with opening session, for instance, greeting the students, checking the attendance list, and asking the students to prepare the lesson. The teacher did not introduced the researcher in front of the students, because of the teacher did not need the students to feeling nervous or uncomfortable if she explained about the researcher who want to record the activities in the beginning until the end of the lesson. The Applying of Direct Feedback Strategy to Correct Student's Grammatical Errors in Writing The result from the observation show that the teacher had been explained the student mistakes' about grammar. It showed when the teacher gives feedback with explicit corrective comments; she was not only indicating an error but also providing the correct form with explicit grammatical explanation or linguistic rules of the target language. As Ellis et al. (2006) suggest that explicit corrective comments can take two forms: (a) explicit correction in which teacher response clearly indicates what is incorrect and provides the correct form, or (b) metalinguistic feedback which explains grammatical or linguistic rules. So, here the teacher has applied direct feedback as strategy in writing to correct the student's grammatical errors. In the previous studies that providing explicit corrective comments through explanation of grammatical rules or metalinguistic information is advantageous for students in the long run, that it raises students' grammatical awareness, and engages students in problem-solving activities to discover the correct forms see Bitchener et al (2005), Ellis et al. (2006), Ferris &Hedgcock (2005), Nagata (1997), Varnosfadrani&Basturkmen (2009). The findings of the current study, in line with other previous studies, clearly indicate that teacher corrective feedback is useful and effective in helping ESL/EFL students in reducing their grammatical errors not only in subsequent revisions but also in the new essay. Furthermore, providing teacher corrective feedback in the form of indirect feedback followed by direct feedback accompanied with explicit corrective comments help students correct their grammatical errors more effectively than other feedback strategies, especially compared to direct feedback strategy. By doing so, the students got the essay way to edited or revised their works because they got some corrections and suggestions from their friends in pairs and from the teacher when the teacher gave them direct feedback. Jacobs et al (1997:20) says that the students can share to the other groups in front of the class and the students can edit their recount text writing depend on their friends comments, suggestions, corrections about the content, organization, vocabulary, language use, and mechanic in writing recount text. The Applying of Direct Feedback Strategy to Correct Student's Vocabularies in Writing Based on the result which are gained from the analyzed of data,the teacher had took examples from Safira and Afanin Text's. It showed that the teacher had corrected the students' mistakes' about vocabularies. In vocabulary component, those were two students who considered as write less mistakes in their writing text. As (Ellis, 2008; Ferris, 2006), stated that direct feedback may be done in various ways such as by striking out an incorrect or unnecessary word, phrase, or morpheme; inserting a missing or expected word, phrase, or morpheme; and by providing the correct linguistic form above or near the erroneous form, usually above it or in the margin. It means that, the teacher had correct the students' mistakes by doing some ways to correct their vocabularies, such as by striking out an incorrect or unnecessary word, phrase, or morpheme; and inserting a missing or expected word, phrase, or morpheme. It is been shown when the teacher corrects Safira's text. She corrected her mistakes by inserting a missing word. And from Afanin's text, she gave by striking out an incorrect or unnecessary word like yesterday to be the day before. From the above correction, it is clear that the teacher applied direct feedback strategy to correct the students' vocabularies by using that ways. So that is the essays way to encourage the students to get the motivation because the teacher not only giving them such corrective correction but they also know what else their mistakes by using self-correction in the next time. The Applying of Direct Feedback Strategy to Correct Student's Mechanics in Writing In these criteria, the students had few errors of spelling, capitalization, and paragraphing. It means that the students were occasional errors of spelling, punctuation, capitalization, paragraphing but the meaning was not obscured. From the data analyzed indicate that the teacher correct the students' mistakes in term of the mechanics. After the teacher giving those students text's direct feedback correction, she always asked to the students any question or also suggestion. Based from those results which are gained from analysis of the data, the researcher concluded that the teacher did her implementation of direct feedback strategy method that was divided into four stages, they are planning, drafting, editing, and final version. Also in providing feedback, the teacher at least did her four roles such as a reader or respondent, as a writing teacher or guide, as a grammarian, and as anevaluator. From those, it can be concluded that the teacher had applied Direct Feedback to correct the student's essays that includes three elements; they are grammatical errors, vocabularies, and mechanics. Ideally, the teacher feedback should address to all aspects of student texts such as content, ideas, organization, rhetorical structure, grammar, and mechanics. Because it will consume much time, so the teacher only focused to correct on the students grammatical errors, vocabularies and mechanics. It was supported by Ferris (2003b) notes that teachers' priorities for student writing as well as feedback provision have changed over time from focusing mostly on sentence-level correction as reported in the 1980s Cumming (1985), Kassen (1988), Sommers (1982), Zamel (1985) to more aspects of student writing including ideas, organization, grammar, and mechanics in the 1990s Ferris (1995-1997), Ferris, Pezone, Tade, &Tinti (1997) Kepner (1991), Hedgcock&Lefkowitz (1994). However, providing comprehensive or unfocused feedback on all errors on students' writing can be time-consuming and exhaustive for both teachers and students because it corrects all of the errors in students' work and can be considered extensive Ellis, Sheen, Murakami, & Takashima (2008). By doing these strategy, the teacher had find out that most of the students were did mistakes in the grammatical errors. But, for the vocabularies and mechanics, the students did fewer mistakes in their essays. CONCLUSSION AND SUGGESTION Conclusion In this study, there are two conclusions got from the result of the study that are obtained from the observation, they are: (1) Direct feedback strategy can be used as teaching technique in teaching writing recount text to the tenth grade students of SMAN in Surabaya. The implementation of direct feedback as strategy in teaching writing of recount text divided into four stages, those are: Planning stage, in planning stage the teacher had given brainstorming and arranged the students to plan their work by exploring the ideas and information regarding to the topic. The teacher also had encouraging the students to make an outline that included thesis statement and supporting ideas which were developed into an essay. As Boas (2011) states that planning stage is used for brainstorming ideas which are related to their lives and what they want to write. Drafting stage, in drafting stage the teacher had asked the students to write their ideas into the essay in form of draft. This stage where the students developed the outline into a whole essay. Editing stage, in editing stage before the teacher gave direct feedback; she had corrected the student's essay and let the students to change their works in pairs. Because in this term, the students had a chance to discuss and get comment or suggestion from their partner Jacobs et.al (1997:14). After that, the teacher applied direct feedback strategy by giving some correction from the student's essay one by one in front of the class. Final version stage, in final version the teacher had given the students direct feedback and the students had shared their draft in front of the class. It included feedback from the teacher and from the students; comments or suggestions. Then the teacher let the students had to edit and submit the final version of their recount text on next meeting. (2) The use of Direct Feedback strategy could help the tenth grade students of SMAN in Surabaya in learning writing recount text. It showed from the editing stage, when the teacher applied Direct Feedback to correct the student's essays in front of the class that includes three elements; they were grammatical errors, vocabularies, and mechanics, she found out that most of the students did the same mistakes. It came from the grammatical errors. For the vocabularies and mechanics, the students did fewer mistakes in their essays. The students also were getting enthusiastic when the teacher asked them to write a recount text based on the theme and their own experience, because the students could be more focus in writing recount text than usual (Kagan, 2004). As a result, direct feedback strategy was appropriate for the students in teaching and learning writing. Because the students usually got errors in their works and they were not easy to do self-correction such as sentence structure or word choice. From those, by using direct feedback the teacher could help the student's difficulties such as using appropriate, accurate and complete responses, correct spelling and punctuation, ensuring minimum word limit, grammatical accuracy, range of sentence structure, and range of vocabulary in writing activity. And by using direct feedback the teacher could decreasing the students' mistakes in writing activity. As noted by Cardelle and Corno (1981), the more feedback students receive, the better they understand what they need to do to correct their mistakes. It also prove by Kulhavy (1977) the understanding of why they make mistakes and how to correct such mistakes helps students correct their mistakes and increase their achievement. It means that the student who receives feedback would have information about which parts of their texts need to be corrected and improved. Carless (2006) confirms that students who receive feedback during the writing process have a clearer sense of how well they are performing and what they need to do to improve. As feedback is meant for helping students narrow or close the gap between their actual ability and the desired performance Brookhart (2003). Teachers are responsible for helping students develop their ability to reach their learning goals through teachers' feedback. Suggestion Based on the data interpretation and the previous conclusion, the researcher has some suggestions to the teachers and the other researcher. The researcher constructs her suggestions as follows: (1) The teacher has to minimize the time consuming when she check the attendance the students. It means that the teacher should not call the student's name one by one. (2) In the process of teaching, the teacher should know and understand the students' characteristics. It means that the teacher does not give the students too much explaining or reminding them. (3) The researcher would like to invite next researchers who conduct the similar study to make improvement on this study, such as using the same field but different subjects. It means they can use the other subjects. (4) For the teacher and other researcher, the writer suggest to gives feedback for correct the content and organization. REFERENCES Arndt, V. (1992). Response to writing: Using feedback to inform the writing process. In M. N. Brock and L. Walters (Eds.), Teaching composition around the Pacific Rim: Politics andpedagogy (90-116). Avon, UK: Multingual Matters. Altena, l& Pica, T. (2010). The Relevance of Second Language Acquisition to Written Feedback on Advanced Second Language Writing. Unpublished PhD, University of Pennsylvania.3414220. Bitchener, J. (2008). 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4. La perspectiva de los burócratas: el pensamiento de Octavio Morató sobre la autonomía del BROU y el estatuto de los funcionarios bancarios Octavio Morató fue Gerente del BROU desde 1921 sucediendo a Jorge West. Dejó su puesto de Gerente en 1937, pasando a desempeñarse como Asesor Técnico del Banco hasta su jubilación definitiva en 1940. Fue funcionario del Banco desde su fundación en 1896. Inicia su carrera como Jefe de la sección Responsabilidades, pasa por Teneduría de Libros, Sub-Contador, Contador General, Gerente, Sub-Gerente A, hasta llegar a la Gerencia de la institución en 1921. Morató no sólo fue, además, uno de los economistas más influyentes de su época, referente permanente en cuestiones bancarias y financieras y activo participante en múltiples actividades académicas, políticas y técnicas a nivel nacional e internacional (1). La síntesis del pensamiento de Morató proviene de dos fuentes: la compilación de su actuación en el BROU titulada "Al servicio del Banco de la República y la economía uruguaya" (MORATÓ, 1976) y la conferencia dictada en 1924 en la Caja Nacional de Ahorros y Descuentos. Esta última fue publicada en forma de libro a posteriori, "Los funcionarios de las industrias del Estado" (MORATÓ, 1943). Este material es necesariamente incompleto. Como se consigna en "Al servicio.", Morató conservaba en su archivo personal copia de toda su actuación en el BROU, llenando la misma unos 50 biblioratos formato oficio. De ese archivo se incluyeron en el mencionado libro 52 informes referentes a múltiples cuestiones bancarias, económicas, proyectos de cambio y cuestiones de gobierno de la institución. Por tanto, queda dentro de nuestra exploración aquella zona de la actuación de Morató que el recopilador de "Al servicio ." encontró razonable y pertinente publicar. Por suerte, dicho recopilador (2) fue seguramente alguien que conoció de cerca los temas de mayor importancia para Morató y de los 52 informes publicados, hay 9 que están dedicados precisamente a temas relativos a la defensa de la autonomía administrativa de la institución (3).Esta síntesis tiene dos objetivos:Mostrar el sentido que para Morató comportaba el concepto de autonomía, como una forma peculiar de administración alejada de lo que él llama el"régimen desquiciador de la administración pública" (MORATÓ, 1976: 370).Mostrar los argumentos que empleó Morató para defender las prerrogativas del BROU para administrarse a sí mismo (dentro de lo que establecía la constitución y la tradición administrativa del instituto).4.1. El concepto de autonomía y su sentido en la vida política nacional según Octavio Morató. El punto basal de la defensa que hace Morató de la autonomía administrativa del BROU es su visión histórica de la misma. Es decir, su idea de que la autonomía es un producto peculiar de la historia del país. Como ha sido señalado (SOLARI, FRANCO, 1983), el origen histórico de la descentralización por servicios es algo que progresivamente fue perdiendo peso en los debates sobre las empresas públicas. De ahí la importancia de los argumentos de Morató: su argumentación histórica es una prueba de que en las empresas públicas se estaba creando un estamento muy particular de burócratas. Hay tres grandes ejes en la visión de Morató sobre los entes industriales y su rol en la vida política y económica del país:Hay una "razón histórica y una razón científica" para la autonomía administrativa.La organización autonómica (o ente autónomo) no puede ser tratada como el resto de la administración pública.Un ente autónomo busca la eficiencia de una empresa privada, pero no es una empresa privada.4.1.1. Hay una "razón histórica y una razón científica" para la autonomía administrativaComenzaremos por la conferencia dictada en 1924 en la Caja Nacional de Ahorros y Descuentos sobre el estatuto de los "funcionarios industriales" del Estado. En la misma, Morató defiende la tesis de que los funcionarios de la banca estatal son funcionarios "especiales". El objetivo es refutar la tesis rival según la cual a los mismos debían ser clasificados como funcionarios públicos. En el lenguaje de Morató, las autonomías (que constituyen la forma de organizar la intervención del Estado en la economía) tienen una "razón histórica y una razón científica". Para Morató, la historia impuso nuevas funciones al Estado y en la asunción de las mismas fue necesario delegar ciertos aspectos en corporaciones especializadas con variables grados de libertad para decidir. En un principio hubo autonomía técnica, pero la misma no implicaba autonomía administrativa. En la Instrucción Pública, Facultades de Estudios Superiores, Caridad Pública, etc.; el Poder Ejecutivo era quien nombraba los empleados, fijaba los sueldos, etc. Con la evolución de estos institutos, algunos de ellos comienzan a adquirir grados más elevados de autonomía administrativa en la medida en que por razón de su función perciben algún tipo de renta independiente de los recursos del Estado. Sucesivamente se llega a la constitución de los entes con mayor grado de autonomía, siendo – en la visión de Morató- los bancos República e Hipotecario los únicos con autonomía"completa"."Todas las escalas de autonomía que he descrito, no han resultado de la concepción de un plan general, sino de la gravitación de hechos, en algunos casos, de la ratificación de situaciones especiales creadas por la participación del Estado en empresas de servicio general en otros y del instinto, más que de la visión clara de las conveniencias públicas, en las primeras autonomías creadas; luego, de una concepción superior perfectamente disciplinada, que presidió las confirmaciones que se hicieron, reafirmando la política económica, dentro del terreno práctico de las autonomías, al reorganizar ciertos institutos" (MORATÓ, 1943: 26).Destaca el éxito del modelo organizacional del BROU y cómo dicho éxito"constituyó el más grande y poderoso estímulo para que el Estado se propusiera, con seguridad de éxito, entrar de lleno a detentar la explotación de industrias que estaban en manos de particulares, ya creando privilegios, ya adquiriendo instituciones privilegiadas, u organizándolas sobre la base de monopolios o constituyéndolas en competencia con la industria privada" (MORATÓ, 1943: 14-15).La base de la razón científica estará en la división del trabajo y la especialización de funciones. "Todas estas corporaciones [los Consejos Directivos de los servicios descentralizados] se constituyeron con el fin de entregar una gran parte de la gestión o de las funciones del Estado, a elementos especializados o que se especializaran en ellas, aplicando así la conocida y provechosa fórmula de la división del trabajo. Los consejos o Comisiones tenían, y tienen todavía, autonomía en su función técnica, es decir: en la función primordial, que ha sido objeto o es de su constitución. Naturalmente, la autonomía técnica debía girar dentro de las líneas generales que sus leyes orgánicas habían delineado, pero dentro de ellas, autonomía al fin" (MORATÓ, 1943: 23).Para Morató, división y especialización de funciones encarnan la búsqueda de la"eficiencia" en la administración pública:"(…) del estudio del conjunto de todas esas leyes especiales [las Cartas Orgánicas]y de su comparación se descubre que los grados de autonomía han sido inspirados, en todo tiempo, por estas dos ideas directrices: división del trabajo y la especialización de funciones, como medio de obtener la 'eficiencia' en ciertos ramos de la administración pública; la autonomía es el modo de realizar esos propósitos" (MORATÓ, 1943: 26).Como consecuencia de esta manera de pensar, Morató reclama que la autonomía se considere en toda la extensión del vocablo una vez aprobado el artículo 100 de la Constitución (4): "autonomía de gestión; autonomía de administración, por lo menos dentro de las líneas generales que las leyes especiales que rigen cada instituto y que no han sido derogadas, les ha acordado" (MORATÓ, 1943: 21).4.1.2. La organización autonómica (o ente autónomo) no puede ser tratada como el resto de la administración públicaMorató identifica a la administración pública con el predominio del patronazgo político en el ingreso y en el desarrollo de la carrera administrativa. Esto involucra una forma de organización no científica, irracional, "desquiciada"fruto del manejo "político" de su estructura. Frente a este concepto contrapone el de organización autonómica como aquella en la que es posible poner en práctica la "disciplina científica de la administración". Esto último es producto del hecho de no estar vinculada orgánicamente "al virus disolutivo de la política" (MORATÓ, 1976: 370) y tener la posibilidad de experimentar libremente con diferentes métodos de organización tal como sucede en la empresa privada. Un claro indicador de esta diferenciación está en la contraposición del régimen del BROU (o de los entes autónomos en general) como excepcional frente al de la administración pública como "régimen vulgar". Otro indicador es la constante asimilación que hace Morató del régimen autonómico con el de la empresa privada. Hay dos amenazas que Morató intenta conjurar. Por un lado, el problema del status de los funcionarios de los entes autónomos. Si los funcionarios del BROU son considerados como funcionarios públicos dos problemas enfrentan los administradores del instituto. Primero, el problema de la inflexibilidad del régimen de funcionarios públicos (se pueden contratar libremente pero no despedir libremente). Segundo, el problema de la autoridad de los administradores frente a los funcionarios. Si el ingreso y la carrera están sujetos a la intermediación política, el instituto pierde autoridad frente a sus funcionarios. La otra amenaza que percibe Morató es la posibilidad de que se multipliquen los controles del gobierno sobre las decisiones de los directorios autónomos. Más posibilidad de control central implica, para Morató, enlentecer la toma de decisiones del instituto.En lo que respecta a los funcionarios de los entes industriales, defiende la"condición excepcional" de los funcionarios del Banco (lo cual implica que no pueden ser considerados funcionarios públicos). Justifica esta excepcionalidad en la idea de organización "científica", asimilable en su régimen de ingreso y carrera al de la empresa privada:"Los funcionarios de las industrias del Estado están regidos por reglamentos especiales, dictados por el Directorio de la institución a la cual sirven. Los Directorios resuelven inapelablemente, sobre la situación de los empleados sometidos a su autoridad. Los empleados públicos son agentes del Estado; como tales tienen su representación y autoridad dentro del puesto para el cual han sido nombrados. Los empleados de las industrias del Estado tienen carácter privado y, como las instituciones de que forman parte, están sometidos a las disposiciones del derecho común, como cualquier particular. Los funcionarios de los Bancos de Estado, se encuentran en una posición -de hecho y de derecho- más aproximada a la de los Bancos privados, que a la de los empleados civiles del Estado"(MORATÓ, 1943: 31).En lo que respecta a los controles centrales, Morató critica –durante los años de 1930- algunos institutos creados con el fin de aumentar dichos controles. Tal es el caso del Tribunal de Cuentas. Este organismo fue creado en 1934 con el fin de realizar la vigilancia y superintendencia en todo lo relativo a presupuestos y gestión de la Hacienda Pública (5). En dos ocasiones, Morató escribió acerca de las disposiciones que regían al Tribunal y cómo las mismas afectaban el normal desempeño de las funciones del Banco (octubre de 1934 y agosto de 1936). En noviembre de 1936 Morató redacta un Memorando en el cual reúne sus opiniones sobre el Tribunal y su actuación con relación al BROU. En los primeros dos años de funcionamiento del Tribunal habían surgido frecuentes discrepancias con el BROU en cuanto a la apreciación de problemas de orden técnico-contable y administrativos y sobre las maneras de resolverlos (MORATÓ, 1976: 524-525).4.1.3. Un ente autónomo busca la eficiencia de una empresa privada, pero no es una empresa privadaEn este punto, aparece el otro elemento central de la concepción de ente autónomo. Si bien hay una constante asimilación de la organización y administración a los preceptos seguidos en la empresa privada, un ente autónomo no es una empresa privada. Se orienta a la consecución del lucro, pero no exclusivamente. Y esto porque el ente autónomo es el lugar, por excelencia para Morató, del interés público, entendido como el interés nacional más allá de "la divisa". Cuando Morató trata la defensa de la autonomía presupuestaria del BROU hace especial énfasis en este aspecto:"El Banco de la República no es una institución únicamente comercial, es una institución de carácter público y de utilidad pública. Como institución comercial, consulta los resultados financieros de sus negocios, hasta donde le permite asegurar la permanente solvencia de la institución; como entidad de carácter público, es un formidable punto de apoyo de las finanzas nacionales, del crédito público, del servicio de la circulación monetaria y de la estabilidad de la moneda y del cambio internacional; y, en fin, en su función de servicio público, fomenta el ahorro nacional, organiza toda clase de facilidades que pone a disposición del Estado y de la población en las mejores condiciones de comodidad; atiende los intereses superiores de la producción, del comercio y de la industria, con la multiplicación y diversificación de los servicios administrativos, técnicos e informativos, con el propósito principal de servir esos intereses .[Por tanto] no puede decidirse sobre el peso de los gastos administrativos del Banco de la República, considerados desde el punto de vista comercial, exclusivamente". (MORATÓ, 1976: 121)Y, en tanto el BROU (como ente autónomo) es el locus del "interés público", Morató siempre tiende a identificar el interés del BROU con el "interés nacional".No sólo el Banco debe estar protegido –vía descentralización autonómica- del "virus disolutivo de la política", sino también de las"conveniencias financieras del Estado". Un texto que resume estos 3 aspectos clave de la concepción autonomista de Morató es "El pacto de los partidos tradicionales y sus consecuencias en el Banco de la República" (MORATÓ, 1976). En el mismo hay una dura crítica del autor sobre el "pacto del chinchulín" celebrado entre los representantes batllistas y blancos en el CNA (6. En dicho documento, Morató advierte que las consecuencias del pacto serán el comienzo del fin de la "esencia básica de la formación de los entes autónomos", y en particular el fin de un estilo de dirección a nivel del BROU:"La adhesión del Directorio a la fórmula del Consejo Nacional de Administración, significa:el renunciamiento a la autonomía administrativa, dejándola en manos del Consejo Nacional;la sumisión de los intereses del Banco y los del país, comprometidos también, a las conveniencias financieras del Estado, identificados ambos para hacer frente a las vicisitudes que el tiempo pueda depararle a éste;la destrucción de la organización administrativa, de fundamental importancia para instituciones como el Banco de la República, y su sustitución por el régimen vulgar de la administración pública, donde predominan, no las condiciones de preparación y capacidad, sino las ventajas de interés político. El ingreso a la institución y el ascenso, no serán ya concedidos al más apto; el mejor adaptado triunfará" (MORATÓ, 1976: 369-370).5. ConclusionesPara cerrar la reflexión planteada en la ponencia, quisiéramos destacar tres elementos referidos al pensamiento del actor burocrático en los años veinte y treinta del siglo pasado.En primer lugar, la fuerte compenetración entre el personal jerárquico de carrera de la institución y los Directorios del BROU en la defensa de los "fueros autonómicos" del instituto.En segundo lugar, la relevancia del actor burocrático al momento de asegurar la continuidad de los objetivos para los cuales fueron creados los entes autónomos. Un aspecto no menor cuando se piensa en continuidades a nivel institucional. Para Octavio Morató el problema que está detrás de los cuestionamientos a las libertades administrativas de los entes frente a la administración central, es el desconocimiento de las razones históricas por las cuales los entes fueron dotados de dichas libertades. Consciente de que el formato autonómico es una rareza tanto desde el punto de vista constitucional como de los valores de la sociedad uruguaya, justifica la autonomía por razones "científicas". Por eso, el lenguaje abstracto de la"correlación entre función, gestión y agente" debe interpretarse con cuidado. No se trata de retórica positivista. Es un recurso argumental esgrimido en un momento en el cual la discusión sobre la administración de los entes se producía en forma desconectada con el marco histórico en el cual surgieron los mismos. Por eso Morató describe primero el marco histórico para luego justificarlo en términos"científicos".Por último, la autopercepción del actor burocrático acerca de su rol en la administración. Morató veía al conjunto de los Entes Autónomos Industriales y Comerciales como un espacio privilegiado para la realización del interés público. La clave de esta posibilidad estaba en la autonomía administrativa ya que permitiría una administración independiente del interés partidario. En la visión de Morató un Directorio autónomo es un Directorio que decide en función de los intereses del BROU, a los cuales equipara con los intereses del país. Un Directorio"político", "con divisa", nombrado en base a razones políticas o acuerdos electorales tendría como consecuencia transformar al BROU en una "repartición del Estado, a la manera de una oficina pública, bajo un director que no tiene facultades, atribuciones, ni independencia ni otro criterio que aquel que le permite el pequeñísimo margen de los reglamentos administrativos dictados por el CNA" (MORATÓ, 1976: 371).(1) Carlos Quijano al revisar la actuación del Banco República en la política monetaria de los años veinte comenta: "En ese período de nuestra historia bancaria hay dos o tres presidentes del Banco que actúan con una gran autoridad moral, pero hay un hombre que actúa con gran autoridad técnica, no obstante la modestia de su vida, que es don Octavio Morató, a quien no se le ha hecho la justicia que merece". (QUIJANO, 1995: 266)(2) En el libro referido no se aclara quien fue el recopilador, pero con toda seguridad fue el hijo de Morató, el Dr. Octavio Morató Rodríguez. Fue éste quien desde 1971 se ocupó de realizar gestiones ante el Senado para la publicación de la obra (MORATÓ 1976: 5 – 8). Es razonable pensar que el hijo de Morató conocía de cerca las preocupaciones de su padre dado que nació en 1901, contando con 42 años a la muerte de su padre en 1943.(3) Ver Morató (1976), asuntos nº: 5, 8, 9, 24, 25, 30, 32, 46 y 48.(4) Esta misma postura defendió el directorio del BROU a lo largo de los años de 1920. También coincidieron hombres de los partidos políticos como Martín C. Martínez que veían en el excesivo celo "literalista" de algunos juristas una traba a la realización de todo el potencial de los entes autónomos.(5) El artículo 201 de la Constitución de 1934 prescribe: "La vigilancia en ejecución de los presupuestos y la función de contralor en toda gestión relativa a la Hacienda Pública, será de cargo del Tribunal de Cuentas de la República, que actuará con autonomía funcional, siendo de resorte de la ley que proyectará el mismo Tribunal, la reglamentación de su autonomía, así como la fijación de las atribuciones no especificadas en este capítulo".(6) Téngase presente al leer las críticas de Morató que él mismo era de extracción batllista. 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La investigación tiene por objeto evaluar, en forma integral, los resultados de la política pública de emprendimiento en la ciudad de Bogotá D.C., durante el período 2006-2014, en sus aspectos fundamentales, particularmente aquellos relacionados con: La generación de nuevas fuentes de empleo para la población juvenil (consecución, conservación de empleo y acceso a diferentes alternativas laborales y a posibilidades de autoempleo) e impactos en la reducción de tasas de desocupación Constitución de nuevas unidades económicas surgidas desde el programa de emprendimiento Disponibilidad y acceso a recursos económicos provenientes del Fondo Emprender Comportamientos de la población con niveles de educación superior (postgraduados, universitarios, técnicos y tecnólogos) en la estructura del mercado laboral ; The research aims to assess, in a comprehensive manner, the results of public policy venture in the city of Bogotá D.C., during the period 2006-2014, in its fundamental aspects, particularly those related to: The generation of new sources of employment for the youth population (procurement, preservation of employment and access to different employment alternatives and possibilities for self-employment) and impacts on reducing unemployment rates Establishment of new economic units arising from the entrepreneurship program Availability and access to economic resources from the Undertaking Fund Behaviors of the population with higher education levels (postgraduate students, academics, technicians and technologists) in the structure of the labor market ; Magíster en Ciencias Económicas ; Maestría
La memoria histórica se ha convertido en pocos años, realmente en el tiempo que llevamos recorrido del siglo XXI y del tercer milenio, en un concepto que ha trascendido de un uso privativo de los especialistas en la investigación histórica a una utilización generalizada por parte de la sociedad en general con un fuerte contenido simbólico y reivindicativo. Sin embargo, para el mundo académico este concepto no es tan nuevo, aunque se trate de una categoría histórica polémica en si misma que no ha tenido una notable expansión hasta los años 80 del pasado siglo XX. Historia y memoria son cosas bien distintas, pero con una relación dinámica creciente y la reflexión contemporánea sobre la memoria histórica es tan rica y compleja que se convierte en una de las discusiones más apasionantes de nuestros días, ya que trasciende del ámbito académico para ser objeto de un no menos intenso debate social al tratarse de uno de los fenómenos más relevantes de la democracia española. Aunque las definiciones que los principales expertos otorgan a la memoria histórica son múltiples y variadas, da la impresión de que el público en general, pese a su incorporación posterior al debate, ha sido más capaz de ponerse de acuerdo en torno al significado de este término compuesto de dos palabras yendo justamente al fondo de la cuestión: el intento de reivindicar a los vencidos en la guerra civil española, de recuperar su memoria reprimida y su honorabilidad, de reequilibrar un relato histórico tergiversado durante demasiado tiempo de dictadura, de búsqueda de una verdad difícil de recomponer y de hacer justicia con las víctimas, que no son sólo aquellos que murieron en los paredones, sino también los que sobrevivieron y sus descendientes, a quienes se ha transmitido un trauma generacional. Para ellos, las heridas siguen abiertas y supuran una memoria doliente, por lo que tienen derecho -y así se lo reconoce el derecho internacional de los derechos humanos- a ser escuchados para que tras la cura y la sutura de sus llagas pueda superarse una situación anacrónica que corre el peligro de cronificarse. Así pues, y pese a la manida argumentación heredada de la falsa mitología franquista que sigue anidando en buena parte del subconsciente colectivo, la memoria histórica no trata de abrir heridas, sino de curarlas y cerrarlas para pasar de una vez por todas la página más trágica y convulsa de la historia de España del siglo XX. Y, por supuesto, para tomar lecciones que eviten su repetición en el futuro. El presente trabajo se centra en la historia de un fenómeno más social que político, el de la recuperación de la memoria histórica, que ha generado un amplio debate en España, pese a que no es exclusivo de aquí. Un debate que se abrió 25 años después de la muerte en la cama del dictador Franco, coincidiendo con que la democracia española se encontraba plenamente asentada y con que una generación heredera del trauma original de la contienda civil, los nietos, decidió rebelarse reivindicando la memoria de sus abuelos. Se trata de un fenómeno reciente y creciente que, aunque con tímidos antecedentes en la transición, ha tenido importantes consecuencias políticas e institucionales y que sigue abierto en la actualidad, incluso con más fuerza y más proyección internacional. Pues bien, todo este proceso ha sido descrito y analizado para esta tesis fundamentalmente a través de la experiencia única en España del programa especializado de la radio pública andaluza titulado 'La Memoria' que surgió en 2006 y que ha concluido en 2015 su novena temporada en antena. Inevitablemente, al tratarse de un espacio que continúa emitiéndose, había que acotar el tiempo de estudio y análisis y se estableció para ello el periodo 2006-2009, coincidiendo con la integridad de las tres primeras temporadas de emisiones. El objetivo de esta investigación, por lo tanto, es aportar la radiografía temporal de tres años de un proceso socio-político vivo que se proyecta sobre nuestros días, tratando de mostrar los motivos por los que surge un movimiento generacional en un determinado momento del año 2000 y por los que, conforme crece y las condiciones políticas institucionales se hacen más permeables a sus planteamientos (en Andalucía más que en España), determina la adopción de políticas memorialistas, que alcanzan su punto crucial en ese periodo. Para ello se ofrece una visión retrospectiva de los antecedentes, se describe la realidad vivida en un importante momento procesal con sus claves y se actualiza el desarrollo evolutivo del proceso general de la memoria histórica en un intento de facilitar un mejor entendimiento de su proyección sobre el presente, entendido como 2015, año de entrega de la tesis. Hablamos de un periodo analizado primordial en el que se adoptaron políticas de memoria en España y en Andalucía que impulsaron de manera notable actuaciones en pos de la investigación histórica y del reconocimiento a las víctimas del franquismo que no se habían producido nunca antes ni en nuestro país ni en nuestra comunidad autónoma. Además, las tres temporadas de emisiones del programa se sitúan en el centro y en el eje temporal entre el inicio del proceso de recuperación de la memoria histórica -convencionalmente situado en otoño de 2000, con la primera exhumación de víctimas con criterios homologados a nivel internacional incluyendo la identificación de restos con ADN- y el momento actual de presentación de este trabajo también en otoño pero de 2015, cuando la realidad de este movimiento social reivindicativo adquiere una relevante proyección a nivel internacional con el espaldarazo tanto de las Naciones Unidas como de la jurisdicción universal, impulsada desde Argentina en la única causa abierta en el mundo para investigar los crímenes de lesa humanidad cometidos durante la guerra civil y la dictadura franquista. El periodo 2006-2009 ha sido el más fructífero y productivo desde la perspectiva memorialista con la aprobación de la Ley de Memoria Histórica, con el primer y único intento -finalmente fallido- de la justicia por investigar al franquismo, con el desarrollo normativo de la ley marco forzado por la irrupción del juez Garzón, con una fuerte influencia de las asociaciones de la memoria histórica y con las subvenciones oficiales anuales estatales para proyectos diferenciados incluyendo las exhumaciones. Lógicamente, en consonancia con el título de esta tesis 'Memoria histórica, una experiencia desde Andalucía' ha sido nuestra comunidad autónoma la que en mayor medida ha sido objeto de análisis, tanto por lo ocurrido en su territorio antes y ahora, como por la procedencia de los testigos que dieron testimonio oral y/o escrito y por el origen de los expertos -principalmente historiadores- que expusieron sus investigaciones, casi siempre centradas en Andalucía. Además, no hay que perder de vista que Andalucía ha sido pionera en políticas de memoria y es de las pocas autonomías que sigue manteniéndolas pese a la crisis, con estructuras administrativas para su gestión ad hoc , antes el comisariado y actualmente una dirección general. Y que cuenta con un movimiento asociativo especialmente pujante. Dada la naturaleza mediática de la experiencia sobre la memoria histórica que se analiza en este trabajo, el propio programa radiofónico que es objeto de estudio para examinar el proceso memorialista se convierte también en fuente, ya que de lo tratado en él proviene la mayor parte de los contenidos que posteriormente se han ordenado, contextualizado, relacionado, agrupado, comparado e interpretado. Las diferentes temáticas abordadas en el programa han estado precedidas de un trabajo de documentación previo para elaborar los guiones con conocimiento de causa, lo que determinó la lectura de numerosas publicaciones que constituyen la mayor parte del material bibliográfico reseñado en el apartado correspondiente de la tesis. Pero además se ha recurrido a otros libros, a tesis doctorales y a publicaciones científicas online para reforzar el sustento argumental del trabajo, especialmente en lo referente al marco teórico sobre historia y memoria y al proceso evolutivo del proceso memorialista en España. [El acceso a la documentación bibliográfica actualizada se ve facilitado por la activa colaboración de autores y editoriales que, comprobando la creciente aceptación e influencia del programa, remiten sus novedades para que sean abordadas en las emisiones de diferentes formas: entrevistas, coloquios, reseñas, recomendaciones, etc.]. Los testimonios orales de los testigos de la época y de sus descendientes también han sido una fuente de memoria fundamental, especialmente de los primeros, para enriquecer el relato humanizándolo con la aportación que suponen para una más completa comprensión de la historia de la guerra civil y el franquismo y del proceso de recuperación de la memoria histórica. En el Apéndice Documental se enuncia la estadística completa, con breve ficha técnica, de los 211 entrevistados -sin contar la sección semanal del Noticiero- a lo largo de las tres primeras temporadas de emisiones: 51 testigos veteranos, 23 familiares, 17 dirigentes de asociaciones de la memoria, 55 historiadores, 16 políticos, 11 periodistas, 9 arqueólogos, 7 juristas, 5 religiosos y otras 17 profesiones en diversas materias. [Las entrevistas a los testigos de la época fueron, de hecho, un aspecto especialmente valorado por destacados historiadores cuando se produjo una movilización memorialista por Internet contra la posible desaparición del programa, del que se dijo que constituía una fuente de memoria oral para la investigación]. En las notas a pie de página pueden observarse también referencias a consultas obligadas de artículos, informaciones y reportajes de solventes medios de comunicación -especialmente prensa-, así como a programas de televisión y documentales, sin olvidar informes oficiales, debates parlamentarios, leyes, decretos y declaraciones institucionales, ya que la respuesta política a la demanda social memorialista es ampliamente tratada en el trabajo. [En el Apéndice Documental pueden observarse cuadros ilustrativos e información detallada y recopilada especialmente para este trabajo sobre iniciativas institucionales, balances de subvenciones y de medidas normativas, distribución de las ayudas oficiales, etc.]. En cuanto al esquema para desarrollar la tesis, hemos creído conveniente dividirla en dos grandes partes. La primera se refiere a la memoria histórica, analizando su marco teórico y el debate actual de los especialistas, la evolución del fenómeno socio-político en España y Andalucía, y su creciente tratamiento mediático hasta desembocar en el ejemplo de periodismo especializado del programa 'La Memoria'. Y la segunda se centra en exponer y estudiar la gran diversidad temática del programa seleccionando grandes apartados sectoriales de entre las 107 emisiones semanales (alrededor de 90 horas de contenido). Tras el marco introductorio obligado sobre las diferencias entre historia y Memoria para contextualizar las reflexiones teóricas de los especialistas españoles y extranjeros, y la fusión de ambos conceptos con referencia añadida a algunos debates de intelectuales sobre la memoria histórica en España, como el que sostuvieron en la revista Hispania Nova Santos Juliá y Francisco Espinosa, entramos de lleno en el proceso de recuperación de la memoria histórica, analizándolo como fenómeno social encuadrado plenamente en el siglo XXI e impulsado por una generación de los nietos de las víctimas tan crítica con el espíritu de la transición que bien podría decirse que, de alguna manera y mutatis mutandis , es precursora de la rebelión regeneracionista que se desató una década después con el 15M del año 2011. En ese sentido y después de rescatar algunos antecedentes internacionales de movimientos memorialistas similares y los precedentes ya en la naciente democracia española postfranquista de tímidas y esporádicas actuaciones de homenaje a las víctimas del franquismo y de exhumaciones de fosas comunes, nos adentramos en la trascendencia del hito histórico de la primera exhumación de restos mortales de fusilados en la fosa de Priaranza del Bierzo (León) en octubre de 2000 y la consiguiente constitución de las asociaciones para la recuperación de la memoria histórica, que suponen el tejido social proactivo de este movimiento social. Una de las aportaciones de este trabajo es el enunciado y la descripción de estas entidades, desglosado a nivel estatal y andaluz, desde que surgen y el modo con que se desarrollan con un inequívoco compromiso en torno a sus objetivos de reivindicación de la memoria y dignificación de las víctimas, que está por encima de sus diferencias tácticas y de su variada inspiración ideológica. Asimismo, hemos profundizado en la evolución de las políticas de memoria, anteriormente referidas, adoptadas en buena medida por la creciente presión social de este movimiento asociativo, a la que la Administración autonómica andaluza ha sido especialmente permeable y receptiva desde el principio. Dada la importancia del nuevo fenómeno socio-político memorialista, hemos considerado fundamental analizar la creciente cobertura que los diferentes medios de comunicación han dado al tema. Prensa, radio y televisión fueron llenando progresivamente sus páginas, sus informativos y sus telediarios de noticias, reportajes y entrevistas con actos de homenajes, investigaciones, testimonios orales, etc., dedicando una especial atención a las exhumaciones de fosas comunes. Y como consecuencia lógica de este creciente interés informativo para dar respuesta a una clara demanda social, surgió un periodismo especializado, uno de cuyos principales exponentes ha sido y es el programa de radio 'La Memoria' que en su primera emisión, a modo de declaración de intenciones que sigue plenamente vigente en la actualidad, proclamó que nacía "para facilitar que fluyan las informaciones y las opiniones, para ayudar a una mejor comprensión de nuestro pasado en torno a la guerra civil y el franquismo", con la conciencia de que se trataba de "una temática histórica polémica, con sensibilidades a flor de piel pese al largo tiempo transcurrido". [En el periodo 2006-2009, este programa fue reconocido con tres importantes galardones periodísticos: el Premio El Defensor de Granada al mejor trabajo periodístico en 2007 concedido por la Asociación de la Prensa de Granada, el Premio Andalucía de Periodismo 2008 en la modalidad de Radio otorgado por la Presidencia de la Junta de Andalucía y el Premio 28 de Febrero en 2009 concedido por el Consejo Asesor de RTVE dependiente del Parlamento de Andalucía por la serie de emisiones titulada 'Andaluces en los campos nazis']. La segunda parte de la tesis pasa revista a la diferente temática tratada en el contenido del centenar largo de programas en las primeras tres temporadas, dejando constancia del escaso grado de conocimiento social de sus variados aspectos, ya que la recuperación de la memoria histórica es un proceso en continua evolución sometido a estudios que hacen aflorar datos desconocidos conforme progresan las investigaciones. Así pues, esa parte del trabajo entra así de lleno en los contenidos del programa agrupados en capítulos temáticos de manera que su amplia diversidad expuesta y analizada ofrece un análisis multidisciplinar y una visión poliédrica de una realidad relativamente novedosa en España como la memoria histórica en un periodo previamente acotado. Probablemente sea la primera vez que se abordan y se analizan en la coctelera de un trabajo académico los diferentes elementos segmentados que confluyen en torno a una problemática tan actual como la memoria a fin de extraer una serie de conclusiones. Sin lugar a dudas, todo ello supone una oportunidad de recapitular sobre la evolución de un proceso social y político de nuestro tiempo presente. Hemos querido dar una importancia especial en el primer apartado del cuarto capítulo (4.1.) dedicado a la guerra civil y la postguerra en Andalucía -el más extenso- al detectar que la bibliografía preexistente sobre este tema desde una perspectiva global era realmente escasa. Sin pretender llenar ese hueco ni mucho menos, ya que no era ese nuestro objetivo, sí que hemos intentado, tras agrupar las aportaciones provinciales del contenido de las emisiones y de los libros consultados, ofrecer una aproximación general andaluza para una mejor comprensión de conjunto referida a la actual comunidad autónoma -antes región- ofreciendo balances provinciales y seleccionando hechos especialmente destacados de la historia de la guerra en cada provincia, pero interconectando datos, porcentajes y problemáticas diversas, y estableciendo comparaciones para facilitar un entendimiento más global de la contienda civil y la represión, algo que se echa de menos en las publicaciones existentes. Pese a que probablemente nunca conoceremos el balance exacto de la represión franquista en Andalucía -algo que lamentan y a lo que se resignan los historiadores-, hemos tratado de ofrecer una modesta visión aproximada de lo sucedido en guerra y postguerra sobre la base de dos experiencias radicalmente distintas: la durísima represión de los rebeldes en más de la mitad occidental del territorio que además fue instigada desde la cúpula de mando institucional y la menor violencia desatada de forma incontrolada en la retaguardia republicana en la zona oriental, con unas represalias franquistas tras la victoria importantes, pero sin llegar al extremo castigo occidental. Sirva como botón de muestra de la desproporción entre víctimas los datos de Huelva, donde los sublevados mataron a más de 6.019 republicanos por 101 asesinados de derechas por los izquierdistas (una relación de 60 a 1), con respecto a lo sucedido en Almería, única provincia andaluza cuyo territorio permaneció íntegramente bajo el poder republicano, la que menos muertos registró y la única donde la represión republicana superó ligeramente a la franquista: 471 y 375, respectivamente (algo más de 1 a 1). La mayoría de los trabajos de investigación sobre la guerra civil en Andalucía se circunscriben al ámbito provincial, pero se echa de menos una perspectiva global que establezca análisis de evolución general y cruces de datos y de situaciones que contribuyan a una mejor comprensión del tema. En cuanto a la política hay tres capítulos seguidos que profundizan no sólo en las claves que llevan a la aprobación de la Ley de Memoria Histórica, expuestas en corto por los portavoces de las tres principales fuerzas estatales, sino también desde la perspectiva de su aplicación, asimismo verbalizada por los alcaldes que entonces eran de las tres principales capitales andaluzas, casualmente diversificados en esas tres formaciones: PSOE, PP e IU. Y curiosamente llama la atención cómo pese a sus diferencias ideológicas los primeros ediles de Sevilla, Málaga y Córdoba (Alfredo Sánchez Monteseirín, Francisco de la Torre y Rosa Aguilar) coincidían sobre la simbología franquista en espacios públicos, primero, en negar la mayor sobre la existencia de problemas en su ciudad al respecto y, segundo, en afrontar el reto de su localización y retirada con timidez y una extremada delicadeza sin querer molestar a nadie. El resultado de tanta prudencia general es que, aunque es verdad que ya no quedan calles, plazas ni monumentos honrando a los principales gerifaltes del franquismo, sí que permanecen escudos preconstitucionales y espacios dedicados a personajes de segunda fila del franquismo, algo impensable en Alemania o Italia en relación con nazis o fascistas. También es preciso advertir que pese al reconocimiento de las políticas vanguardistas de la Administración andaluza, no hemos querido ser complacientes, sino que hemos analizado la gestión política memorialista con un espíritu crítico que pone de manifiesto las disfunciones detectadas, como el descontrol en las subvenciones y las ocurrencias sobre proyectos imposibles de algunos responsables, en la clásica línea del recurrente dicho suarista de "puedo prometer y prometo". Aunque, sin duda, esas son anécdotas si se comparan con el peor revés institucional que ha sufrido el movimiento memorialista, que no ha sido otro que el rechazo, el desprecio y la desactivación total de la ley marco de memoria por parte del Partido Popular, cuyo presidente la dejó sin dotación presupuestaria cuando llegó al Gobierno central, como había prometido años antes y como se barruntaba con el voto en contra del PP a la aprobación de la norma a finales de 2007. A caballo entre la política y la justicia, no podíamos obviar el histórico intento de la justicia española por enjuiciar los crímenes del franquismo sobre la base del derecho internacional que fue finalmente cortado en seco por el Tribunal Supremo argumentando la prevalencia de la Ley de Amnistía de 1977. Y decimos que entre la justicia y la política porque la irrupción en la escena memorialista del magistrado de la Audiencia Nacional Baltasar Garzón dejó en evidencia las carencias de la Ley de Memoria Histórica y obligó al Gobierno socialista a despertar de su letargo y adoptar las medidas de desarrollo normativo que guardaba en el cajón ante la impaciencia de los familiares y las asociaciones de víctimas. Las fosas comunes han sido otro tema destacado sobre el que se ha recogido con profusión la opinión y el criterio de destacados especialistas y dirigentes del movimiento asociativo memorialista. No en vano, su distribución geográfica recogida en los mapas de fosas realizados por toda España constituye la cartografía de represión y su existencia torpedea el relato imperante de transición en toda su línea de flotación. Muchos y variados son los argumentos expuestos y, sin duda, en el correspondiente apartado ad hoc hay respuestas a la pregunta sobre por qué Andalucía -sin duda la comunidad más masacrada por el franquismo con sus más de 50.000 víctimas mortales repartidas en más de 600 enterramientos colectivos en cunetas, campos y cementerios- no se ha distinguido por haber efectuado tantas excavaciones como otras CCAA y, sin embargo, ha protagonizado la mayor intervención en un conjunto de fosas como la espectacular realizada en el viejo cementerio de Málaga (2.480 esqueletos exhumados) y el mayor fiasco con la fosa imposible de Federico García Lorca. Como hemos visto en el índice, hay hasta 20 apartados distintos incluidos en el capítulo cuarto, que se constituye en el núcleo temático de la tesis, analizando en mayor o menor medida con espíritu científico y divulgativo y con un objetivo recopilatorio aspectos diferenciados que se ramifican desde el tronco común de la memoria histórica: los maestros republicanos y la escuela franquista, la mujer oprimida y reprimida, la homosexualidad perseguida, los maquis, los deportados en los campos nazis, el testimonio oral rehuyendo la autocrítica de Santiago Carrillo, la memoria selectiva de la Iglesia, la rebelión de los nietos, los niños robados, la 'ley de los nietos', la perspectiva exterior (Marruecos y Argentina) y la memoria musical, porque el arte y la cultura no estuvieron exentos de la instrumentalización y de la represión franquista. [Cierto es que faltan elementos que no fueron abordados en los años 2006-2009, pero que serían tratados en el programa en años posteriores, como el exilio, el estado de excepción de 1969 y el tardofranquismo, la masonería, la sexualidad reprimida, la justicia universal, el papel de la ONU, etc.]. En el apartado de conclusiones generales y parciales relacionadas con el análisis de la tesis, hemos considerado oportuno actualizar la proyección de los acontecimientos con posterioridad al año 2009, ya que desde entonces se han producido novedades en los ámbitos políticos, judiciales, de la investigación y de la evolución del movimiento memorialista que merecían ser considerados. Y de igual modo, hemos valorado el interés adicional en ofrecer una prospección de futuro sobre el tema. El Apéndice Documental, por su parte, no se limita a aportar la documentación adicional en la que se basa el trabajo a los efectos probatorio de la solvencia de la investigación, sino que también añade información especialmente recopilada para la tesis como la referida a quienes que han intervenido en el programa 'La Memoria' comentando su cualificación personal y profesional, así como los datos estadísticos sobre su audiencia en cuando a número de oyentes, las descargas de las emisiones por Internet y las visitas al blog, incluyendo su procedencia nacional e internacional y acerca de los contenidos más visitados. Todo ello, comentado y expuesto con cuadros y gráficos evolutivos para facilitar su comprensión. Finalmente, el apartado de fuentes y bibliografía completa el soporte de consultas realizadas para la elaboración de este trabajo de investigación académica, aunque también relaciona y cataloga gran parte de las publicaciones editoriales que se han producido en España durante los últimos años en torno a esta temática, que en gran medida se han realizado fuera del ámbito académico. En la bibliografía se citan dos libros publicados recientemente por el autor de la tesis. El primero es 'Testigos de la memoria' (Aconcagua, 2013), editado con el apoyo de la Dirección General de Memoria Democrática de la Junta de Andalucía con las transcripción de entrevistas efectuadas en el programa con interesantes testimonios orales de protagonistas de la guerra civil y del franquismo, y con reflexiones de veteranos historiadores. Y el segundo, titulado 'La Memoria de todos. Las heridas del pasado se curan con más verdad' (Fundación Alfonso Perales, 2014), en el que el autor firma con el catedrático de Historia Contemporánea de la Universidad de Jaén Salvador Cruz Artacho el capítulo 'Políticas de la Memoria y desarrollo normativo en España'. La publicación de esta segunda obra, escrita en su mayor parte por destacados historiadores de las universidades andaluzas y promovida desde una fundación de estudios ligada al PSOE de Andalucía, en la que se apuesta decididamente por la creación de una Comisión de la Verdad, viene a demostrar la mayor sensibilidad que existe en Andalucía entre los socialistas hacia la memoria histórica. Pero antes de poner fin a esta introducción, consideramos interesante detenernos a reflexionar en un aspecto fundamental del contenido de la tesis -parte del cual que se detalla en el capítulo referido a la falta de pruebas documentales-, porque contribuye a entender las dificultades con que tanto familiares como historiadores se enfrentan a la hora de investigar. En efecto, los registros civiles, los archivos y la censura judicial son tres aspectos de una misma estrategia que cierra el paso al conocimiento de la verdad sobre la represión franquista. Esta situación es una especie de círculo vicioso o viciado que muestra a España como un país seriamente hipotecado por su pasado dictatorial, sobre el que se proyecta la larga sombra del franquismo con la existencia de miles de desaparecidos física y documentalmente. Miles de víctimas no existen en los registros oficiales porque sus asesinos impidieron su inscripción. Muchos archivos de la represión han sido destruidos y muchos de los que quedan son de difícil acceso. Y si tras superar los obstáculos, se logra reconstruir una historia solvente sobre testimonios orales y pruebas documentales parciales, se corre el riesgo de una condena judicial ruinosa. Siendo ese un círculo suficientemente vicioso, no deja de ser parte de otro más grande que lo abarca y que comienza en la proyección sobre el presente de la educación de la escuela y de la enseñanza media de la dictadura que formó a la población española con más de 50 años de edad en la actualidad. Aquellos niños crecieron crecimosadoctrinados por el dogma de "Franco, caudillo de España por la gracia de Dios", una leyenda que corría de mano en mano en todas las monedas de curso legal, sacralizando al dictador con técnicas goebblelianas repetitivas hasta la saciedad y con la bendición de una Iglesia agradecida por sus privilegios. Los vencedores glorificados por todas partes y los vencidos eran unos rojos desalmados con cuernos y rabo, señalados o muertos. Nadie lo podía cuestionar. Posteriormente, los niños de la democracia han sido educados acerca de la guerra civil con arreglo a una interpretación basada en la equidistancia: en el reparto de responsabilidad entre los bandos, en que fue una guerra fratricida, en que todos hicieron barbaridades, etc. La equidistancia se convirtió en un parapeto, una especie de cortafuegos para evitar el avance de las investigaciones. En una especie de empate pactado a la defensiva, mientras el revisionismo pseudohistórico neofranquista vendía libros como rosquillas en los kioscos. Los libros de texto -por no hablar del reciente Diccionario Biográfico de la Real Academia de la Historia que dulcifica sin pudor la figura del dictador- no han incluido, ni antes ni ahora, los avances en la investigación histórica que desenmascaran el verdadero rostro criminal del franquismo y, para colmo, es bastante habitual que los profesores de Historia pasen de puntillas sobre guerra y dictadura o, sencillamente, finalicen el temario contemporáneo sin llegar a tocar el tema. Excepcionales son los casos de profesores comprometidos con la historia y la memoria que valoran como fundamental el conocimiento activo del pasado reciente y que organizan ciclos para sus alumnos con la presencia de testigos de la memoria, octogenarios o nonagenarios que a modo de donantes de memoria, aportan su relato vital en auténticas clases magistrales. La experiencia derivada de realizar el programa 'La Memoria', semana tras semana, nos ha llevado en este sentido a comprobar el gran desconocimiento general sobre nuestro pasado, incluso en sectores ilustrados de la población, lo que pone de manifiesto las enormes lagunas que subsisten en la enseñanza media española. Así pues, las generaciones que han llegado y que llegan a su etapa adulta carecen de una formación con una mínima solvencia sobre la guerra civil y el franquismo. Y si hablamos del ámbito universitario, sería hipócrita no reconocer que también ha vivido en democracia de espaldas a la memoria histórica. El número de tesis doctorales sobre esta temática en los diferentes departamentos teóricamente afectados ha sido bajísimo, aunque se ha notado un aumento conforme ha crecido la influencia del movimiento memorialista y tras la Ley de Memoria Histórica. De hecho, la mayoría de los estudios y de las publicaciones sobre la memoria histórica han sido realizados por investigadores –muchos de ellos profesores de instituto-, ajenos al ámbito académico, sin que por ello sus trabajos carezcan de rigor y de solvencia. Es más, con su tradicional desinterés -ahora felizmente superado-, las universidades han dejado el terreno de la investigación a muchos voluntariosos estudiosos locales a quienes justificadamente elogia Paul Preston en su obra magna 'El holocausto español' por haber desplegado un trabajo de campo impresionante para reconstruir el pasado sin que la memoria oral desaparezca y pese a remar a contracorriente en el proceloso mar de caos y desorden de los archivos españoles. Así pues, todo nos lleva a pensar que si alguien se propuso enseñar bien la historia española del siglo XX, ha fracasado estrepitosamente. A menos -y esto es más que probable- que haya habido una estrategia intencionada para evitar profundizar en nuestro pasado, en cuyo caso la ignorancia supina generalizada resultante habría sido un éxito gracias a la escasa y deficiente enseñanza impartida, a la falta de implicación universitaria y a la complejidad con que se han realizado las investigaciones. De este modo se ha configurado una sociedad bastante desconocedora de un pasado que cambió violenta y radicalmente el desarrollo del país, lo que facilita su manipulación mediática y política, con la vigencia de una mitología llena de lugares comunes como "reabrir heridas", "revancha", "rencor", etc. Todo ello genera desinterés e insensibilidad amén de falta de compromiso político, pese a las reiteradas advertencias de los más altos organismos internacionales sobre derechos humanos. En ese contexto, el programa 'La Memoria' ha podido contribuir modestamente desde la parcela mediática a trasladar a la ciudadanía una nueva visión de la realidad, la cara oculta de la verdad oficial. Probablemente se sepa más en España de los episodios bélicos y represivos del nazismo, del fascismo o del estalinismo, sin mencionar a la Segunda Guerra Mundial y a la conquista del Far West americano, que de lo que pasó en España durante la guerra civil y la posguerra. Por los comentarios de los oyentes, no han sido pocos los que a través de la radio pública andaluza se han enterado de episodios terribles y vergonzosos de la contienda como la Desbandá de Málaga, las matanzas en la plaza de toros de Badajoz, el bombardeo de Jaén anterior al de Guernica, los cañonazos de la Armada nazi contra Almería, la cacería de presos en la multitudinaria fuga del penal navarro del monte Ezkaba y un largo etcétera. Lo más habitual es que la gente tenga un ligero y parcial conocimiento de la historia de su provincia, pero no más allá. Pero también esta experiencia mediática ha permitido ofrecer un seguimiento bastante exhaustivo de la recuperación de la memoria histórica con sus avances sociales y políticos. Un proceso que, sin lugar a dudas, ha cambiado la visión "plácida" que se había transmitido sobre el franquismo mostrando su cara largamente ocultada al dar voz a las víctimas silenciadas, con el descubrimiento y la apertura de fosas comunes –inapelable prueba de cargo de la represión- y con el impulso de investigaciones que desmontan una historiografía franquista tan plagada de falsos mitos y leyendas. "La incomprensión del presente nace fatalmente de la ignorancia del pasado", advirtió el historiador francés Marc Bloch. El programa 'La Memoria' constituye una interesante experiencia andaluza sobre la memoria histórica desde la perspectiva de la divulgación mediática para atenuar el olvido y la ignorancia sobre el pasado y, paralelamente, para activar la memoria, el conocimiento de causa contrastado y, sobretodo, la empatía hacia las víctimas. Como acertadamente señalan la historiadora Josefina Cuesta y el psicólogo José María Ruiz-Vargas, sin la necesaria empatía será más difícil que la sociedad española supere su división y tome conciencia de la necesidad de aprobar esta asignatura pendiente con la democracia y los derechos humanos. En resumen y a modo de gran crónica abierta sobre un periodo apasionante, la presente tesis trata de describir, ordenar, contextualizar, comparar e interpretar –con aportaciones de testigos y expertos y con datos a veces inéditos- un proceso de recuperación de la memoria histórica que probablemente desemboque, tarde o temprano, no tanto en justicia para las víctimas dado el largo tiempo transcurrido, como en más verdad y más reparación, aunque sólo sea moral.
Abstrak Seksisme merupakan suatu hal yang memegang peranan penting dalam film ini. Diskriminasi sangat erat kaitannya dengan kemunculan seksisme. Disini para tokoh yang didasari sifat, bahasa dan latar belakang masing-masing yang memerankan peranan penting dalam munculnya seksisme bahasa di alur cerita dalam studi ini. Dalam film yang di produseri oleh Saul Dibb ini, terdapat empat tokoh yang saling berkaitan dengan masalah internal pernikahan antara Duke dan Duchess dari Devonshire yang membuat keberadaan wanita diremehkan dan dipandang sebelah mata. Teori dari Sara Mills digunakan karena berkaitan dengan bahasa seksis baik secara langsung maupun tidak langsung seperti dalam pemilihan kata atau perumpamaan. Terdapat enam tipe bahasa seksis yaitu: kata generik, derivatif, istilah non-paralel yang menunjukkan semantik degenerasi, seksisme dalam pepatah, seksisme dalam kata-kata makian. Melalui hasil tersebut, studi ini mampu menunjukkan efek atau akibat dari keberadaan bahasa seksis dalam film yang berlatar belakang seksisme ini. Kata Kunci: gender, seksisme, bahasa seksis. Abstract Sexism plays an important role in this film. Discrimination is closely associated with the appearance of sexism. The figures here are based on the character personality, language and background of characters which plays an important role in the emergence of sexism in the language of the storyline in this study. The film which was produced by Saul Dibb, there are four interrelated characters with internal marital problem between the Duke and Duchess of Devonshire who makes women presence underrated and underestimated. Sara Mills theory is used because it is associated with sexist language either directly or indirectly as in the choice of words or metaphorical. There are six types of sexist language, namely: the generic, derivative, non-parallel terms that indicate semantic degeneration, sexism in proverb, sexism in swear words. Through these results, this study was able to demonstrate the effect or result of the presence of sexist language in the film which has a sexism background. Keywords: gender, sexism, sexist language. Introduction Socially, women almost differ in terms of social role in the society; they are considered as a person who does not need a high position and education as men had, women are only needed to maintain the housework and caring the children or having a domestic business in order can also keep their babies in the same time. Women always underestimated as the second or lower creature whereas man as the higher than women from any things. This fact will factually create discrimination and gap between men and women. Women is lack of reproductive, sexual harrasment, and men's violence againts women. In brief, the discourse of women discrimination definitely cannot be separated from the discourse of patriarchal culture. It shows in a lot of part in our country that women mistreatment is still and always exist. Attitudes and behaviour based on traditional assumptions about women, the stereotypes of women, sexual roles in society have been become phenomenon and belief in our life. It comes from every people minds to think and behave through that traditional assumptions. We know that as people no matter the sex wants to treat as well and equal in any aspect of life. Women inhabited a separate, private sphere, one suitable for the so called inherent qualities of femininity: emotion, passivity, submission, dependence, and selflessness, all derived, it was claimed insistently, form women's sexual and reproductive organization" (Kent, 1990: 30). Allowing the principle that has been made by men assumption and belief, women consciously made by men like dependence, passive, low and tractable. As Susan Kent observes: "Women were so exclusively identified by their sexual functions that nineteenth-century society came to regard them as 'the Sex'" (Kent, 1990:32). This research studies about some social phenomenon that are found in our society through the visual media such as movie. The aim of this research is to describe the sexist language that used by the characters in The Duchess movie. This research gives understanding of sexist language and the way how it is used in movie dialogue. The kinds of types of sexist language that found in The Duchess movie based on overt sexism and indirect sexism or contextually meaning and the diction based on Sara Mills theory. SEXIST LANGUAGE Researchers are mainly concerned about female and male differences in language use and the reasons behind the phenomenon. They stick to the view that language itself is not sexist, but the society is. The social sexism is transferred to language by human being, and at the same time, sexist and insulting words may reinforce biased view, and changes in the society may be reflected. So language is not only a guide, it is even a mirror that reflects the sexism in social reality, and at the same time, it makes people see the social reality more clearly. Sexist language is language that expresses bias in favor of one sex and thus treats the other sex in a discriminatory manner. In most cases, the bias is in favor of men and against women. All kinds of unequal phenomena in society including gender bias are bound to be reflected on its lexis. Gu Jiazu (2002) thinks English as a sexist language is marked with distinctive sexist factors, among which the lexis is the most important aspect. There also have been many critical feminist surveys of English lexis (Nilsen et al., 1977; Schulz, 1990) which have argued that sexism is inherent in many of the labels which English speakers use. Some feminists have pursued the idea that there exist lexical gaps in the language-aspects of women's lives which are commonplace, but have no words to describe them (Spender, 1985). So it is frequently argued that these usages are sexist. Mills suggests that there are two forms of sexism which are overt and indirect sexism. Overt sexism is clear and unambiguous, while indirect sexism can only be understood contextually in relation to the interpretation of surrounding utterances. Indirect sexism is extremely common and therefore need ways to challenge and analyze its usage in language. (Mills, 2008). OVERT SEXISM According the Sara Mills's theory, there are two types of sexism which are overt sexism and indirect sexism. Overt sexism is one of the parts of sexism which can be clearly be understood with some forms that can be generalized about linguistically and contextually. Overt or direct sexism is the type of usage which can be straightforwardly identified through the use of linguistics markers, or through the analysis of presupposition, which has historically been associated with the expression of discriminatory opinions about women, which signals to hearers that women are seen as an inferior group in relation to males. (Mills, 2008:11). There are some forms of overt sexism such as: Generic nouns, derivational, non-parallel term, sexism in proverb and sexism in swear words. In the other hand, there is also indirect sexism. It necessary to consider more details the proposition. It will be rather difficult to analyze because the reader can be understood because the reader must be really understand with the transparent source of data as like in the script. It shows indirectly in metaphor and irony that usually exaggerate in stereotyping one sex. In society, men are considered the norm of the human species. They are viewed as those representing all the human beings, male and female. Simply, it can be said that "male = "human" norm. This practice makes women invisible in language. In addition, it marginalizes women and reflects a male dominated society. In accordance to that, Sara Mills and some supporting linguists gives a guideline how to identify the linguistic structure differences used in English, we can analyze morphologically by these following ways: a. Generic nouns Another well-known example of generic masculine term is "man". Man and woman as two equal components of human race are actually not equal in English lexicon. Man, besides its reference to male human being can also refer to the whole race. The usage in a general sense of man makes woman invisible. For example; (1) All men must die. (2) Man is a social animal. It is easy to see that "man", and "men" can be used generically to refer to both male and female. In the first sentence the word Men refers to human being. Despite this, in the second sentence also state the word Man in which it is a human species or animal. Thus, man makes males linguistically visible and females linguistically invisible. From this, one can know that in English using "man" or "men" indicates "the human race", they treat man as the center of the society, an embodiment of criterion and totally ignore the existence of woman. b. Generic Pronouns (he, his, him) In English there are a group of nouns of common gender, which refer to either male or female such as student, person, teacher, etc. When such nouns are used with generic reference in single form, the traditional grammar advocates to use the masculine pronouns in the context for the purpose of coherence with generic nouns.( Zhang Zhenbang,1995). Generic pronouns are pronouns that are said to refer, with equal likelihood, to woman and men. But the English language ignores women by allowing masculine terms to be used specifically to refer to males and commonly to refer to human beings in general. According to the rule of traditional grammar when the indefinite pronoun one is used for generic reference, then in the context usually one, one's, or himself is used to be its relevance. But in order to avoid repetition, he, his, him, or himself is chosen, especially in American English (Zhang Zhenbang,1995) See the examples: (1) If one wants to see the ruins, he must find his own guide. (2) Everyone must do his work well. In the first and second sentences, one and Everyone refers to the concept of people, which is a concept of common gender, we do not know they are men or women but it uses masculine pronoun. He and his in the context formally manifests the imagery of men but semantically represents people of either gender. The operation of the grammatical rule conventionally elevates the status of the masculine pronouns and lowers the feminine ones. c. Derivational "In English, derivational morphemes are mainly prefixes and suffixes. These affixes often change the part of the stem. The affixes thereby help us to identify relationships within words". Derivation is a way of word formation. It forms a word with meaning and category distinct from that of its base through the addition of an affix. The original base is the core of the formed word and carries the main complements of its meaning. The affixes are always bound morphemes, which carries information about meaning or function. In English lexicon, one of the most obvious evidences of the sexism is the affixes which lead to a view of women as a derivation from a male term. The feminine one is always derivative of the masculine one by adding a feminine suffix such as -ess and –ette. Actor, for instance, with the meaning of "a person who plays the part of a character in a movie or play", when attached to a feminine suffix –ess, becomes actress with the meaning of "woman with profession similar to those of "actor" and as for –ette, when usher is adhered to –ette, it becomes usherette. Such pairs of the words are of long lists in English lexicon. Here just list some of sexist based on its derivational: Ambassador - ambassadress Prince - princess Poet - poetess Author – authoress Waiter – Waitress Manager – Manageress That some of lists of sexist derivational word have different meaning based on the classification usage for men or women. The examples show and prove that the suffixes -ette and –ess are for woman only. It is considered sexist because when men do not need any affixes to refer to them, women need it. Furthermore, the terms in the right side are the feminine terms which are only indicated to the women only. Those feminine accents in the words ambassadress, duchess, princess and poetess and so on are not referred to the men or even to all human being, but those are especially marked to the women. d. The Non-Parallel Term The non parallel term between men and women are also the real example how sexist the English is. In accordance to that, Lakoff pointed out that words that were once equivalent terms for males and females have often diverged in meaning over time. (Chaika, Elaine.1982:205). Non parallel term or semantic derogation between men and women are also the real example how sexist the English is. In accordance to that, Lakoff pointed out that words that were once equivalent terms for males and females have often diverged in meaning over time. Consider these following examples: Mrs, Ms – Mr Mister – Mistress Governor – Governess Lady –Lord Lady – gentleman From the description above, none of feminine terms in the list connotes the same degrees as the masculine terms and almost all of them acquired as secondary sexual connotation. Lexicographers have noted that, once a word or term becomes associated with women, it often acquires semantics characteristics that are congruent with social stereotypes and evaluations of women as a group, a process that has variously been termed 'semantic derogation' (Shulz, 1975), 'semantic degeneration' (Miller and Swift, 1976) and 'semantic polarization' (Eakins and Eakins, 1978). e. SEXISM IN PROVERBS Proverbs are a short pithy saying in common and recognized use; a concise sentence, often metaphorical or alliterative in form which is held to express some truth as-curtained by experience or observation. The fact that there are many English proverbs which contain the words discriminating, distinguishing women, making women are worry about it. Since proverbs are standard, it is hard to change and create new proverbs substituting the old ones. Consider these following examples of English proverbs: 1."A man is as old as he feels, and a woman as old as she looks" this example implicitly creates an image that this sexist saying suggest that men age better than women. 2. "A man's home is his castle". This example also discriminate the women. It implicitly create an image that the peaceful and lovely house is only man has. 3."A good man is hard to find" the proverbs means that the difficulties for woman to fin a good man that is suitable for them. Or in finding male patner. f. SEXISM IN SWEAR WORDS The swear words is an expression in sometimes conscious or unconsciously said by speaker who is in a bad condition. In some area swear words is a kind of taboo to say, but in the others are very common and probably become a habit. Those swear words are used to insult, to curse, to offend, or to mock at something or someone when the speaker strong emotion which the impact can trivialize women position. Swearing is the way someone uses obscene words orally to insult, to curse or even to offend something (someone or action). Also, for emphasizing when the persons have strong emotion (Hughes, 1991). Usually, when someone has been insulted, someone will feel offended and easy to be angry. According to Crystal (1997) as cited in (Adeoye: 2005), sexist swear words is regarded as an emotive or expressive function of language. Hughes (1991: 224-225) claims that people tend to swear when he/ she angry or disappointed. They are also likely to swear when they would like to express antagonism, frustration, surprise, anger, and shock. Usually some words that belong to this category are fuck, cunt, shit. Swear words are very common in people's ears, because it sometimes said in the public society or even in the movie. There are several reasons why does swearing occur: 1. To express feeling in words rather than in actions, especially if you do not have bigger vocabulary (Crystal, 1995: 156). 2. To express their anger and frustration. 3. To seem brave. 4. To make people afraid when they have been violence by someone in the form of sex or other violence. 5. To imitate what other people do. There are very little swear words have been written for language learners, yet nearly all- native speakers use it in daily communication. The term such as: "fuck", "damn","bastard", "son of a bitch, "motherfucker", "asshole", and "bitch". That can be used as the examples of sexist swear words which provoke the violent confrontation. In other words, according to Eisenson and Boase (in Liedlich, 1973: 107), there is some words that is not supposed to be say in the public society, because it brings the negative meaning for the speaker also the listeners. It also makes a bad habit that the speaker feels very common. If there is someone uses obscene words to swear other people will judge them as people who are impolite, do not have high and well education or having less vocabulary. Those examples above are definitely can refer to both sexes man and women. Unfortunately, in practice those words are mostly indicated to the women behaviors and attitudes. It is the fact that English has linguistic and semantic discrimination through the practice of language usage; it is briefly can be seen in the word motherfucker and bitch. INDIRECT SEXISM According to Sara Mills, she said that indirect sexism is ironising sexism. Since it both challenging overt sexism and keeps it in play. Benwell (2006) terms this type of indirect sexism 'new sexism'. She also adds that it's very reminiscent of, it is not identical to past forms of sexism which clearly shown. It differentiates of they way overt sexism and indirect sexism is used. This type of new sexism is bring the outdated notions of sexism become new term one. That is why Williamson also called this new type of sexism as 'retro-sexism'. The fact that the humor and irony are used when being sexist does not change the nature of sexism itself, but it just only interpreting simply and different way of respond the new sexism. This term of sexism used to categorize a set of stereotypical beliefs about women which cannot be directly related to a certain linguistic usage or features. (Mills, 2008:10). Overt sexism is now largely seen as anachronistic and so it has been driven underground; indirect sexism is one which in some ways attempts to deny responsibility for an utterance, mediating the utterance through irony or disguising the force of the sexism of the utterance through humor, innuendo, embedding sexism at the level of presupposition, or prefacing sexist statements with disclaimers or hesitation (Mills, 1998:135). Indirect sexism can be found in several aspects such as humor and irony, scripts and metaphor. For example in jokes, it is a complex way constituting women as 'minority group' without taking responsibility for that exclusion. Sexist jokes allow generally unacceptable views of women to be expressed, because the person usually tells the jokes generally can claim that they themselves did not make up the joke. (Mills, 2008:71). Metaphor The narrative pathway or script is brought to play in new reports about women and men in a public sphere. This indirect sexism refers to women implicitly. It uses things to refers to the object either men or women. Irony Irony is a common strategy for humorous remarks about women. The term of ironic sexism is often satire the object in polite way. Irony involves a difference or contrast between appearance and reality - that is a discrepancy between what appears to be true and what really is true. RESEARCH METHOD According to Bogdan and Taylor in Moleong (2007:4), descriptive qualitative research is a research procedure that represents data either written or spoken from the people and behaviors which can be observed. In addition, Krik and Miller in Moloeng (2007:4) defines the descriptive qualitative ad a certain tradition in social sciences fundamentally relies on human observation in its own religion and deals with these people in language and terminologies. Qualitative research is mostly associated with words, language and experiences rather than measurements, statistics and numeral figures. Furthermore, in analyzing the types of sexism which are used by the characters of The Duchess Movie, it will be conducted by using the descriptive qualitative research. Qualitative approach is taken because the decided research efforts in discussing, analyzing and finding the social phenomena which is running naturally; it is not a controlled or based on laboratory research. The collected data are the subjects of experiences and perspectives; the researcher attempts to arrive at a rich description of the people, objects, events or conversations and so on. The data are from the words, phrases, clauses, or sentences that found in the dialogues of some characters. The researcher uses this method because she wants to get a brief description and a rich understanding about the expressions of sexist language and the classification which categorized as sexist gender biased based on linguistics terms in The Duchess movie. The source of the data which is used by the researcher is taken from the conversation or dialogues which is in the script and the movie of The Duchess. The characters who will be analyzed are Georgiana as a Duchess, The Duke Devonshire, Lady Elizabeth (Bess), and Charles Grey. In addition, to avoid the research becomes wide and broad, the researcher used a theory to identify and to classify, identify and analyze the types of sexist language. There are some theory which is gathered some sexist theory to support and complete the main theory. This study used the theory of Sara Mills in "Language and Sexism" and Philip M. Smith "Language, The Sexes and Society". It also helpes and completes by some supporting theory from other linguists in describing the types of sexist language in journals. The reason of the researcher gathers and combines the theory because to make the analysis become details and complete. It also adds some information of sexist language types. Most of the data will be found in the types of overt and indirect sexism, because the researcher concern in the words, phrases, utterances or sentences in many setting in this movie. The researcher chooses those characters because the other characters do not influence much about the gender discrimination which appears in the story. The theme of this movie is about internal gender discrimination in The Duke and The Duchess marriage, so it is not possible for other characters to interfere. In the technique of the data analysis, the researcher begins to analyze the data toward the procedures. In conducting the research procedure, the researcher follows three steps. The first, the researcher classifies the data which are words, utterances or sentences in based on its types of sexism orderly. The second, the researcher describes those data based on the two classifications of sexism which are overt and indirect sexism. The data is in the form of words, proverbs and utterances. The third, the researcher describes the existence of the sexist language which exists in The Duchess movie. DISCUSSION The analysis of sexist language or expression in discriminating sexes inappropriately above is used to drawing attention to the way language used to represent women in that movie. According to the data analysis and finding of the types of sexist language linguistically above, the researcher found six types of sexist language in The Duchess movie. They are consist of sexism in word such as the use of generic noun, derivational, non-parallel term which shows semantics degeneration, sexism in proverbs, sexism in swear words, and indirect sexism such as metaphor and irony. Some characters such as The Duke (William Cavendish), Duchess (Georgiana Spencer), The Duke's mistress (Lady Elizabeth Foster) and Georgiana's secret affair (Charles Grey) are used some term in sexist language by Sara Mills in the movie. The generic noun is term which is used to refer both men and women, but in effect it often refers to men only. Generic noun perform very useful function of allowing us to refer to an entire class of entities with a single word, and most if not all languages have one or more forms that can be used to designate members of the human species in general. This term applied when the speaker Georgiana unconsciously says in her speech when The Duke and her held in Bath Assembly room at night. She said that, "only two specimens of this rare bird are known to man." The word man here is used to gather both men and women knowledge about the two rare bird. She uses that word because of the reason for the recent attention surrounding this term is the growth of awareness about the portrait of the social order implied in which the male are half of the species whose members dominate. The word "man" used by Georgiana is because to respect the dominating of male in the society. People often refer to themselves and using nouns that describe an occupation or performance of an activity, such as "Duchess" in the datum (2), "Let them talk! Grey makes me a fallen woman, well and good, now William may divorce me and Bess becomes Duchess of Devonshire!". It seems clear that the great majority of such terms more readily evoke the image of man than of a woman. Some feminists have argued that the addition of diminutive suffix to agent nouns results in the term that have less semantic potency than unaltered counterpart, and that this both causes and reflects a devaluation of those who occupy this agent roles (Smith, 1953:46). Derivational suffix which found in this movie takes when Georgiana or the speaker says emotionally that Bess can become a Duchess of Devonshire in The Duke allows and gives his arrangement to have a relationship with Charles Grey. Based on the definition of the word "Duchess", it means as a noblewoman or a woman holding a rank equivalent to duke in her own right. Duchess (female) can either be a monarch ruling over a duchy or a member of the nobility, historically of highest rank below the monarch. The word "duchess" is added by feminine suffix –ess to identify that the agent noun uses female reference. Based on the representation of Duke and "Duchess", they are different. Duke tends to manage the social economy, politic, and something which is valuable. In inversely different with the job description of "duchess" who is only manage about the simple thing. In addition, the position of "duchess" in this movie shows that also, she has no special except in little space in Whig, and for the rest she only cares about what she should care as a mother. Based on the job description of "duchess", it shows that the position of The Duke always becomes superior. So, when there are agents nouns placed in one sentences, it seems that the old maxim "Duke and Duchess" is more honored in the breach than the observance. In fact, little is known about the psychological significance of the word order pairs like this, and the fact that women often come second or may not signify to the listener that they have less status or importance than the male. In addition, the term of non-parallel implied because of some reason deals with women social status at that time. "Mr", "Mistress", "Lady/ladies - Gentlemen", "Governor", and "Lover" are the sexist language which found in the movie. From those words, we can see that there is no similar meaning from its pairs. Meanwhile, those words have implicit meaning which degenerates women become lower status from the pairs. It can be conclude that most women as the speaker of the words above are aware about the condition of women whom trivialized by men physically and mentally. From the word "mistress", "lady" and "lover", all of them have similar meaning as women who are become a man maid of desire or tend to be having lower status. While the word "Mr", "governor" and "gentlemen" are also treated as sexist because it has higher social status than its pairs. None of feminine terms in the list of data above connotes the same degree of strength or power as its masculine counterpart, and almost all of them have acquired as secondary sexual connotation. The character of The Duke in the datum (8), "That's one way of putting it. Your mother called it 'common decency before personal gratification', or some such thing… the exact words escape me…" shows about the sexism in proverb about the matter of social interest. He tries to give an example from Georgiana's mother quotation which grabs by him. According to the definition of proverb, it means short pithy saying in frequent and widespread use that expresses a basic truth or practical precept. In general use, that proverb states about a general truth or piece of advice to the hearer, Georgiana. That proverb has an implicit meaning that the position of the Duke is always strong in the matter of conducting his wife. In the other words, Georgiana has to follow what her husband as to do. In this circumstance, the position of Georgiana is awry. She has to choose between her children or her desire and affection of Charles Grey which she doesn't get from her husband. As the main Character, The Duke always becomes the centre of the society. He should speak politely. In the other hand, in some cases he cannot put himself in that situation. Based on The Duke character personality, he kinds of man who is introvert, cannot control his emotion and has a switch temper that can be changed in certain time. So, he often expresses his anger or dissatisfaction through something near him. He also often use sexist swear word to release it such as "damn", "hell", and "bastard". Those words are deal with death term which uses to mock or curse people. That term also to express The Duke feeling rather than in action, especially he does not have bigger vocabulary. In the datum (15), "Give me a son and then do what the hell you want, as long as you do it discreetly. Until then you stay here and do as I say." The Duke says "hell" to express his frustration of his failure to obtain a male heir from Georgiana. Furthermore, this sexist swears word helps by his action in intimidates his wife by hurting her in action. The other main characters, Georgiana often use parable or imagery to reflect her own circumstances. The imagery and parable itself categorized as indirect sexism term. The data which treated as indirect in the movie are "male company, "imprisoned", "throw", "you both of another world that does not exist and never will" and "love is an act! It's more than words and undying oaths!" That indirect sexism consists of metaphor and irony. As the definition of indirect sexism, it cannot be understood by linguistics markers but using contextual meaning. Metaphor is a figure of speech in which a word or phrase is applied to an object or action to which it is not literally applicable. It can also regards as representative or symbolic of something else, esp. something abstract. In this case, the character of Georgiana often uses this term to symbolize herself which is bridled in her own internal marriage problem. The other character, Bess also express her sadness and disappointment of being left by her husband because of his "mistress" in datum (5). The fact that metaphor and irony are used when being sexist does not change the nature of sexism itself, but it rather simply changes the way it can be responded to. From those terms of sexist languages which found in The Duchess movie, it can be concluded that the sexist language related with those character because of the impact of the sexist theme occurs in that internal marriage problem. The impact of those sexist languages to the theme of the movie is when those utterances make the women participation underestimated more. The significance effects shows when inequality between men and women, social inequalities which women have and the position of men who do not want to be defeated by circumstances of women influence to the theme of the movie. The existence of sexist language is also because the aspects of character personality, language, background and its context. Character personality takes part in the analysis because the speakers unconsciously speak it refers to their character. For example like The Duke, he often uses kind of sexist swear word in order to replace his anger in to the word or someone close. It is because The Duke is introvert, close and has a switch temper which can be changed in certain time. It similar with Charles Grey, as a man, he also temperamental when he knows something inappropriate as like Georgiana fake promise and prefer to go back for her children rather than him. In the other hand, if Georgiana and Bess as representative from women sides they tend to be polite and use their feeling rather than logic in their problem. The choice of word which used by those characters mostly reflects their circumstances as women at that time. From those characters personality, we can see that words which that use reflect each people characters. That choice of words absolutely influences to their language when they speak such as in the term of sexist swear word which mostly expressed by The Duke. Furthermore, character personality and language cannot be separated with the context and background of each people and movie at that time. The speakers will consider the language which they will use based on the context of the talks. The background here used to support the situation of the character based on place and time in their situation or in this case is in Victorian era. The background may be a stereotype or culture of certain gender. The most data commonly found in non-parallel term, indirect sexism and sexism in swear words. It is because the women condition cannot be equated with men. People at that time still holding patriarchal culture which means the position of men is superior and holding every aspect. They often underestimate women self-esteem to become men mistress whom can be throwing away anytime. Women seem like do not have strength to be independent without men position in front of them. Men are allowed to have more than one mistress even they are a centre of society. On the other hand, when women try to express their feeling to other men it considers as improper behavior and taboo. All of utterances which have been said by the characters are reflecting their character personality. Based on the explanation of the existing of sexist language above, there are some reasons that make the women circumstances become weak in physically and mentally. This evolutionary reasoning provided justification for the emotional and mental differences between men and women. At last, sexism can be existing because of stereotype of women and it reflects to the culture. The character personality helps to make it clear where the mental and emotional aspects involve in indicating their existence through language. Those stereotypes create morals and social values that applied until this time. The only way of changing that social structure is to make the position of men and women equally same no matter what. CONCLUSION This chapter presents the conclusion and suggestion based on the analysis and finding in chapter four. The finding shows the sexism by the characters in the movie involves overt and indirect sexism. Overt sexism is a type of usage which can be identified directly through the linguistic markers. While indirect sexism can only be understood contextually in relation to the interpretation of surrounding utterances. However, this term of sexism used to categorize a set of stereotypical beliefs about women which cannot directly analyzed by linguistic features. The linguistics features of sexism are divided into several types, as follows: (1) Sexism in words. The using of man in "Well, only two specimens of this rare bird are known to man" considers as generic nouns which should be referred to both of sex. (2) Sexism in words of using English pairs or word order of words showing non parallel term or semantic degeneration between men and women such as the word Mr "In the play this evening, there was a scene in which Lady Teazle and Mr. Surface discuss their affair", Ladies, gentlemen, and mistress "My husband, Mr. Foster, is enjoying his mistress in Bournemouth, and I wanted some diversion.". This non parallel term shows that there are semantic derogations between men and women position. (3) Sexism in words using suffix –ess in "Let them talk! Grey makes me a fallen woman, well and good, now William may divorce me and Bess becomes Duchess of Devonshire!" as job occupations of profession such as Duchess. This type of sexism in words shown that the discrimination through gender divisions still exists in the matter of word order. (4) Sexism in Proverb. There is only one analysis which found as sexism in proverb as like "common decency before personal gratification". It related to the high power of men than women. This kind of English proverb seems like the metaphorical of men who held to express the position of men that is always unbalance and prioritized than women. (5) Indirect sexism. This new term is not related to the certain set of linguistic usage and features but contextually of a diction which replace and describe their speaker situation. Indirect sexism which found in this research is about metaphor and irony such as "How about 'imprisoned' in my own house'?" and "I'm ill at ease with male company for the moment.". (6) The last is sexism in swear words. There are various kinds of swear words which used by the character of the movie such as "hell" as like this utterance: "Give me a son and then do what the hell you want, as long as you do it discreetly.", "bastard" in this utterance:"Three boys??? Do you think I can make those bastards my heirs? Well, do you?" and the insulting term for women such as "whore", "Be quite you fool! (to Georgiana). Are you his whore?!". The usage of sexist swear words express their disagreement, anger or objectionable depends on the context and problem of the character. In addition, there is no general neutral term to replace the words. The last is In addition, some aspects of sexist language existing in the movie are character personality, language, background and its context. All of those aspects are interrelated and interconnected each other. Based on the finding, the character personality influences more because it reflects to their language they use. Their language will refer to their position as a centre role model that perceived by public. While the background and context reflects women stereotypical knowledge in Victorian era which bring the character of women discriminated by men. SUGGESTION Using a language without regard to the gender classification is expected to minimize the woman discrimination in the language. So, the researcher wants to contribute some suggestion for the next researcher. First, the next researcher can use and complete the analysis by new sexism which is indirect sexism. It used to analyze sexism without directly using linguistics markers but, it uses diction like in metaphorical, humors, irony or satire which trivializes women. Second, the researcher hopes that the next researcher analyzes the source of data by putting the historical background so that they can find out the characteristic of their style of writing. The historical background can use to prove why those sexist languages occurred. Lastly, the researcher hopes that the terms of English indirect sexism will be applied to avoid the use of sexism in written and spoken even it is not linguistically shown in the next research. DAFTAR PUSTAKA Aini, Nur, 2010. The Sexist Swear Words Used by the Characters in Shottas Movie, English Letters and Language Department, Faculty of Humanities and Culture, Maulana Malik Ibrahim State Islamic University of Malang. Brannon, Linda. (2002). Gender: Psychological Perspectives. Chapter 7: Gender Stereotypes: Masculinity and Femininity (pp. 152-76). London: Allyn and Bacon. Cameron, Deborah. (1985). Feminism and Linguistic Theory. London: Macmilan Press Chaika, Elaine. 1982. Language the Social Mirror. Massachusetts: Newbury House Publishers, Inc. He, Guimei. 2010. Journal of Language Teaching and Research of An Analysis of Sexism in English. Academy Publisher manufactured in Finland: Qingdao University of Science and Technology, Qingdao 266061, China. 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In the present essay, I will examine the traces of coexistence between the Muslim and Christian world in architecture and literature, using the examples of the mezquita, or 'mosque', and the most important novel of Spain, Don Quixote of la Mancha (1605;1615) by Miguel de Cervantes Saavedra. This study incorporates an interdisciplinary approach that utilizes historical, literary, and architectural methods to explain the dual function of the margin— its architectural function in the Mosque and its narrative function as used in specific chapters from Cervantes's novel. Furthermore, I will show how the architectural margin of the wall of the mosque was familiar to Cervantes's readers who lived in Spain and this familiarity allows Cervantes to exploit the metaphorical meaning of the literary margin as architectural margin. A metaphor establishes an equivalency between a pair of images; the best-known example of which belongs to Ezra Pound, the founding leader of Imagism (1912-1923). This is a school of poetry that endorsed clarity of expression and simplicity through the use of precise visual imagery. The best known metaphor is Pound's own, in which faces are compared with petals in the poem, "In a Station of the Metro": The apparition of these faces in the crowd: Petals on a wet, black bough. Through his architectural and literary metaphor, Cervantes covertly expresses his personal beliefs about multiculturalism that could not be directly expressed for fear of censorship by the Inquisition. ; Winner of the 2020 Friends of the Kreitzberg Library Award for Outstanding Research in the Senior Arts/Humanities category. ; In the Margins of Literary and Architectural Discourse: A Comparison of Arabic Commentary in Cervantes's Don Quixote and Moorish Architectural Inscription Pablo Picasso: Don Quixote, August 10, 1955. Internet: Public Domain Alexandra Parent SP 415: Seminar on Don Quixote Professor Stallings-Ward 28 February 2020 1 Introduction The history of the Iberian Peninsula is a rich one, filled with influences from the entire European and Asian continents over time. When we think about Spain, there is one defining factor that distinguishes her from the rest of Europe: the presence of racial, ethnic and religious influence from Africa, and, resulting therefrom, a unique moment in world history: the confluence of three major world religions in one geographical place. Christianity, Judaism, and Islam once flourished side by side in mutual tolerance and economic interdependence in the Andalusian region of southern Spain, known as 'Al-Andalus,' in the High Middle Ages. Tolerance of others who are different, as Maria Rosa Menocal points out, is the underpinning of this unique historical coincidence and the essential component for the development of science, philosophy, medicine, urbanization, and hence trade and commercial prosperity.1 The Jews and Christians of Muslim Andalusia flourished economically and culturally under the Umayyad, whose dynasty (661-750) was transplanted from Damascus to Cordoba by Abd al-Rahman (756- 1031) after a civil war between two rival Caliphates. These three religions borrowed language and architecture from one another leaving traces of their coexistence, not surprisingly, within the architecture and literature of Spain. In the present essay, I will examine the traces of coexistence between the Muslim and Christian world in architecture and literature, using the examples of the mezquita, or 'mosque', and the most important novel of Spain, Don Quixote of la Mancha (1605;1615) by Miguel de Cervantes Saavedra. This study incorporates an interdisciplinary approach that utilizes historical, literary, and architectural methods to explain the dual function of the margin— its architectural function in the Mosque and its narrative function as used in specific chapters from Cervantes's 1 Menocal, The Ornament of the World. 2 novel. Furthermore, I will show how the architectural margin of the wall of the mosque was familiar to Cervantes's readers who lived in Spain and this familiarity allows Cervantes to exploit the metaphorical meaning of the literary margin as architectural margin. A metaphor establishes an equivalency between a pair of images; the best-known example of which belongs to Ezra Pound, the founding leader of Imagism (1912-1923). This is a school of poetry that endorsed clarity of expression and simplicity through the use of precise visual imagery. The best- known metaphor is Pound's own, in which faces are compared with petals in the poem, "In a Station of the Metro": The apparition of these faces in the crowd: Petals on a wet, black bough.2 Through his architectural and literary metaphor, Cervantes covertly expresses his personal beliefs about multiculturalism that could not be directly expressed for fear of censorship by the Inquisition. My essay is divided in three sections. In the first section, I will present a historical overview of Muslim presence in the Iberian Peninsula. In the second section, I present a survey of Muslim Architecture in Andalusia based on the results of a photographic study of architecture I did while visiting Spain during study abroad. I survey the presence of Muslim architecture found throughout Andalusia, placing particular emphasis on the function of the margin in the design of the walls of the mosque reserved for the calligraphy that features citations of scripture from the Holy Koran. The margin, although small in size compared to the rest of the entire structure of the mosque, is as I will show, actually the most important part of the mosque. In the third section of my essay, I analyze the literary margin treated in the episode of the lost manuscript in Volume I: Chapters Eight and Nine of Cervantes's Don Quixote. I will look at 2 Judith Stallings-Ward, Gerardo Diego´s Creation Myth of Music: Fábula de Equis y Zeda. London: Routledge, 2020, 175. 3 the coexistence of the Christian and Arab writers in Cervantes's Don Quixote. The collaboration between Cervantes and Cide Hamete Benengeli allows Cervantes to establish a metaphor between the architectural margin of the mosque and the literary margin of the manuscript as the place for covertly expressing his esteem for multiculturalism and his condemnation of the expulsion of the Moors by national decree; a ploy he uses to escape censorship by the Inquisition. The play with spatial perspective (margin vs center) and the severance of the manuscript (with the lost section recovered in the market of Toledo) establishes the architectural and narrative metaphor that recalls the physical and cultural coexistence between Muslims and Christians valued by Cervantes. In addition, I examine how Cervantes extends this metaphor to also evoke the rupture of that coexistence through expulsion of the Moors, which Cervantes believed broke the backbone of the country. Part I: Historical Overview of Muslim Presence in the Iberian Peninsula The invasion of the Iberian Peninsula began with one young man named Abd Al- Rahman, the son of the Arab family ruling Damascus in the east—the Umayyads. However, during a civil war, his family was massacred, and his escape left him the sole survivor. He fled through North Africa into Cordoba where he began to establish himself as the Caliph, or ruler.3 After the Visigoth monarchy fell, Muslim control dominated the Iberian Peninsula. From 711 through 1492, Islamic society had a long and profound presence on shaping Spanish culture until the Christian kings unified the country. By 716, almost all of Iberia, with the exception of the far northwest and mountainous regions, was under Muslim control and the province was name 'Al- Andalus'. By naming the country in this manner, it directly opposes the 'Hispania' title that the 3 BBC Worldwide Learning, The Moorish South: Art in Muslim and Christian Spain from 711-1492. 4 Romans gave the peninsula, foreshadowing the enmity between the religions of Islam and Christianity.4 Abd Al-Rahman sought to recreate his cultural roots here in Iberia. The peninsula was dominated by the Umayyad dynasty, who had no affiliation to the eastern Muslim dynasties at the time, and were met with little to no resistance from the small groups of Christians still living in the peninsula. As demonstrated in Figure 1, the conquering forces came through Northern Africa and thus were also comprised of Berber forces from that region. By 741, there were approximately 12,000 Berber forces, 18,000 Arabs, and 7,000 Syrians entering through the Southern tip of the peninsula. This totaled anywhere from 4,000,000 to 8,000,000 living in the Iberian Peninsula at the time.5 6 Islam and Christianity under Islamic Rule By the mid eighth century, the population of Iberia had grown exponentially and became more diverse both racially and religiously. Although Muslim forces had conquered what remained of the Visigoth territories and established themselves as the dominant, ruling power, a 4 O'Callaghan, A History of Medieval Spain, 91. 5 Phillips and Phillips, A Concise History of Spain. 6 Alchetron.com. "Umayyad Conquest of Hispania - Alchetron, the Free Social Encyclopedia," August 18, 2017. https://alchetron.com/Umayyad-conquest-of-Hispania. Figure 1: Depiction of the route of Abd-Al Rahman and the subsequent conquests of the Muslim Empire. From Internet: public domain.6 5 majority of the population living in Iberia was still Christian. This undoubtedly posed issues for the Moorish rulers who practiced Islam. As a result, conversion became a necessity for Christians. It is important to distinguish between the upper and lower class when discussing the notion of conversion. Many Visigoth royalty, nobles, and influential families saw it in their best interest to convert and to do what they could to join the new rulers in an effort to pursue political advantages.7 Yet, the majority of Iberia was home to lower class Hispano-Roman Christians who converted out of survival. Despite this, many of the people in this situation retained their Christian faith while adopting Muslim customs like learning Arabic so as to appease the rulers. The name given to these people are mozárabes, or 'Mozarabs', meaning 'Muslim-like'.8 A Christian writer noted the following about Christians living under Islamic rule in 854: Our Christian young men, with their elegant airs and fluent speech, are showy in their dress and carriage, and are famed for the learning of the gentiles; intoxicated with Arab eloquence they greedily handle, eagerly devour, and zealously discuss the books of the Chaldeans (i.e. Muhammadans), and make them known by praising them with every flourish of rhetoric, knowing nothing of the beauty of the Church's literature, and looking down with contempt on the streams of the Church that flow forth from Paradise ; alas ! The Christians are so ignorant of their own law, the Latins pay so little attention to their own language, that in the whole Christian flock there is hardly one man in a thousand who can write a letter to inquire after a friend's health intelligibly, while you may find a countless rabble of kinds of them who can learnedly roll out the grandiloquent periods of the Chaldean tongue. They can even make poems, every line ending with the same letter, which displays high flights of beauty and more skill in handling metre than the gentiles themselves possess.9 It is evident from this passage that the Christians admired the Arabs for the type of civilization they created. The Mozarabs recognized that the Arabs had something to offer them in terms of literature, character, and even language. This demonstrates that on some level, there was an 7 Phillips and Phillips, A Concise History of Spain. 8 Phillips and Phillips. 9 Alvar, Indiculus luminosus; quoted from Arnold, The Preaching of Islam; A History of the Propagation of the Muslim Faith, 137-138. 6 acceptance of Muslim culture and practices which set the foundation for the incorporation of Islamic architectural styles and writing styles to be continued after the Christians' reconquering of Iberia. Christian Kingdoms and "La Reconquista" When the Muslim forces conquered Iberia, they were not able to infiltrate the regions in the north. These regions were not seen as an apparent threat because they were isolated, poor, and not heavily populated, so the Moors did not make a vigilant effort to convert or control these Christians.10 However, the Christian states organized themselves into kingdoms and solidified their control in northern Spain by the mid-twelfth century before moving into Southern Spain during the fourteenth and fifteenth centuries. The progression of the Christian kingdoms' conquests can be seen in Figure 2. 11 At the height of the reconquest, there were seven individual Christian kingdoms within the peninsula: Asturias, Galicia, Aragon, Navarre, Leon, Castile, and Valencia. Each of these kingdoms had their own struggles trying to gain territory, power, and recognition. The Kingdom 10 Phillips and Phillips, A Concise History of Spain, 55. 11 "Reconquista+General.Jpg (1600×914)." Accessed February 19, 2020. http://4.bp.blogspot.com/- ofiGywz891k/TzynBPnsc7I/AAAAAAAAAok/ECNzH3rSp3E/s1600/Reconquista+General.jpg. Figure 2: Timeline of the Christian King's Reconquest of the Iberian Peninsula. Internet: public domain.11 7 of Navarre was largely under the control of the French to the north and did not have much to do with the conquering of other Spanish Christian kingdoms, let alone taking a stance on combating the Arab south. However, not only were the Christian kings working to overthrow the Islamic caliphate and reconquer Iberia from the Muslims, they were all vying for control amongst themselves. In the tenth century, Alfonso III expanded into the regions of Galicia and Leon slowly gaining more territory and strengthening his Christian kingdom to combat the Moors. The kingdoms of Castile and Leon unified in 1085 and then under the kingship of Alfonso VI, they conquered Toledo.12 Toledo is situated where the Moorish Al-Andalus and the Christian kingdoms of Castile and Leon border each other, so the conquering of Toledo was a push in the right direction for the Christian kings' ultimate goal of expelling the Moors from Spain. In the northeast, Alfonso I of Aragon began consolidating his power and conquered Zaragoza by 1134, and joined with Barcelona in 1137 to form the Kingdom of Aragon. By this point, the Muslim empire was facing many issues in trying to run their territories and were slowly losing their sphere of power in the south. King Fernando III of Castile was able to penetrate Al-Andalus and conquer the Andalusian cities of Cordoba and Seville in the mid-thirteenth century. So, when the two kingdoms of Aragon and Castile prevailed over their Christian counterparts, they were left with only the Emirate of Granada as their last steppingstone to banish Muslim rule from the peninsula. King Fernando II of Aragon and Queen Isabella of Castile married in 1469 and this consolidated the royal authority of Spain.13 In January of 1492, the city of Granada fell to the Spanish forces and this ended the 780 years of Muslim control in the Iberian Peninsula. This was the final act of La Reconquista and the beginning of the age of Los Reyes Católicos or 'The Catholic Kings.' King Ferdinand and Queen 12 Phillips and Phillips, 306. 13 Phillips and Phillips, 116. 8 Isabela ruled into the first few years of the sixteenth century, which is marked as the beginning of the Spanish Inquisition—a judicial institution that was used to combat heresy in Spain. Islam and Christianity under Christian Rule Islam first began to submit to Christian rule during the period when the Christian kingdoms were all building up their states and conquering each other in the eleventh century. When Toledo was captured in 1085, allowing the Muslims to stay was crucial to the economic stability and the intellectual advancement of Christian society.14 With the expulsion of the Moors came the expulsion of their religion and began the institution of Christianity, more specifically Catholicism. The immediate issue that the church saw after the reconquest of Spanish cities was the need to introduce their ecclesiastical structure, so they began to assign bishops to these major cities in addition to creating two new ecclesiastical provinces.15 This rapid organization and dispersion of the Catholic religion in previously Islamic territories was not good news for those Muslims still living in Spain after the reconquest. The Christians could not simply expel the Muslims because in some places they made up the majority of the population and were an integral part of the economy for the country.16 Muslims who continued to live under Christian ruler adopted the name mudéjares or 'mudejars' in English. This name is derived from the Arabic word mudajan meaning 'permitted to remain' with a colloquial implication of 'tamed or domesticated.'17 Ironically, the same way the minorities were treated under Islamic rule, to include Christians, was now how the Muslims were treated under Christian rule. The Mudejars would practice their religion, law, and customs in addition to being permitted to continue their 14 Watt, A History of Islamic Spain, 150. 15 O'Callaghan, A History of Medieval Spain, 488. 16 Watt, A History of Islamic Spain, 151. 17 Watt, 151. 9 craft so long as they paid a tax. It was not uncommon for these minority groups to distinguish themselves by dressing differently and even inhabiting different quarters of town. During the thirteenth and fourteenth centuries, a period known as the Mudejar age, it is evident that there is a culture common to both Christians and Muslims, and that coexistence, to the point of assimilation, was possible. However, it is important to note that the Christians, being the dominant power, were selective in what they chose to assimilate. The most evident piece demonstrating assimilation is the artistic productions, both architecturally and literarily. It was obvious that incorporating the Muslims into society was necessary and beneficial, but towards the end of the fifteenth century, economic disparages were becoming obvious and the Mudejars were the wealthier of the two groups. This jealousy and animosity led to a growing prejudice of Mudejars and once Ferdinand and Isabella unified the peninsula, they turned this prejudice into policy. The previous flirtation of religious tolerance was coming to an end, but due to the policy written for the surrender of Granada, many people of Islamic faith were briefly safe in 1492, so these religiously intolerant policies attacked other groups, namely the Jewish factions of the country. This period of brutal intolerance is known as the Inquisition, and it drastically influenced Spanish society for the years to follow, to include Miguel de Cervantes's Don Quixote of La Mancha. Part II: Survey of Muslim Architecture in Andalusia Moorish architecture is something that when one sees it, they know it. It is a mixture of oriental and occidental to create a recognizable and unique form of architecture. There are certain staple architectural features that help make this style so well-known and are also the features that other cultures adopt simply because of their beauty. Some of these features include 10 stone parapets with Islamic crenellations, horseshoe windows and doors, towers sometimes evoking a minaret, domes, arches, slender pillars, and many of these features were typically constructed with alternating colors of yellow and red brick and stone.18 The following figures demonstrate these architectural features. 18 Kalmar, "Moorish Style: Orientalism, the Jews, and Synagogue Architecture," 73. Figure 4 (above): The series of arches and horshoe shaped doors. Taken by Alexandra Parent in the Royal Alcazar in Seville, Spain. January 31, 2018. Figure 5 (below): The classic Islamic crennelations and attention to detail that characterizes all of Islamic architecture. This is also exemplatory of the domes that were utilized in Moorish architecture. Taken by Alexandra Parent at the Royal Alcazar in Seville, Spain. January 31, 2018. Figure 3: The slender pillars and open courtyards. Taken by Alexandra Parent at the Alhambra in Granada, Spain. February 23, 2018. Figure 6: The Torre del Oro or Tower of Gold located in Seville, Spain. Exemplifies the use of towers and minarets in Islamic architecture. Taken by Alexandra Parent in Seville, Spain. April 12, 2018. 11 19 These features are apparent throughout all the everyday buildings within the cities of Al- Andalus, but they also came together to make great, exceptional buildings. One in particular is the Great Mosque in Cordoba. This was built when the religion of Islam was only a century old, so it is renowned as one of the first mosques ever built. This mosque is truly grandeur in architectural style in addition to sheer size. In Islamic faith, it is forbidden to depict Allah, or any religious figure, so the traditional methods of using a painting to inspire religious awe was not possible, thus allowing for architecture to take its place. As seen in Figure 7, the rows of archways are seemingly never ending and absolutely uniform. 20 The architectural margin of the mosque (Fig 8 and Fig 10.D), which Cervantes metaphorizes with the annotation of Dulcinea written on the margin in Don Quixote, refers to the most important part of the mosque: the inscriptions. In the Islamic religion, as aforementioned, worshipping any idols or to depict Allah, Muhammad, or any other important religious figures 20 "The Mosque-Cathedral of Cordoba (Spain)." Accessed February 19, 2020. https://www.turismodecordoba.org/the-mosque-cathedral-of-cordoba-spain. Figure 7: The Great Mosque located in Cordoba, Spain. Known for the uniformity and neverending archways and pillars. From Internet: public domain.20 12 through paintings are prohibited. So, the role of the inscriptions becomes the most important and revered part of the mosque much like the depiction of Jesus on the cross is worshipped by Christians. This is because the inscriptions are the holy words of the Koran. The phrase most 21commonly inscribed in these architectural margins are 'only Allah is victorious.' The metaphor Cervantes makes between the architectural and literary margin is developed to a second degree with the handwriting in the margin of the manuscript being Arabic calligraphy. This can be compared to the inscriptions in the architectural margin of the mosques, which are also written in Arabic calligraphy. This type of writing is very distinct from Western modes of writing because the purpose of Arabic calligraphy is "no como un medio utilitario de 21 Fernando Aznar, La Alhambra y el Generalife de Granada. Monumentos, 12. Figure 10: Architecture of the Mosque21 (from left to right and top to bottom): A) ataurique B) interlacing decoration C) calligraphy in the margin of the wall with scripture "Only Allah is Victorious". Also shown in Fig 11. D) horseshoe arc E) muqarnas F) half horseshoe arcs G) arc with muqarnas H) column with crowned capital Figure 8 (above): The horsehoe shaped windows and use of alternating colors and very detailed crennelations. The Arabic calligraphy can be seen above the windows. Taken by Alexandra Parent at the Alhambra in Granada, Spain. February 23, 2018. Figure 9 (above): Fig 8 on a closer scale to better see the calligraphy 13 comunicación entre los hombres sino como un medio sagrado de comunicación entre Dios y los hombres," meaning, it is not like a utilitarian means of communication between humans, but rather a sacred means of communication between God and men.22 This type of calligraphy that Arabs place in the margins of their mosques obviously have religious value and is called caligrafía cúfica or 'Kufic calligraphy' as is shown in Figure 11. 23 The text written in Arabic calligraphy in the margin of the wall of the mosque is epigrafía. It is present in all mosques and throughout the royal palace known as La Alhambra in Granada. As Fernando Aznar explains, "El texto tiene gran importancia en la decoración. Frases que ensalzan a Alá, o que hace referencia a las bellezas del lugar donde se encuentra, ditando a veces a los constructores de cada zona, se reparten por todos los muros de la residencia real."24This quote says that text has great importance in the decoration of the buildings, and that the phrases that praise Allah, or that refers to the beauties of the place where Allah is located, are all throughout the royal palace. It amplifies the important role that language has in religious symbols. 22 "La Caligrafía Árabe." 23 "Arabic Inscription." Alamy. Accessed February 24, 2020. https://www.alamy.com/stock-photo-arabic-inscription- carved-in-a-palace-wall-of-the-alhambra-in-granada-17181753.html. 24 Fernando Aznar, La Alhambra y el Generalife de Granada. Monumentos, 12. Figure 11: An example of Kufic calligraphy. The style of the Arabic writing in this image is classically used in Islamic mosques to state the word of Allah from the Holy Koran. This is the architectural margin. From Internet: public domain.23 14 Moorish Architectural Influence Under Christian Rule As the Christians slowly began organizing themselves into kingdoms and conquering Moorish cities in Al-Andalus, two incredibly different cultures met each other. As previously stated, an assimilation of sorts was taking place by the Christians who were adopting Islamic practices and other elements of their culture. Architecture was one of these elements that Christian rulers not only preserved, but in some cases built from bottom up utilizing these inherently Moorish styles. Using the example of the Mosque of Cordoba, it is important to note that in the middle of this Islamic prayer hall, there is something unknown to Islam; a Catholic Cathedral (Fig. 12, 13, and 14). This addition was made in the sixteenth century after the Moors were abolished from Iberia. The rulers who erected this cathedral demolished the central columns in order to make room for the Christian edifices, however, Charles V recognized the gravity of this action and how it drastically changed the ambiance and historical significance of this architectural feat. This cultural vandalism by the Christians is symbolic of the enforcement and imposition of their religion onto a different group of people. This theme is also apparent in the literary works of the sixteenth and seventeenth centuries to include Don Quixote of La Mancha by Miguel de Cervantes. Figure 12: Located in the middle of the Great Mosque of Cordoba. Christian, gothic architecture meeting with Islamic architectural styles. Taken by Alexandra Parent. January 31, 2018. 15 An example of Mudejar work is the Cathedral of Seville, built after the demolition of a mosque, in order to increase the power of the Christian rulers. The architectural style of the building is very European and gothic with high vaulted ceilings and stained glass.25 As a statement piece for Christianity in former Islamic Spain, it is not expected for one to find traces of Moorish architectural influence, but there is. The Cathedral was built by Christian architects, so there was no lack of qualified Christian craftsmen, however there are qualities inherently Moorish that make its way into this grand architectural achievement. As depicted in Figure 15, the high altar in the Cathedral is adorned in so much detail that it mimics the Moorish tendency to not leave any blank space. The incessant ornamental decoration style that was a part of Islamic Spain bled into and permeated traditional Christian and European styles of architecture making its way into the very soul of Christian craftsmanship. Although the Christian Spanish rulers 25 BBC Worldwide Learning, The Moorish South: Art in Muslim and Christian Spain from 711-1492. Figure 13 (right): Christian altar located in the middle of the Great Mosque of Cordoba in Spain. Taken by Alexandra Parent. January 31, 2018. Figure 14 (left): Example of Christianity inserting itself into Muslim architecture. Taken by Alexandra Parent. January 31, 2018. 16 erected this cathedral as a statement to assert their religious dominance, the Moorish aesthetic had already made its way into the minds of the architects of that era. In addition to this, the minaret attached to the Cathedral of Seville, La Giralda (Figure 16), is evidence of this as well. The construction of this minaret concluded in 1568 and is the twin tower to the city of Marrakech. Having begun construction in 1184, La Giralda is host to the visible mixing of Moorish and Christian culture. Through the stonework, inscriptions, and different styles used, La Giralda is evidence of this assimilation of cultural and architectural practices. 26 Perhaps the most notable architectural feat in regard to Moorish influence on Christianity is seen in the Real Alcázar, or Royal Alcazar. At first glance, it is a very distinct Moorish-looking building in terms of architecture; it contains the classic Moorish archways, courtyards, crenellations and pillars (Fig 17 and 18), so it would be reasonable to conclude that it was 26 "Cathedral of Seville. Aerial View." Accessed February 24, 2020. https://seebybike.com/blog/must-see-cathedral-and- alcazar-of-seville/cathedral-of-seville-aerial-view/. Figure 15 (right): The altar located inside the Cathedral of Seville. Known for it's incredulous detail and extravagant style that is suspected to be a result of lingering Moorish influences. Taken by Alexandra Parent. January 31, 2018. Figure 16 (left): An aerial view of the Cathedral of Seville. It includes many influences of Morrish architecture to include the large tower known as La Giralda, the minarets all over the building, and the many domes that make up the cathedral. From Internet: public domain.26 17 constructed under Islamic rule. However, Christian king Peter of Castile, also known as Peter the Cruel, commissioned the Alcazar as his royal palace in the fourteenth century. He made the Alcazar identical to the architectural stylings of the Spanish Middle Ages. So, the question arises as to why a Christian ruler would deliberately choose Islamic decoration? The answer is that it comes down to power. By appropriating the Islamic art and traditional expressions, the Christian ruler projects a sort of authority over the minority subjects.27 The Moorish expressions of wealth and power are understood differently than traditional Europeans, so by creating something that the Muslim population would recognize as powerful, Peter the Cruel wielded a sort of power over the Mudejars. 27 Fernández, "Second Flowering: Art of the Mudejars." Figure 17 (left): The courtyard of the Royal Alcazar. Despite being built by a Christian king, it has many, if not completely full of, influences from Islamic architecture. Note, the pillars, the archways, the courtyard, the crennelations. Taken by Alexandra Parent. January 31, 2018. Figure 18 (right): The Royal Alcazar in Seville, Spain. This wall has both Christian and Islamic influences. Note the differences between the lower floor and the second floor of the archways. The bottom is much more functional and plainer, like traditional Christian architecture whereas the top portions are much more detailed and colorful such as depicted by Islamic architecture. Taken by Alexandra Parent. January 31, 2018. 18 Part III: The Literary Margin Treated in the Episode of the Lost Manuscript in Volume I: Chapters Eight and Nine of Cervantes's Don Quixote When reading Don Quixote, the reader is frequently taken off the main narrative path involving the adventures of the main characters, the knight and his squire Sancho Panza, and led down secondary narratives involving encounters with characters who interrupt the main narration with tales of their own stories of love, captivity, and triumph. The complexity of the narrative shows the novel to be an amalgam of many different short novels, much like the way of the river Amazon, which is fed by many smaller rivers, at the heart of which is Cervantes's parody of books of chivalry. Nevertheless, the one unchanging constant is the way the novel opens a window onto the life and times of the man who wrote it. Cervantes's novel reflects his lived experience rooted in multicultural society whose heterogeneity was the source of Spain's economic and agricultural well-being. Cervantes saw the well-being of his country destroyed by the Hapsburg dynasty's religious intolerance and persecution of minorities who did not convert from their Jewish or Muslim faith. Cervantes himself was of Jewish ancestry. His father was a surgeon, a vocation known to be practiced by Jews. Cryptic references to his Jewish ancestry appear in the portada, or cover page of this novel. For example, the phrase from the book of Job—after darkness light is hoped for—and references to their inability to worship on the Sabbath appear in the first chapter of the novel; a day when the Jewish population must be in duelos and quebrantos, or 'pain and suffering'. While a student, Cervantes was arrested and ordered to have his right hand cut off for allegedly shooting a man who had insulted his sisters. Cervantes escaped punishment by fleeing to Italy from where he joined the Holy League (an alliance among the Vatican, France, and Spain) in the Battle of Lepanto, a major battle against the Turks in the waters of the 19 Mediterranean, during which Cervantes lost the use of his left hand. After his distinguished military service in this major victory against the Turks, Cervantes was taken captive and held prisoner for five years in Algeria. His profound understanding of the Islamic world of the Maghreb, as the northern region of Africa is known, is reflected throughout Don Quixote. Upon return to Spain, he obtained work as a tax collector tasked with gathering funds throughout Andalusia for the construction of the Spanish Armada. His detailed knowledge of the geography and customs of Southern Spain is reflected throughout the novel as well. Cervantes's experiences from his military expedition against the Turks, his years in captivity in northern Africa, his travels through Andalusia, and his Jewish ancestry can be added as another factor that forged the broad multicultural perspectivism formed in his novel. As a student, Cervantes was taught by Lope de Hoyos, a known follower of the Dutch humanist philosopher Erasmus of Rotterdam. Erasmus criticized the empty ritual of the Catholic Church as well as its intolerance for Christians, especially followers of Martin Luther, who sought an unmediated religious relationship with God; one that did not require mediation by a Catholic priest. The teachings of Erasmus, an intellect who denounced the hypocrisy of the Catholic Church and its persecution of minorities and different versions of Christianity, are embraced by Cervantes and find expression in a covert manner in Don Quixote (II: 22-23).28 The episode of the lost manuscript (Volume I:8-9) reflects the perspective of multiculturalism and diversity Cervantes gained from the life experiences outlined above. Chapter eight is first and foremost about Don Quixotes's iconic battle with the windmills, the most well-known episode of the novel. Don Quixote's illusion leads him to believe that the windmills were originally giants that have been transformed into windmills by his enemy, the 28 Judith Stallings-Ward, "Tiny (Erasmian) Dagger or Large Poniard? Metonymy vs. Metaphor in the Cave of Montesinos Episode in Don Quixote." 20 wizard Freston, to cheat Don Quixote from a victory in battle against them. The deception of the knight conveys Cervantes's use of humorous parody to denounce the books of chivalry whose fantasy version of reality has brainwashed Don Quixote. A subsequent adventure in this chapter reveals Don Quixote has another lapse of reason. He believes that a Basque woman travelling to Seville, preceded by two Benedictine friars who are not in her party, and surrounded by her own men on horseback, is a princess being kidnapped. Upon observing once again his master's mind in the grip of delusion, Don Quixote's squire Sancho Panza replies, "This will be worse than the windmills."29 This foreshadows the battle that Don Quixote will ultimately have with the Basque. At the end of Chapter eight, we are left with both men having their swords unsheathed and raised at each other, but then the narration of the story abruptly stops. The narrator, a literary form of Cervantes inserted into the story by the real historical Cervantes, begins to speak directly to the reader as if in an informal conversation with them to convey that the end of the scene and the rest of the history are missing.30 This narrative style continues into Part II, chapter nine when the narrator begins a search for the missing manuscript. In this chapter we are brought to Toledo and the narrator brings the reader through the Alcaná market. The narrator Cervantes tells the story of his journey to find the manuscript in the market and how he comes across a young boy trying to sell him some notebooks, old torn papers, and other small commodities. Cervantes is inclined to pick up a certain book that the boy has and realizes the script on the front is in Arabic. Since he could not read Arabic, he finds a Morisco aljamiado, so called for their ability to speak both Arabic and Spanish, who can help translate the manuscript. It was not difficult to find this person and soon Cervantes flipped to the middle of the book and asked the Morisco to translate. Cervantes points out the availability of translators of 29 Cervantes, Don Quixote, 62. 30 Cervantes, 65. 21 all classic languages in the market, thus underscoring the advantage of multicultural spaces such as the markets of Spain. As the translator--the Morisco aljamiado--began to read the page, he laughed at something written in the margin: it stated, "'This Dulcinea of Toboso, referred to so often in this history, they say had the best hand for salting pork of any woman in La Mancha.'"31 The narrator immediately knew that this was the missing manuscript he was looking for, so he had the Morisco read even more. It is then that the reader learns the novel was originally written in Arabic by the Arab historian Cide Hamete Benengeli. Narrator Cervantes commissions the Morisco to translate the entire novel, paying him in "two arrobas of raisins, and two fanegas of wheat," so that the story of Don Quixote and Sancho Panza can be continued.32 This process of translation of the original manuscript from Arabic to Spanish is now the source of the narrator Cervantes's history of Don Quixote, and it is a collaboration between the literary Christian "Cervantes" and the original Arabic author Cide Hamete Benengeli, delivered through the translator. The reader is now being told the story through someone else's eyes and mind. The novel descends into a rabbit hole of authorship in which, ironically, the new lens is a Morisco translator. This metaphor demonstrates that true Spanish history is written as a compilation between Christianity and Islam, not one or the other, thus demonstrating historical Cervantes's disdain and disapproval of the expulsion of the Moors. Rather, Cervantes displays the importance and necessity of diversity and multiculturalism. The true author, historical Cervantes, also establishes a metaphor between the literary margin, in which the literary Cervantes discovered the novel was indeed Don Quixote, and the architectural margins of the mosque. Cervantes does this in a very clever and implicit manner, 31 Cervantes, 67. 32 Cervantes, 68. 22 otherwise he would be severely censored. Through this implied metaphor of architectural and literary margins, Cervantes is able to write a novel that has commentary to covertly express his condemnation of the Moors and announce his glorification of multiculturalism. The focus of attention placed on the margin of the manuscript wherein Arabic commentary is written calls to mind the architectural margin of the mezquita, or 'mosque', in which the Arabic calligraphy is written. The comparison between the textual margin of Cervantes's manuscript and architectural margin of the walls of the mosque would be easy for the readers of Cervantes's day to recognize given the prevalence of Muslim architecture throughout Spain, as my survey in the first part of this essay shows. Furthermore, the handwriting in Arabic by the Arab historian easily calls to mind the calligraphy used for citations from the Koran. The Arabic commentary—associated with the authoritative word of the Koran placed in the margin of the walls of the mosque—second guesses the religious purity of Dulcinea, the object of courtly worship by the Christian knight. When the translator points out the Arab historian's commentary in the margin of the manuscript, that 'the Lady Dulcinea has the best hand at salting pork,' he taints her purity by placing her in contact with a food source that is considered polluted for Muslims. The comment casts Dulcinea in tainted light. The Arab historian's questioning of religious purity occurs in tandem with the questioning of the authority or authorship of the history of Don Quixote. The literary Cervantes is a Christian writer, but he is not the true author of the original manuscript; the Arab historian Cide Hamete claims true authorship; and Dulcinea is not the pillar of religious purity she is perceived to be. The play with the double meaning of the margin (textual vs architectural) occurs with the play of spatial perspective between margin vs center. The reader sees through Cervantes's use of the metaphor as a multicultural perspective that questions the absolute status of Christian 23 authority and Christian purity. The play with meaning and perspective in Cervantes's treatment of the margin in chapters eight and nine may be taken to one final and third level of development. The margin, shown to be central in connection with the ruptured or severed manuscript, is a covert expression for Cervantes's esteem for the contributions to Spanish society by the Muslim population of his country and his condemnation for their expulsion by governmental degree from Spain. In the eyes of Cervantes, this broke of the backbone of Spain's culture and economy since the Arab population made up an incredibly large portion of the Iberian Peninsula. Cervantes accomplishes this by, not only changing chapters, but beginning a whole new section of the novel. Part I concludes with chapter eight and the pending battle between Don Quixote and the Basque, then Part II begins with the narrator Cervantes informing the reader of his journey to find the rest of the novel. Being wary of the censorship that plagued others during the Inquisition, Cervantes chose this metaphorical approach to convey his true sentiments about the situation of Spain at this moment in history. This rupture in Don Quixote's history is reflective of the moment in Spain's history where law has been decreed to banish something so inherent to the nation itself: the Moorish people. By placing these episodes side by side, Cervantes invites the reader to compare the delusion of the Hapsburg imperial vision and its expulsion of the Moors with the episode of the windmills. The blindness of Spain's government seems even more laughable than Don Quixote's own misguided attack on the windmills. Cervantes's play with the margin allows him to express his views on multiculturalism in an indirect manner that allowed him to escape censorship by the Inquisition. The Inquisition was not savvy enough to realize that this profound division between Part I and II is symbolic of the division of tolerant Spain into an intolerant Spain. After Cervantes 24 died, the Inquisition did censor and expurgate a passage that was considered too directly stated. In chapter thirteen, Don Quixote is once again declaring his servitude and attesting to the beauty of his beloved Dulcinea of Toboso. In his description to Vivaldo, he uses a Petrarchan metaphor, a very classical and renaissance style of poetry, to describe Dulcinea. Don Quixote states (Volume I:13): "Her tresses are gold, her forehead Elysian fields, her eyebrows the arches of heaven, her eyes suns, her cheeks roses, her lips coral, her teeth pearls, her necklace alabaster, her bosom marble, her hands ivory, her skin white as snow, and the parts that modesty hides from human eyes are such, or so I believed and understand, that the most discerning consideration can only praise them but not compare them."33 While eloquently put, Cervantes is nonetheless making references to the private areas of Dulcinea's body and thus was censored by the Catholic Church in 1624 after his death; they dared not censor him before since his novel made him so beloved by the people. Cervantes was too clever to have to follow the rules. His questioning of authority was apparent from the very opening words of the novel when he writes, "[s]omewhere in La Mancha, in a place whose name I do not care to remember…"34 Cervantes conveys how exact places and names are all arbitrary and are not relevant to the novel. This echoes Cervantes own questioning of authority and Spain's religious Inquisition going on that persecuted the Moors and other minorities alike. 33 Cervantes, Don Quixote, 91. 34 Cervantes, 19. 25 Conclusion The religious tolerance and interdependence between minorities of Al-Andalus, which are reflected through the architecture of Andalusia and also underscored in Cervantes's Don Quixote through the metaphorical treatment of the literary margin in the episode of the lost manuscript, seems evermore elusive today. In light of the divisiveness and racism rampant in our society that mars efforts toward multiculturalism and diversity, such as those undertaken at universities like Norwich, tolerance seems like the impossible dream that is the object of the quest of the chivalrous knight Don Quixote. 26 Bibliography Arnold, Thomas Walker. The Preaching of Islam; A History of the Propagation of the Muslim Faith. New York: C. Scribner's sons, 1913. http://archive.org/details/preachingofisla00arno. Aznar, Fernando. La Alhambra y el Generalife de Granada. Monumentos Declared of World Interest by Unescco. Mariarsa:1985. BBC Worldwide Learning. The Moorish South: Art in Muslim and Christian Spain from 711- 1492. Documentary Film. The Art of Spain: From the Moors to Modernism, 2009. https://fod.infobase.com/p_ViewVideo.aspx?xtid=39408. Cervantes, Miguel. Don Quixote. Translated by Edith Grossman. 5 edition. New York: Harper Collins, 2003. Fernández, Luis. La Historia de España en 100 preguntas. Madrid, Spain: Ediciones Nowtilus, 2019. https://ebookcentral.proquest.com/lib/norwich/reader.action?docID=5703133&ppg=1. Fernández, María Luisa. "Second Flowering: Art of the Mudejars." Saudi Aramco World, The Legacy of Al-Andalus, 44, no. 1 (February 1993): 36–41. Harsolia, Khadija Mohiuddin. "Captivity, Confinement and Resistance in Mudejar and Morisco Literature." University of California, Riverside, 2016. WorldCat.org. https://search.proquest.com/docview/1849025713?accountid=14521. Kalmar, Ivan Davidson. "Moorish Style: Orientalism, the Jews, and Synagogue Architecture." Jewish Social Studies 7, no. 3 (2001): 68–100. "La Caligrafía Árabe." Accessed February 21, 2020. http://www.arabespanol.org/cultura/caligrafia.htm. Maíz Chacón, Jorge. Breve historia de los reinos ibéricos. 1a. edición. Quintaesencia ; 6. Barcelona: Ariel, 2013. http://catdir.loc.gov/catdir/enhancements/fy1313/2013369841- b.html. Menocal, Maria Rosa. The Ornament of the World: How Muslims, Jews and Christians Created a Culture of Tolerance in Medieval Spain. Reprint edition. Boston: Back Bay Books, 2003. O'Callaghan, Joseph. A History of Medieval Spain. 1st ed. Ithaca, New York: Cornell University Press, 1975. https://ebookcentral.proquest.com/lib/norwich/detail.action?docID=3138541. 27 Phillips, William D., and Carla Rahn Phillips. A Concise History of Spain. Cambridge Concise Histories. Cambridge: Cambridge University Press, 2010. https://library.norwich.edu/login?url=https://search.ebscohost.com/login.aspx?direct=true &db=e000xna&AN=490553&scope=site. Raquejo, Tonia. "The 'Arab Cathedrals': Moorish Architecture as Seen by British Travellers." The Burlington Magazine 128, no. 1001 (1986): 555–63. Sheren, Ila Nicole. "Transcultured Architecture: Mudéjar's Epic Journey Reinterpreted." Contemporaneity: Historical Presence in Visual Culture 1 (June 1, 2011): 137–51. https://doi.org/10.5195/contemp.2011.5. Stallings-Ward, Judith. "Tiny (Erasmian) Dagger or Large Poniard? Metonymy vs. Metaphor in the Cave of Montesinos Episode in Don Quixote." Comparative Literature Studies. 43.4 (2006) special issue: Don Quixote and 400 Years of World Literature. 441-65. Stallings-Ward, Judith. Gerardo Diego´s Creation Myth of Music: Fábula de Equis y Zeda. London: Routledge, 2020. Urquízar-Herrera, Antonio. Admiration and Awe: Morisco Buildings and Identity Negotiations in Early Modern Spanish Historiography. 1 online resource (289 pages) vols. Oxford: OUP Oxford, 2017. http://public.ebookcentral.proquest.com/choice/publicfullrecord.aspx?p=4850548. Watt, W. Montgomery. A History of Islamic Spain. Islamic Surveys; 4. Edinburgh: Edinburgh University Press, 1977.
Issue 71.1 of the Review for Religious, 2012. This was the final issue. ; Volume 71 2012 Editor Michael G. Harter sj Associate Editor Garth L. Hallett sj Book Review Editor Rosemary Jermann Scripture Scope Eugene Hensell osb Editorial Staff Mary Ann Foppe Tracy Gramm Judy Sharp e v i e w f o r r e l i g i o u s A Journal of Catholic Spirituality contents prisms 4 Prisms Ignatian spirituality 8 Were Not Our Hearts Burning within Us? We Are Sent Kathleen Hughes rscj explores the provocative parallels between the Four Weeks of the Spiritual Exercises and the four-part rhythm of the Eucharist as two ways we are caught up in the work of God in Christ, and two invitations to replicate the whole life, death, and rising of Jesus. This article was one of the keynote presentations at Ignatian Spirituality Conference V held in St. Louis, Missouri, July 21-24, 2011. 29 Without the Drama: The Transition from Third to Fourth Week Ronald Mercier sj explores how those who make the Spiritual Exercises of St. Ignatius are invited to enter into a grand silence where they contemplate the empty space without answers that follows the crucifixion—the space that remains the context of our lives, the place of our ministries, and the space within which joy dawns for those who know the Risen Lord. Questions for Reflection 58 Finding or Seeking God in All Things: A Few Cautionary Notes Peter J. Schineller sj researches the phrase "finding God in all things," common in writings about Ignatian spirituality, and discovers that it is rare in the writings of Ignatius. He finds that phrases such as "searching for and seeking God in all things" more accurately describe the Ignatian approach. 2 Review for Religious sharing experience 69 The Warmth, the Will, and the Way Ben Harrison mc is discovering that it helps him be more consistent in his spiritual journey if he is attentive to the warmth of the Spirit's presence in his heart and to the vows as an expression of the will to move deeper in his relationship with God. 78 Getting with the Program A young man writes of his experience of coming to terms during the novitiate with his addiction to pornography. This article could be used profitably as a case study during a novitiate class or read as background for a community discussion. Questions for Personal Reflection and Group Study discernment models 86 Dialogue with the Radically Other: Models of Discernment in the Old Testament Ligita Ryliskyte md phd sje explores the rich imagery of the Old Testament and offers valuable paradigms to understand spiritual discernment as a dialogue with God. In this essay she describes four models of discernment that might be distinguished in Old Testament imagery. departments 100 Scripture Scope: Vocation and the Call to Discipleship: A Reflection on Mark 1:16-20 105 Book Reviews 71.1 2012 3 Review for Religious prisms 4 A wise man once said: "It's a shame to waste a good crisis." If that is true, Review for Religious is facing a moment of great opportunity. In recent years the number of subscribers has steadily fallen off, and the cost of publication has risen to the point that our future as a print journal is in jeop-ardy. The recent deaths of Fathers Fischer and Fleming have taken their toll. We have reached a critical point in our history. When my provincial assigned me to succeed David Fleming as editor, he gave me a specific mission: Assess the viability of the publication. So for the past year, the staff and our advisory board have taken that mission seriously even as we worked to meet our ordinary production schedule. While we all hoped to be able to keep this good work alive, the real goal of our discernment was not to save or to close the journal, but to explore ways to more effectively serve the church. In the past months we have consulted widely. We looked at the shifting demographics of reli-gious life and understood that younger reli-gious are getting more of their information on 71.1 2012 5 the Internet than through printed periodicals. We sorted through spreadsheets of detailed financial information. We looked hard at our available resources and realized that we could sustain publication of the journal in its present format for a maximum of three to five years. The hand-writing on the wall could not be clearer: Simply maintain-ing operations as they are will inevitably lead to closure. Maintenance, without change, is not an option. Part of our analysis took us back to look at our history. Our journal came into being in 1941 at a Jesuit theolo-gate in St. Marys, Kansas, where three enterprising faculty members—Augustine Ellard, Adam Ellis, and Gerald Kelly (later joined by Henry Willmering)—invited their students to edit and publish the papers they wrote as class assignments in what became the early incarnation of this journal which has served the church and religious life proudly for the past 70 years. Richard Smith, Daniel F. X. Meenan, Philip Fischer and David Fleming edited the publi-cation over the subsequent decades. Since Review for Religious was founded at a small theology school, we began exploring the idea that a theology center, rather than the confines of our office, would be a more logical site for the publication of this journal. As we realized that a network of theology centers around the world linked through the Internet could have great potential for producing articles and generating lively discussion, we began exploring that path. We contacted the moderators of Jesuit Conferences that have significant centers of religious formation in Africa, India, and the Asia-Pacific region—in parts of the world Augustine Ellard, Adam Ellis, Gerald Kelly, Henry Willmering Review for Religious Author • Title 6 where religious life is growing—to see if any of them would have an interest in assuming responsibility for the journal. As a result of our inquiries, we are engaged in a conversa-tion with just such a center about continuing the mission of Review for Religious. We are not looking to replicate the journal as it cur-rently exists, but are talking about re-envisioning and re-designing it with current and future generations of religious in mind. As a result of our discussions and discernment, we have determined that this copy of Review for Religious is the final issue that will be produced by our St. Louis office. Whether the journal remains as a print publication, or is redesigned for delivery on the Internet, or ceases publication altogether is yet to be determined. In the meantime, we are suspending publication and putting a moratorium on renewals or new subscriptions until our discernment is completed. To say that we have reached the end is premature. A hiatus or pause is a more accurate description. As Ron Mercier points out in his article in this issue, a rest is as important a part of a musical score as is a chord or a whole string of arpeggios. And such a time of waiting can be a rich moment. We are not sitting idly while the discussion goes on but are in the process of digitizing our entire collection. We plan to make every article, poem, and book review we have published available on the Internet. It should be an invalu- Richard Smith, Daniel Meenan, Philip Fischer, and David Fleming. 71.1 2012 7 able archive for anyone wishing to research the shifts in religious life during the past 70 years. I am grateful to our current staff: Mary Ann Foppe, who has been the office manager for the past 25 years; Judy Sharp, our receptionist, who has handled subscriptions; Rosemary Jermann, who has written the Bookshelf column; Garth Hallett sj, who has served as Associate Editor; Tracy Gramm, who has done layout and graphic design. I have appreciated Ed Hensell osb, Elizabeth McDonough op, Richard Hill sj, and Joseph Gallen sj, who have provided regular columns over the years, and Jean Read, Iris Ann Ledden ssnd, Regina Siegfried asc, Claire Boehmer asc, Joe Meek, and many oth-ers who have made major behind-the-scenes contri-butions. They have been an excellent staff. We are grateful to the countless number of con-tributors who have sent us manuscripts and poetry for our consideration. They helped us keep our finger on the pulse of religious life. And finally, we thank you, our faithful subscribers. We are grateful for your support, and we trust that we have been an important resource for you over the years. Please read the inside of the back cover of this issue. It contains details about how to keep informed about the progress of our discernment. We will notify each subscriber about the outcome of that discernment. Please pray that the Spirit will lead us to a good conclusion. Michael Harter SJ Rosemary Jermann, Mary Ann Foppe, Tracy Gramm, Judy Sharp and Michael Harter Review for Religious Were Not Our Hearts Burning within Us? We Are Sent I need to begin with a confession. I was given an assignment to speak about the Eucharist, particularly as it describes a way of life flowing from Weeks Three and Four of the Exercises. I am not an expert on the Spiritual Exercises, but I have been a student of the Eucharist for many decades, so I was happy to think about this topic. And, though the talk was still non-existent, a description had to be prepared for the program booklet. Many of you have prob-ably had the same experience. You make up a description of a talk right out of thin air, hop-ing to be sufficiently generic so you can talk about almost anything at all. kathleen hughes ignatian spirituality 8 Kathleen Hughes rscj, former professor of Word and Worship at the Catholic Theological Union in Chicago and former provincial of her order's United States prov-ince, is currently a mission consultant in the Network of Sacred Heart Schools. Her address is 541 S. Mason Road; St. Louis, Missouri 63141. 71.1 2012 9 But a funny thing happened to me on the way to the topic assigned. I took a detour. I stumbled onto what I regard as an amazing new insight about how the Eucharist and the Spiritual Exercises mirror each other. At first I thought I was the last to arrive. Then I checked with those who have far greater familiarity with the literature on the Spiritual Exercises, and no one had heard any reflection on such a topic. That, too, gave me pause and left me wondering how far out on a limb I was climbing. Nevertheless, here's the insight I want to develop in the first part of this talk: there seems to be a quite provocative parallel between the Four Weeks of the Spiritual Exercises and the four-part rhythm of the Eucharist. The gathering rites of the Eucharist include elements of praise and penitence, as are typical of movements in Week One of the Spiritual Exercises; the Liturgy of the Word is the gradual unfolding of the person and work of Jesus Christ, as occurs in Week Two; the Liturgy of the Eucharist, the celebration of Jesus' death for the life of the world, is the heart of Week Three; and the concluding rites of the Eucharist have an affinity with the rhythms of Week Four. In these pages I intend to develop this thesis in more detail, hoping in the process to give fresh insight into God's activity in these two parallel celebrations of the paschal mystery—these two ways we are being caught up in the work of God in Christ. Then I will move to a focus on the Eucharist itself, as it flows from Week Three, incarnates the intimacy of Week Four, and remains the abiding experience of consolation, chal-lenge, and invitation to faithful living, parallel to leav-ing retreat and picking up everyday life. Review for Religious Hughes • Were Not Our Hearts Burning within Us? 10 Part I: Parallels Overview First, then, before we look at the Four Weeks of the Spiritual Exercises and the four parts of the Eucharist in more detail, let me offer an overview of the resonances I've discovered between them. Both the Eucharist and the Spiritual Exercises are a series of movements or stages that, negotiated with grace, realize the Christian ideal of identification with Christ. Both are invitations to conversion; both, at their heart, are offers of holi-ness and transformation. Both the Exercises and the Eucharist have a basic psychological rhythm that facili-tates growth in the spiritual life. The Exercises and the Eucharist as we know them only gradually evolved to their present form. The Exercises began as jottings in Ignatius's personal notebook—conso-lations, desolations, graces received—and this collec-tion of insights developed into a practical manual as Ignatius gave them to oth-ers and learned from their experience. They remain a core series of spiritual exercises that are endlessly flexible as enfleshed in the lives of individuals. The Eucharist, too, is the result of a gradual evolution over time around the core of readings and the breaking of bread, making every age and every human commu-nity a fresh inculturation of a basic pattern. Happily, in our day the basic four-part structure of gathering, listening, responding, and sending has been recovered in the liturgical reforms of the Second Vatican Council. Both the Eucharist and the Spiritual Exercises interrupt our ordinary time with extraordinary grace. 71.1 2012 11 Interestingly, both the Exercises and the Eucharist are filled with words, indeed with dialogue, and with spaces of silence. Both also make appeal to all of our senses and stir up mystagogical insights in those who are attentive. Both the Eucharist and the Spiritual Exercises interrupt our ordinary time with extraordinary grace; they help us to make sense of our life as it is unfolding before the living God. And both the Eucharist and the Exercises send us to live, in deed, what we have just experienced in this time of encounter with the divine. Finally, both these patterns of prayer follow, for most of us, familiar and predictable dynamics and so, for each, we need the grace to pay attention, to move beyond the familiar in order to get inside the mysteries. The First Week and the Gathering Rites of the Eucharist We come to retreat or to Eucharist just as we are, and we bring our history and our particular world with us into this sacred time and place. We come, sometimes breathlessly, from the work we have just left behind and the preoccupations that fill our minds and hearts. We come always with unfinished business and with distrac-tions, even burdens, of body and spirit. We come with our crosses and our inexhaustible needs. We come because we are drawn to a time and space of intimacy and prayer, of encounter with the Lord who will tutor our hearts, of transformation to new and deeper life. We come to be nourished. We come remembering God's goodness and God's fidelity to us, no matter our own response. We come hoping to touch our finger to the flame once again, placing ourselves, for this span of time, on holy ground. God's unconditional and ever-faithful love perme-ates our awareness in Week One. Each one of us has Review for Religious Hughes • Were Not Our Hearts Burning within Us? 12 been blessed with divine life; God's creative activity has showered each of us in unique ways and has supported and sustained us throughout our lives. In face of the immense goodness of God, we acknowledge our inade-quate response; we know that sin has hindered our rela-tionships with self and others and, above all, with God. Week One provides the opportunity to recognize sin as our failure to respond with love to God always present, to express our own sorrow and repentance, and then to know God's ever-greater love, mercy, and forgiveness. We reflect on our lives in light of God's boundless love for us, knowing that God wants to free us of everything that gets in the way of a loving response. The focus is less on particular sins than on our relationship with God that has been damaged, perhaps even shattered. Yet it is a relationship always available, for God longs for intimacy with us far more than we could ask or even imagine. Our personal history gives us hope: God is filled with mercy and compassion, slow to anger, full of kindness. God's response to our repentance is mercy and forgiveness. By the end of the First Week, we know ourselves as sinners, loved and rescued by a God who is so much greater than our hearts. These same heart movements are present in the gathering rites of the Eucharist. We generally begin the celebration with a hymn of praise and thanksgiving. We are then invited into a time of silence before the liv-ing God, and we cannot but realize our unworthiness and our experience of sin. In the language of the new Missal we own our complicity in sin "through my fault, through my fault, through my most grievous fault," and we join with one another in begging for mercy and for-giveness: "Lord, have mercy." Then the Gloria is our hymn of praise after the words of absolution: "May 71.1 2012 13 almighty God have mercy on you, forgive you your sins, and bring you to life everlasting. Amen." We begin the Eucharist knowing ourselves as loved sinners, disposed to open our hearts to the word proclaimed in our midst. There are two additional striking parallels between the First Week of the Exercises and the gathering rites of Eucharist. The first has to do with the cross of Christ, for the cross is prominent at the beginning of both experiences. The retreatant is invited to make a first meditation before the cross; similarly, when we gather for the Eucharist, the entrance procession places the cross at the very beginning of the celebration. There is nothing like the cross of Christ to sharpen our focus, to bring us to the sober reality that relationships have consequences, that the paschal mystery of Jesus' life, death, and rising is what has made it possible to draw near to the throne of grace. And here's a second intriguing possibility with the Eucharist. There is a presidential prayer at the conclu-sion of the entrance rites, another at the preparation of the table and the gifts, and a third after Communion. These are all, essentially, prayers of petition; they each ask for a specific grace that is dependent for its focus on the place of the prayer in the rite. We really could think of these prayers as "preludes" that name and ask for a specific grace as we move from one week to the next, from one part of the Eucharist to the next. For example, the opening prayer for today's liturgy, the Seventeenth Sunday, Year A, from icel's Missal of 1998, reads: God of eternal wisdom, You alone impart the gift of right judgment. Grant us an understanding heart that we may value wisely the treasure of your kingdom Review for Religious Hughes • Were Not Our Hearts Burning within Us? 14 and gladly forego all lesser gifts to possess that kingdom's incomparable joy. We make our prayer through Our Lord Jesus Christ, your Son Who lives and reigns with you in the unity of the Holy Spirit God for ever and ever. Amen.1 What a perfect presidential prayer to open our hearts to the Word of God; what a perfect prelude to move to Week Two of the Exercises. The Second Week and the Liturgy of the Word The parallels between the Second Week of the Exercises and the Liturgy of the Word are easily dis-cernible. Both focus on the scriptures, and both invite decision; both are grounded in the Gospels and in the Mystery who is Christ; both the Spiritual Exercises and the Liturgy of the Word, over time, offer an intimate encounter with Jesus of Nazareth—healing, teaching, sharing meals, welcoming sinners, going about doing good, spending the night in union with his Abba, gath-ering disciples and forming their hearts. We reflect on scripture passages, in retreat as at Mass, one after another, not in order to know the scriptures better but to discover ever more fully the One whom they disclose to us. During the Second Week of the Exercises, like Martha's sister, Mary, the retreatant sits at the feet of Jesus, the teacher, drawn to his person, absorbing his attitudes and values, his choices, his preaching of the dream of God for the world, for humankind, for each of us. The Second Week, of course, is not full only of the consolation of spending time with a dear friend. That 71.1 2012 15 dear friend of ours also reveals to us the cost of dis-cipleship, the misunderstandings, the disappointments, the gathering storm of criticism and anger. We take in the whole of the life of Jesus Christ and are drawn to know him more intimately, to love him more ardently, and to follow him more faithfully. We choose to be dis-ciples of the perfect disciple. Empowered by the love of God experienced in Week One and by Jesus' friendship, which deepens for us in Week Two, we choose an ever closer relationship with him, no matter what. Loved sin-ners become loving servants, embracing and following Jesus, setting our faces, with him, to Jerusalem. It has been written that during the Second Week "We find ourselves drinking in the experiences of Jesus, so that we begin to assimilate his values, his loves, his freedom. This style of praying provides the necessary content of decision-making or discernment, which forms an essential part of the Second Week and is meant to be an abiding part of a Christian's life that is shaped by the Exercises."2 Of course, those statements also describe a regu-lar pattern of solitary prayer in daily life that reaches its summit in the Eucharist. God speaks to our hearts, opening up for us the mystery of redemption and salva-tion and offering us spiritual nourishment; Christ him-self is present in the midst of the community through the Word proclaimed.3 The cycle of readings, highlighting first one evange-list's portrait of Christ and then another's in the three-year cycle, invites our reflection on the life and ministry of Jesus, his proclamation of the Good News, his say-ings and parables, his teachings and miracles, and, espe-cially during Lent and the triduum, how his face was set to Jerusalem during his last days on earth. The Gospel is the highpoint of the Liturgy of the Review for Religious Hughes • Were Not Our Hearts Burning within Us? 16 Word, and we mark it with various signs of reverence for the book and with the tracing of the cross on our forehead, lips, and breast, praying that our mind be opened, that our words be true, and that our whole being be exposed to the consolation and the challenge of a Gospel way of life. The homily follows. The General Instruction of the Roman Missal describes the homily as a necessary source of nourishment of the Christian life.4 In fact, for a majority of Christians it is often the only source of spir-itual nourishment in a busy week. The Second Week of the Exercises illuminates the challenge to those who give the homily in the Eucharist. The point of the hom-ily is identical to the grace sought in Week Two of the Exercises, namely, to enable the assembly to know Jesus more intimately, to love him more ardently and to follow him more faithfully. Nothing less! Not entertainment. Not exegesis. Not personal self-disclosure. Nothing less than knowing, loving, and following Christ, choosing his choices, becoming gradually and almost imperceptibly more like him, putting on his mind and heart. Just as one chooses discipleship at the end of Week Two, so too there is a choice at the end of the Liturgy of the Word. As we prepare to move from the Table of God's Word to the Table of the Lord's Supper, we join ourselves to Christ and ask that we too be transformed every bit as much as the bread and the wine, that we and they may become for us and for our world the Body and Blood of Christ. The Third Week and the Liturgy of the Eucharist The focus of Week Three is both the Last Supper and the Passion. So, too, these two themes are conflated in the Liturgy of the Eucharist: "the Sacrifice of the 71.1 2012 17 Cross and its sacramental renewal in the Mass, which Christ the Lord instituted at the Last Supper and com-manded the apostles to do in his memory, are one and the same, differing only in the manner of offering, and . . . consequently the Mass is at once a sacrifice of praise and thanksgiving, of propitiation and satisfaction."5 The first meditation of the Exercises in Week Three is on the Last Supper in its entirety—including the preparations, the choice of place, the arrangements for the meal, the assembling in the upper room, Christ's washing of the apostles' feet, the supper itself, Christ's giving of his body and blood in Eucharist as the ultimate expression of his love for them, and his final words, his last will and testament, that they continue this same action in his memory. Much of this finds a resonance in the Liturgy of the Eucharist. There is, of course, first the preparation of the table and the gifts, the preparation of the altar itself and then of the offerings of bread and wine. There is the washing of the hands of the presider, a ritual of cleansing and interior purification in readiness for all that will follow. There is the prayer over the gifts, a simple and focused petition—a second "prelude," if you will, asking in a variety of ways that the gifts we have placed on the table will become holy and that we our-selves will be caught up in this action and be made holy to the praise and glory of God. Then the great prayer of praise and thanksgiving, the Eucharistic Prayer, begins. We tell the story of Jesus' life, death, and rising. We enter into Christ's liturgy, the endless self-giving of Christ into the hands of the One he called Abba, from whom he receives back his life. Our worship is an offering of our whole selves with and in Christ to God. That is our participation in the paschal Review for Religious Hughes • Were Not Our Hearts Burning within Us? 18 mystery of Christ's obedience unto death, our identifica-tion with Christ in his radical obedience to God. Have you ever used one of the Eucharistic Prayers for your meditation during Week Three? The Eucharistic Prayer is addressed to God the Father. Could we not think of it as a colloquy with the One Jesus called Abba, our own intimate conversation with God, as we ponder the mystery of the Passion? By turns, the Eucharistic Prayer "collo-quy" offers thanksgiving to God for the whole work of salvation realized in Christ; it implores the action of God's transforming Spirit; it tells the story again of the night before Jesus died when he offered his body and blood, gave the apostles to eat and drink, and left them a command to perpetuate this mystery; it recalls the events that fol-lowed the supper, especially the blessed Passion of Christ together with his victory over sin and death; it makes an offering to God not only of the spotless victim but of our-selves so that day by day we might be perfected through Christ the mediator and be brought into unity with God and with each other when God may be all in all.6 It is a perfect prayer; it is a perfect condensed statement of what we believe and what we long for; it is a colloquy, if you will, that gathers up and gives expression to the faith of the community in Jesus' salvific death and rising and our par-ticipation in that mystery. There is no better word at the end of the Eucharistic Prayer, or at the end of our Third Week meditation on the Passion as we dwell in the silence of God, than the word "Amen." So be it. Week Four and the Communion and Concluding Rites We are ready for Week Four—Jesus' resurrection and his apparitions to his mother, to the women, to the disciples, to Mary in the garden. Always the message is 71.1 2012 19 the same: do not be afraid; peace be with you; go now and tell the good news; go now to feed my lambs. And as peace is the gift of the Risen One, we beg that same peace for the whole human family, and we ask for mutual love among ourselves. We approach the table of the Lord and receive the one Bread of Life, which is Christ who died and rose for the salva-tion of the world. Our Communion makes us one with the Risen Christ, and the last presidential prayer, the prayer after Communion, is a final "prelude"—a peti-tion that we might go forth and live, in deed, what we have just done in word and ritual action. "Please make this Communion take!" this prayer seems to beg. We become what we eat. Through the Communions of our lifetime we are gradually being transformed into God. We know that we ourselves and our world have been radically changed by Jesus' resurrection, and we embrace his commission to become the Heart of God on earth. In contemplating the love of God in the conclud-ing exercise of Week Four, we pray an intimate prayer of thanksgiving to the One who has shared his life so completely with us that we are filled with gratitude and with a desire to make a generous return of love. "Take, Lord, receive," we say, and in so doing we express our availability before God for whatever we will face, rely-ing simply and completely on God's grace. We know ourselves as blessed and sent. Thus far I have been developing the ways that the Eucharist and the Spiritual Exercises mirror and some-times illuminate aspects of each other. As a transition to the second part of this reflection, I suggest pausing over the words of the "Anima Christi" using David Fleming's translation. It was David who said that this prayer is a summary of the dynamics of the whole movement Review for Religious Hughes • Were Not Our Hearts Burning within Us? 20 of the Exercises, and he also described the prayer as a summary of the transformation wrought through the Eucharist. Jesus, may all that is you flow into me. May your body and blood be my food and drink. May your passion and death be my strength and life. Jesus, with you by my side enough has been given. May the shelter I seek be the shadow of your cross. Let me not run from the love which you offer, but hold me safe from the forces of evil. On each of my dyings shed your light and your love. Keep calling to me until that day comes, when, with your saints, I may praise you forever. Amen.7 Part II: Living the Eucharist David Fleming also called the "Anima Christi" a summary of the living of the Fourth Week in the everyday, so it is to that topic we turn, the living of the Eucharist. Many years ago I read a book by Gregory Dix called The Shape of the Liturgy, a very long, very erudite history of the Eucharist by an Anglican clergyman and liturgi-cal scholar. At the conclusion, around page seven hun-dred something, the author shifts from liturgical history, archeology, and philology to spirituality. He quotes the words of Jesus at the Last Supper, "Do this in memory of me," and then poses an intriguing question: Was ever another command so obeyed? Dix paints an extraordinary picture: Century after century, spreading slowly to every continent and country, to every race on earth, this action of Eucharist has been carried out in every conceivable human circumstance and for every conceivable human need, from the heights of 71.1 2012 21 power to places of poverty and need, for royalty at their crowning and for criminals going to the scaffold, for a bride and bridegroom in a little country church, for the wisdom for the Parliament of a mighty nation, for a sick old woman afraid to die, for Columbus setting out to discover the New World, for a barren couple hoping for a child, by an old monk on the fiftieth anniversary of his vows, and on and on. Dix lyrically enumerates these and scores of other instances in which the Christian com-munity has been faithful to Jesus' command, "Do this."8 Over the centuries the Eucharist has been celebrated by innumerable millions of entirely obscure faithful women and men like you and me, people with hopes and fears and joys and sorrows and sins and temptations and prayers every bit as vivid and alive as yours and mine are now. Week by week, on a hundred thousand succes-sive Sundays, faithfully, unfailingly, the followers of Jesus have done just this for the remembrance of him.9 This is an extraordinary picture of the sacrament that constitutes the community, of the event that binds us together, one with another and with Christians of every age, place, race, tongue, and way of life. The Eucharist has been like a wave of grace rolling over the community again and again across the centuries of Christendom, hollowing out spaces for the divine in the midst of the everyday. Was ever another command so obeyed? But after pondering Dix, I realized that when I con-sidered that Last Supper of Jesus and his friends, there was another question on my mind. When Jesus said "do this in remembrance of me," what did he mean by the this? Surely not just the Jewish pattern of the meal, though we know a lot about Jewish rituals, the blessing of bread, the number of cups, the style of blessing said over both. Surely the this is something more. What are Review for Religious Hughes • Were Not Our Hearts Burning within Us? 22 we being asked to do? to be? to embrace? to celebrate? What commitment do we make when we say "Amen"? Scripture supplies two directions toward an answer: one in the Synoptic accounts of the supper and Paul's First Letter to the Corinthians, and the other in the Gospel of John. Recall the words of Paul describing the Last Supper: I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, "This is my body which is for you. Do this in remembrance of me." In the same way also the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me" (1 Cor 11:23-25). Do this in remembrance of me. But what is the this? Have you ever considered that the Last Supper was precisely that—it was the last. The Last Supper was the last of a whole series of Jesus' meals recorded in the Scriptures. Jesus never played the pious ascetic, keep-ing away from celebrations. He loved a good feast. He used that image of feasting as a metaphor of the reign of God—a great banquet. It was said of him, "This man is a glutton and a drunkard." An even more shocking accusa-tion was whispered behind his back: "This man sits down at table with sinners, with the morally dubious, with the outcasts of society, with those living on the fringes." On nearly every page of the Gospels there is a meal or a reference to food. Jesus calls out to Zacchaeus, "Get down from that tree. I'm coming to your house for What commitment do we make when we say "Amen"? 71.1 2012 23 lunch." There is the story of Simon who threw a din-ner party but was an inattentive host, and of the woman who slipped in to minister to Jesus as he sat at Simon's table. There is the story of Peter's mother-in-law who is cured only to get up and wait on them. There is the Syrophoenician woman who would not take no for an answer, who spoke about crumbs that fell from the table and who expected—and received—more than crumbs from this man. There are the feeding miracles that tell us something of the utter lavishness of the banquet and that everyone will receive enough and there will still be something left over for another day. There are parables of feasts, of great abundance, of jockeying for places at table, of appropriate attire, of filling the room with those drawn from the highways and the byways. Even the risen appearances of Jesus include meals. "Peace be with you," Jesus says. "What's for dinner?" On the shore, in the upper room, on the way to Emmaus, they recognize him in the breaking of the bread. How do you recognize someone? Even at a distance, you rec-ognize the timbre of a voice, or a particular gesture, or the slight tilt of the head so characteristic of an indi-vidual. The disciples recognized Jesus for what was most characteristic of him: the way he broke the bread. What is the this that we are to replicate? It is the whole life and ministry of Jesus at table. Scripture scholars refer to this as Jesus' ministry of table fellow-ship. To share food, in Semitic times, was to share life itself. And Jesus shared life with an astonishing assort-ment of people. Everyone was welcome to sit with him at table, to tell stories and to break the bread. Jesus' ministry of table fellowship is a ministry of universal reconciliation, no exceptions. The Last Supper reca-pitulated the attitudes and values of Jesus, who opened Review for Religious Hughes • Were Not Our Hearts Burning within Us? 24 his table and his heart to everyone, who offered hospi-tality to all, who was himself at home with all manner of people, who knew the human need for nourishment of body, mind, and spirit and who was always present to the other—welcoming, reconciling, offering life. Do this in memory of me. The Gospel of John offers a second answer to the question "What is the this?" In John there is a very dif-ferent institution narrative. It is the account of the foot washing. We know the story so well. Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, rose from supper, laid aside his garments, and girded himself with a towel. He poured water into a basin, and began to wash the disciples' feet, and to wipe them with the towel. Peter resisted this tenderness until Jesus pressed: "If I do not wash you, you have no part with me." Peter relented in typical Peter fashion: "Not my feet only but also my hands and my head!" When Jesus had com-pleted the washing and resumed his place, he said to them, "Do you know what I have done to you? You call me Teacher and Lord; and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that you also should do as I have done to you" (Cf. Jn 13:1-15). You should do as I have done. In other words, "Do this in memory of me." I had an experience when I was studying at the University of Notre Dame that colors my understand-ing of the washing of the feet after the manner of Jesus. Notre Dame has a reputation for the excellence of its liturgical studies program and, at least when I was there, for the perfection of its liturgical celebrations: every 71.1 2012 25 minister rehearsed; every detail on a checklist; every liturgy perfect. And, during the sacred triduum, the lit-urgies were even more perfect! It was Holy Thursday and time for the foot washing. Twelve people moved forward, probably having prepared for the foot wash-ing by carefully washing their feet! Then, seemingly from nowhere, a very unkempt man started up the aisle, staggering a bit, perhaps under the weather. It was one of those stunning moments. Time stood still. Then the deacon walked down the aisle to help the man for-ward and assist him in taking off his shoes and socks. What is the this? Tender and loving care for the other; accepting our mutual vulnerabilities; choosing to open our hearts to all, even the one staggering into our life and upsetting its plans and perfections. Foot washing is not just a way of life but an attitude of heart, a kneeling before the other in reverence. Foot washing is embrac-ing a way of service after the manner of Jesus, simply, generously, not counting the cost. Do this: Embrace my attitudes and values as your own. Love those I love, and be my heart to them. Welcome the stranger, the one on the margins, the disenfranchised. Become vulnerable with one another. Kneel in reverence, especially before those whom soci-ety shuns. Nourish one another's bodies and spirits. Rejoice with those who rejoice, and weep with those who weep, both here at home and half a world away— those in Norway who are paralyzed by a massacre they Foot washing is not just a way of life but an attitude of heart, a kneeling before the other in reverence Review for Religious Hughes • Were Not Our Hearts Burning within Us? 26 could never have imagined, those who are starving from the drought in Africa, those who are terrified of nuclear contamination in Japan, those who are caught up in trafficking around the globe or denied asylum here at home, those who have lost the ones they love and all they owned in fire, flood, tornado, or earthquake. Make a habit of roaming the globe in prayer so that you do not remain distant from the joys and pain of the world. Send those waves of grace once again across continents and cultures to bathe our world in the love and mercy of Eucharist. Do this in memory of me. Conclusion Week Three invites us to experience the Last Supper, to place ourselves there in the upper room, to look around at the faces, to listen to the words, to pon-der them in our hearts as we watch the immense tender-ness of the Lord with those he loved even to the end, whose hearts he was tutoring even on the night before he died. And we have stayed with him, watched and prayed with him, and accompanied him as he gave up his life. Then we have simply dwelt in silence. That same intimacy and presence to one another marks Week Four, a time of tenderness and affection with the risen Jesus who shares his love and his joy with us but does not let us cling to him. He sends us as apostles, empowered by his Spirit, to continue his sav-ing presence, to be his heart on earth. And day by day, week by week, the Eucharist con-tinues to draw us into these mysteries. The heart of the Eucharist is Jesus Christ. The heart of it is the cel-ebration of Jesus' life, death, and rising every time we gather—and the merging of our daily living and dying with his and with one another—for the life of the world. 71.1 2012 27 The heart of it is joining ourselves to Christ, the perfect sacrifice, to the praise and glory of God. The heart of it is begging that the Spirit will transform each one of us just as really as the bread and wine so that we become more and more Christ's Body in truth, not just in name. The heart of it is learning over and over again to say "Amen" to all of these realities and—at least some-times— actually meaning it. Meaning "Amen," meaning yes I will try to live, in deed, in the coming days, what we have just enacted in word and ritual action. I conclude with a favorite reflection of mine on the word "Amen." Be careful of simple words said often. "Amen" makes demands like an unrelenting schoolmaster: fierce attention to all that is said; no apathy, no preoccupation, no prejudice permitted. "Amen": We are present. We are open. We hearken. We understand. Here we are; we are listening to your word. "Amen" makes demands like a signature on a dotted line: sober bond to all that goes before; no hesitation, no half-heartedness, no mental reservation allowed. "Amen": We support. We approve. We are of one mind. We promise. May this come to pass. So be it. Be careful when you say "Amen."10 Notes 1 Cf. Sunday Celebration of the Word and Hours (Ottawa: Canadian Conference of Catholic Bishops, 1995). This book contains the Sunday collects prepared by the International Committee on English in the Liturgy for the Missal of 1998, since withdrawn. Review for Religious Hughes • Were Not Our Hearts Burning within Us? 28 2 David L. Fleming sj, "The Ignatian Spiritual Exercises: Understanding a Dynamic," in Notes on the Spiritual Exercises of St. Ignatius of Loyola (St. Louis: Review for Religious, 1981) 11. 3 General Instruction of the Roman Missal, 2003, §29, paraphrase. 4 GIRM, § 65. 5 GIRM, § 9. 6 GIRM, § 79. 7 David L. Fleming sj, The Spiritual Exercises of St. Ignatius. A Literal Translation and a Contemporary Reading. (St. Louis: The Institute of Jesuit Sources, 1978) 3. 8 Gregory Dix, The Shape of the Liturgy (London: Dacre Press, 1945) 744-5, passim. 9 Ibid. paraphrase. 10 Barbara Schmich Searle, "Ritual Dialogue," Assembly 7:3, February, 1981. Obedience You have had my yes for years– and I have had yours since the sun, the seashells, and the storms at sea. But now, ah . . . you and I are more than yes. As time moves with, within, and around, this yes of ours takes on wings, takes on colors I never imagined, challenges that strengthen and soften me, glory that stills me, stirs me, extends and opens me. It becomes a murmur of love that we share. Love that frees me and compels me to choose you again and yet again . . . that I might respond as I wish to respond . . . openly, knowingly, even a little mysteriously . . . as the bush in the desert responded to flame. Kimberly M. King rscj 71.1 2012 ronald mercier 29 Without the Drama: The Transition from Third to Fourth Week of the Spiritual Exercises S travinsky's "Rite of Spring" caused a furor when it was first performed in 1913, but the more I listen to it, the more I think it expresses something important, and not only from a musical point of view. At the tail end of the piece, the "Sacrifice," Stravinsky tries to cap-ture the human spirit in its "pagan"—pure—form. You might want to find a recording of it and play it before you read further. Cacophony—there's no other way to describe it! Bad sound. It assaults the senses. It builds to a crescendo and with the violence of spirit that leads to the sacrifice of a human, a woman who dances herself to death for the Ronald Mercier sj is associate professor of theology at Saint Louis University and rector of the community where Jesuit scholastics pursue the study of philosophy and theology. This article was originally given as a keynote presentation at Ignatian Spirituality Conference V on July 22, 2011, in St. Louis, Missouri. Comments can be addressed to him at Bellarmine House of Studies; 3737 Westminster Place; St. Louis, Missouri 63108. Review for Religious Mercier • Without the Drama 30 sake of the community. It is violence that can kill and wound and send to hell, to use Ignatius's words from the Incarnation meditation. In the ballet that goes with the music, there is a frenetic dance that is almost a form of madness. No wonder people were so challenged by the music; this is not about some nice ethereal enjoyment, but is a revelation of what can shape the human heart and actions. This revelation opens to our fears but not to our hopes. Curiously, the music ends with a bang, a loud discor-dant chord that leaves us waiting for something more. We would like some kind of resolution at this point, but we are left with utter silence after that dramatic end. We wait, but the music just ends. Or does it? For me, this piece leads to a reflection on the transition from the Third to the Fourth Week in the Ignatian Exercises, a movement out of a murderous drama into a disorienting grand silence within which the Fourth Week dawns. I would like to invite you to sit with Ignatius in what we would name "Holy Saturday," a place he sketches as the space for contemplation within which we experience Resurrection. My thesis is simple: Without the grand silence of Holy Saturday, the "seventh day" for Ignatius, we do not experience the joy and freedom of the Fourth Week. Waiting in the transition—a transition into, not out of, emptiness—allows for creation of the space into which the Risen Lord comes, if we let the quiet ripen. The music of Stravinsky captures the movement of the Third Week, a drama of human making. We walk with Jesus as he experiences being sacrificed for "the good of the people." Curiously, Ignatius invites us to experience the Passion, but he does not describe the gore that would have been standard fare in the spiritual-ity of his time. No doubt he assumed that people knew 71.1 2012 31 the specifics of the passion, crucifixion, and death from the religious imagination of his time. I wonder, though, whether that is all. It strikes me that we are invited into two spaces: the fullness of the world upon which the Trinity gazes in the Incarnation mediation, but also the reality of the Trinity's desire effected through what happens in these moments. In this transition, we fulfill the movement of the Incarnation meditation. Ignatius certainly invites us to "consider what Christ our Lord suffers in His human nature . . . [and] to strive to grieve, be sad, and weep" (SpEx §195). We "must be with the Lord in his suffering, [and] follow him unto his death," lest we be "simply spectators at a Passion event which may be very touching, but which in no way dis-turbs the egotism of our lives,"1 as Gilles Cusson so nicely puts it. We experience with Jesus what human egotism can do, the dramatic clash that seeks sacrifice to maintain some order. Ignatius's contemplation of the Passion has little to do with Mel Gibson's hero worship; we con-template one who embraces utter powerlessness, not "muscular humanity." Yet, Cusson also says that we need to attend to Ignatius's Fifth Point, "how the divinity hides itself; . . . it could destroy . . . but does not do so" (SpEx §196). What is God about in Christ? What goes beyond the "work of our hands," the murderous sacrifice, and actu-ally effects the will of the Trinity? Is God violent? Is We contemplate one who embraces utter powerlessness, not "muscular humanity." Review for Religious Mercier • Without the Drama 32 this the "divinity [who] hides"? Or is the violent god our god? What occurs when our dramatic violence ends? For me, personally and as a director, this question is never academic. The temptation to remain specta-tors or to wonder at the horrors of the Passion—and so to remain distant from it and from the Resurrection— always presents itself as a path of light, as "really feeling bad" for Jesus, and perhaps knowing real (even mur-derous) anger toward those who create perverse tor-tures for him. The experi-ence of the Fourth Week then somehow appears too remote, not surprisingly, and not only because by that time we know the exhaustion of having given ourselves so radically to prayer. But if we remain spectators of the Passion, what also becomes remote is the real joy of the Fourth Week, a joy so different from the transient happiness that we may whip up but never suffices for the long-term journey. And the Fourth Week is really for the long haul, not transient at all. What alternative remains? Consider for a moment where Ignatius leads us. As he did in the contemplation on the Incarnation, he places us with the work of the Trinity and with Mary. This gives us our transition point and deserves some pause. Notice how he frames our prayer at the end of the week, the time of transition: One should consider as frequently as possible . . . that the most Sacred Body of Christ our Lord remained If we remain spectators of the Passion, what also becomes remote is the real joy of the Fourth Week. 71.1 2012 33 separated from the soul, and the place and manner of his burial. Let [the exercitant] consider, likewise, the desolation of our Lady, her great sorrow and weariness, and also that of the disciples (SpEx §208, Seventh Day). Two dimensions frame the time after the death of Jesus on the cross, two movements that invite us into a depth within which resurrection happens: the experi-ence of death in Jesus and its impact on those (like us) who love him. Resurrection, Cusson rightly suggests, never becomes a topic for consideration, but encounters us in and through the one whom we love and who has conquered death, a "confirmation from above surpass-ing all human hope."2 Let us stay, though, for a moment with the two aspects Ignatius gives us not so much as a conclusion to the Third Week as the door through which the Third Week becomes, or opens to, the Fourth Week. We have in the Christian tradition a powerful sense that the Paschal Mystery—the death, coming to the dead, and Resurrection of the Lord—never constitutes the past, something complete and over, but, rather, remains the context of our lives, the place of our ministries, the space within which joy dawns for us and for all who know the Risen Lord. Two things, then, shape this contemplation, which really becomes the shape of "the seventh day," a con-templation of the Passion as a whole. First, Ignatius begs us to consider the fullness of the death of Jesus because, without an experience of that fullness, we really cannot complete the journey of the Third Week (and of the Incarnation) or comprehend the fullness of the ways in which Jesus' ministry touches and shapes our lives and our world. We need to ponder, prayerfully, what it Review for Religious Mercier • Without the Drama 34 means for Jesus to "remain separated from his soul," to know death, not just to "be killed." Let me suggest that this consideration never rep-resents some thought exercise or parlor game. In our culture we often trivialize death and, in fact, avoid the topic completely or paper it over with euphemisms. We do not say that people die, but that they "pass away." We make the reality so antiseptic, so unreal, that we actually generate a fear of death that drives us even to try to con-trol it, like some unruly passion. Humans have always feared death, as the social critic Ernst Becker makes clear. In our modern North American culture, though, we have created a kind of nightmare; we rarely encoun-ter the reality of someone's dying. Even worse, people have to die not freely as Jesus did, but alone, caught up in our medicalized model. Alternatively, we can make death into a mere video game: how many can we kill? By contrast, Ignatius invites us to a thoroughgoing realism. In Jesus' death, we contemplate the fullness of his human death, freely embraced for us, the fullness of the trajectory of the Incarnation. We are invited to consider especially his embrace of abandonment. Hans Urs von Balthasar, the great Swiss theologian and pro-foundly Ignatian thinker, asks us to ponder just what this means, as a path toward hope: The Redeemer showed himself therefore as the only one who, going beyond the general experience of death, was able to measure the depths of that abyss.3 Think about that with me for just a moment. For Balthasar (and here he places himself in the whole strand of Christian mystics) we desire to shield our-selves from death. We may have "the general experience of death," but we seek to hold it at bay, often at great cost. No one wants to die, of course, and from time 71.1 2012 35 immemorial we have created lovely myths of "afterlife" as ways of avoiding the fullness of what we would expe-rience in death, so that we do not really die. Instead, Ignatius invites us, in the wake of the cry by which Jesus freely gives up his spirit and accepts death, to consider what it would mean for someone freely and fully to enter into the realm of Hades, of Sheol, in which, as the psalmist says, "no one can praise You." In Jesus, God goes fully to claim the reality of human death and dying as God's very own. Balthasar uses the image of the abyss—a wonderful image—for this. We need to ponder, not morosely but in faith, the full tra-jectory of the Third Week. Ignatius places us there and asks that during the Seventh Day—however long it might be—we continually call that reality to mind and keep it before us. He invites us there in place of repetitions or Applications of the Senses, because in pon-dering the fullness of the death of Jesus, in letting it "ripen to fullness," as it were, we begin to grasp the fullness of what it means that he dies for our sake, that he goes where we would not go. If, as David Fleming, John Futrell, John English and many others suggest, the Last Supper sets the tone for the Third Week, here we know what it means to "be broken and poured out," even to the fullness of death itself. We have been praying for the grace of freedom throughout the Exercises, and in a sense here we encounter freedom in its fullness. Balthasar notes what freedom—in its purest form, free from all stain of sin—would mean: "And precisely in that did his mortal anguish and God-abandonment differ radically from the habitual anxiety of the sinner." 4 Jesus freely—and with-out defense—walks the way ahead of us, embraces our path. Jesus claims the fullness of death as a space within Review for Religious Mercier • Without the Drama 36 which to meet us—thus, the implication of the seventh-day exercise. We can—and do—often hurry by the real-ity, or simply marvel at the wreck of a corpse in the Pietà. Ignatius, according to Balthasar, invites us to let death be full, that we might know freedom with Christ, freedom for our mission ultimately, freedom to love "even to death itself." No masochism or delectatio morosa marks this moment, but only a profound invitation to explore what we fear with the One who has gone the way before us. For Ignatius, that remains key. If Resurrection cannot grasp the fullness of what death means, if it can-not meet us in the anxiety that would hold us bound and create the kind of craziness that marks our death-obsessed culture, it remains but a "nice idea," easily dis-pensed with, perhaps. For Balthasar, Jesus delves into death as abandonment, freely, without losing hope, but relying completely on the God who alone can overcome death. Imagine "separation of soul and body" in its totality, without the experience of Resurrection that often shields us. Jesus embraces that. This descent remains but part of the story for Ignatius, since he invites us to place ourselves with Mary and the disciples in their desolation—an impor-tant context. The imagery of that placement reveals a deliberate quality in two ways: it prepares us to encoun-ter the Risen Lord and accept our mission. In one sense, of course, we explore the same space as previously, explore what it means for Jesus to have died—but now from the perspectives of those left behind. Again, Ignatius invites us to contemplate with Mary—and to some extent with Mary Magdalene—to share space and time with women who also embrace the "empty space" without defense, freely. The sinlessness of Mary parallels Jesus' own condition, and invites us 71.1 2012 37 to imagine how she, whose heart knew only openness, would experience the "separation" of soul from body. In her once again, Ignatius asks us to confront death as death, in its fullness in Jesus, in one whom we pas-sionately love. While I will focus on the encounter with Mary, the mother of Jesus, as a basic form of the Resurrection con-templations, I do not mean to suggest that one must force people to engage that path. Eventually the pattern of the Exercises does lead us there, but as John English suggests in Spiritual Freedom,5 a directee may find it difficult to enter into the purity of Mary's openness to encounter the Risen Lord; a person may find more fruitful prayer with the grief of Mary Magdalene, or the guilt of Simon Peter, or others. Still, the fullness of that openness to the Risen Lord brings us back to the full "yes" of Mary, mother of Jesus, as a paradigm of freedom. We have probably all known a parent who has lost a beloved child. As I write this I cannot help but think of the parents of a young Chinese student who failed at university and chose suicide in the face of despair. I cannot begin to imagine the grief of soul such a moment would entail for those parents; nor can I imagine the added burden of feeling guilt for having laid on a child expectations that he could not fulfill. That empty space of a dead child shocks us; "it should not happen," we say quite rightly. Parents should die before their children do. The empty space becomes almost too much to take in, though with Michelangelo's Pietà we catch a glimpse of how a face might appear when gazing on that emptiness. Yet, for the director at this point in the Exercises, especially in the face of what happens in the transition, an important distinction remains. Monty Williams, in a work in progress that he shared with me, advises that we Review for Religious Mercier • Without the Drama 38 note two different paths as one encounters fear, notably the fear of death. There are two ways of being present to our fears. We could look at them and wonder how we can be so stupid, and then make the plans . . . to ensure those mistakes never happen again. . . . The other way . . . is to experience the amazement. . . . The more we ponder . . . it, the more we are filled with a sense of wonder—which gives no answer. That wonder, that sense of amazement, is our first awareness of the presence of God in the space we have created by looking at our fears. As Williams frames it, two choices remain. We can panic and move into flight or analysis or simply an excess of emotions to make us feel better. Or we can be attentive, in the face of such fears, to an empty space without answers—a much harder place to be. When Ignatius invites us to contemplate, to recall Mary, all of those spaces we have known in the Second Week come to mind. Mary remains for us always the one who attends, who does not withdraw, even in the face of the horror of the slaughter of the innocents, but who pon-ders. The path of our entry into the Seventh Day parallels Mary's path, and a director looks at whether the exerci-tant gets caught up in his or her own pain or can ponder the empty space with Mary—that dreadful emptiness the church hints at in stripped altars and empty tabernacles after the Good Friday service. With Mary, we hear the invitation in freedom to know our beloved Jesus as dead. A terrible space, but not a maudlin one! We hear the call to compassion, to attentiveness, to let an empty space open. In essence, Michelangelo's Pietà invites us not to wild grieving but to face the reality of Mary holding her dead son. Attentiveness is a state of waiting, but for what? 71.1 2012 39 I can't help but remember Mary Oliver's powerful poem "The Uses of Sorrow," which captures so much of what I think Ignatius presents to us in constructing a place for prayer: (In my sleep I dreamed this poem) Someone I loved once gave me a box full of darkness. It took me years to understand that this, too, was a gift.6 The poem admirably catches the difference between panic/analysis and attentiveness as ways of responding to the human—and here divine—reality of death. For us the path takes time; Ignatius invites us on the seventh day to recall this to mind again and again, but the full process may well be the journey of our lives and our dying. However, contemplating the loss of Jesus is but one dimension. With Mary—and with the disciples—we are invited to ponder the world in which, as Cleopas said, "we had hoped" but which is now a space of desolation. We face the fullness of what Ignatius means when he invites the retreatant to see and consider the Three Divine Persons. . . . They look down upon the whole surface of the earth and behold all nations in great blindness, going down to death and descending into hell (SpEx §106). The reality of human violence is seen in its full-ness in this moment, especially when, with the disciples, we see that violence is also part of their lives—in their abandoning their Master. With Mary and them, the full brutality of violence in the name of God, yet murder-ous of God, comes home to us in all its savagery. No doubt they had seen or heard of crucifixion before. This Roman "tool" helped maintain fear in the populace by destroying its memory of the one killed, lest anyone else Review for Religious Mercier • Without the Drama 40 attempt to do what the crucified one had done. We can all rationalize human cruelty to suit our purposes. Here, though, their Master, Lord, Mentor, the one who healed, raised from the dead, preached Good News—the one they loved—becomes the victim of such cruelty. With him, the hope he had proclaimed also becomes a victim, exactly as the Romans would have desired. Hope is too dangerous a drug to a people fac-ing death. Is the reality of what Cleopas proclaimed— that "we had hoped"—also dead? With Mary and the disciples, we gaze on the empty space in the wake of the cross, and we know the dying of our hopes, of the ways in which all of our plans and expectations go to the cross with Jesus. Our history, our world, hangs in that balance. As director, how often have I sat with people who, in the wake of Jesus' death and burial, have to encounter again their own history of violence—received, experienced in others, commit-ted! The call to attentiveness in this space where our wounded history is made so evident places the past and the future in the balance. If in the first movement with Jesus and Mary we know the fear before death, in this second movement perhaps we face the fear of living in a world mediated by violence, a violence that we can usually hold at bay or ignore by switching the televi-sion channel. Yet, in this transition place, we face the brokenness and "poured-out" quality of our world, and we hear the call not to stronger forms of violence or retribution but to attend in that quiet space and know the fullness of a hope that might have died too. So many people live in this space. It is not theoretical. So, for me, the power of Stravinsky's piece, build-ing to that awful crescendo, that cacophony of death, followed by nothing, silence, lies in wanting some reso- 71.1 2012 41 lution other than the sacrifice. He captures well what those first disciples must have been going through on their "seventh day," after the terrible dramatics of human violence, cruelty, power; now Mary and the others know an empty silence made all the more desolate by what had come before. Building better plans, creating monu-ments, assigning guilt or blame—all of these would have tempered the grief. Instead, we hear the invitation to silence, to attentiveness. It may be that real forgiveness, hope, and resurrection can occur only in such silence. Ignatius places us before those realities that so easily move us away from attentiveness—fear of death and fear of violence or rejection—as a space within which some-thing very different—freedom—can arise. This experience could well represent a kind of "downer" for us, but need it be so? The sense of the deaths we experience—whether the physical death that Jesus freely embraces or the death of our illusions about the world and our patterns of dealing with it—create, as it were, a wasteland, an emptiness before which we stand and pray with Mary and the disciples. Its all-encompassing nature seeks to enlarge our freedom by placing before us our fears. Facing the wasteland yields fruit not in darkness or desolation (though we do indeed pass through these) but, as Antonio Valentino noted in a Directory written in the first generation after the death of Ignatius, aims at perfection in prayer and work, holding always God before one's eyes with gentleness and consistency, and remembering God whenever we think, speak or act.7 If we are moving toward the Contemplatio here as a mode of engaging the world, then this transition that "clears the ground" can yield an abundant harvest. We are left waiting for God's action—not ours. Review for Religious Mercier • Without the Drama 42 I do not use the imagery of "clearing ground" acci-dentally. I find myself touched by the way in which one deals with one sweep of contemplation, which clears, seeds, and bears fruit in ever deeper ways. Think through with me the extraordinary introduction to the Fourth Week that piggybacks on what we have seen. As Cusson mentions, when Ignatius presents the medita-tion on the first resurrection appearance (SpEx §299), he offers a first point, nothing else; the simplicity of the perspective shines through: "He appeared to the Virgin Mary." Ignatius sees no need for second or third points, as are given in all the other meditations. It is a unique tableau.8 Ignatius does complete the sweep from where we have been: His soul, likewise united with the divinity, descended into hell. There he sets free the souls of the just, then comes to the sepulcher, and rising appears in body and soul to His Blessed Mother (SpEx §219). We have before us the same matter as in the con-templations on "the seventh day" of the Third Week; the setting does not change. What happens arises from within where we find ourselves as we attend to the empty space at the end of the Third Week. Our entry into the Fourth Week comes not because we will our-selves to joy. Rather, in the space that death and vio-lence have laid waste, Resurrection dawns like light and, with it, love, joy, and hope as the fruit. We do not change spaces for Resurrection, for the Fourth Week; rather, we extend the Third until it bears fruit. As director, I cannot overemphasize how hard it is to keep people focused at this point; exhaustion has set in. The Fourth Week regularly gets short shrift, as does Resurrection in so much of Christian life; yet, as I pray with the transition from Third to Fourth Week, I 71.1 2012 43 realize how crucial that transition point is to our ability to be in and to serve a broken but risen world. Ignatius leads us to the "hell" which Jesus has entered freely and fully, with all those who have gone before—and with us eventually—and then moves to Mary, in her home and oratory, exactly the order that repeats the end of the Third Week. I would like to move in three points—Jesus' apparition to Mary, Jesus' rising "from the dead," and the gift of joy to a world that killed and can kill still. They are related, but quite distinct too. Think of how redolent Jesus' apparition is for Mary. Ignatius does not describe it much, except for a clear allusion. He asks us to "see the arrangement of . . . the place or house of our Lady. I will note its different parts, and also her room, her ora-tory, etc." (SpEx §220). In §103 we were asked "especially to see the house and room of our Lady." The parallelism is almost exact, and, of course, David Fleming in Like the Lightning alludes to the Annunciation contemplation.9 This is not pious drivel, as some are tempted to say; this really is a new Annunciation, but one that asks Mary—and us—to go on mission for the Trinity with the Risen Lord. After all the Sturm und Drang of the Third Week— the drama of our human violence and blood-lust, even the drama of the Last Supper that begins the Third This really is a new Annunciation, but one that asks Mary—and us— to go on mission for the Trinity with the Risen Lord. Review for Religious Mercier • Without the Drama 44 Week—this dawn of the Fourth Week, of a new world, is so undra-matic. Mel Gibson would have a difficult time with it. We would be tempted to make it dramatic, and certainly the Miraflores altar-piece does so, with Jesus showing his wounds and with Mary por-trayed as quite the medieval lady. Ignatius's description, though, is so different. Certainly, as he notes in the fourth point, the "divinity here manifests itself so miraculously," though in the fifth point the man-ifestation is as the consoler, the one who brings joy in the glory of the Resurrection. What are we to make of the apparition as "con-soler"? By the way, Ignatius gives only this contemplation in the Fourth Week, though we find a number of other texts arranged from §299-312 (in the section on the Mysteries of Christ's Life), with an ever wider circle of people let in on the Resurrection. In the Fourth Week itself, one contemplation alone pre-cedes the Contemplatio, again with Mary. If we take a step back, Mary represents the free per-son who has tasted the fullness of the passage of Jesus, both into death and at the hands of a broken, murderous world. If the darkness that John evokes in the Gospel stands as a hallmark of the Passion, Mary knows that darkness fully. As we wait with her, we hear the invita-tion to know that darkness, to let our own hopes and dreams die, to recognize the fullness of what death, as God-forsakenness, means. Mary roots us in a barren 71.1 2012 45 landscape without familiar landmarks. Stark—not dra-matic. Quiet. As long as we cling to our own artifacts, the land remains cluttered, and we are unable to receive. In essence, Mary descends into a kind of hell as well, the fullness of the First Week's hell, which is not of her doing, but which is the fruit of the world we have created. The more I ponder and pray with these texts, however, the more they strike me as a new "Incarnation," but with a different order and intent. In the Incarnation medita-tion, we move from the work of God, who ponders the broken, murderous world and chooses to enter it, invit-ing Mary—and us—to share in the work of the Trinity here now. With Mary we have been placed in a God-less world, the fullness of hell. We gaze, we ponder with her, in the freedom of those who have elected to follow Jesus. Mary—and we—know what God's heart would have felt in the acute desire to set people free. We now move from the order of "this world" to an encounter with the Trinity as we know the fullness of the desire of the Trinity in the Incarnation prayer, now effected by the Risen Lord. Again, I want to stress the point: Ignatius places us with Mary as the archetype of the person of the Exercises, the free person. While in later contempla-tions we are indeed shown the rest of the Gospel story, here he asks us to share in the fullness of what freedom The Apparition to Mary Reverses the order of the Incarnation meditation From the Trinity To a Broken World To revelation of the Trinity From a Broken World Review for Religious Mercier • Without the Drama 46 means, freedom at the intersection of our engagement with a broken world, and we wonder at the dawning of a world shot through with Resurrection. The transition of this time represents not a movement from Third Week to Fourth Week, as if we could leave the former behind as just a bad memory; rather, the transition is the on-going space of discipleship. We, like Mary, remain in a broken world, but the transition into the Fourth Week recasts the meaning of the world in a dramatic way, so that we can accept the call to serve a world still broken. Contemplation constitutes the basic hallmark of this freedom; the encounter with the Risen Lord that Ignatius sketches out occurs as an offer of new life in the midst of the contemplation of the fullness of death and sinful violence. These two elements of death and life form a diptych, as it were, for our lives and our prayer. We encounter here not merely the Risen Lord but, with Mary, the pattern of what we shall know as we await that ultimate coming of Christ to the world, and we receive a mission to act upon hope. Into that space, the risen Lord comes, not just as resuscitated—"I'm back"—but as a living proclamation of a new world, God's plan for the ultimate healing and completion of the world God so loves. From the broken world, we encounter the divinity made flesh again for us, but now glorified and risen. If Christ performs "the office of the consoler," as Ignatius says, this consolation does not simply cause a "feeling good" or even a happi-ness, but a revelation of a new world and the empower-ing invitation to dwell in that new world and extend it through time and space. That power is "joy." Joy in this case is not an affect, or even a spiri-tual movement, for Ignatius. In fact, he distinguishes between the two realities: 71.1 2012 47 as soon as I awake [I will] place before my mind the contemplation I am to enter upon, and then . . . strive to feel joy and happiness at the great joy and happi-ness of Christ our Lord (SpEx §229). Happiness we know as an affective movement, a passing reality; we feel happy when we experience cer-tain realities. We can know happiness but still be alien to joy, since happiness comes and goes, depending on the experience we feel. Happiness has an object, and in this case Ignatius does want us to evoke within ourselves the experience of happiness; the encounter becomes the cause of our happiness. Joy, however, pertains to a very different reality. Joy—and this is Christ's joy, of course, a gift of the Holy Spirit—intends not a movement of the heart, a feel-ing, but a disposition, a way of being; it is the hallmark of those who have encountered the risen Lord in the midst of surrounding darkness. Joy makes possible the freedom to go on mission into the Fourth Week—our ordinary time. That light dawns in the Resurrection, not apart from but in the midst of the darkness which Mary—and we—have known. G.K. Chesterton's lament about "joyless Christians" captures something very important here: Christianity satisfies suddenly and perfectly man's [sic] ancestral instinct for being the right way up; satisfies it supremely in this; that by its creed joy becomes something gigantic and sadness something special and small. The vault above us is not deaf because the universe is an idiot; the silence is not the heartless silence of an endless and aimless world.10 The joy we experience in the presence of the Risen Lord does not suddenly wipe away the reality of the grief we know at the experience of the brokenness of Review for Religious Mercier • Without the Drama 48 the world and its impact on the vulnerable; rather, such joy places it all in context, allows us to see the world as it is, in the context of God's proclamation of new life and hope in Christ. The way Ignatius ends the Exercises with Mary and this twofold contempla-tion seems to suggest that this joy becomes our "new normal," what God intended in creation and effects through the Incarnation, ministry, and Passover of the Word. We often emphasize the continuity/discontinuity of the Risen Jesus; he is like but different. But is it not really also the world which is continuous/discontinu-ous? In a great line from "Lion in Winter," Eleanor of Aquitaine says, "In a world where carpenters get resur-rected, everything is possible." Exactly—and such is our hope and the cause of our joy. As contemplatives moved to action, we in the Ignatian tradition live in the intersection of the two parts of the diptych, of Holy Saturday and Easter, but with joy as the hinge, something into which we grow. The encounter with the Risen Lord in the midst of a broken world becomes the reality of our lives and a point of conversion into this "new world." In that respect, we are unlike Mary but more like the others who encounter the Lord in a gradual way, but who nevertheless grow into a joyful engagement with the world. However, we can-not separate this encounter from the work which serves life and just peace; we grow in joy and hope only if we place ourselves at the service of justice, as it were, as the thirty-second General Congregation of the Society of Jesus suggested. Yet, we are no longer simply disciples, but apostles, those sent as the Word was sent into the world, but now into a world transformed. This "new normal," a joyful realm, disorients in many ways. Please excuse me as I take a bit of a detour 71.1 2012 49 into a Byzantine theme, that of the "Harrowing of Hell," an ancient icon in the East that depicts a scene sketched by a homily from the second century. I ask you to pon-der it with me for just a few moments. We have here one particu-lar rendition of the icon, but a powerful one with three signifi-cant movements. One of these captures the Contemplation for the Fourth Week as given by Ignatius, namely that the Risen Lord sets free the souls of the just held bound before Christ's Resurrection. For Balthasar and oth-ers, this moment of encounter with the Risen Lord has become the deciding moment for them, the one in which heaven—and the second death—actually open. In that sense, we have a key moment of election again, a confirmation to "fol-low" but now in a different way—to eternal life for them. Yet this Risen Lord calls us to proclaim eternal life and freedom in this world. Second, and this evokes the reality of La Storta, the risen Christ carries the cross, but as a tool through which to break open the gates of Sheol. This Christ on mission invites us to the imagery of the Third Week, but now as a call to freedom, not to death or destruction. The order of the world is profoundly inverted here, and violence gives way to freedom. No wonder the thirty- Review for Religious Mercier • Without the Drama 50 second General Congregation could so freely embrace being "under the banner of the cross" as a mode of identification. This rising Christ changes all the imag-ery of violence, death, and hopelessness we would have taken for granted. One finds joy even in the cross—how odd—but, again, joy is not simply a moment of happi-ness but a consistent mode of being. Again, we cannot separate encounter with the Risen Lord from presence to those who know Holy Saturday and its pain or loss of hope. Last, though, for the East—and for Ignatius, I think—the implications of this little icon and of the work of Christ show free-dom in an even bolder way. A second-century homily proclaims, "I did not create you to be held captive," as does the Office of Readings every Holy Saturday. Do we ponder, though, the implications of that little line, the heart of the link between the Third and Fourth Weeks? The dynamic of the Third Week—from the human point of view—reveals the inevitability of betrayal, duplicity, shame, violence, grief, blood-lust. Not an appetizing menu, to be sure. Ignatius would ask us to contemplate the recreated world in which such patterns have lost their power forever, not just for a moment; we know their power, but as something that has passed away, both from the world and from our lives. If a counterpart to the contemplation on the Incarnation in the Second Week is the Two Standards meditation, perhaps this "diptych" does something Joy is not simply a moment of happiness but a consistent mode of being. 71.1 2012 51 similar. In the Two Standards meditation, Satan calls his demons and "goads them on to lay snares for people and bind them with chains" (SpEx §142). Christ bids, attracts, graces, to a very different world, of poverty, bearing insult and humiliation freely as a means of free-dom (SpEx §146). We have seen that first standard lived to its full-est in the Third Week; now we see Christ who in his revealed divinity, as the fullness of the revelation of the Trinity, continues to serve, to free, to attract, to bid, but now as having conquered all freely and lovingly. Do we not know here the prospect of a whole new world unbound or in the process of unbinding, a process to which Christ missions us? Does Christ not call us in this contemplation with Mary to gather companions in the work of dwelling in this contemplative yet active space? The full import of what has been "the normal" becomes ever clearer to us, even as we enter more fully into com-panionship with Mary in this contemplation. The chal-lenge to us, however, never degenerates into hopeless self-scrutinizing or, even worse, scrupulosity. We do not get forced back into contemplating our sins, as too often happens when people gaze upon the cross, or into the violent guilt or shame of the Third Week. Rather, aware of the Third Week and its full impact on the one whom we love and on the world Christ so loves, we hear the invitation to explore contemplatively a dawning world, one which opens, I think, to the Contemplatio and to our role in extending Christ's joy. James Alison, the British Catholic theologian, has written movingly on this, inviting us to consider how our cultures shape our imaginations through the pat-terns of interaction—rivalistic patterns—which for us constitute "the normal." In Christ, and I think in Mary Review for Religious Mercier • Without the Drama 52 and the disciples, God gives us a dramatically differ-ent pattern of interaction, one that creates relationships touched by joy, not by violence or rivalry or fear. In the complementary contemplations we are given through-out the Fourth Week, we encounter many such persons, wounded in and by the Third Week, even agents of the violence of the Third Week, with whom and in whom we now encounter the pattern of joy and hope. These reflections lead me to ponder the meaning of the "Rules for Thinking with the Church" (SpEx §352-370). They are usually given as a form of Counter- Reformation ecclesiology, a guide on how to engage the debates of the mid-sixteenth century. The text contains all kinds of very context-specific allusions—echoes of debates on predestination, sacraments, authority, and the like that helped tear the church apart. We realize that the inability to attend to what the other was saying represented but one more kind of violence in an already violent age. Ignatius, of course, never had shied away from a fight. One has only to remember how ready he was to dispatch the Moor who had shown insufficient defer-ence to the Blessed Virgin, his Lady. He certainly would not be the first choice as a poster boy for pacifism. Yet, think with me for a moment about the Rules, written at a time when everyone wanted a good fight and looked, all too often, for occasions to pick a fight or score a point. Ignatius's presentation strikes me as curious in that regard, strangely pacific, to use Alison's invitation to a radically different imagination, a con-version of imagination, where our normal expectation is no longer violence or the violent god but rather of a world ordered to and by peaceful relationships. We find here none of the grand drama of the instructions to 71.1 2012 53 the Cardinal Legates to the various Diets and Councils. Instead, we find a man desperate to preserve the unity of the community, to avoid the kinds of clashes that mark his age. Perhaps when we look at the Rules for Thinking with the Church, the metaphor that I have been using— of having had the earth scorched around us and entering a new world—could be helpful. We tend to bring with us the imagery and imagination to which we have grown accustomed. We bring the patterns of guilt or shame or blame or grief or violence that we have learned only too well from the world we have known as normal. Yet, the totality of the presence of the Risen Christ to Mary— and to us—challenges any return to those spaces to which we have grown accustomed. Certainly, if Christ has "harrowed hell" and broken dominant patterns, we are in need of "a way," of his way. Might not the Rules for Thinking with the Church be Ignatius's way of inviting us to turn from the slavish obedience so alien to the freedom of the Fourth Week and to become attentive to the community of people elected in grace, graced by Risen Life, empowered by saints, who could sketch out for us and for our imagi-nation a path with and to Christ? We stand in need of a community of faith, the Church militant in the original Spanish text, which can model for us the new life revealed in and through the Risen Lord. While the Rules invite a kind of docility in seeking a way of peace and renewal of imagination found in the community of the faithful, they do not require checking one's mind at the door. At times we can, like Ignatius, grieve because of a church that shows the marks of the violence and domination of those who killed the Lord. Nevertheless we wait in the hope of encountering Christ in this com- Review for Religious Mercier • Without the Drama 54 munity, in the Holy Saturday-Easter Sunday diptych, still confident that we will contemplatively learn a way forward, not in spite of but in the pain. In a similar way, Ignatius needed the community to foster conversion out of scruples and into Christ. Still, a real encounter as is experienced in the tran-sition opens a path to community. Rooted in a new experience of the world, it is a community of peace, joy, hope, creativity. This, of course, has none of the "grand drama" of the Third Week that would thrill Mel Gibson, but it has the quiet quality of a son meeting a grieving mother who has been wounded by violence but, in joy, is experiencing the possibility of new life, the opening of heart and imagination. Quiet, not dramatic in the ways we are used to, but nonetheless a powerful and creative stance. The difference between the drama at the end of the Third Week and the quiet dawn of the Fourth invites us to know in its fullness what the Two Standards means and what Christ offers: not a crusade of our own, but an allowing of new possibilities to dawn in our age. We have seen such dawns, and their ecclesial power touches deeply. I think of Jean Vanier's L'Arche com-munity embracing the handicapped, those rejected by the world. There is the hospice movement, which rose from Dame Cecily Saunders's refusal to allow cancer patients for whom medical drama could do no more to simply go away and die. Those who serve refugees and bring a moment of tenderness and hope to fragile lives similarly stand at the confluence of this Paschal diptych. Easier, I suppose, would be to follow the temptation to take up arms and fight back or condemn, but we are invited to a very different path, not of moralism but of an embrace like that of Mary by her Son. 71.1 2012 55 We began this talk with Stravinsky's musical image of primal humanity and its lust for sacrifice, a lust that seeks "salvation for the people" in a woman condemned to die by dancing madly. The music crashes to a dra-matic conclusion followed by silence. I would like to end with a different dance, one described by Sydney Carter's words applied to the Shaker hymn "Simple Gifts," here the "Lord of the Dance." Perhaps this could evoke something of the transition to a dance that is joyous, inclusive, expansive. May this be our prayer and our path. I danced on a Friday when the sky turned black— It's hard to dance with the devil on your back. They buried my body, and they thought I'd gone, But I am the Dance, and I still go on. Dance, then, wherever you may be, I am the Lord of the Dance, said he, And I'll lead you all, wherever you may be, And I'll lead you all in the Dance, said he. They cut me down and I leapt up high; I am the life that'll never, never die; I'll live in you if you'll live in me— I am the Lord of the Dance, said he. Dance, then, wherever you may be, I am the Lord of the Dance, said he, And I'll lead you all, wherever you may be, And I'll lead you all in the Dance, said he. Notes 1 Gilles Cusson, Biblical Theology and the Spiritual Exercises (St. Louis: Institute of Jesuit Sources, 1988), p. 299. 2 Cusson, p. 303. Review for Religious Mercier • Without the Drama 56 3 Hans Urs von Balthasar, Mysterium Paschale: The Mystery of Easter (Grand Rapids, Michigan: William B. Eerdmans, 1990), p. 168. 4 von Balthasar, p 169. 5 John English, Spiritual Freedom: From an Expertience of the Ignatian Exercises to the Art of Spiritual Direction (Guelph: Loyola House, 1973), p. 247. 6 Mary Oliver, Thirst (Boston: Beacon Press), p. 52. 7 Martin E. Palmer, S.J., On Giving the Spiritual Exercises: The Early Jesuit Manuscript Directories and the Official Directory of 1599 (St. Louis: Institute of Jesuit Sources, 1996), p. 79. 8 Cusson, p. 303. 9 David L. Fleming, Like the Lightning: The Dynamics of the Ignatian Exercises (St Louis, Institute of Jesuit Sources, 2004), p. 77. 10 Gilbert K. Chesterton, Othodoxy (Garden City, NY: Image Books, 1959), p. 160. Questions for Reflection 1. Where have I embraced the emptiness of death and how has it enabled me to experience the joy of the Risen Lord? 2. Do you have any favorite music, artwork, or poetry that helps you enter into the sacred silence discussed in this article—or that helps you understand other moments in the Spiritual Exercises or in the Gospels? 71.1 2012 57 Dolor 5: At the Foot of the Cross Giving birth is contracting to sleep with death. It is an agreement to pass on everything that has been fed, fondled, fiercely treasured, looked forward to as one looks for the first hibiscus every spring. It is a signature and seal in pledge that one will leave someone something. It holds the possibility—tormenting as tarantula's tricks— that the loved child may pass first, cursedly, of illness, mishap, quick step in the wrong place, by fate or by murderous hatred heaped upon the great. The blood and wash of afterbirth foretell that every holding close lets loose. Small fingers, small toes enlarge as mothering bellies pull back to size and shape. Flowerings green up. They will, they must, brown down with wintering. And every footfall tells an end to every earthly good, each breath started with a slap, each name begun so well that slips into what's next. Pamela Smith sscm Review for Religious 58 peter j. schineller Finding or Seeking God in All Things: A Few Cautionary Notes "T o find God in all things" is a commonplace of Ignatian spirituality. Books and essays on Ignatius and Jesuit spirituality have highlighted the phrase as a hallmark of that spirituality. However, in an essay entitled "The Ignatian Charism and Contemporary Theology," the late Cardinal Avery Dulles wrote that "to the best of my knowledge the expression 'finding God in all things,' does not appear verbatim in the writ-ings of St. Ignatius."1 He admits that we do find "similar expressions" in the writings of Ignatius, and adds that "it seems evident that God can be found in all things." Dulles's observation makes me wonder and leads me to the unanswerable question of whether Ignatius deliberately avoided the phrase "find God in all things." Ignatius does write in many places that we should seek Peter J. Schineller sj is the archivist for the New York Province of the Society of Jesus. He resides at America House, 106 West 56th Street, New York, NY 10019. 59 71.1 2012 and serve God in all things; but, as we will see, except for one place, he does not use the phrase "find God in all things." Jerome Nadal, one of the early companions of Ignatius, clearly believed that Ignatius had the gift or charism to "feel the presence of God" and that this experience should likewise characterize Ignatius's fol-lowers. He writes: "I shall not fail to recall that grace which he had in all circumstances, while at work or in conversation, of feeling the presence of God and of tasting spiritual things, of being contemplative even in the midst of action: he used to interpret this as seeking God in all things."2 Note well that Nadal says Ignatius interpreted this experience as seeking God in all things. So too, Pedro Ribadeneira, also an early compan-ion of Ignatius, reports that "we frequently saw him taking the occasion of little things to lift his mind to God, who even in the smallest things is great. From seeing a plant, foliage, a leaf, a flower, any fruit, from the consideration of a little worm or any other animal, he raised himself above the heavens and penetrated the deepest thought."3 And, in the Autobiography of Ignatius, Luis da Camara, who wrote down the words of Ignatius, states: "At whatever time or hour he wanted to find God, he found Him."4 (To be precise, da Camara says that Ignatius could find God at all times, not that he found God in all things.) So we ask: might there be some wis-dom or insight—or caution—in the fact that Ignatius only once uses the phrase "find God in all things"? The Sole Text and Its Context In the long letter to Antonio Brandão subtitled "Instructions given by our father Ignatius, or at his Review for Religious Schineller • Finding or Seeking God in All Things 60 direction . . ." we read the advice given to scholastics: "the scholastics cannot engage in long meditations . . . they can practice seeking the presence of our Lord in all things; in their dealings with other people, their walking, seeing, tasting, hearing, understanding, and all our activities. For his Divine Majesty truly is in every-thing by his presence, power, and essence. This kind of meditation—finding God our Lord in everything—is easier than lifting ourselves up and laboriously making ourselves present to more abstracted divine realities."5 Again, a caution. This letter was not written by Ignatius, but at his direction by Juan de Polanco. Further, before he says "finding God in everything," he says the scholastics must "practice seeking the presence of our Lord in all things." Finding that presence is not auto-matic— and, perhaps, not so easy as we might think! In the Constitutions of the Society of Jesus, we read that Jesuit novices "should often be exhorted to seek God our Lord in all things . . . loving him in all crea-tures and all creatures in him" [§288]. Again, we see emphasis on the element of search. So too, in the Contemplation to Attain Love in the Spiritual Exercises, we read: "Here it will be to ask for an intimate knowledge of the many blessings received, that filled with gratitude for all, I may in all things love and serve the Divine Majesty" [SpEx §233]. Ignatius wants the retreatants to love and serve God in all; he does not write that they are to find God in all things. I wonder if the rea-son might be that Ignatius wishes to safeguard the Divine Majesty, the ever-greater God. Might it be that he fears that we will believe that we can capture or contain or iden-tify the ever-greater God in any one thing or in all things? In addition to frequently encouraging that we seek or serve God in all things, Ignatius does say that we 71.1 2012 61 can and must "find the will of God." Thus the Spiritual Exercises are a way of preparing the soul to rid itself of attachments and "of seeking and finding the will of God in the disposition of our life for the salvation of our soul" [SpEx §1]. And Ignatius most frequently ends his letters praying for the grace to "know God's most holy will and per-fectly fulfill it." Or, "may God in his goodness give us his abundant grace to know his most holy will and entirely to fulfill it." Even as Ignatius urges us to seek and find the will of God, he emphasizes the method and the search. He never claims that seeking and finding the will of God is easily done. It demands prayer, reflection, seeking, mortification, time, and effort. Today's Background, Context, Horizon In an obvious oversimplification, we might say that in our age we find two extreme tendencies: 1) the skepti-cal, secular way of underbelief and 2) the less critical way of overbelief. These correspond to two rival "isms" in our globalized world, spoken of by Fr. Adolfo Nicolás, supe-rior general of the Society of Jesus, in a major address on higher education: 1) an aggressive secularism and 2) a resurgence of various fundamentalisms.6 We might look at the cautious and critical way of Ignatius in light of these two tendencies. 1. The skeptical and secular viewpoint. Many today, including Christians, experience the distance, absence, Seeking and finding the will of God demands prayer, reflection, seeking, mortification, time, and effort. Review for Religious Schineller • Finding or Seeking God in All Things 62 or otherness of God. Rather than finding God in all things, they do not find God anywhere in their experi-ence. Or God is edged out by many possibilities, alter-natives, and options, by many "things" that are not God. They live in a world come of age that no longer "needs" God and are skeptical of those who find, describe, and talk of God so easily. They are critical of claims or interpretations that seem to make God into one thing among many. This objectification of God, they find, entails a loss of God's otherness and transcendence. 2. The less critical fundamentalism or overbelief. At the other extreme are the many believers who see God at work in every event. God is close and at hand. Some Christians seem to think they have a lock on God, clearly grasping and knowing the divine intentions and will for the world and for humankind. Statements to that effect indicate a temptation to reduce God to our size, to capture and lay hold of God. In a general way, two of today's thinkers reflect these two tendencies. The first is the critic George Steiner. In My Unwritten Books, a sequel to his book Real Presences, which points us to various signs of the transcendent, Steiner writes that he feels strongly the absence of God—a powerful experience of emptiness. "Awesome is the God who is not. . . . I strive to be with His sovereign absence."7 Steiner finds himself groping for and seeking God more than believing in and finding God. He adds that to be great, literature need not believe in or affirm God, but at least must grapple with the question of God, the search and debate over the reality of God. From an explicit Christian perspective, we might also listen to James Gustafson. In an article entitled "The Denial of God as God,"8 Gustafson writes that "the history of our religion is the history of human 71.1 2012 63 attempts to manage and manipulate the awesome power of God, who is finally beyond our capacities to know fully, to capture in human thoughts and deeds. . . . It is the history of efforts to control the times and places of his presence." Gustafson asserts that we overlook this awesome reality of God: "how we want a God we can manage, a God who comes when we beckon him, a God who permits us to say that he is here, but not there; a God who meets our needs on our terms; a God who supports our moral causes and destroys the forces we think are evil; a household God and a kitchen God." Then, drawing from the thought of Martin Luther, he challenges us not to try to manipulate or reduce God, but to "let God be God." Ignatius's Balance Surely Ignatius is not guilty of this reduction or denial of God. He had a strong sense of the immen-sity and majesty of God (he loved stargazing), as well as the closeness of God (recall his meditation on the Incarnation and birth of Jesus Christ in the Spiritual Exercises [§101-117]). But can this be said of all his followers? Might some be at times guilty of oversimpli-fying, reducing, identifying God with their own prefer-ences and thus not "letting God be God"? To put this more boldly; if we think it easy and pos-sible to find God in all things, might we end up by not finding the true God—the transcendent God—in or above any things? Emphasizing the finding of God in all things could become misleading and wrongheaded because it misses or misinterprets the special presence of God in some particular times, places, events, and things. Might this approach be similar to the positive emphasis on the generous and widespread presence and Review for Religious Schineller • Finding or Seeking God in All Things 64 offering of God's grace to all persons. If that view, good in itself, is pushed to the extreme, if all is grace, then we no longer distinguish between grace and non-grace, between grace and nature. Or, if all ground is seen as holy ground, then we might overlook or undercut the special presence or intervention, the special rev-elation of God. If we hold that everything i s sacred and noth-ing is profane or secular, then we could also hold the reverse, that nothing is sacred. Ultimately, it seems important and necessary that we maintain the distinction (not separation) of sacred and secular, of grace and nature, of the God who is in all things and yet above all things. Ignatius also writes of one other thing that Jesuits should seek in all things—namely, greater abnegation and continual mortification! "The better to arrive at this degree of perfection which is so precious in the spiritual life, [the] chief and most earnest endeavor [of the Jesuit candidate and those in formation] should be to seek in our Lord his greater abnegation and continual mortifica-tion in all things possible; and our endeavor should be to help him in those things to the extent that our Lord gives us his grace, for his greater praise and glory" [General Examen of the Constitutions of the Society of Jesus, §103]. While the seeking of mortification does not pre- If we think it easy and possible to find God in all things, might we end up by not finding the true God— the transcendent God— in or above any things? 71.1 2012 65 clude the effort to seek, find, and serve God in all things, surely it derives from a very different, and more sober perspective. It offers a balance to an overly posi-tive, totally one-sided incarnational spirituality. Ignatius is reminding us that the God or Christ that we seek and serve in all things is the Christ of the cross (abnega-tion and mortification) as well as the Christ of glory who comes with power. Thus Ignatius can write regard-ing the qualifications of the rector of a college, that he should "be a man of great example, edification and mortification of all his evil inclinations" [Constitutions, §423]. The ideal superior is one who both practices mortification and seeks to find God in all things! Living with and Maintaining the Tension Deus Semper Major—God Ever Greater—is the title of the monumental work of Erich Pryzwara sj on Ignatius of Loyola.9 The God of Ignatius, the God we seek, find, love, and serve is ever greater, always more. God is in all, but also always above all. Ignatius had the ability to keep seemingly opposing tensions or ten-dencies in view—prayer and action, contemplation and action, the local and the universal, trust in God and trust in our talents and efforts, and obedience and free-dom. In these reflections we are pointing to 1) the ten-sion between the God in all things, and the God above all things and 2) the possible tension between seeking God in all things, and finding God in all things. It seems best and most creative to hold on to both elements of these two tensions and not eliminate one or the other. In one tension we hold that God is in and also above all things: incarnate, indwelling, working in the world, and yet, in keeping with the fourth part of the Contemplation to Attain the Love of God, above Review for Religious Schineller • Finding or Seeking God in All Things 66 and beyond, the source of all. In the second tension, we maintain both the seeking for and the finding of God. St. Augustine writes that we would not seek God unless we had already found (and been found by) God. So I am simply suggesting that rather than conflate the two, or eliminate one or the other, we place a bit more emphasis on the seeking and searching, and less on the finding, in accord with Deut. 4:29: "from there you will seek the Lord your God, and you will find him if you search after him with all your heart and soul." A Caution and a Challenge Does this mean we should not use the phrase "find-ing God in all things"? No. It is in common use and does reflect the way Ignatius was interpreted by his contem-poraries even if Ignatius was normally reticent in using it. At the same time, we should use the words carefully and with awe, recalling that God is always greater and beyond. We dare not think we have captured God. We can preserve and use "finding God in all things" if we emphasize the search, the process, the prayerful effort of trying to find God in places and events around us. Two final cautions: Meister Eckhart said that "Foolish people deem that they should look upon God as though he stood there and they here. It is not thus." God is ever greater, ever here, and ever beyond. We might recall, too, the words of Fr. John Courtney Murray when he saw a poster to be used at a demonstration. Expressing the spirit of the times and a commitment to faith and justice, the poster read: "God Is Other People!" Murray is reported to have said "They forgot the comma after the word 'other.' It should read: 'God is Other, People!' " Probably the strongest challenge now is to seek and find God in the cities, in the world of technology and 71.1 2012 67 computers. We should not seek to find God only in sun-sets and stars and in the least of the sisters and broth-ers, but also amid skyscrapers and elevators, amid steel and concrete buildings, amid asphalt streets, on subways and in airplanes—wherever God seems to be edged out, overlooked, or denied. If the challenge seems daunting, we might be consoled by the words St. Augustine attri-butes to God: "you would not search for me unless you had already found me." And, we might add, we would not search for God "unless God had already found us." Notes 1 Avery Dulles sj, "The Ignatian Charism and Contemporary Theology." America (26 April 1997): 16. 2 Monumenta Historica Societatis Iesu, Mon. Nadal, iv, 651. 3 Monumenta Historica Societatis Iesu, Vita Ignatii Loyolae, in Fontes Narrativi, iv, 742. 4 Ignatius of Loyola, Autobiography, §99. 5 Ignatius of Loyola: Letters and Instructions, (St. Louis: Institute of Jesuit Sources, 2006), p. 342. 6 Adolfo Nicolás sj, "Challenges to Jesuit Higher Education Today." Conversations on Jesuit Higher Education 40 (Fall 2011): 9. 7 George Steiner, My Unwritten Books, (New York: New Directions Books, 2008), p. 209. 8 James Gustafson, "The Denial of God as God." Criterion (Autumn 1977): 6-9. 9 Erich Przywara sj, Deus Semper Major: Theologie der Exercitien (Freiburg im Breisgau: Herder, 1940). Review for Religious 68 In Distressing Disguise for Agnes Gonxha Bejaxhiu he's a lonely old man dandruff dusts his faded black shirt some polyester blend shiny, holding odors of sweat and cigarettes and left-overs some of which remains on the front of his trousers the purple around his neck shabby, soiled, worn-out even burned a little in one place careless as he is with his smokes over my head his palsied hand trembles and to my ears come mumbled words of grace while my heart strains to see Him, to see His true face, here before me in distressing disguise. Sean Kinsella Winter Sunset At exactly five-fifteen p.m. the over-ripe sun paused a second on the town's rim, all the horizon's color sealed in its neon pulp. I could hardly stop gazing, sure it would burst and spill red-orange juice, winter's redemptive blood, across the Western sky. Patricia Schnapp rsm The Warmth, the Will, and the Way The dilemma is that I am not making very steady progress on my spiritual journey. This leads me to think that I need more consistency. Since I already live "a stable way of life" as a member of a religious order, my basic direc-tion is set. I see that this way of life is leading me where the deepest currents of my heart want me to go. But despite that general clar-ity of direction, I find myself dawdling along, sometimes going backwards, often wandering off to explore some curiosity, rarely totally focused on the path, much less on the goal, of this particular journey on which the Way is also the End. We often pray that the Holy Spirit will fill our hearts and "enkindle in them the fire" of 71.1 2012 sharing experi-ence 69 ben harrison Ben Harrison mc is a Missionaries of Charity Brother. He has worked in formation and has journeyed, in the U.S. and Europe, alongside homeless people, prisoners, addicts, and other people on the margins of society. His email is . Review for Religious Harrison • The Warmth, the Will, and the Way 70 his love. Once on a retreat I was complaining to the director that I didn't feel any sense of God's presence, and he assured me that I wouldn't be feeling the absence if there weren't a kind of presence; the longing itself was a sign of the Spirit's presence. If I could welcome that longing as a warming presence rather than endure it as a chilling absence, it would help to enkindle the fire of his love. When I speak of this warmth of heart I am not talk-ing about seeking emotional experiences in prayer but rather of finding that sense of inner presence that is so important in the prayer of Eastern Christianity. My mind and the actions it inspires range all over the place, but if I am attentive to that warmth in my heart, the inner pres-ence not only influences my thoughts and feelings but also anchors my actions and desires. This sense of warmth, then, helps me to be more consistent on my spiritual way. I frequently have very good insights, and for a long time I thought that they could keep me centered. I often thought, "Oh, what a brilliant idea! If I can only remember that every day, I will be set for life." And so I would make a note and stick it on the door, or I would write a prayer and say it every morning, until it became so routine that what I was saying didn't even register. Soon I would have another brilliant insight with life-changing potential. Such thoughts are like matches that provide real fire, but only for a few minutes. Then, unless the match is touched to a candle or to a heap of kindling, it is spent. I need something more reliable than insights. I need something more reliable than insights. 71.1 2012 71 Perhaps the secret is to do what would be done in a cottage in the woods: continually add fuel to the fire, a log at a time, to keep it burning. Then, late at night, bank the coals, rake them together in a little pile so that the heat will not dissipate. A few glowing embers will remain in the morning, upon which new kindling can be placed and fresh wood arranged so all is ready to warm the beginnings of the new day. That way the hearth never grows cold. I am discovering that this warmth of heart is a sign of the Spirit's presence with me, abiding in me, direct-ing me toward the goal. But there is something else that seems to be essential in order to deepen that presence and strengthen God's claim on me—what I would call will. The desire is there: the forward impulse, the yearn-ing for the heights, the longing to surrender my being to the One Who Is. What is the difference between this desire and will? To wish for something is to entertain a desire for it; to want it is to own that desire; to will it is to act on that desire, to put it into operation. Will has about it an element of determination. And it is not something I can drum up within myself. It has to be given. St. Paul says, "work out your own salvation with fear and trembling; for God is at work in you, both to will and to work for his good pleasure" (Phil 2:12-13). Will and the Vows As I think about my vocation, I would say that my will is expressed, above all, by the vows. My vows are the way I demonstrate to myself, to God, and to oth-ers this desire to belong totally to him. The Latin verb for will is volo, velle, and the Latin verb voveo, vovere means vow or wish. Though etymologically the roots of volo and voveo do not seem to be related, there is, Review for Religious Harrison • The Warmth, the Will, and the Way 72 to my mind, a consonance of meaning. The vows of religious life are a way of making concrete the double-edged desire that is God's desire for me, expressed in a call—a word spoken silently in the heart—that awakens a reciprocating desire in me. His desire to give himself completely to me sets that very same flame alight in me so that I desire to give myself irrevocably to him. The gentle fire of the Spirit's warmth that God enkindles in my heart is drawing me, slowly but surely, toward the blazing glory at the heart of God, and my vows repre-sent the power of that attraction and my determination by God's grace to reach that goal. I see the vows of religious life as the embodiment and expression of the will to be united with God and to give myself to him totally in a particular context, in response to his gift of himself to us in Christ. This is so whether we are speaking of the monastic vows of obedi-ence, stability, and conversion of life or the evangelical counsels of poverty, chastity, and obedience (or, for that matter, similar sets of vows or promises: those of priest-hood or sacramental marriage, of virginity or service, of oblate-hood or lay association). From primitive times a vow was a solemn promise to make some gift or sacrifice to a divinity as an earnest of a good requested or in thanksgiving for a boon received. Although on a literal level this sounds like a type of bargaining or commerce, I can also see it as a way of demonstrating to myself and my God how important something is to me, how sincerely I desire it, how des-perately I need it, how serious my intentions are. The medieval king might have prayed, "Lord, defend us from the threat of these brutal enemies and I will build a church for your glory." Or a mother may pray, "Lord, if you spare my daughter from this dread disease, 71.1 2012 73 I will do everything I can to support research for its cure." Or a widow may say, as one I know did, "Lord, if I am spared from this condition leading to blindness, I will never use my eyes to take pleasure in what is not good and pure." Thus we see how a vow is an expression of a wish for some good for oneself or others. The Italian word for such a commitment is impegno, which can be translated as "pledge." Literally, some-thing given in pegno is pawned. By the vows I am putting the treasure of my earthly life in pledge for a higher good. I am putting my security, my posterity, and my liberty in pawn for something I need more urgently. What is it, in this case, that I need so urgently? I need the grace to live up to this persistent impulse to give myself—an impulse that God has placed in my heart. I know that the faith, hope, and love in me are too weak and faltering to do the job, to get me where I yearn to go. And so I pledge what I have to him and entrust my poor being to him, not to pay him for what he freely gives, but to show him (and myself) that I am serious about following him and that I trust him with this pre-cious but paltry gift of my life, trust that he will keep it safe and see it redeemed and restored in his own time. Pledging my life to him, I am confident that he will give me the grace I need to live each day. In the world of commerce, one pawns something of value for ready money—something that has value but is not spendable, for something that can be spent. The ready cash makes it possible to buy what is needed today. Another word for this ready cash is currency, also called fluid or liquid assets. All these words—"current," "fluid," "liquid"— suggest an action of flowing and remind us of the Spirit, that spring of living water that flows forth from the heart of Christ. Review for Religious Harrison • The Warmth, the Will, and the Way 74 Thus, when I make my profession of vows, I am proclaiming my faith in God and my desire to belong to him. The vows that I pronounce represent the totality of my gift of self. In the institute to which I belong, we profess the evangelical counsels—the vows of poverty, chastity, and obedience. These three vows are an apt symbol of the totality of my life. By dedicating to God all that I have, all that I love, and all my choices and decisions now and in the future, I am effectively giv-ing him all I am. This triad of the evangelical counsels reflects a totality of being, as do many similar triads. I have no trouble, for example, in seeing parallels between the vows and St. Ignatius's prayer surrender-ing "my memory, my understanding, my entire will." The traditional baptismal formula asks us to renounce "the world, the flesh, and the devil." Scripture tells us that we are to love God with our whole heart, soul, and mind (Mt 22:37). The magi brought the treasures of the nations—gold, frankincense, and myrrh. Micah tells us that our sole obligation is "to do justice, and to love kindness, and to walk humbly with your God" (Mi 6:8). It is easy to see how the three evangelical counsels reflect the three theological gifts of faith, hope, and love. And finally, without putting too fine a point on the comparison, I suggest that the vow of poverty is descriptive of my relationship with the Father, without whom I am nothing and have nothing; chastity reflects my relationship with the Word, the Son, who is friend, Savior, and Bridegroom of souls; and obedience is the domain of the Spirit, who prompts the content of obe-dience and makes possible its practice. The act of making vows is thus a statement of my desire to surrender myself absolutely to the Absolute, to dedicate myself to his way and consecrate myself to his 71.1 2012 75 purpose. The mutuality of giving to which God invites me does not mean a mere absorption in each other. Though I would be content to lose myself in God, he seems to want more for me than that. God wants me to share his love for others and so, by my self-offering, he unites me to his own mission—his out-pouring, in-gathering action of universal love. Thus I am given to the particular apostolates and ministries of the institute in which I live my vocation. Sometimes vows are spoken of as sacred bonds. Bonds are something that we feel gripping us, holding or securing us. If bonds are involuntary we feel them as a constraint, an injustice. If they are desired, we feel them as a comfort, a belong-ing, an embrace. I suppose anyone who makes vows feels them sometimes as a restriction and some-times as a liberation. But part of the radi-cal nature of such a commitment is the protestation that one is willing to pay the price, that one values the liberation of giving oneself more than the security of having oneself. It is a recognition that dying to self is the road to life and that the cross shared is the victory won. Like the fox in Antoine de Saint-Exupéry's The Little Prince, I want nothing more than for the Little Prince to tame me, so that "the wheat, which is golden [like your hair], will remind me of you. And I'll love the sound of the wind in the wheat." The act of making vows is a statement of my desire to surrender myself absolutely to the Absolute. Review for Religious Harrison • The Warmth, the Will, and the Way 76 Consistency in the Way Returning, then, to my original point, I am saying that two things will help me to find a salutary consis-tency in my spiritual journey: the abiding warmth of the Spirit's presence in my heart, and the will—the determination—to yield to the relentless attraction of Jesus drawing me, and all, to himself. God's love for me in Christ arouses a reciprocating love in me. I give my poor self to him in pledge, not because I have to but because I want to, and he gives me, in return, the wherewithal to make the journey: the daily bread, the water from the rock, and the yearning for home—for the harbor—at the heart of God. Perhaps the greatest indication of his love that God has given me, from my point of view, is not his love itself for me (of which I can scarcely conceive) but my love for him, which is a sweet hunger, a soothing need. Nor is my love for him something that I can claim or that I often feel, but rather an occasional glimpse of light; a fitful melting of joy; a momentary, faint intima-tion of promised ecstasy. It is to the memory of those rare moments of tender quickening, of nostalgia for the unknown, that my will clings during the long periods of dryness, confusion, and loss. It is will that keeps me walking on the way when even the cherished memory fades and all I have left to fall back on is the Spirit's quiet presence in my heart. Indeed, it is all up to God. It is he who supports the journey from behind with his warm abiding. It is he who lures me from ahead through that hunger in my heart. And it is he who strengthens me on the way by the will to journey on. Each day's reminder of that will at work in me is the comforting burden of the vows, by which I experience within myself the debt of love, the 71.1 2012 77 yoke of gratitude, the claim of oneness by which I know that I am his. Being as I am, the fact that I do not manage to live my vows wholeheartedly is not surprising. But it is important that I feel the rub and the pinch and the chafe of them against my stubborn self. As my need and desire for God become stronger than all lesser needs and desires, so the bonds of my belonging to him will grow stronger than all my resistances. At the point that I can give myself without reserve, I will be free. And how do I dare to think that I will reach that point? St. Paul tells us that if God has gone so far as to give his Son for us, "will he not also give us all things with him?" (Rom 8:32). And Paul says further, "I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil 1:6). I trust that God would not have put this desire in my heart, and that of my companions on the way, if he didn't intend to give us the grace to see it through. Home Walking the Labyrinth at Chartres Home. Is it where I begin or end or at the middle stillpoint? Am I at home on the way? Here I am, Lord. Never far from the beginning always approaching the end continually circling the center. Eugene Cartier Review for Religious Getting with the Program P robably one of the most important graces of my novitiate was coming to realize that I had an addiction. It was a painful and embarrassing experience, and yet I have no doubt that it was the best thing that has happened to me in a number of years. During my novitiate I started accessing pornogra-phy online. It was a development I was so ashamed of that I was afraid it would herald the end of my journey into religious life. Previously I had bought magazines and sought out sexually stimulating images in films or through image search engines on the Internet. My behavior began to take root at an early age in romantic fantasy. I would fantasize about being with a girl and wooing her in some exotic setting. Even though I was sexually inexperienced and naive and did not know what adults did together between the sheets, I would some-times escape into this fantasy when I went to bed. 78 A young man writes of his experience of coming to terms during the novitiate with his addiction to pornography. He has requested that the article be published anonym