Suchergebnisse

Not Available ; Distinguished guests, ladies and gentlemen, it is indeed an honor for us to be here with you in the presence of our honorable host, Dr. Raghava Reddy, the Honorable Minister of Agriculture, Mr. Raghu Veera Reddy, Asian PGPR board members and the many other scientists and entrepreneurs who have come to participate in this Congress. It is our privilege to welcome all of you. To me, this is a very special and a spectacular way of coming to our mother land, particularly Hyderabad, Andhra Pradesh to speak to you about PGPR technology. The initial idea of having the First Asian PGPR Congress in Hyderabad was sparked by Dr. Y. R. Sarma, when he visited me in Auburn, Alabama, USA, seven months ago. We wanted to have an outlet where we could have alternative workshops and congresses that could be more accessible to people in this region of the world, given that it is difficult for many people interested in PGPR research to attend every International Conference. From those ideas we arrive at this Congress in Hyderabad. The creation of biotechnologies, bio-businesses, biotechnopreneurs, bio-farmers, bio-students and bio-billionaires is the theme of this "ASIAN PGPR CONGRESS FOR SUSTAINABLE AGRICULTURE". What is PPGR? Why Asian PGPR? Let's take a moment to discuss PGPR and its importance. Plant growth promoting rhizobacteria (PGPR) are root associated bacteria representing many different genera and species that colonize the rhizosphere, rhizoplane and improve plant growth when artificially introduced onto seeds, seedpieces, roots, or into soil. PGPR improve plant growth by one or more mechanisms: direct stimulation of plant growth; enhancement of nutrient uptake; suppression of plant pathogens; and/or induction of resistance in host plants against pathogens. The first PGPR Workshop was held in Canada in 1987 and since then the workshop has been held every three years at various locations around the world: Switzerland (1990), Australia (1994), Japan (1997), Argentina (2000), India (2003) and The Netherlands (2006). The 8th International PGPR Workshop was held very recently in the Portland, Oregon, USA (2009). xviii Plant Growth Promotion by Rhizobacteria for Sustaninable Agriculture In 2003, the PGPR workshop held in India achieved considerable recognition and was attended by more than 300 delegates. Since then, PGPR research has increased exponentially and has resulted in continued boosting of new companies in a growing industry for the production of PGPR related products in India. Asian PGPR Congress for Sustainable Agriculture aims to assemble any professional who want to gain and share their knowledge on PGPR under one roof and to present their views on the following themes: • Status of PGPR research • PGPR applications in crops • Biofertilizers and PGPR in integrated nutrient management • Mechanisms, signaling, plant responses, bioactive metabolites • Plant pathogen - PGPR interactions • Farmers – academia - industry interaction • Biogeography, genomics, bioinformatics • Rhizosphere interactions, climate change and new technologies • Round table discussion on research – industry - policy interfacing • Commercialization, regulatory issues, trade barriers in PGPR • Human resource development and transfer of technology Today, many economically important agricultural, horticultural and ornamental crop plants are attacked by various soil borne and foliar diseases, resulting in billions of dollars in crop losses. Currently, the most widely used disease management strategy is the use of chemical fungicides. However, the use of these fungicides has encountered problems, such as development of resistance by pathogen to fungicides and rapid degradation of the chemicals. Other factors leading to increased interest in alternatives include the increasing cost of soil fumigation, lack of suitable replacements for methyl bromide and public concerns over exposure to fungicides. Both the agriculture and agri-food sector are now expected to move toward environmentally sustainable development, while maintaining productivity. These concerns and expectations have led to renewed interest on the use of "biologically based pest management strategies". One approach to such biologically based strategies is the use of naturally occurring and environmentally safe products such as PGPR. It has long been known that many microorganisms in the soil root ecosystem are attracted by nutrients exuded by plant roots. This soil-root ecozone is called rhizosphere. Many bacteria from the rhizosphere can influence plant growth and plant health positively, and we refer to them as PGPR. The beneficial effect of these bacteria have been variously attributed to their ability to produce various compounds including phytohormones, organic acids and siderophores, fixation of atmospheric Preface xix nitrogen, phosphate solubilization, antibiotics that suppress deleterious rhizobacteria or to some other unidentified mechanisms. Worldwide, PGPR technology is being considered as the latest pursuit for expertise in knowledge intensive sectors. Currently, the global agriculture biotech industry is valued at an estimated US$ 45 billion and is expected to grow at 25% annually. Indian Ag biotechnology industry is currently valued at US$ 2.5 billion. Much of the credit for growth of the Indian Ag biotechnology industry goes to the government that created a separate department for biotechnology under the Ministry of Science and Technology. Our state governments are also equal contributors towards making India an emerging hub of Ag biotechnology. Today, we have the benefit of having both Central and State Governments partnering with us for this congress. I see similar capabilities in all participating Asian countries and we all inherently have the strengths, excellent networks of research laboratories, rich biodiversity, well-developed seed industries and most importantly highly skilled and trained pool of scientific manpower. Today, Asian countries are slowly but steadily preparing themselves for an emerging Ag biotechnology revolution. The success in this sector, however, depends on a number of enabling factors like facilitating venture capital funding, technology absorption and strengthening of links between the industry, academic and government institutions, not only within each country but amongst all Asian countries and our International partners. The green revolution of agriculture brought an enormous increase in food production. It not only made the world self sufficient in food but also gave the world's scientists and farmers an immense amount of selfrespect. Though the green revolution did increase food production, the productivity levels have remained low and increase was achieved at a cost of intensive use of water, fertilizer and other inputs which have caused problems of soil salinity, ground water pollution, nutrient imbalances, emergence of new pest and diseases and environmental degradation. To feed the ever increasing population globally and in Asia more and more food now has to be produced from less and less land, water and other natural resources. It is therefore apparent that we have to do things differently and doing more of what we did yesterday will not take us forward. With the advent of PGPR technology and its use on crops, we can achieve higher productivity, better quality, improved nutrition, improved storage properties, increased pests and disease resistance and achieve higher prices for farmers in the global market place. PGPR technology has the immense potential of eradicating rural poverty and fueling Asia's GDP growth. By exploiting our knowledge of PGPR technology we have the opportunity to make Asia the global center of bioresearch. The PGPR industry is a relatively new venture, just coming out of its infancy. Its potential is being tested, realized and used. The public xx Plant Growth Promotion by Rhizobacteria for Sustaninable Agriculture awareness and acceptance of PGPR will accelerate the process. Currently these are being supplemented by private individual entrepreneurs for developing PGPR products for local needs as well as for the export market. Technologies are flowing into the country due to the changed economic scenario. With continued support we can soon become global players in PGPR technology. I hope I have been able to impart upon you the great enthusiasm I feel about the future through the use of PGPR. We must bring about a massive collective global effort dedicated to funding new research in PGPR's. I encourage all of you here to bolster the spirit in your colleagues and yourselves as you now enable Asia to become a world leader in the application of PGPR technology to the betterment of our agriculture. I am confident that by working together we can overcome the obstacles and seize the opportunities in the PGPR technologies in the new millennium. I am taking this opportunity to call upon all stakeholders from the wide range of Asian countries to join hands and use PGPR to make our world a better place to live. Join me and let us see the future we can create with PGPR through this Congress. ; Not Available

The global tobacco control movement is more than three decades old, but its impact is inconsistent. For every city or nation that takes strong action to reduce tobacco use, there is another where little if anything has been done to help people stop smoking or to establish tobacco control policies opposed by powerful tobacco industries. Tobacco continues to kill and cause debilitating illnesses, severely retarding progress in improving local, national, and global health and economic conditions. Recent data indicate that smoking is the leading cause of deaths from cardiovascular diseases (1.69 million deaths annually), cancer (1.4 million deaths), and chronic obstructive pulmonary diseases (970,000 deaths). About 1.25 billion people smoke cigarettes, representing more than one-sixth of the Earth's population. According to reports from the World Cancer Congress and the 13th World Conference on Tobacco OR Health, held in Washington, D.C., in July 2006, if current trends hold, tobacco will kill a billion people in the 21st century, 10 times the toll it took in the 20th century. These sobering statistics are counterbalanced by some good news. In numerous countries, public health officials, civil society organizations, and various other advocacy groups have joined forces to initiate policies and programs designed to reduce tobacco use. Most comprehensive efforts have included a mixture of awareness raising; restrictions on the sale, promotion, and place of use of tobacco products; and taxes and laws that affect the price and availability of these products. A major milestone was achieved when the landmark Framework Convention on Tobacco Control (FCTC), a global treaty initiated by the World Health Organization (WHO), entered into force on February 27, 2005. As of the end of March 2007, a total of 168 countries had signed the treaty, and 146 of those had ratified it. Parties to the FCTC are expected to create national action plans to meet the treaty's minimum requirements in areas such as tobacco advertising, access to smoking cessation programs, the size of warnings on cigarette packs, and the creation and enforcement of smoke-free public spaces. Wealthier countries have more potential resources at their disposal to implement tobacco control policies, yet there are plenty of examples—some of which are examined in this report's case studies—of innovative and increasingly successful tobacco control efforts in resource-limited places. Central and Eastern Europe and Central Asia, however, remain in dire need of more extensive tobacco control. According to the World Health Organization, tobacco related diseases kill more than 700,000 people a year in the region and nearly 40 percent of middle-aged men die prematurely as a result of tobacco use. In some Eastern European countries, lung cancer mortality rates in men are the highest ever recorded anywhere in the world. The WHO has concluded that tobacco use is the major preventable cause of poor health in the region—and that comprehensive tobacco control is the best investment in health reform. Policymakers have been listening. By 2006, all Central and Eastern European countries and a majority of those in the former Soviet Union had enacted some tobacco control legislative and policy measures. However, many legislative regulations and national tobacco control programs, especially in the less developed countries farther east, are not effectively enforced and still have serious loopholes that prevent them from meeting WHO standards. One common thread has been the leadership of civil society groups in devising, implementing, and demanding the enforcement of tobacco control policies and regulations. Local nongovernmental organizations often have been among the first entities of any kind to advocate for tobacco control in their countries, including accession to the FCTC. Many of these civil society groups have received support from the Open Society Institute (OSI), which first provided grants for tobacco control in 2002. Among OSI's most successful grantees is Poland's Health Promotion Foundation (HPF), which since 1991 has played a leading role in lowering the burden of smoking-related diseases through tobacco control in its home country. Recently, HPF began planning the development of a regional center for tobacco control to enable the sharing of information and expertise on tobacco control throughout the region. Based in Warsaw, the Regional Tobacco Control Network and Center (RTCNC) is expected to be fully operational by the end of 2007. The case studies in this report document the advocacy efforts of NGOs in four countries expected to participate significantly in such regional engagement. The nations—Kazakhstan, Moldova, Romania, and Ukraine—are at different stages in tobacco control. The activities of these civil society groups represent a range of strategies reflecting the opportunities, obstacles, and expectations unique to their own nations and circumstances. Taken together, though, the case studies offer important lessons for future tobacco control efforts anywhere in the world. No matter where they live, committed activists generally are able to utilize even a small amount of funding to initiate a process of change; the success of their efforts is multiplied many times over with each increase in resources and capacity. Local leadership of this sort is essential to reversing the current trends in tobacco use, illness, and death that place millions of people at risk. Among the notable lessons are the following: Civil society is crucial to successful tobacco control efforts. The Polish experience in the early 1990s is instructive. After restrictions were lifted on civil society, groups pushed for greater openness about all political, economic, and social issues—including health. Tobacco control efforts gained momentum and policy reforms soon followed, including tobacco control legislation and improved public- and private-sector services designed to raise awareness and promote healthy lifestyles. Experience elsewhere reinforces the strong correlation between comprehensive tobacco control and engaged, fully independent civil societies. Effective tobacco control efforts require comprehensive, multipronged approaches and strategies. Given the power and influence of the tobacco industry in most countries, tobacco control advocates must continually seek to broaden the ways in which they raise awareness of tobacco's negative medical, social, and financial consequences. Important strategies include extensive media campaigns; expanding coalitions within civil society and with government partners; directly challenging policymakers to publicly justify their opposition to tobacco control or reluctance to make it a priority; and collecting and disseminating solid health data, such as the number of deaths and hospitalizations due to tobacco-related illnesses. Economic research is an important, yet often neglected, component of effective advocacy. Policymakers and the general public are often unaware of the massive financial costs to society of tobacco use. Tobacco-related sickness and premature death reduce economic productivity in ways that can be quantified through rigorous data collection. Disabling tobacco-related conditions also force a redirection of individual and public resources from investment and savings—needed to help grow economies and raise living standards—to health care. Tax policies can be used to raise revenues for health promotion activities that lead to a reduction in tobacco-related health care costs. For example, several European countries and U.S. states have raised cigarette taxes and earmarked a portion of the higher revenues specifically for tobacco control activities, such as education and media campaigns. Enshrining health promotion earmarks in laws or government policies improves the likelihood of withstanding tobacco industry pressure to counter comprehensive tobacco control efforts. Media can be a powerful tool for and ally of tobacco control advocates. Tobacco control advocates in Kazakhstan invited members of the media on several tours of Almaty, pointing out violations of the national antitobacco law. The resulting newspaper articles and television coverage helped prompt local officials to introduce the "Smoke-free Almaty" initiative. Such effective use of media is relatively rare in the region. Civil society groups need to train in media advocacy and to share successful strategies and experiences more consistently. Tobacco control regulations and affordable "quit smoking" services are equally important in reducing tobacco use. Restrictions are far more effective in reducing tobacco use when accompanied by health promotion campaigns and accessible, affordable services to help people quit smoking. Incentives for changing behavior must be based on recognition of the medical and psychological elements of tobacco addiction. On their own, punitive measures rarely make an impact on complex behaviors that require extensive treatment and support. Expanded regional learning and cooperation offer clear benefits to local tobacco control efforts. Strategies used successfully in one country or context can have similarly positive impacts elsewhere. Expertise should be tapped more effectively through greater sharing of information and resources across the region, down to the grassroots level. Regional cooperation will also help sustain and expand civil society advocacy that has already shown great promise for improving health. The creation of the Regional Tobacco Control Network and Center should help facilitate such efforts.

The Structure and Dynamics eJournal offers a conduit for refereed electronic publication, debate, and editorial communication in the domain of anthropology and human sciences. We invite you—as an open access reader at no cost, an author at no cost, or a volunteer, to submit book reviews or commentary—to contribute and to participate in raising the aspirations of the human sciences today. To submit an article, follow the link to "Submission guidelines." To submit a review simply click Submit a "Reader's Comment" at the article site. We comment here on the contents and success of the first two issues. Full-text downloads of the eJournal articles numbered 5,313 in the 11 months since September 23, 2005, now averaging 16-17 a day. This reflects positively on quality of the articles, made possible in turn by the high quality and incisiveness of reviews, the number and diversity of reviewers who have responded, and selection for quality in article acceptance and reviewers (and we thank our reviewers for their efforts at timely review). In just two issues, the eJournal has come a long way in attaining the goals set out for it as a publication in which scholarship and debate can be engaged in contemporary fields of research, one that provides a venue for the study of the complex interplay between dynamics and structure, and gives an outlet for methods and results which speak to the issues of simplicity in complexity and the study of structure and dynamics. It has also facilitated presentations of new forms of analysis and visualization, new forums for debate and new vehicles for the dissemination and absorption of work at the cutting edges of the human sciences. Authors of issue 1#1 have had feedback and good reception. Peter Turchin's findings on historical dynamics have been replicated, for example, using data covering a 700-year period from archaeological research in the Southwest. The replication study is in press in the journal Complexity. Wikipedia, at http://en.wikipedia.org/wiki/Social_cycle_theory, cites Turchin's article in issue 1#1. Several of the issue 1#1 articles are now reviewed in blogs and on-line commentaries, digests, or reference lists, many with timely google citations. Links to them are starting to appear on educational sites at which students have direct access to download and on-line readership. Issue 1#1 marked our first use of high-quality color imagery and live url links. Krempel and Schnegg's paper explained our journal's dynamic-gif logo in their "About the Image: Diffusion Dynamics in an Historical Network," which also allows the reader to link to the authors' longer 1998 study and its on-line imagery. That article, "Exposure, Networks and Mobilization: The Petition Movement during the 1848/49 Revolution in a German Town," published at http://www.mpi-fg-koeln.mpg.de/~lk/netvis/exposure, provides further background and examples for the innovative use of dynamic graphics. Summing up our current issue, 1#2, and to give readers an idea of the unusual and unique features of electronic publication, we review the advantages and evolution of our permanent, paper-quality, refereed eJournal publications. Along with our use of live url links and imagery on-line, these advantages are facilitated by our UC eScholarship publisher. In 1#2, Sean Downey provides a fascinating study that interrogates ethnographic and historical texts with the aid of simulation. He uses his approach to analyze the ethnographic/historical theory put forward by noted author Paul Willis in Learning to Labor, secondarily to show strengths and weaknesses of contemporary social theories such as those of Tony Giddens (1984) and, finally, also to identify the descriptive lacunae that limit this genre of simulation. As an invaluable gift to students and instructors (he is himself a graduate student), he supplies on-line the code for the simulation and, as a free resource, access to the simulation software package itself. Christiansen and Altaweel's "Understanding Ancient Societies," subtitled "A New Approach Using Agent-Based Holistic Modeling," describes their Argonne National Labs holistic agent-based simulation framework that couples with incredible depth to the real-world information that can be brought into simulation and modeling from the earth sciences, satellite imagery, climate modeling, the agricultural sciences, ethnography, network analysis, and a host of other areas. Focusing on the development of their model for addressing research questions about Mesopotamia, they explain and illustrate the general-purpose simulation framework. Their work offers a productive complementarity to Algaze's lead article in our first issue, where he poses a series of questions, hypotheses, and possible lines of evidence with which to explore the processes that lead to the first cities' takeoff. Wouter de Nooy's study of the networks and the structural dynamics of folktale plots, tested as well against literary interactions through time among Dutch literary critics, uses network analysis software described in his coauthored book with the software authors (de Nooy, Batagelj, and Mrvar 2005). He gives us the first-ever published SVG image produced by Pajek network software with interactivity within the SVG image itself (now available from the Pajek freeware authors at http://vlado.fmf.uni-lj.si/pub/networks/pajek/). The SVG image is not simply static but directly accessible, thanks to live links inside our eScholarship pdfs, as an interactive graphic that the reader can explore for different views of the data. Wilkinson and Tsirel evaluate limit cycles in Indic regional political polarities—how many polities in each ten year interval, coded from a comprehensive database—over two millennia. They begin with the simplest of models of temporal dynamics and historical limit cycles and proceed to evaluate at each step those of increasing complexity. The visual scanability of their multicolor graphical results helps to give the reader an ability to judge visually the contribution of different kinds of statistical analyses to understanding the complexity of the data and, in turn, the plausibility of different historical processes and explanations. Seary, Richards, McKeown-Eyssen, and Baines, in their "Networks of Symptoms and Exposures," provide an innovation that makes possible a better comprehension of statistical interactions in complex phenomena by enabling the reader to recognize linkages within complex data such as those in the field of medicine. The visual imagery of their 3-dimensional interactive "panigram" images, named from the Greek panis ("sail"), provides a generalization of simpler histograms that, by analogy, would be composed by an ordering of the one-dimensional heights of the ship's masts. The 3-D panigrams form an analog of planar sails rotatable about masts that represent the spines of the data structure. Co-authoring with professionals in the medical field, they use these images to look at the interrelations of people, their exposures to disease, and how symptoms are jointly distributed across both. Berkowitz, with his collaborators Woodward and Woodward, draws on his scholarship about the role of family and informal institutions in historical world economies to write of venerable and legal networks of exchange that have operated for millennia and yet that make it impossible to trace financial transactions through the modern computerized credit banking systems. His scholarship, interrupted by untimely death in 2003, is honored in this issue. Palmer, Steadman, and Coe, in "More Kin: An Effect of the Tradition of Marriage," utilize genealogical graphics, a mathematical model of networks and demography, and analysis of the relation between biology and culture to reopen important questions about the role of human kinship systems in human evolution, considered both in terms of networks and cognition. Their results for numbers of kin at various distances in bilateral kinship networks, depending both on demography and issues of social recognition, are cited in the article by Moody. James Moody's "Fighting a Hydra: A Note on the Network Embeddedness of the War on Terror," shares in common with Berkowitz et al.'s article a concern for misunderstandings that prompted and have emerged out of the War on Terror. Moody writes of the effects of misguided policies, such as described in the recent best seller by Thomas Ricks (2006), that fail to take into account the "blowback" consequences of the killing, wounding, and arresting of civilians and the torture of suspected insurgents. He considers as well the effects of the wounding and deaths of soldiers, recruited into such wars, on those in their home communities, families and social networks. His on-line innovation is to provide students and the reader with a calculator for the network scale-up model of Killworth et al. (1998) to estimate the number of people who know somebody in an "event," such as those killed in the war. "Since the values needed to make these estimates are rapidly changing and somewhat subjective, users can test the effect of different assumptions with this calculator," as noted within the calculator itself. In our review, we highlight the general properties of the scale-up model, of which we shall see more in future articles.

Cigarette consumption among people 15 years or older peaked in Switzerland in the early 1970's with 3,700 cigarettes per capita and per year, followed by a decline to 2,800 cigarettes per capita and per year in 1994. After a decline of the proportion of smokers from 37% in 1980 to 31% in 1992, this proportion has increased again to 33% in 1997. Women, particularly the young, and children and adolescents, have shown a continued increase in smoking prevalence, despite the focus of tobacco prevention efforts on children and adolescents. Every year, over 10,000 people die from tobacco use in Switzerland, about a sixth of all annual deaths in Switzerland, making smoking the leading preventable cause of death in Switzerland. This number is more than 20 times higher than the number of deaths caused by illegal drugs. The tobacco excise tax in Switzerland is the lowest in Western Europe. The laws governing tobacco products, their marketing and sales, are weak and have little practical effect on the tobacco industry. There is no meaningful protection of nonsmokers from the toxic chemicals in secondhand tobacco smoke, in public places or work places. A ten-country survey on people's experiences and attitudes concerning tobacco and smoking in 1989, commissioned by Philip Morris International, showed that Swiss people were aware of secondhand smoke's adverse effects on health, but only a minority favored government regulations for smoking in restaurants and workplaces. A first comprehensive 5-year tobacco prevention program, 1996 to 1999, issued by the Swiss Federal Office of Public Health lacked adequate financial resources, focus on specific interventions, cooperation between partners for tobacco prevention, and program coordination and management. It ignored the role of the tobacco industry. As a result of recent events in the US and WHO's active engagement of the tobacco industry, the draft five-year plan for tobacco prevention in Switzerland for 2001 to 2005 identifies the tobacco industry as a major obstacle to tobacco prevention. Until the recent merger of British American Tobacco (BAT) with Burrus-Rothmans in 1999, the single most important tobacco company in Switzerland was Philip Morris (PM), with a market share of close to 50% (and close to 25% for Marlboro alone). Since the merger, the tobacco market is dominated by PM and BAT, each with a market share of cigarette sales between 45% and 50%. As was the case in the US, in the early 1960's, the scientists in Swiss tobacco industry research laboratories (in this case, FTR (Fabriques de Tabac Réunies) / Philip Morris) accepted and discussed the dangerous effects of smoking on health in internal company communications. At that time, these scientists earnestly tried to find ways to reduce the carcinogenic effects of cigarettes through elimination of carcinogenic components. Contrary to privately expressed views, tobacco industry's public position in Switzerland was that there was ongoing controversy in the issue whether smoking caused diseases or not. The "controversy" was nurtured through regular media briefings and scientific meetings with carefully chosen scientists who would publicly support the industry's position, but without declaring their liaisons with the tobacco industry. Relationships with these industry "consultants" or "witnesses" were maintained through direct payments and indirectly through funding of their research. By late 1980's the tobacco industry had identified the decline of social acceptability of smoking in Europe as a major threat to its viability. This recognition led to the development of a comprehensive strategy to fight the secondhand smoke issue. "Courtesy and tolerance" and economic arguments were used to divert the public's and policy makers' attention from the health issue. The resulting strategies were often devised in consultation with executives of other Philip Morris subsidiaries and Philip Morris International headquarters in New York. Well aware of its low credibility with the public, journalists were given interviews and told not to mention the tobacco company's name in the newspaper article. Official publications, such as "Smoking and Mortality in Switzerland" by the Federal Office of Public Health, the report on the respiratory effects of secondhand smoke by the US Environmental Protection Agency, as well as original scientific publications, such as an article in the American Journal of Respiratory and Critical Care Medicine, dealing with secondhand smoke and respiratory symptoms in Switzerland (SAPALDIA study) written by a group of Swiss scientists, were massively attacked by the tobacco industry. The tobacco industry employed "consultants" and politicians with industry ties, who used standard industry arguments. One of the most active industry consultants in Switzerland was Peter Atteslander, a Swiss citizen and professor at the University of Augsburg in Germany. He wrote white papers for the tobacco industry and reported from meetings worldwide. Atteslander appeared to be the essence only member of the Switzerland-based "Arbeitsgruppe für Gesundheitsforschung (AGEF) ("Working Group on Health Research"), which published his work without disclosing the ties to the tobacco industry. To fight smoking restrictions in restaurants and hotels, the tobacco industry developed a strong ally in the hospitality association, the International HoReCa. The secretary general of International HoReCa at the time was Dr. Xavier Frei, also president of the SCRA (most likely the Swiss Café and Restaurant Association). The hospitality association made extensive use of tobacco industry resources and repeatedly printed tobacco industry positions in hospitality industry newsletters, without the members of International HoReCa or SCRA being informed about the close ties between their organization and the tobacco industry. The "accommodation program," a well-known tobacco industry strategy to preempt regulatory measures against smoking in restaurants and workplaces first developed in the United States, was used in Switzerland. The fact that even the logo was the same as the one used in the US is another illustration of tobacco industry's recycling of strategies and tactics worldwide. The shift of focus from the problem of secondhand smoke to one of indoor air quality in general was (and remains) a major strategy used by the tobacco industry worldwide to dilute the problem of secondhand smoke with other indoor air pollutants and ventilation of buildings. To this end, an indoor air quality control company with close ties to the tobacco industry, ACVA Atlantic Inc., USA, later renamed Healthy Buildings International, HBI, collected data which was used extensively by the tobacco industry to further their goal of downplaying the role of secondhand smoke as a major component of indoor air pollutant. Employees of HBI were sent to Switzerland to collect data on Swiss office buildings, and the data were used in the newsletters of HoReCa to support the accommodation program and against non-smoking regulations. HBI has been discredited in the US. The tobacco industry tried to influence smoking policy in airplanes through partial funding of IFAA's (International Flight Attendants Association) world congresses. This influence was established through close relationship with the president of the association, a common industry strategy in influencing organizations. When, in the wake of smoke-free flights in the US and other countries, Swissair finally introduced smoke-free flights, it was heavily criticized in newspaper articles by the Swiss "Smokers Club," and later the Swiss "Club of Tobacco Friends," whose president and founder is a former public relations official for the tobacco industry. The Swiss Cigarette Manufacturers Association successfully influenced smoking policy in railway trains through letters to the publishers of newspapers and direct lobbying toward cantonal authorities and the head of the national railways. Two referendums on tobacco and alcohol advertising bans in 1979 and 1993 were rejected by Swiss voters despite pre-referendum polls favoring advertising bans through a strong and lasting alliance of the tobacco industry with the advertising agencies and the print media. The tobacco industry successfully kept itself behind the scenes in order to avoid negative publicity while financing the anti-advertising ban campaigns and supplying the alliance against advertising bans with well-crafted arguments by tobacco industry public relations and law firms through the International Tobacco Information Center, INFOTAB. The tobacco industry and its allies used economic and political arguments, such as purported effects on employment, state tax revenues, and individual and corporate freedom to fight the advertising bans. Close relationships with officials and politicians were emphasized and maintained through regular meetings with the head of the political parties and briefings of the "tobacco caucus" in the parliament. This caucus gave the tobacco industry the means to stay well informed about the political agenda and to easily influence the political process in their favor. While Switzerland has some of the most progressive and innovative public health promotion programs, most public health advocates underestimate the power of, and driving forces behind, a tobacco industry, and only few of them have confronted the industry directly.

[spa] Este trabajo se centra en la descripción de un proceso que, sin duda a lugar, puede considerarse de influencia minoritaria: el de los grupos de mujeres que trabajan por un cambio político y social en defensa del colectivo femenino. Hemos seleccionado cinco grupos de acuerdo con su relevancia para el feminismo o para la política de mujeres en general: dos de ellos definidos como parte del movimiento feminista independiente y otros tres insertos en partidos políticos decisivos para la vida política de nuestro país. Se trataba de realizar un estudio empírico y retrospectivo a partir de la observación, durante una época larga -de 1975 a 1996¬, de la evolución ocurrida en cada uno de los grupos respecto a la defensa de temas asociados tradicionalmente al feminismo militante, las relaciones entre ellos y las posibles influencias mutuas. Y lo hemos hecho a través de la observación del discurso. Para ello hemos utilizado un programa informático de análisis de contenido utilizado por primera vez y desarrollado por el Dr. José Manuel Cornejo que nos ha permitido un análisis exhaustivo de todos los textos desde el primer año analizado hasta el último (veintiún años en total). Nuestro planteamiento de entrada consistió en considerar a los grupos feministas independientes como agentes de cambio social. Según nuestra hipótesis, estos grupos a pesar de su aparente rechazo social debido a la radicalidad de sus posiciones, tendrían una influencia significativa sobre los grupos de mujeres dependientes de partidos políticos, y éstos últimos actuarían probablemente de difusores a la sociedad sobre las ideas asumidas. Los resultados de nuestro estudio muestran una razonable evidencia de que, efectivamente, ése es el proceso seguido a lo largo de estos años por los grupos analizados, a pesar de las diferencias en la evolución específica de cada uno de ellos. Cabe suponer, por tanto, que los cambios producidos en los grupos dependientes se deben a la influencia de los grupos feministas independientes ya que son la única fuente posible de influencia en estas cuestiones. Y todo parece indicar que la influencia se ha producido a pesar e incluso en contra de la voluntad consciente de los grupos influenciados. Nos referimos a que los grupos dependientes de partidos políticos (siempre sujetos a las expectativas electorales) suelen mantener una distancia prudente respecto a los independientes, cuando no una actitud clara de rechazo, por considerarlos excesivamente radicales y discrepar en sus estrategias de actuación. Además de hacerse eco del rechazo social, las mujeres de grupos dependientes raramente se consideran feministas como grupo, precisamente para huir de las connotaciones negativas que ese término conlleva socialmente. Nos hallamos por tanto ante la circunstancia de que, en un momento en que se habla del fin del movimiento feminista independiente que hemos conocido hasta ahora, los grupos dependientes de partidos políticos han recogido el testigo que llevaban sus compañeras y defienden las clásicas ideas feministas. Pensamos que el mecanismo que explica este proceso en gran medida es el de la conversación o influencia inconsciente, por lo menos hasta el momento en que la influencia se hace pública y manifiesta. Si consideramos que los grupos feministas independientes analizados se han comportado como grupos minoritarios que se han esforzado en tener visibilidad y reconocimiento social , factores imprescindibles para lograr influencia, y si aceptamos también que el estilo cognitivo y de comportamiento ha sido consistente aunque radical, podemos aceptar que reunían las características necesarias para ejercer influencia de tipo interindividual (respecto a otros grupos de mujeres) y en relación a la posición de la mayoría social. Hay que sumar a esto otra condición que considera importante, y es que su actuación se ha movido de acuerdo "con el espíritu de la época", o lo que es lo mismo, inserta en las líneas de evolución social ya que, de lo contrario, su influencia hubiera sido mucho mejor e incluso nula. A lo largo de este trabajo se puede observar cómo los grupos minoritarios fracasan en la influencia manifiesta y sin embargo provocan cambios de reestructuración cognitiva en el blanco de influencia que llevan a sumir sus posiciones aunque de forma latente e inconsciente. En este caso, por parte de los grupos de mujeres dependientes de partidos políticos, adherirse públicamente a las posiciones de los grupos feministas radicales, sobre todo en las dos primeras épocas analizadas, podría implicar atribuirse rasgos negativos de desviación social, aquellos con los que está estereotípicamente connotada la minoría feminista. Sin embargo, los grupos de mujeres dependientes de partidos políticos, aunque diferentes de los minoritarios, están más cercanos a sus posiciones que la mayoría social de las mujeres ya que comparten sus intereses fundamentales: la defensa de las mujeres. Este será otro factor que propicie la influencia, ya que se ha demostrado mayor influencia en los grupos cercanos en posicionamiento a la minoría que en los que parten de posiciones iniciales distantes. ¿Qué es en este caso lo que permite la exteriorización de la conversión? Pensamos que no se da en el feminismo español el proceso de otros países, como por ejemplo Italia, en los que la existencia de una meta supraordenada unifica a los diversos grupos feministas y les da visibilidad y aceptación social. No es ésa al menos la evolución detectada en este estudio. Más bien como si se produjera uno de los efectos de la conversión: el llamado efecto retardado ( sleeper effect ) del cambio de actitudes. Se trata el proceso mediante el cual, con el paso del tiempo, se produce una "criptomnesia" social por la que las personas o los grupos sometidos a una influencia, olvidarían el origen y la identidad de la influencia pero asumirían en cambio su contenido. En nuestro estudio, a juzgar por los discursos de la última época, los grupos dependientes de partidos políticos han asumido en gran parte las ideas feministas radicales, modificando el tono de sus discursos e incrementando la experiencia subjetiva, pero no por ello asumen públicamente el feminismo, es decir, siguen sin reconocer la influencia de la minoría radical. Pensamos que éste es un ejemplo de que, efectivamente, se habían subestimado las posibilidades de influencia de las minorías exogrupo y va en la línea de los estudios que muestran que las minorías exogrupo tienden a influir tanto, o incluso más, que las minorías intragrupo (considerando en este caso a los grupos independientes como minorías exogrupo respecto a los dependientes debido a su carácter antinormativo) probablemente debido al mayor proceso de validación de sus argumentos que implícitamente exigen. ; [eng] This work describes an intergroup process of influence base don the minority influence theory, and presents some corrections to usual predictions of this theory. It describes the influence of radical groups of women belonging to the feminist movement on other groups of women included in majoritary political parties in Catalonia (Spain). We observed the evolution of five of these groups through the analysis of their written documents during twenty-one years (since Franco's death and first democratic movements in 1975 to recent 1996). Then we tried to establish the flow of influences using their texts. According to the minority influence theory and social influence studies, in-group influence should have more relevant effects in group production than out-group influence. On the contrary, our hypothesis stated that independent feminist groups should be considered the agents of social change. These groups have significant influence on the women majoritary groups in spite of their initial apparent social rejection. These groups act as active minorities showing a cognitive and consistent style and achieving social visibility and recognition. The method used was content analysis of written documents. We used a PC DOS BASIC program developed by J.M. Cornejo, professor of the University of Barcelona. The program allows select words, cluster them and categoryze then in relevant items according the feminist political lines of action. The results were analyzed through multivariate correspondence analysis and cluster analysis programs. The results confirm the hypothesis showing clear influences from out-groups to in-groups. This is a latent unconscious influence according to the "conversion theory" described by Moscovici, Mugny and Pérez (1987). The conclusions show that previous studies had underestimated the possibilities of influence of out-group minorities. Out-group minorities have at least the same or more influence that in-group minorities, probably due to the strongest validation process of the arguments that they implicity demand.

Esta investigación se concentra principalmente en los diagnósticos que las fuerzas políticas opositoras realizaron en relación a la emergencia del peronismo, su llegada al gobierno y la interpretación del mismo que establecieron a lo largo de toda la siguiente década (1943-1955). Es sabido que dicha etapa se caracterizó por una intensa polarización política que, a través de los años, evidenció una radicalización de las posturas del oficialismo y de la oposición. Este proceso se manifestó tanto en la aplicación de crecientes restricciones gubernamentales a la participación opositora como en la adopción de estrategias extra-institucionales por buena parte del campo antiperonista, principalmente a partir de la segunda presidencia de Perón, que habilitó la introducción de expresiones de violencia política hacia los últimos años de gobierno. De este modo, la presente tesis indaga en cómo se desarrolló el proceso de co-constitución de identidades políticas, polarización y apuestas extra-institucionales a lo largo de la década peronista. Este trabajo parte de la premisa de considerar al antiperonismo una identidad política, esto es, un campo identitario que fue capaz de articular expresiones políticas de diversa trayectoria y procedencia ideológica. Su surgimiento no puede ser entendido desde una óptica que se resuelva ni en una abrupta ruptura con su pasado ni en su mera reproducción. Contra la simplificación de la imagen de una ruptura total, en los últimos años la historiografía consolidó una mirada que comprende al peronismo, y también al antiperonismo, en relación a su pasado mediato, principalmente el posterior a 1930. No obstante, a pesar de la importancia de la tradición antifascista a la hora de proveer un marco de inteligibilidad bajo el cual fue interpretado el ascenso del peronismo por parte de la oposición partidaria, su emergencia -que asoció fuertemente a Perón a las políticas laborales y sociales- se dio de una forma que rebalsó aquel esquema interpretativo. En ese sentido, este trabajo propone un repaso por las caracterizaciones que establecieron del peronismo las principales fuerzas opositoras a lo largo de la década. El triunfo de Perón en las elecciones del 24 de febrero de 1946, aunque inesperado para las fuerzas opositoras, no modificó sustancialmente sus formas de interpretación del fenómeno peronista. La presente investigación se concentra particularmente en los márgenes de reconocimiento por parte de la oposición a la legitimidad y a la legalidad política del gobierno peronista, que serán variables a lo largo del período en estudio. En el lapso que va desde la reforma constitucional de 1949 a la reelección presidencial de Perón en 1951, el gobierno ensayó una agudización de los mecanismos de control y coerción política sobre los sectores disidentes u opositores. En ese sentido, aunque la denuncia al autoritarismo gubernamental no implicó para las fuerzas antiperonistas un pasaje abrupto a un tipo de oposición no institucional, la contundente reelección de Perón con alrededor de dos tercios del electorado reveló que la oposición estaba aún lejos de ser capaz de rivalizar a través de los sufragios con el oficialismo. A lo largo de toda la década en estudio, si bien es evidente que un proceso de creciente radicalización política atravesó la relación entre peronistas y antiperonistas, no es posible identificar un momento único y definitivo que opere como un punto de quiebre hacia la adopción de mecanismos extra-institucionales por parte de los grupos opositores. La dimensión relacional de este proceso permite comprender mejor las retroalimentaciones mutuas de ambos campos, que justificaban sus estrategias disruptivas de acuerdo a las trasgresiones del otro. Sin embargo, si hay un hecho que logró sintetizar las crecientes denuncias del antiperonismo al autoritarismo gubernamental y a las restricciones a las libertades públicas, ese fue la sanción del estado de guerra interno el 28 de septiembre de 1951, tras el fallido levantamiento militar de Benjamín Menéndez. La presente investigación sugiere que el estado de guerra interno, en general poco abordado por parte de la historiografía especializada, representó para el antiperonismo el establecimiento de un régimen ajeno al estado de derecho, condensando buena parte de los cuestionamientos existentes desde la asunción misma de Perón. En ese sentido, de forma transversal a todo el campo antiperonista, las fuerzas opositoras se vieron atravesadas por un debate en el que diversas tendencias reclamaban la adopción de la abstención electoral y el abandono de las bancas parlamentarias para desconocer la legalidad del régimen peronista. Este proceso de radicalización se coronó con el abierto respaldo de la mayoría de las fuerzas opositoras a la salida militar y en el entusiasta apoyo que dichos partidos le brindaron a la "Revolución Libertadora". ; This research focuses mainly on the diagnoses that the opposition political forces made about the emergence of Peronism and the Perón´s presidency between 1946 and 1955. It is known that this stage was characterized by an intense political polarization that, over the years, evidenced a radicalization of the positions of the ruling party and the opposition. This process manifested itself both in the application of increasing governmental restrictions on opposition participation and in the adoption of extra-institutional strategies by a large part of the anti-Peronist camp, which enabled the introduction of political violence towards the last years of government. In this way, this thesis explores how the process of co-constitution of political identities, polarization and extra-institutional strategies developed during the Peronist decade. This work is based on the premise of considering anti-Peronism a political identity that was able to articulate political parties from different trajectories and ideological origins. Its emergence cannot be understood neither in an abrupt rupture with its past nor in its mere reproduction. In recent years, historiography has consolidated a view that understands Peronism, and also anti-Peronism, in relation to its mediate past, mainly after 1930. However, despite the importance of the anti-fascist tradition under which the rise of Peronism was interpreted by the opposition parties, its emergence -which strongly associated Perón with labor and social policies- surpassed that interpretive scheme. In this sense, this work proposes a review of the characterizations established by Peronism of the main opposition forces throughout the decade. Perón´s victory in the presidential election of 1946, although unexpected for the opposition forces, did not substantially modify their ways of interpreting the Peronist movement. The present investigation focuses particularly on the recognition by the opposition to the legitimacy and political legality of the Peronist government, which will be variable throughout the decade under study. In the period from the constitutional reform of 1949 to the presidential re-election of Perón in 1951, the government tried to sharpen the mechanisms of control and political coercion over dissident or opposition sectors. In that sense, although the denunciation of governmental authoritarianism did not imply for the anti-Peronist forces an abrupt passage to a non-institutional type of opposition, Perón's resounding reelection with around two-thirds of the electorate revealed that the opposition was still far from being able to electorally defeat the ruling party. Throughout the decade under study, it is not possible to identify a single and definitive moment that operates as a turning point towards the adoption of mechanisms extrainstitutional by opposition groups. However, the state of internal war sanctioned by Perón on 1951, after the failed military uprising of Benjamin Menéndez, managed to synthesize the denunciations of anti-Peronism to governmental authoritarianism and restrictions on public liberties. A process of growing political radicalization crossed then the relationship between Peronists and anti-Peronists, which both justified their extra-institutional strategies according to the transgressions of the other. In this sense, across the anti-Peronist camp, the opposition forces were traversed by a debate in which various tendencies demanded the adoption of the electoral abstention and the abandonment of the parliamentary seats to ignore the legality of the Peronist regime. This process of radicalization was crowned with the open support of most of the opposition forces to the military exit and to the "Revolución Libertadora". ; Fil: Pizzorno, Pablo Ignacio. Universidad Nacional de San Martín. Instituto de Altos Estudios Sociales; Argentina. Consejo Nacional de Investigaciones Científicas y Técnicas; Argentina

Introduction Such symptoms as hard, complex, bodily or mental feelings, that turn our everyday life into a hell, at first, lead us to a doctor, and then - to a psychotherapist. A sick man is keen to get rid of a symptom. A doctor prescribes medication, that is ought to eliminate a symptom. A psychotherapist searches for a reason of the problem that needs to be removed. There is such an idea that a neurotic symptom, in particular, an anxiety - is a pathological (spare or extra) response of a body. It is generally believed that such anxiety doesn't have some real, objective reasons and that it is the result of a nervous system disorder, or some disruption of a cognitive sphere etc. Meanwhile, it is known that in the majority of cases, medical examinations of anxious people show that they don't have any organic damages, including nervous system. It often happens that patients even wish doctors have found at least any pathology and have begun its treatment. And yet - there is no pathology. All examinations indicate a high level of functionality of a body and great performance of the brain's work. Doctors throw their hands up, as they can't cure healthy people. One of my clients told me her story of such medical examinations (which I'll tell you with her permission). She said that it was more than 10 years ago. So, when she told her doctor all of her symptoms - he seemed very interested in it. He placed a helmet with electrodes on her head and wore some special glasses, when, according to her words, he created some kind of stressful situation for her brain, as she was seeing some flashings of bright pictures in her eyes. She said that he had been bothered with her for quite a long time, and at the end of it he had told her that her brain had been performing the best results in all respects. He noted that he'd rarely got patients with such great health indicators. My client asked the doctor how rare that was. And he answered: "one client in two or three months." At that moment my client didn't know whether to be relieved, flattered or sad. But since then, when someone told her that anxiety was a certain sign of mental problems, or problems with the nervous system, or with a body in general, she answered that people who had anxiety usually had already got all the required medical examinations sufficiently, and gave them the advice to go through medical screening by themselves before saying something like that. Therefore, we see a paradoxical situation, when some experts point to a neurotic anxiety as if it is a kind of pathology, in other words - some result of a nervous system disorder. Other specialists in the same situation talk about cognitive impairments. And some, after all the examinations, are ready to send such patients into space Main text I don't agree with the statement that any neurotic anxiety that happens is excessive and unfounded. It often happens that there is objective, specific and real causes for appearance of anxiety conditions. And these causes require solutions. And it's not about some organic damages of the brain or nervous system. The precondition that may give a rise to anxiety disorder is the development of such a life story that at some stage becomes too toxic - when, on the one hand, a person interacts with the outside world in a way that destroys his or her personality, and, on the other hand, this person uses repression and accepts such situation as common and normal. Repression - is an essential condition for the development of a neurotic symptom. Sigmund Freud was the first who pointed this out. Repression is such a defense mechanism that helps people separate themselves from some unpleasant feelings of discomfort (pain) while having (external or internal) irritations. It is the situation when, despite the presence of irritations and painful feelings, a person, however, doesn't feel any of it and is not aware of them in his or her conscious mind. Repression creates the situation of so-called emotional anesthesia. As a result, a displacement takes place, so a body starts to signal about the existing toxic life situation via a symptom. Anxiety disorder is usually an appropriate response (symptom) of a healthy body to an unhealthy life situation, which is seen by a person as normal. And it's common when such a person is surrounded by others (close people), who tend to benefit from such situation, and so they actively maintain this state of affairs, whether it is conscious for them or not. At the beginning of a psychotherapy almost all clients insist that everything is good in their lives, even great, as it is like in everyone else's life. They say that they have only one problem, which is that goddamn symptom. So they focus all of their attention on that symptom. They are not interested in all the other aspects of their life, and they show their irritation when it comes to talking about it. People want to get rid of it, whatever it takes, but they often tend to keep their lives the way that it was. In such cases a psychotherapist is dealing with the resistance of clients, trying to turn their attention from a symptom to their everyday situation that includes their way of thinking, interactions with themselves and with others and with the external world in order to have the opportunity to see the real problem, to live it through, to rethink and to change the story of their lives. For better understanding about how it works I want to tell you three allegorical tales. The name of the first tale is "A frog in boiling water". There is one scientific anecdote and an assumption (however, it is noted that such experiments were held in 19 century), that if we put a frog in a pot with warm water and start to slowly heat the water, then this frog get used to the temperature rise and stays in a hot water, the frog doesn't fight the situation, slowly begins to lose its energy and at the last moment it couldn't find enough strength and energy to get out of that pot. But if we throw a frog abruptly in hot water - it jumps out very quickly. It is likely that a frog, that is seating in boiling water, will have some responses of the body (symptoms). For example, the temperature of its body will rise, the same as the color of it, etc., that is an absolutely normal body response to the existing situation. But let us keep fantasizing further. Imagine a cartoon where such a frog is the magical cartoon hero, that comes to some magical cartoon doctor, shows its skin, that has changed the color, to the doctor, and asks to change the situation by removing this unpleasant symptom. So the doctor prescribes some medication to return the natural green color of the frog's skin back. The frog gets back in its hot water. For some period of time this medication helps. But then, after a while, the frog's body gets over the situation, and the redness of the frog's skin gets back. And the magical cartoon doctor states that the resistance of the body to this medication has increased, and each time prescribes some more and more strong drugs. In this example with the frog it is perfectly clear that the true solution of the problem requires the reduction of the water temperature in that pot. We could propose that magical cartoon frog to think and try to realize that: 1) the water in that pot is hot, and that is the reason why the skin is red; 2) the frog got used to this situation and that is why it is so unnoticeably for this frog; 3) if the temperature of the water in the pot still stay so hot, without any temperature drop, then all the medication works only temporarily; 4) if we lower the temperature in that pot - the redness disappears on its own, automatically and without any medication. Also this cartoon frog, that will go after the doctor to some cartoon physiotherapist, will face the necessity to give itself some answers for such questions as: 1) What is going on? Who has put this frog in that pot? Who is raising the temperature progressively? Who needs it? And what is the purpose or benefit for this person in that? Who benefits? 2) Why did the frog get into the pot? What are the benefits in it for the frog? Or why did the frog agree to that? 3) What does the frog lose when it gets out of this pot? What are the consequences of it for the frog? What does the frog have to face? What are the possible difficulties on the way? Who would be against the changes? With whom the frog may confront? 4) Is the frog ready to take control over its own pot in its own hands and start to regulate the temperature of the water by itself, so to make this temperature comfortable for itself? Is this frog ready to influence by itself on its own living space, to take the responsibility for it to itself? The example "A frog in boiling water" is often used as a metaphorical portrayal of the inability of people to respond (or fight back) to significant changes that slowly happen in their lives. Also this tale shows that a body, while trying to adjust to unfavorable living conditions, will react with a symptom. And it is very important to understand this symptom. Symptom - is the response of a body, it's a way a body adjusts to some unfriendly environment. Symptom, on the one hand, informs about the existence of a problem, and from the other hand - tries to regulate this problem, at least in some way (like, to remove or reduce), at the level on which it can do it. The process is similar to those when, for example, in a body, while it suffers from some infectious disease, the temperature rises. Thus, on the one hand, the temperature informs about the existence of some infection. On the other hand, the temperature increase creates in a body the situation that is damaging for the infection. So, it would be good to think about in what way does an anxiety symptom help a body that is surrounded by some toxic life situation. And this is a good topic for another article. Here I want to emphasize that all the attempts to remove a symptom without a removal of a problem, without changing the everyday life story, may lead to strengthening of the symptom in the body. Even though the removal of a symptom without elimination of its cause has shown success, it only means that the situation was changed into the condition of asymptomatic existence of a problem. And it is, in its essence, a worse situation. For example, it can cause an occurrence of cancer. The tale "A frog in boiling water" is about the tendency of people to treat a symptom, instead of seeing their real problems, as its cause, and trying to solve it. People don't want to see their problems, but it doesn't mean that the problem doesn't exist. The problem does exist and it continues to destroy a person, unnoticeably for him or her. A person with panic disorder could show us anxiety that is out of control (fear, panic), which, by its essence, seems to exist without any logical reason. Meanwhile the body of such a person could be in such processes that are similar to those that occur in the conditions of some real dangers, when the instinct for self-preservation is triggered and an automatic response of a body to fight or flight implements for its full potential. We can see or feel signs of this response, for example, in cases when some person tries to avoid some real or imaginary danger via attempts to escape (the feeling of fear), or tries to handle the situation by some attempts to fight (the feeling of anger). As I mentioned before, many doctors believe that such fear is pathological, as there is no real reason for such intense anxiety. They may see the cause of the problem in worrisome temper, so they try to remove specifically anxiety rather than help such patients to understand specific reason of their anxiety, they use special psychotherapeutic methods that are designed to help clients to develop logical thinking, so it must help them to realize the groundlessness of their anxiety. In my point of view, such anxiety often has specific, real reasons, when this response of a body, fight or flight, is absolutely appropriate, but not excessive or pathological. Inadequacy, in fact, is in the unconsciousness, but not in the reactions of a body. For a better understanding of the role of anxiety in some toxic environment, that isn't realized, I want to tell you another allegorical tale called "The wolf and the hare". Let us imagine that two cages were brought together in one room. The wolf was inside one cage and the hare was in another. The cages were divided by some kind of curtain that makes it impossible for them to see each other. At this point a question arises whether the animals react to each other in some way in such a situation, or not? I think that yes, they will. Since there are a lot of other receptors that participate in the receiving and processing of the sensory information. As well as sight and hearing, we have of course a range of other senses. For example, animals have a strong sense of smell. It is well known that people, along with verbal methods of communicating information, like language and speaking, also have other means of transmitting information - non-verbal, such as tone of voice, intonation, look, gestures, body language, facial expressions etc., that gives us the opportunity to receive additional information from each other. The lie detector works by using this principle: due to detecting non-verbal signals, it distinguishes the level of the accuracy of information that is transmitted. It is assumed, that about 30% of information, that we receive from the environment, comes through words, vision, hearing, touches etc. This is the information that we are aware of in our consciousness, so we could consciously (logically) use it to be guided by. And approximately 70% of everyday information about the reality around us we receive non-verbally, and this information in the majority of cases could remain in us without any recognition. It is the situation when we've already known something, and we even have already started to respond to it via our body, but we still don't know logically and consciously that we know it. We can observe the responses of our own body without understanding what are the reasons for such responses. We can recognize this unconscious information through certain pictures, associations, dreams, or with the help of psychoanalysis. Psychoanalysis is a great tool that can help to recognize the information from the unconscious mind, so that it can be logically processed further on, in other words, a person then receives the opportunity to indicate the real problems and to make right decisions. But let us return to the tale where the hare and the wolf stay in one room and don't see each other, and, maybe, don't hear, though - feel. These feelings (in other words - non-verbal information that the hare receives) activate a certain response in the hare's body. And it reacts properly and adequately to the situation, for instance, the body starts to produce adrenaline and runs the response "fight or flight". So the hare starts to behave accordingly and we could see the following symptoms: the hare is running around his cage, fussing, having some tremor and an increased heart rate, etc. And now let us imagine this tale in some cartoon. The hare stays in its house, and the wolf wanders about this house. But the hare doesn't see the wolf. Though the body of the hare gives some appropriate responses. And then that cartoon hare goes to a cartoon doctor and asks that doctor to give it some pill from its tremor and the increased heart rate. And in general asks to treat in some way this incomprehensible, confusing, totally unreasonable severe anxiety. If we try to replace the situation from this fairy-tale to a life story, we could see that it fits well to the script of interdependent relationships, where there are a couple "a victim and an aggressor", and where such common for our traditional families' occurrences as a domestic family violence, psychological and physical abuse take place. Only in 2019 a law was passed that follows the European norms and gives a legislative definition of such concepts as psychological domestic abuse, sexual abuse, physical abuse, bullying, that criminalizes all of these occurrences, establishes the punishment and directly points to people that could be a potential abuser. Among them are: a husband towards his wife, parents towards their children, a wife towards her husband, a superior towards a subordinate, a teacher towards his or her students, children towards each other etc. When it comes to recognition of something as unacceptable, it seems more easy to put to that category such occurrences as physical and sexual abuse, as we could see here some obvious events. For example, beating or sexual harassment. Our society is ready to respond to these incidents in more or less adequate way, and to recognize them as a crime. But it is harder to deal with the recognition of psychological abuse as an offence. Psychological abuse in our families is common. Psychological abuse occurs through such situations, when one person, while using different psychological manipulations, such as violation of psychological borders, imposition of feeling of guilty or shame, etc., force another person to give up his or her needs and desires, and so in such a way make this person live another's life. Such actions have an extremely negative effect on the mental health of these people, just as much as physical abuse. It can destroy a person from the inside, ruin self-esteem and a feeling of self-worth, create the situation of absolute dependence such victim from an abuser, including financial dependence etc. It often happens that psychological abuse takes place against the backdrop of demonstrations of care and love. So you've got this story about the wolf and the hare, that are right next to each other, and the shield between two of them is a repression - a psychological defense mechanism, when a person turns a blind eye to such offences, that take place in his or her own life and towards him or her. And this person considers this as normal, doesn't realize, doesn't have a resource to realize, that it is a crime. Most importantly - doesn't feel anything, as a repression takes place. But a body responds in a right way - from a certain point of the existence of such a toxic situation the response "fight or flight" is launched in a body at full, in other words - the fear and anxiety with the associated symptoms. The third allegorical tale I called "Defective suit", which I read in the book of Clarissa Pinkola Estés with the name "Running With the Wolves". "Once one man came to a tailor and started to try on a suit. When he was standing in front of a mirror, he saw that the costume had uneven edges. - Don't worry, - said the tailor. - If you hold the short edge of the suit by your left hand - nobody notices it. But then the man saw that a lapel of a jacket folded up a little bit. - It's nothing. You only need to turn your head and to nail it by your chin. The customer obeyed, but when he put on trousers, he saw that they were pulling. - All right, so just hold your trousers like this by your right hand - and everything will be fine, - the tailor comforts him. The client agreed with him and took the suit. The next day he put on his new suit and went for a walk, while doing everything exactly in the way that the tailor told him to. He waddled in a park, while holding the lapel by his chin, and holding the short edge of the suit by his left hand, and holding his trousers by his right hand. Two old men, who were playing checkers, left the game and started to watch him. - Oh, God! - said one of them. - Look at that poor cripple. - Oh, yes - the limp - is a disaster. But I'm wondering, where did he get such a nice suit?" Clarissa wrote: "The commentary of the second old man reflects the common response of the society to a woman, who built a great reputation for herself, but turned into a cripple, while trying to save it. "Yes, she is a cripple, but look how great her life is and how lovely she looks." When the "skin" that we put on ourselves towards society is small, we become cripples, but try to hide it. While fading away, we try to waddle perky, so everyone could see that we are doing really well, everything is great, everything is fine". As for me, this tale is also about the process of forming a symptom in a situation when one person tries very hard to match to another one, whether it is a husband, a wife or parents. It's about a situation when such a person always tries to support the other one, while giving up his or her own needs and causing oneself harm in such a way by feeling a tension every day, that becomes an inner normality. And so this person doesn't give oneself a possibility to relax, to be herself (or himself), to be spontaneous, free. As a result, in this situation the person, who was supported, looks perfect from the outside, but those who tried to match, arises some visible defect, like a limp - a symptom. And so this person lives like a cripple, under everyday stress and tension, trying to handle it, while sacrificing herself (or himself) and trying to maintain this situation, so not to lose the general picture of a beautiful family and to avoid shame. The tailor, who made this defective suit and tells how to wear the suit properly, in order to keep things going as they are going, often is a mother who raised a problematic child and then tells another person how to deal with her child in the right way. It is the situation when a mother-in-law tells her daughter-in-law how to treat her son properly. In other words, how to support him, when to keep silent, to handle, how to fit in, so that her problematic son and this relationship in general looks perfect. Or vice versa, when a mother-in-law tells her son-in-law how to support her problematic daughter, how to fit in etc. When, for example, a woman acts like this in her marriage and with her husband, with these excessive efforts to fit in - then after a while everybody will talk like: "Look at this lovely man: he lives with his sick wife, and their family seems perfect!". But when such a woman becomes brave enough to relax and to just let the whole thing go, everybody will see that the relationship in her marriage isn't perfect, and it is the other one who has problems. Each time when someone tries excessively to match up to another one, while turning oneself in some kind of a cripple, - he or she, on the one hand, supports the comfort of that person, to whom he or she tries to match up, and on the other hand - such a situation always arises in that person such conditions as a continuous tension, anxiety, fear to act spontaneously. A symptom - is like a visible defect, that shows itself through the body (and may look like some kind of injury). It is the result of a hidden inner prison. As a result of evolution, a pain tells us about a problem that is needed to be solved. When we repress our pain we can't see our needs and our problems at full. And then a body starts to talk to us via a symptom. Psychotherapy aims for providing a movement from a symptom to a resumption of sensitivity to feelings, a resumption of the ability to feel your psychological pain, so you can realize your own toxic story. In this perspective another fairy-tale looks interesting to analyze - it is Andersen's fairytale "Princess and the Pea". In the tale a prince wanted to find a princess to marry. There was one requirement for women candidates, so the prince could select her among commoner - high level of sensitivity, as the real princess would feel a pea through the mountain of mattresses, and so she could have the ability to feel discomfort, to be in a good contact with her body, to tell about her discomfort without such feeling as shame and guilt, and to refuse that discomfort, so to have the readiness to solve her problems and to demand from others the respect for her needs. It is common for our culture that the expression "a princess on a pea" very often uses for a negative meaning. So people who are in good contact with their body and who can demand comfort for themselves are often called capricious. At the same time the heroes who are ready to suffer and to tolerate their pain, who are able to repress (stop to feel) their pain represents a good example to be followed in our society. So, we may see the next algorithm in cases of various anxiety disorders: the existence of some toxic situation that brings some danger to a person. And we need not to be confused: a danger exists not for a body, but for a personality. A toxic live situation as well as having a panic attack is not a threat for the health of a body (that is what medical examinations show), and vice versa - it's like every day intensive sport training, that could be good for your health only to some degree. A toxic situation destroys a person as a personality, who longs for one self's expression; the existence of such a defense mechanism as repression - it's a life with closed eyes, in pink glasses, when there is inability (or the absence of the desire) to see its own toxic story; 3.the presence of a symptom - a healthy response of a body "fight or flight" to some toxic situation; displacement - it's replacement of the attention from the situation to a symptom, when a person starts to see and search for the problem in some other place, not where it really is. A symptom takes as some spare, pathological reaction that we need to get rid of. The readiness to fight the symptom arises, and that is the goal of such methods of therapy as pharmacological therapy, CBT and many others; the absence of adequate actions that are directed towards the change of a toxic situation itself. The absence of the readiness to show aggression when it comes to protect its space. All of it is a mechanism of formation of primary anxiety and preparation for launch of secondary anxiety. A complete anxiety disorder is the interaction between a primary and a secondary anxiety.

Issue 56.4 of the Review for Religious, July/August 1997. ; for re,lig i ous Christian Heritages and Contemporary Living JULY-AUGUST1997 ¯ VOLUME56 ¯ NUMBER4 Review for Religious (s a forum for shared reflection on the lived experience of all who find that the church's rich heritages of spirituality support their personal and apostolic Christian lives. The articles in the journal are meant to be informative, practical, or inspirational, written from a tbeological or spiritual or sometimes canonical point of view. Review for Religious (ISSN 0034-639X) is pul31ished bi-monthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone:314-977-7363 ¯ Fax: 314-977-7362 E-Mail: FOPI~I~MA@SLU.I~I)U Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDonough OP 1150 Cedar Cove Road ¯ Hendersou, NC 27536 POSTMASTF~R Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©1997 Review for Religious Permission is herewith granted to copy auy material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creatio,i of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review fi3r Religious. for religious Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisory Board David L. Fleming sJ Philip C. Fischer sJ Regina Siegfried ASC Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm Jean Read James and Joan Felling Iris Ann Ledden SSND Joel Rippinger OSB Edmundo Rodriguez sJ David Werthmann CSSR Patricia Wittberg SC Christian Heritages and Contemporary Living JULY/AUGUST1997 * VOLUME56 ¯ NUMBER4 contents prayer 342 Evoking the Spirit: Reflections on How to Pray ¯ ~°~Richard Hauser SJ explores the role of the Spirit in bringing about a communion with God, the goal of all prayer methods. 359 Liturgy of the Hours: Path to Integration Judy Roxborough STJ describes how praying the Liturgy of the Hours in community offers many ways in which we can find unity and wholeness, with ourselves, with our commutfity, with the world, and with all of creation. 364 370 spiritual direction What Is a Spiritual Director's Authority? Steve R. Wigall refocuses the question about the spiritual director's authority by considering the role of the Holy Spirit and the directee's freedom in this ministry. Confidentiality Issues in Spiritual Direction Shaun McCarty ST explores the nature and necessity of confidentiality in the ministry of spiritual direction and also some legal considerations affecting its practice. Review for Relig4ous 378 387 psychology Psychology: An Aid to Religious Formation Sefin D. Sammon FMS considers three specific and pressing initial and ongoing formative challenges and examines how psychology may help. Mental-Health Consultation with Religious Orders Alexander H. Smith Jr. considers elements of effective consultation from the perspective of both consultant and community in order to inform, to caution, and to encourage well-grounded principles and practices. 4O2 412 consecrated life Visiting a Scene. of Election Janet K. Ruffing RSM focuses within congregational elections on the ongoing partnership and collaboration of each assembly member and the entire body with those who are elected. The Rewards of a Costly Community Roger Finke ~ses sociological data to demonstrate that new members are attracted to religious congregations that have a distinctive community and mission. 340 433 departments Prisms ~,~, /~,~ -,¢- -r~ Canonical Counsel: Levels of Legislation in an Institute Book Reviews July-August 1997 prisms Jesus Christ is central to our faith and to its practices. As we continue our preparations for celebrating the third millennium in the spirit of John Paul II's 1995 letter, we could well reflect on how central Jesus is to our life, our prayer, and our work--to our everyday world. Jesus identified himself as one "preaching the good news." Jesus, first and foremost, proclaimed himself an "evangelizer." He talked about God. He talked about God's sons and daughters. He talked about God's world. Everything Jesus described--the first rays of sunlight, birds nesting, an old woman giving her little bit of money in the temple; whatever he listened to--spring water flow-ing, a baby's cry, musicians at a wedding feast; things that he could smell and taste--the freshness of a spring rain, the rich flavor of wine; whatever he touched--the mud to put on a blind man's eyes, the coldness of a young man's dead body, the warmth of John's embrace, or the lock-tight hold of Mary Magdalen on -Easter morning: every-thing spoke to him of the wonder of each of God's creatures, but even deeper down the wonder and beauty of God. And so Jesus could tell simple stories about seeds and growth, about wedding banquets and joy, about being neighbors and doing good to battered strangers Every time, in every instance, he is talking about God and our dealings with God. There is a Latin verb--conversari~-which means "to turn in relation with" and thus "to interact with," "to have dealings with," "to engage," or "to converse with" (our English word conversation obviously derives from it). In the light of this Latin derivation, we might say that all R~iew for Religious. our conversation--all our "talking"--is much broader in meaning and takes in all our dealings with others. Jesus was an evangelizer in all his dealings with the men and women of his time. Every incident in the Gospels is a picture of Jesus evangelizing--engag-ing people in the divine context of their lives. What does that say about us as Jesus' followers? To be evan-gelizers we do not have to go off to school and get degrees in theology. We do not have to exile ourselves to another country. All we need do is deal with the people in our everyday world the way Jesus talked and dealt with the people in his ~veryday world. He presented to each person a new quality of life; he uncovered divine values beneath the surface of all our human dealings. But for us to act in such a way implies that our world and the events in our lives speak of God to us so that we can speak of God to others. Like Jesus, we have to become aware of a world alive in God. Isn't that an essential to the good news which we live and speak about and deal with others about? John Paul has stressed repeatedly that we are being called to a new evangelization. Today we call our effort a "new evange-lization" because our educated world seems so ignorant of Jesus' way bf seeing (seeing deeper down) and because we ourselves, whatever our vocation in life, whatever our age, whatever our tal-ents and .education, are newly conscious of our responsibilities to preach the good news. For us to be Christian, to be like Jesus, we must be missionary; we must be evangelizers. How do we, neophyte evangelizers, start to live in Jesus' world? By reading the Gospels. Throughout the rest of this year. dedicated especially to Jesus, we need to set an agenda for our-selves of reading the Gospels through--slowly and over and over again. We need to let their words, their stories, become the warp and woof of our lives. We will be imbibing Jesus' way of being an evangelizer. We will assume more and more a stance of dealing with people in Jesus'. kind of world--a world alive in God. Like Jesus, we will be doing our part in making ourselves and our world come alive.in God. Like Jesus, we will be preaching good news to the "poor," that is, those who have so little a sense of God's pres-ence permeating their everyday world. David L. Fleming sJ 3~uly-August 1997 prayer RICHARD J. HAUSER Evoking the Spirit: Reflections on How to Pray Students in my graduate spirituality classes frequently ask about the most effective method of prayer for attaining union with God. They ask whether centering prayer from The Cloud of Unknowing is more effective than lectio prayer from the Benedictine tradition. (Lectio prayer is short-hand for lectio-meditatio-oratio-contemplatio prayer, a method from the 12th century for praying with Scripture.) Recently claims have been made for one method over the other. I am uncomfortable with assumptions behind such ,questions: that a method is necessary, that one method is more effective than another, that the effects depend upon our activity. After teaching methods of prayer conscien-tiously for years, I have been led by experience to soften my assertions about the use of method. My uneasiness regarding methods relates primarily to people's almost Pelagian lack of awareness 6f the role of the Holy Spirit, in any method of prayer or spiritual dis-cipline. The basic question for all spirituality is how we ¯ integrate our human effort with the role of the Spirit. Pope John Paul's 1986 encyclical, "Lord and Giver of Life," offers an apt response. Reflecting upon the Gospel of John and Christ's promise.to send ;another advocate to take his place, the pope summarizes the Christian tradition Richard J. Hauser SJ is chair of the Department of Theology at Creighton University and director of its graduate programs in theology, ministry; and spirituality. This is his tenth article for our journal. ,His address is Creighton University; 2500 California Street; Omaha, Nebraska 68178. Revie'w for Religious. on the Holy Spirit as sanctifier: "The redemption accomplished by the Son in the dimensions of the earthly history of human-ity-- accomplished in the 'departure' through the cross and res-urrection- is at the same time, in its entire salvific power, transmitted to the Holy Spirit: the one who 'will take what is mine'" (§11). The pope echoes Vatican Council II's emphasis on the Holy Spirit by insisting we adequately understand Christian vocation only when we understand the role of the Holy Spirit: the entire effect of the redemption is brought about by the Holy Spirit. We post-Vatican II Christians are challenged,to renew our theolog-ical models of the church, of the self, and of spirituality in light of our renewed understanding of the work of the Holy Spirit--an understanding all but lost before the council. And we are then challenged to renew every spiritual discipline, including personal prayer. The Spirit and Vatican II: Shift in Models One shift in models concerns the church. In recent decades we have witnessed two different, ~ough complementary, models of church. Each model assigns a distinctive role to the Holy Spirit. (Since I am a Roman Catholic, my primary understanding of church is that of my own tradition, but I have learned that my insights are applicable to Protestant traditions as well.) In the first model the Holy Spirit is indeed present in the church, but the church is seen primarily as an institution governed by hierarchi-cal authority--for Catholics: priests, bishops, pope. The Holy Spirit guides the institution through the hierarchy, and the hier-archy, especially the local priest, guides the people. The institu-tion rests secure because an infallible guidance in faith and morals was promised to it. In the second or Vatican II model, the Holy Spirit is present in the church, but the church is seen as the peo-ple of God, the entire community of believers, head and members united in the one Body of Christ. While continuing to guide the church corporately, the Holy Spirit also guides the members indi-vidually. The following excerpts from chapter 1 of the Dogmatic Constitution on the Church (Lumen gentium) highlight this truth elegantly. The Spirit dwells in the church and in the hearts of the faithful as in a temple. In them he prays and bears wimess yuly-A ugust 1997 Hawser ¯ Evoking the Spirit to the fact that they are adopted sons. The Spirit guides the church into the fullness of truth and gives it a unity of fellowship and service. He furnishes and directs it with var-ious gifts, both hierarchical and charismatic, and adorns her with the fruits of his grace. In order that we may be unceasingly renewed in him [Jesus], he has shared with us his Spirit, who, existing as one and the same being in the head and in the members, vivifies, unifies, and moves the whole bod);. Another shift in models is related to the church as the Body of Christ and concerns the nature of the self. Christians are dis-covering anew a central element of the New Testament message: the role of the Spirit within the self. Before Vatican II this role was virtually absent from our consciousness; now it dominates theo-logical consciousness. The plethora of books on the Spirit and spirituality in recent years are a sign of this. What is the role of the Spirit within the self?. Our treatment of this topic must begin with the Last Supper discourse in John's Gospel. Jesus is comforting his disciples, having told them of his imminent departure. But now I am going to the one who sent me, and not one of you asks me, "Where are you going?" But because I told you this, grief has filled your hearts. But I tell you the truth, it is better for you that I go. For if I do not go, the Advocate will not come to you. But if I go, I will send him to you. (Jn 16:5-7, revised NAB here and throughout) Jesus assures them it is better for them that he'goes; the, Spirit he sends will take his place, guiding and strengthening' them in their mission. Indeed, this union with himself through the Spirit is the condition for apostolic effectiveness. The Gospel could not be more clear: Remain in me, as I' remain in you. Just as a branch cannot bear fruit on its own unless it remains on the vine, so nei-ther can you unless you remain in me. I am the vine, you are °the branches. Whoever remains in me and I in him will bear much fruit, because without me you can do nothing. (In 15:4-5) Jesus' prediction is fulfilled at Pentecost when the Spirit descends on the community. The Acts of the Apostles gives wit-ness to the working of the Spirit in the apostolic church. Note the difference in the disciples before and after the coming of the Spirit. Review for Religious Among New Testament writings the epistles of Paul are a most eloquent witness to this power of the Spirit--a power he received only after his conversion to Christ at Damascus. For Paul, belief in Jesus with the subsequent infusion of the life of the Spirit is the source of all power. It is a new principle of life. Paul contrasts it with the flesh and its tendency to sin. But you are not in the flesh; on. the contrary, you are in the spirit, if only the Spirit of God dwells in you. Whoever does not have the Spirit of Christ does not belong to him. But if Christ is in you, although the body is dead because of sin, the spirit is alive because of righteousness. If the Spirit of the one who raised Jesus from the dead dwells in you, the one who raised Christ from the dead will give life to your mortal bodies also, through his Spirit that dwells in you. (Rm 8:9-11) This principle of life infuses the Christian community, form-ing one body, the Body of Christ, with every member united and animated by the Spirit. As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ. For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit. (1 Co 12:12-13) A note on the activity of the Spirit in the self: The Holy Spirit joins our human spirit; it does not replace it. We humans enjoy three modes of activity flowing from the three dimensions of our being: physical, psychological, and spiritual. It is helpful to imag-ine three concentric circles: the center is the spirit, the middle is the mind, the outer is the body. Every human activity engages all three levels. Our physical and psychological activities are obvious to all. But what are our spiritual activities? The spiritual level is the level of our freedom, our freedom to respond to the Spirit or not to respond. The Holy Spirit joins our human spirit, initiating within us the desire for goodness~without the Spirit's presence we would nbt even have the desire. Responding to the Spirit, then, transforms the other levels of our b.eing, the physical and the psychological. The Spirit is the principle for all Christian life. Traditionally this indwelling of the Spirit has been called sancti-fying grace. Personal prayer--like every spiritual activity--is a response to the Spirit. An important corollary flows from this truth: We can trust our inner selves. At our center we have God's Spirit to guide us. .l~uly-Aug'ust 1997 Hauser * Evoking the Spirit Previous approaches to spirituality did not adequately acknowl-edge that presence. Commonly they taught that the self cannot be trusted because of fallen human nature and inherited original sin. This inherited brokenness so dominated our consciousness that we undervalued the power of redemption from sin. Since we could not trust this inner self, it became necessary to look outside our-selves for external guidelines. Contemporary approaches, too, acknowledge human brokenness--hence the emphasis on dis-cernment of spirits--but they also acknowledge the real effect of Christ's redemption. We have been freed from the slavery of sin; therefore, we can trust our inner selves. Grace in us is stronger than sin in us. Frequently we Christians have substituted fidelity to prescribed formal prayers--morning and night prayers, meal prayers, divine office, prayerbook formularies--for a more inte-rior response to the Spirit. Unfortunately, the Vatican II theological renewal concerning the Holy Spirit has not yet permeated popular consciousness thor-oughly. Many of us live within a different model of the self, which I will call the Western model because I recognize that it dominates the approach to God of many in the Western Hemisphere, In this model God is solely transcendent--in heaven--and so not dwelling within the self through the Spirit. This God in heaven is not readily seen as the initiator of good actions. Though the Western model duly acknowledges that we are made to know, love, and serve God in this life and so be happy in the next, it tends to give God no role in these actions until after they are performed, when rewards of grace are given in this life leading to the reward of heaven in the next. In this model, people tend to see themselvesas the initiators of their own good deeds, including personal prayer. Sanctifying grace is often erroneously under-stood as the treasury in heaven of merit earned by good works on earth. This Western view of self is not taken from the New Testament, but rather absorbed from several aspects of our culture. Our culture is secular. Our .view of the self tends also to be sec-ular; we do not recognize God's presence within us and its influ-ence on our inner motivation. At best we give intellectual assent that through baptism we receive sanctifying grace and so God is with us, but this notion of God's presence does not tend to affect our daily motivation. Our culture is also capitalistic, and financial rewards are conditioned on performance; we presume God gives Review for Religious spiritual rewards the same way, rewarding the just with grace--and perhaps even material prosperity--and withholding these rewards from the unjust. Our culture is individualistic. We prize inde-pendence and eschew any dependence, even finding dependence on God's grace demeaning. Without giving it much thought, we just presume we earn our salvation as we earn everything in life: by our own hard work. This view has disastrous effects on our understanding of how to pray: since the Spirit is not present within us, prayer cannot be a response to the Spirit, Another shift in models concerns spirituality itself. Unfortunately, we Christians have not drawn out implications of the Vatican II-renewed models of the church and the self and applied them to our practice of spirituality or to our personal prayer. Christian spirituality is a response to the Spirit. Today attention has shifted from performing spiritual disciplines (like prayer) externally to responding internally to the Spirit pres-ent in our hearts. Paul teaches his Jewish communities that they have been freed from subservience to the 613 Mosaic laws and are now called to respond to an inner law: "Now we are released from the law, dead to what held us captive, so that we may sePce in the newness of the spirit and not under the obsolete letter" (Rm 7:6). This truth also highlights the inadequacy of the Western-model understanding of good actions as self-initiated and emphasizes the scriptural teaching that~all good deeds are Spirit-initiated. Prayer and service not flowing from the heart do not fulfill Jesus' commandment of love. The Gospels present Jesus as hav-ing the most difficulty with a group of people who perfectly ful-filled all the commandments externally: the Pharisees. Jesus refers to them as whitened sepulchers. Externally they kept the com-mandments, internally they violated their very essence: love. Luke's parable on the Pharisee and the tax collector going to the temple to pray calls attention to the centrality of one's heart in prayer. The Pharisee boasted of his fidelity in keeping all the commandments, emphasizing his superiority to the tax collector. "But the tax collector stood off at a distance and would not even raise his eyes to heaven but beat his breast and prayed, 'O God, be merciful to me.a sinner.' I tell you, the latter went home jus-tified, not the former; for everyone who exalts himself will be Grace in us is stronger than sin in us. Hauser ¯ Evoking the Spirit humbled, and the one who humbles himself will be exalted" (Lk 18:13-14). Previous approaches to spirituality often seemed more con-cerned with the external performance of prayer and service than with the quality of heart underlying them. Indeed, we usually examined our consciences in terms of sinful actions performed or omitted. For instance we focused not on whether we hated our neighbor, but on whether we performed hateful actions. Likewise we focused not on whether we praised God at Sunday Mass, but on whether we fulfilled our obligation by being physically pres-ent- our dispositions were irrelevant. Luke's presentation on the love commandments catches the quality of heart central to spirituality. Recall that the questioner was coming from a mentality that focused on the external obser-vance of many Torah-related precepts as central to observant Jews. Jesus, however, echoes the simpler injunction from the same Scriptures: "Teacher,'what must I do to inherit eternal life?" Jesus said to him, "What is written in the law? How do you read it?" He said in reply, "You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbor as yourself." He replied to him, "You have answered correctly; do this and you will live." (Lk 10:25-28) We should recall that love is always a response to the Spirit: love in us originates with God in us: Beloved, let us love one another, because love is of God; everyone who loves is begotten by God and knows God. Whoever is without love does not know God, for God is love . Beloved, if God so loved us, we also must love one another. No one has ever seen God. Yet, if we love one another, God remains in us, and his love is brought to per-fection in us. (1 Jn 4:7-8, 11-12) The Spirit and Spontaneous Prayer How does the above apply to how we pray? that is, to what we do when' we withdraw individually to be with the Lord? I will begin with our commonest experience of prayer, spontaneous prayer, prayer outside of formal prayer times. Prayer itself I describe simply as "the movement of the heart toward God under the influence of the Holy Spirit": no heart movement, no prayer. Review for Religious (Prayer cannot be identified with either words we say or thoughts we think; indeed, prayer need not be accompanied by either words or thoughts. In Christian tradition the deepest prayer transcends both.) The movement occurs only when we are "under the influ-ence of the Holy Spirit." When we are not in touch with the Spirit, we cannot respond to it. The movement of the heart under the influence of the Spirit is "toward God." The Spirit moves us towards the Father and towards Jesus. As Christian theology sees the Spirit as the bond of union between the Father and the Son in the Trinity, so the Spirit is our bond of union with the Father and Jesus. In the communion of saints, the Spirit unites us also with Mary and the other saints. We on earth are united with them as they now are in heaven, where they continually love and praise the Father and Jesus. There they can be pri;cileged intercessors for us. With them we move toward communion with the Father and Jesus. A note about the purpose of prayer: Often we unreflectively assume that prayer is for the pur-pose of seeking specific favors from God. Deeper reflection, however, reveals that in prayer we are really seeking a confirmation of God's love for us. The purpose behind all our prayer is a deeper communion with the Father and with Jesus. Though we may be led to prayer for many different reasons, as we continue praying we eventually realize that our deepest need is for God's presence and support: the Spirit has transformed our initial desires. The process is not unlike Jesus' transformation in the Garden of Gethsemane. He initially seeks to have the chalice removed, but ends yielding to God's will and presence. I believe we experience over and over again the truth of Augustine's excla-mation "Our hearts are restless until they rest in Thee." In prayer there are many levels of .communion, of experienc-ing God's presence. The very desire for God's help is already a rudimentary experience of communion, even though the desire may be interspersed with distractions. The desire is real, but at this level the Spirit has not yet transformed other dimensions of the self. At a deeper level the movement toward God in prayer may be accompanied by tranquillity and peace. The Spirit makes us aware that the world is in God's hands, and we rest in the secu-rity of our relationship with our loving Lord. This is the usual In prayer we are really seeking a confirmation of God's love for us. ~uly-August 1997 Hauser * Evoking the Spirit experience. But, at an even deeper level, the Spirit so unites us to God that we lose conscious awareness of our communion with God. During the momentary experience itself, self-awareness recedes, but we are able to reflect upon the experience afterwards. The experience leaves a residue. The residue is described as wholeness, joy, contentment. Reflection on my own prayer experiences leads .me to a sur-prising conclusion (one I would not have made ten years ago): I find my heart drawn to God as frequently during spontaneous prayer as during the times I set aside for formal prayer. I have noticed that certain conditions foster these experiences--am I describing for myself a method for spontaneous prayer? The times and places are important. On schooldays the expe-riences occur mostly in the evenings after I have completed my day's work. Having put aside preoccupation with projects, I either take a leisurely walk around the campus or sit in one of my favorite places, such as a secluded university garden or the fountain-piazza in front of the church. On weekends the experiences can occur anytime, provided I have put aside preoccupations with work. I must give myself enough time for the experiences to occur--min-imally fifteen minutes, ideally a half hour--and must never be rushed. These experiences of spontaneous prayer, especially as they occur in natural settings, have affected my retreats and vacations. I now choose places for my annual retreats primarily for their setting. I find that my heart moves to God through nature in spontaneous ways that thoroughly refresh me. I consider the for-mal reflections characteristic of retreats as no more important than simply enioying the Lord's presence in nature. In these places God gives me the insights I need for my life. For my annual vaca-tions, too, I choose settings that facilitate spontaneous prayer. I see vacations as similar to retreats, as times for being re-created by God's presence, not simply as times to be distracted from my daily life. I find myself breaking into spontaneous prayer also at other times during the day. Most commonly this occurs after a partic-ularly successful class or during a walk down the campus mall. on an especially beautiful day. And it occurs when I am faithful to times of formal prayer. I believe we sensitize ourselves to the Spirit's presence during formal prayer, making it more likely that prayer will break forth spontaneously during daily activities~ Review for Religious The Spirit and Formal Prayer Only after discussing spontaneous prayer do I feel comfortable discussing formal prayer. Recall that formal prayer refers to time specifically.set aside for personal prayer. The question about the merits of centering prayer and lectio prayer makes sense only in the context of formal prayer. What method of prayer should we use to facilitate responding to the Spirit and reaching commu-nion with God? Remember that our role is to provide the condi-tions for responding to the Spirit. We all have our own rhythms for maintaining union with God. The observations I make here are attempts to share what has been working for myself. They do not imply that this is the way it should be done. Since we humans are complex beings of body, mind, and spirit, it is important for us to 0 find our own personal ways of getting our bod-ies and our minds ready to respond to the Spirit. The following patterns work for me. Time, place, and setting are important. First, the time. After rising, showering, shaving, and getting a cup of coffee, I light a candle and begin a period of sixty to ninety minutes. I sip the coffee and do some journaling; then, putting the coffee aside, I pray the morning office; finally, I move to personal prayer for the last twenty to thirty minutes. I never rush, spending as much time journaling as needed. It.clears my head and allows me to process what has built up in my psyche, matter which could emerge as distractions in my prayer. Often journaling provides the topic for the subsequent prayer. Next, the place. I pray in my own room, in a chair next to a large window that looks eastward over the secluded garden I men-tioned above; the chair, facing my prayer wall, is upholstered and comfortable, but supports me firmly in an upright position. On a side table are all the things I need: my journal, a Bible, the daily office, a lectionary, meditation books related to the liturgical season. I love this room, away from my offices. The window, open in warm weather, gives direct access to the sights and sounds of the garden and to the warmth and light of the rising sun. My prayer wall is hung with favorite icons, prints, and crucifixes gathered over the years; I rearrange it for the various liturgical seasons and feasts. Physical details are key: the time, the place, the furniture and furnishings. The regular rhythm of entering this environment at I believe we sensitize ourselves to the Spirit's presence during formal prayer. July-August 1997 Hauser ¯ Evoking the Spirit this time each day not only helps one to be receptive to the Spirit, but often occasions immediate communion with the Lord. Given the desire for communion with God, praying can be simple: just find the right time and place and go there regularly! Prayer methods, too, can dispose one to receive the Spirit. The methods of lectio prayer and centering prayer differ. Lectio prayer is a response to God's presence in the word. The word of God has many meanings. God is present in the scriptural word; traditionally most have found this to be the most helpful starting point for prayer. God is also present in the word of creation; some find focusing on God's presence in the beauty of nature a more effective beginning. God is present in the existential word as well; many find focusing on God's presence in the events and people of their lives the most effective beginning. But all aspects of cre-ation- images, poetry, music--are words of God and possible starting points for prayer. God is present in all of reality, sus-taining it in existence and using it to bring us into communion: "Creation proclaims the glory of God." In lectio prayer we choose an aspect of God's word to focus our attention; and then .we wait, listen, and respond to that word--under the influence of the Spirit. Our effort is to attend to God's word and, as much as pos-sible, avoid letting our attention be drawn toward distractions. In lectio prayer we are led by the Spirit toward a progres-sively deeper response to God's presence in the word. Frequently the dynamic is from thinking (meditatio) about God's presence~in the word, to praying (oratio) to God in response, to simply rest-ing (contemplatio) in God's presence without either thinking about God or even consciously praying to God. Guido II, a 12th-cen-tury Carthusian abbot, gives the classic expression of the internal dynamic of this prayer: You can see., how these degrees are joined to each other. One precedes the other, not only in the order of time but of causality. Reading (lectio) comes first and is, as it were, the foundation; it provides the subject matter we must use for meditation. Meditation (meditatio) considers more carefully what is to be sought after; it digs, as it were, for treasure which it finds and reveals; but, since it is not in medita-tion's power to seize upon the treasure, it directs us to prayer. Prayer (oratio) lifts itself up to God with all its strength and begs for the treasure it longs for, which is the sweemess of contemplation. Contemplation (contemplatio) when it comes rewards the labors of the other three; it ine-briates the thirsting soul with the dew of h~avenly sweemess. Review for Religlous Reading is an exercise of the outward senses; meditation is concerned with the inward understanding; prayer is con-cerned with desire; contemplation outstrips every faculty. (Guido II, Ladder of Monks, Cistercian Publications, 1978) The goal of the process is contemplation which "outstrips every faculty" and rests in communion with God unmediatated by our own activity. Our activity recedes; God's increases. God holds us close with little or no effort on our part. An image, adapted from Abbot Thomas Keating, helps us understand the process. The Spirit is the river; the word of God the boat; God the ocean. We live in the river (the Spirit). In prayer we allow the Spirit to direct our attention to the boat (the word of God). Focusing on the boat, we move with the boat into the ocean (God). Quite similar to this is the dynamic of spbntaneous prayer. Some aspect of God's word catches our attention. Through the Spirit we respond and are brought into divine communion. Centering prayer is quite different from lec-rio pra~er. It is based bn the truth of God's pres-ence in the center of our being, beyond the level of thoughts and desires. It presumes the scrip-rural model of the self. In centering prayer we respond to God directly, unmediated by reflections on God's word. The method, taken from the 14th-century English classic The Cloud of Unknowing and popularized by Trappist Fathers Keating, Pennington, and Menninger, is simple. We choose a favorite appellation for God, such as, "Father," "Abba, Father," "Jesus," "Lord," "Rabboni." We begin prayer with this "prayer word" and simply sit in faith and love before God. We do not begin With any reflections about God flowing from the word of God; we simply are in faith before God. Our goal is to be totally receptive to the Spirit so that it can hold us in communion. Interior silence, is the matrix for our receptivity. Keating's advice for handling thoughts is simple: Resist no thought, react to no thought, retain no thought; simply return to the. prayer Word. Note that we do not return to this word unless a thought arises. Thoughts inevitably arise and we let them pass, returning to the prayer word. Thoughts even have a positive qual-ity to them because, as we let them pass, ,;re are removing from In centering prayer we respond to God directly, unmediated by reflections on God's word. ff~uly-Auffust 1997 Hauser ¯ Evoking tbe Spirit our psyches obstacles to the contemplative communion with God; they are actually part of the purification process. Handled well, they move us toward interior silence, that is, nonattachment to thoughts. Eventually thoughts may recede and we can be before God in faith with little use of the prayer word. Once you grasp the fact that thoughts are not only inevitable, but an integral part of the healing and growth initiated by God, you are able to take a positive View of them. Instead of looking upon them as painful distractions, you see them in a broader perspective that includes both interior silence and thoughts--thoughts that you do not want but which are just as valuable for the purpose of purifi-cation as moments of profound tranquillity. Vghen everything in the unconscious is emptied out, the kinds of thoughts that were~passing by in the beginning will no longer exist. There is an end to the process of purifi-cation. Then the awareness of union with God will be con-tinuous because there will be no obstacle in our conscious or unconscious life to ~interfere with it. (Thomas Keating, Open Mind, Open Heart, Amity House, pp. 112 and 102) The goal of the process is contemplation which outstrips every faculty and rests in a communion with God unmediated by our own activity--the same goal as that of lectio prayer. The image of the river (the Spirit), boat (the word of God), and ocean (God) is helpful. Remember that we live in the river (the Spirit); in centering prayer we simply move in the river directly into the ocean (God).The prayer word is not a boat; we do not use it to support thinking (meditatio) and loving (oratio) as in lec-tio prayer. The prayer word serves only to symbolize our inten-tion. The Spirit brings us directly into communion without reflection on the word of God. ~ A third method should be discussed, mantra prayer. Its assumptions and dynamics are similar to those of centering prayer. It enters the Christian tradition formally in the 5th century in the Conferences of John Cassian. In mantra prayer, too, we respond to God directly, unmediated by reflections on God's word. But we come to prayer with a previously chosen mantra, not merely with a prayer word. We begin prayer slowly repeating dae mantra, coordinating its four phrases (separated by asterisks) with our inhaling and exhaling. (Most authors, but not all, suggest coor-dination with breathing). Cassian notes that the desert fathers preferred: "O God * come to my assistance * O Lord * make haste Review for Religious to help me." The most famous.mantra in the Christian tradition, however, is the Jesus Prayer that arose among the Greek fathers in the 5th century: "Lord Jesus Christ * Son of God * have mercy on me * a sinner." Any phrase can serve as a mantra. I frequently recast scriptural passages into mantra form. Among my favorites: "The Lord * is my shepherd * there is nothing * I shall want"; "You are my servant * whom I have chosen * my beloved * with whom I am pleased"; "I am the vine * you are the branches * with-out me * you can do nothing." The method for handling thoughts is similar to that of cen-tering prayer. When thoughts occur, we simply let them pass and return to the rhythmic repetition of the mantra. This repetition is the matrix for our receptivity to the Spirit. Our effort in this method is to let pass all thoughts that occur and to return to the repetition of the mantra. We do not reflect upon the mantra, but simply use it as a way to focus our minds and symbolize our inten-tion to pray. (If we begin reflecting upon the. mantra itself, we have switched from mantra prayer to lectio prayer.) As we become still, we may want to drop parts of the mantra or even the entire mantra. We may use only the appellation "Lord" to symbolize our intention. If this occurs, we have moved from mantra prayer to centering prayer. But, in any case, the goal of all these methods is contemplative union with God which "outstrips every faculty." The holy men of the Orthodox Church see the essential task of the Christian life as being to restore this unity to man with a mind and heart integrated through prayer. The mantra provides the integrating power. It is like a harmonic that we sound in the depths of our spirit, bringing us to an' ever-deepening sense of our own wholeness and central har-mony. It leads us to the source of this harmony, to our cen-ter, rather as a radar bleep leads an aircraft home through thick fog. (John Main, Word into Silence, Paulisy Press, p. 15) The Best Method of Prayer? Praying is an art, not a science. The goal of all prayer meth-ods is communion with God. Since only the Spirit can bring about this communion, our role ,is providing conditions conducive to our receiving the Spirit. Communion remains a gift. I once believed--erroneously--that my conscientious use of a particular method guaranteed good results in prayer. There is no best way to pray. Through trial and error we individually discover what works best for ourselves. The following reflections about formal prayer July-~lug~tst 1997 Hauser * Evoking the Spirit present what has been working for me, but may not be helpful for everyone. Sometimes no method is needed. Frequently, after lighting my candle, settling into my prayer chair, sipping my coffee, and doing some journaling, I find myself already close to God with no further effort needed on my part, so I stop journaling. I am already centered; no method is needed. Perhaps my journal writings have brought to mind some blessing, some word of God, from the pre-vious day. The blessing becomes the occasion, the sacrament, for awakening consciousness of God and for resting gratefully in God's presence. The Spirit moves me from gratitude to commu-nion and contemplation. All I know is that I have no desire either to reflect upon or pray over the blessing. Or perhaps the jour-nalings have recalled a need which then becomes the occasion, the sacrament, for awakening consciousness of dependence on God and resting in silent acknowledgment of my helplessness without God: "Be still and know that I am God." Occasionally while I am journaling, saying the office, or doing my personal praying, my attention is caught unexpectedly by something in the garden outside my window: the sun rising through the trees, the song of a bird or the rusde of leaves, the fra-grance of blossoms, the wind blowing. Then I have no desire to continue reflecting Or praying: I find myself held close by God-- I am centered. Nature has become the sacrament occasioning communion with God and contemplation. Frequently my attention is caught by an icon or print on my prayer wall, the Vladimir Madonna, perhaps, or Fra Angelico's Annunciation, or a photograph of the Vatican Museum's 4th-cen-tury sculpture of the Good Shepherd. In the various liturgical seasons I may be especially caught by Hicks's Peaceable Kingdom, Gorgione's Adoration of the Shepherds, Perugino's Crucifixion, Fra Angelico's Noli Me Tangere. I believe the Spirit offers seasonal graces. Sometimes a combination of prayer methods is helpful. If I have not experienced the drawing of the Spirit toward communion and contemplation during journaling and the morning office, I readily choose lectio prayer. Usually something from the previous day or one of the readings from the office presents itself. Sometimes I look over a seasonal meditation book, reading alit-tle and then putting the book aside to see how the Spirit will move in me. Meditation books are helpful as starting points, but Review for Religious then we need to be sensitive to our own inspirations, to the exis-tential word of God as we ourselves experience it in our own lives. We need to wait in God's presence, listen to God's speaking through the word in my heart, and respond in the way the Spirit moves us. We speak only in response to the Spirit and only after we ha~;e listened. The goal of prayer is resting in a communion with God that is beyond thoughts and desires. When I reach this peaceful state, I find it helpful to switch from lectio prayer to mantra prayer. I use the mantra to keep my mind occupied and prevent distractions from arising. The gentle repetition of the mantra sustains my intention. At this point I am held to God by God with virtually no effort on my part. This restful state is often referred to as the prayer of quiet. This beginning contemplation is marked by con-scious awareness and enjoyment of God's presence. But sometimes this reflective consciousness recedes and we enter momentarily an even deeper state of contemplation. We become aware of this special grace only when we return to reflective awareness. I often move from mantra prayer to centering prayer. After a period of mantra prayer, I may find the mantra unnecessary and even bothersome. My faculties are quiet; I am centered. Using a simple prayer word, I move in faith and love toward God. When distractions arise I let them pass, renewing my intention by my prayer word, all in response to the Spirit. We speak only in response to the Spirit and only after we have listened. Evoking the Spirit God made us to be fulfilled in communion with the Father and Jesus through the Holy.Spirit--a fulfillment expressed both in prayer and in service to our neighbor. The Spirit in us yearns always for this fulfillment. In formal prayer we consciously attend to our relationship with God; ~n Sl~Ontan60us prayer it just hap-pens. Both are identity experiences, both are "movements of our hearts to God under the influence of the Spirit." The prayer expe-rience is the experience of our deepest identity; complex methods ought not get in the way of this basic yearning, of our being. I believe that all methods of Christian prayer are somehow related to one another. .~dy-,qug~st 1997 L3-S-7- Hauser ¯ Evoking the Spirit Each of us has the challenge of discovering how the Spirit is moving within us to help us experience our deepest identity. We ought never be discouraged. No matter how disturbing and pre-occupying the external events of our lives may be, we can always pray because we have been given the Spirit to help us in our weak-ness. I think Paul had his own tumultuous life in mind--and per-haps also Jesus' experience in Gethsemane--when he wrote the following words to the community in Rome, a comraunity expe-riencing persecution and even death for their faith in Christ: The Spirit too comes to the aid of our weakness; for we do not know how to pray as we ought, but the Spirit itself intercedes with inexpressible groanings.~And the one who searches hearts knows what is the intention of the Spirit, because it intercedes for the holy ones according to God's will. (Rm 8:26-27) AMORALTHEOLOGIAN'S REQUEST¯ Professor Germaln Gnsezas beg~nmng to work on the fourt~i volume of his systemau9 treatment.of moral theolo, gy ennded The Way of the Lord Jesus. ThiS,final volun~e will troat~thE i'esp0hsibilities proper to women and men lbiing the coiasecrated life and to men who have been ordained as deacons, priests, or bishops. He seeks a~dv~lce from those whose responslbdmes he will be ~eating. To stimulate reflection tfe proposes'some questions: - What Would you expecl~ of the book ] am undertaking? What is a ~bmpa~:able resource yod Can~ think of and Would recommdnd,to a no,ice or a seminarian? ¯ What moral problems'do religious or clerics sometimes experience that are never touched on by magisterial documents and~ perhaps, seldom or never discussed in., books and journals? ~ . ¯ What rec~nt books and/or ~a_rticles have y9ufound "" ¯ especially helpful?~, ~ ¯ ,~,~,* Besides obvious ~6pics such as obedience and virginity or, celibacy for the kingdom's sake, what Other matters sh6uld I~onsider? : - ¯ ~3esid~s stu~13?ing~relevant paSs~ag~ in Scripture and. - " rele~cant magisterial docunient~,of the.tweritieth century, o whatother sources should I use?~ " Any communication he reEeives will be kept in .~tfictest confidence. All real cases used as examples in the book will be fictionalized to safeguard.~ privacy Please contact: Germain Gi'isez; Mount Saint Mary's College; En~mitsburg, Ma~land 21727, USA. Review for Religious JUDY ROXBOROUGH Liturgy of the Hours: Path to Integration Rilar Feliu STJ, former superior general of the Teresian sters, once described the Liturgy of the Hours as the frame that encloSes our day. Like the frame of a painting, our common prayer time can radically change the way we perceive the day as we look forward to it at Lauds, and back on it at Vespers. Bringing our lives to prayer through the Hours can effect far more than bringing a new perspective or adding a rosy tone' to our view. It can also be the channel for the powerful working of the word of God, which is "living and effective, sharper than any two-edged sword" (Hb 4:12). Encountering in a prayerful setting the psalms and other scripture texts again and again through the cycle of the seasons, allows them to work on us, "penetrating even between soul and spirit, joints and marrow,., to discern reflections and thoughts of the heart." Perhaps the image of a loom is more appropriate than a simple frame, for through the Hours run the threads of the word, and the threads of our lives, which can be woven together into a fabric both beautiful and whole. The Liturgy of the Hours is the frame on which we can discover unity and wholeness, helping us to integrate our lives. The first task at Lauds is to become engaged in the act of prayer. For some of us this may not be .an automatic event. At times I have found myself physically present at Lauds, perhaps Judy Roxborough STJ, a sister of the Society of St. Teresa of Jesus, has been a computer programmer in rocket-data analysis, meteorology, and telephone-circuit simulation and also an editor. She is currently involved in her first love, teaching, at Sacred Heart School in Uvalde, Texas. Her address is 343 North Crisp Street; Uvalde, Texas 78801. t-3- 9 July-August 1997 Roxborougb ¯ Liturgy of the Hours even mentally present, but somehow not engaged. I haste not tuned in to the act of prayer, the fundamental attitude of wor-ship. It is as if I were racing the engine, but in neutral. With the clutch disengaged, the highest octane gas is not going to produce one foot of forward motion. And so it seems with prayer when we are not engaged--nothing happens, in spite of all the proper rituals and words. For me it is often something from .without that calls me into prayer--a word of introduction, a song, or perhaps a line from a psalm engages me and leads me into prayer. When this happens, I am integrated into prayer, into the moment, and into relationship with my Creator. My focus changes as once again I realize the simple truth that I am creature entering into praise of my Creator. This shift in focus is the narrow doorway through which I can encounter the divine. The Liturgy of the Hours also provides a way of bringing.us a deeper .awareness of the passage of time, not just in a chrono-logical sense, but as sacred time: time as participation, together with the universe, in God's plan of salvation. The cycle of the Hours, praying Lauds at sunrise, Vespers at sunset, helps to inte-grate us with the rhythm of the day. We find our place in the diur-nal cycle. The day begins at Lauds, and in a sense the whole day becomes present as we look towards it. This is the proper moment to consecrate the day to God, to invoke the Spirit, to ask for a blessing on all that we will do, to form within our hearts the inten-tion to serve God well this day. At Vespers the day is again pres, ent--in memory--and is gathered together in thanksgiving. Whether we have succeeded or failed, found joy or sorrow, there is thankfulness that God has brought us through the day, never abandoning us. Vespers joyfully remembers, gives thanks, cele-brates, and offers the day back to God, with a sense of completion. Through the celebration of the seasons, we also find our place in the liturgical year. Advent, Christmas, Lent, Easter, Pentecost, ordinary time, and special community feasts all give us reference points within the flow of time. The simple act of becoming aware of the season in a prayerful setting helps us to become more inte-grated in time. Just as the priest puts on vestments to celebrate the Eucharist, so do we put on the season thr.ough the Hours. The mood and nuances of the season become our own. P~rticipafing in the season in this wa.y heightens our own sense of wholeness and of being at one with the world we' dwell in. This is especially meaningful in a society which anticipates seasons for commercial Review for Religious purposes, discarding them as soon as their monetary potential has expired. In many ways, as we have become insulated from natural surroundings, we have lost much of our connection with seasons, and the Liturgy of the Hours helps to mend this separation. At times we commemorate special moments of our lives in the Liturgy of the Hours: personal milestones, community feasts, civil occasions. This too helps bring unity to our lives, putting the milestones in Christian perspec-tive, forging new bonds as we each cel-ebrate our unique heritage, and making connections with the stream of civilian life. In a different sense we may find a new integration in time through the repetition of the psalms themselves. I may be struck for the first time with an application of a psalm to some event of the past. Suddenly both the psalm and the event become fresh for me and acquire new meaning. The psalm becomes my own (integrating my life with Scripture), and the past is inte-grated with the present.as it is reinterpreted in the context of the whole. This process is like weaving, going back to pick up the old threads of our lives and weaving them together with the new. The fabric of my life becomes a little more whole; time itself is being redeemed. The past is not lost forever, but brought back, cleansed a little, purified a little, healed a little, as it is brought to prayer and we discover God moving within those bygone events. The very act of praying together with the community has aspects of integration. The community chooses an hour for prayer, often one that few actually find optimal. Nevertheless, we com-mit ourselves to this time, integrating our desires and needs as community. Our physical presence at community prayer enfleshes and symbolizes our commitment to be one, a commitment that will demand a little dying from us each day. The intercessions that we offer also provide an opportunity for further integration within the community. To the extent that we are willing to bring our petitions to God beftre our brothers and sisters, to the extent that we are willing to hear their interces-sions and hold them in our hearts, to the extent that we are will- Our physical presence at community prayer enfleshes and symbolizes our commitment to be one, a bommitment that will demand a little dying from us each day. ~7~tly-Augttst 1997 Roxborou~b ¯ Liturgy of the Hours ing to pray earnestly for one another, making one another's bur-dens our own, we deepen our community life. Here is a wonder-ful opportunity to risk loving one another in community by sharing our concerns, our needs, our failures; by accepting the concerns, needs, and failures of others. Our union with the entire Body of Christ is also strength-ened as we pray the church's own prayer. We join with all the church in praying the psalms, in celebrating feasts and seasons, in lifting up our hearts to praise God for the resurrection, in thank-ing God for the day. In daily intercession we pray with and for the church, just as we do for our own needs~and for those of the com-munity. We expa~nd our horizons to the whole church, indeed, to all of humanity, through prayer. We can give a voice to the voice-less as we offer prayers of praise and petition on behalf of all those who cannot pray, those who do not know how to pray, those whose hearts are hardened against prayer. When we speak to the Lord on behalf of others, we share their burden~ and find com-munion with them. This communion, the fruit of prayer, is a grace for us, a gift that brings us to our rightful relationship.with our brothers and sisters, a relationship that allows us to become more whole, more human. Our prayer with and on behalf of others is not limited to our fellow Christians, nor even to all humanity, but includes all of God's creation. We are voice for the whole universe, awaiting redemption: "Creation awaits with .eager expectation the revela-tion of the children of God; for creation was made subject to futility, not of its own accord but because of the one who sub-jected it, in hope that creation itself would be set free from slav-ery to corruption and share in the glorious freedom of the children of God. We know that all creation is groaning in labor pains even until now" (Rm 8:19-22). All creation is groaning, crying out for redemption. The universe itself suffers the wounds of sin and alienation and yearns for healing. We can become voice for all creatures, for all creation, in our prayer. When we lift our voices in praise or petition to the Creator, we offer praise and petition on behalf of all creatures, all creation: .birds and fish, trees and rocks. The same psalms that we recite proclaim the praise of God's silent ones: . Let the rivers clap their hands, the mountains shout with them for joy. (Ps 98:8) Let the plains be joyful and all that is in them. Review for Religious Then let ~ill the trees Of the forest rejoice. (Ps 96:12) You mountains and all hills, fruit trees and all cedars; You animals wild and tame, you creatures that crawl and fly; You kings of the earth and all peoples, princes and all who govern on earth; young men and women too, old and young alike. Let them all praise the LORD's name, for his name alone is exalted, majestic above earth and heaven. (Ps 148:9-13) The untilled meadows also drip; the hills are robed with joy. The pastures are clothed with flocks, the valleys blanketed with grain; they cheer and sing.for joy. (Ps 65:13) In becoming voice for the speechless, we find union with cre-ation, and in that union we also find our creaturehood, so that we can become more the persons we are called to be: creatures, redeemed, proclaiming God's goodness, There is a wholeness and unity suggested here, a sense of peace deriving from this kind of connectedness to the whole of God's world. To make that con-nection, even for a few moments of prayer, spins another thread that can help bind the wounds of separation for ourselves, for our communities, for "our world. Indeed, the hour we spend praying the Liturgy of the Hours offers us a path toward wholeness. Speechless In wordless psalmody I watch the sun strike golden fire atop the trees. A finite moment stills Infinity, emboldens a dare to spell a sunrise ignited by Divinity. Anna Marie Mack SSJ 3~dy-Aug~lst 1997 spiritua direction STEVE R. WIGALL What Is a Spiritual Director's Authority? One of the most debated issues in the literature of spiri-tual direction is that of the spiritual director's authority. Some argue that it is improper for spiritual directors to wield authority over their directees. They see the author-ity that has been traditionally and historically invested in the role of the director as a problem to be apologized for and avoided. Others view spiritual directors as people who properly carry a divine authority by reason of their being gifted by God to be divine instruments in directees' lives. This article surveys thes~ arguments and suggests an alter-native way of understanding the issue. Authority Is Negative Numerous articles and books begin their discussion of spiritual direction with an almost embarrassed effort to avoid, or at least redefine, the classic terms spiritual guidance or spiriiual direction. The Reverend Peter Ball, canon of S~. Paul's Cathedral in England, writes about his discomfort with both words, spiritual and direction. He considers them ambiguous and liable to be misunderstood. He expresses particular concern that the word direction implies "a sense of authority, even authoritarianism." After Steve R. Wigall is a Presbyterian clergyman and a candidate for the Th.D. degree at Boston University School of Theology. His address is 296 Lowell Street; Lawrence, Massachusetts 01841. Review for ReIigious all, he says, "a director directs, steers, is in charge. Directions are orders. You are supposed to comply with them, to obey." l William Barry and William Connolly, too, find spiritual direc-tion an awkward term: "The term spiritual direction unavoidably suggests to people of our contemporary Western culture a spiri-tualism and an authoritarianism that sound theology and psy-chology must repudiate." The fear they express is that the classic terms guidance and direction describe a practice that places exces-sive authority in the hands of the director) Green agrees that a director should not be given too much authority. He insists that the director's role with the directee must be only that of a "co-discerner" of God's voice? Doherty addresses the same concern by insisting the director should be merely the directee's friend.4 Schneiders insists that the spiritual director must exercise no authority at all over the directee. She writes that the director is just a companion whose role is to point the directee to God, but who in no way speaks, to the directee in God's name. The director-directee relationship, she writes, is fraternal or sis-terly, rather than parental,s She goes on to argue that it is invalid for the director to take an authoritarian role or to set the direc-tion of another's life, since people must exercise that responsibil-ity themselves. The director, she states, does not and cannot give direction, but merely helps directees find or discern God's direc-tion for themselves.6 Authority is Positive Other writers are less hesitant to describe the role of the director as one of authority. Guenther, for example, argues that the role of the spiritual director cannot possibly be one of mutuality and friendship. She writes that spiritual direction is essentially a hierarchical relationship in which the focus is not meant to be shared, but is to be on the directee.7 Bots and de Vries agree'that a spiritual director is not a spiritual friend. The image of friend-ship, they contend, places too much emphasis on the human aspect of the relationship and not enough on the role of the Holy Spirit.s William McNamara, who runs a spiritual retreat center in Sedona, Arizona, attributes to the spiritual director the high authority of a spiritual teacher, much like that of a guru in the Hindu tradition.9 Kallistos .Ware, like many writers who speak from the Orthodox tradition, describes the spiritual director as .y~dy-August 1997 Wigall * Wbat ls a Spiritual Director's Authority one to whom a directee gives trust and obedience, In Ware's view, the directee submits to the director's authority in order to avoid the ego trap of trying to make spiritual progress by self-will and personal effort.1° Those who invest the spiritual director with significant authority do so because they believe that God gifts and uses the director. Andrd Louf, for example, argues that a director is accorded authority as a spiritual elder because he or she is given a spiritual gift or charism by God, and that the charism enables the director to receive and impart God's authoritative word of guid-ance.~ 1 Sister Donald Corcoran explains that, in the Orthodox tradition, the authority of the spiritual director is based on the recognition that the spiritual director is a person in and through whom God works. Directors, she states, are called spiritual father or mother because they are used by God, in parentlike manner, to engender, convey, and nurture spiritual life in their directees.~2 Looking back in history, we find many authors expressing this same confidence in the spiritual director's authority. St. Symeon the New Theologian, for example, taught that the directee should understand that, because of the director's God-given gift, "fol-lowing [the director] . . . is following Christ." This is not, as Blessed John of Avila says, that directees should "subject [them-selves] to another person. [or] confide in. a person alone." The directee's confidence in the director's authority is based on his or her faith "in God, who will speak to you and strengthen you through another person."~3 Merton explains the original histor-ical reason for the authority that was accorded to spiritual direc-tors: He writes that historically the authority of spiritual directors was based on a recognition of their charism and that--when the first hermits went out into the desert, leaving behind established Christian communities--they exchanged the hierarchical guid-ance of their bishops for the guidance of the spiritually gifted.~4 An Alternative Perspective Obviously, some are comfortable investing the spiritual direc-tor with divine authority, while others are not. The question of authority is approached from different perspectives. Authority is seen as something negative by those who believe in egalitarian relationships and by those who are concerned about avoiding its abuse. Authority is seen as positive by those whose worldview is Review for Religious hierarchical and by those who are concerned about avoiding chaos and disorder. There are legitimate concerns on both sides ofithe authority question. I suggest that, when we look at the concerns that are dis-cussed under the ~bric of the spiritual director's authority, two fundamental questions can be found at the heart of this debate: (1) Does the director see and acknowledge the Holy Spirit as the authority for and source of his or her ministry? and (2) Does the director's ministry set the directee free to follow where God is truly leading? Ouestion One: Corcoran is a good example of an author who argues that Christ's Spirit is the Christian's one and only spiritual director. She points out that, while othe~ religious traditions have master-disciple relationships in which the disciple obeys the authority of an earthly master, Christianity does not have an equivalent relationship. Christ still lives. His Spirit is still pre sent with and within each of his followers and is still the one master of every Christian disciple. Christ's Spirit, says Corcoran, is still the Christian's only authority.Is Because Christ is the Christian's one true spiritual director, the only authority a human spiritual director can have is derivative. This insight is cru-cial to the debate over the spiritual director's authority. Whether spiritual directors claim to speak with God!s authority or claim to .be merely spiritual friends who point their directees toward God, it is crucial that directors acknowledge to themselves and to their directees as well that God and God alone is the central authority in their life and ministry. Question Two: St. John of the Cross, along with St. Teresa of Avila, stands at the head of the great Carmelite tradition of spir-itual direction, one which is not the most laissez-faire of traditions. Yet St. John is an outstanding example of those who champion the freedom of the individual directee. In The Living Flame of Love, John strongly advocates that each directee needs to be granted the freedom to follow God's Will. Those who are born of the Spirit, he says, are wildly free and need to know that God alone is their Lord and guide.~6 This second insight is crucial t6 Those who invest the spiritual .director with significant authority do so because they believe t hat God gifts and uses the director. ~dy-August 1997 Wigall * What Is a Spiritual Director's Authority the debate over the spiritual director's authority. No matter how spiritual directors understand or carry their authority, a more important question by far is whether and to what degree spiri-tual directors are able to set the individual directees free to follow the unique path along which God is leading each one. How spiritual directors envision their own authority is deter-mined to a large extent by the theological tradition and the cul-tural context within which they operate. One director may be comfortable claiming to be a spiritual abba or aroma or a spiri-tual elder; another may be more comfortable claiming to be a spiritual friend. Both sides of the authority question can benefit from realizing that the important issue at stake in this matter is not so much how spiritual directors conceptualize their authority; rather, it is how they answer the two questions raised in this arti-cle, both of which refer to the crucial underlying matter of the quality of the director-directee relationship. These two questions also directly relate to the issue of authority. However, they shed light on the practice of spiritual direction in a way that the'debate over the authority of spiritual directors has failed to do. I suggest that what underlies the concern for affirming the director's authority as God-given is the question of whether direc-tors acknowledge their dependence on God's Spirit. I suggest that the question of whether they protect and assure their directees' freedom is what underlies the concern for limiting the director's authority. Both of these questions represent concerns that relate to the director-directee relationship, and both are essential for spiritual directors to address. No matter how spiritual directors understand their authority, they need to deal with these two issues, They need to acknowledge openly their submission to God's authority. And they need to set their directees free to seek and follow Gdd. Notes 1 Peter Ball, Journey into Truth: Spiritual Direction in the Anglican Tradition (London: Mowbray, 1996), pp. 4-5. 2 William A. Barry and William J. Connolly, The Practice of Spiritual Direction (Minneapolis: Seabury Press, 1982), pp. 9-11. 3 Thomas H. Green, Opening to God (Notre Dame, Indiana: Ave Maria Press, 1977), p. 49. 4 Rose Marie Dbherty, "Doing Spiritual Direction in a Group," Praying 29 (March-April 1989): 6-7. Review for Religious s Sandra Marie Schneiders, Spiritual Direction (Chicago: National Sisters Vocation Conference, 1977): 19-20, 47-48. 6 Schneiders, "The Return to Spiritual Direction," Spiritual Life 18, no. 4 (Winter 1972): 275, and "The Contemporary Ministry of Spiritual Direction," Chicago Studies 15 (Spring 1976): 123. 7 Margaret Guenther, Holy Listening: The Art of Spiritual Direction (Cambridge, Massachusetts: Cowley Publications, 1992), p. 3. 8 Jan Bots and Piet Penning de Vries, "On Spiritual Direction," Review for Religious 40, no. 4 (July-August 1981): 496. 9 William McNarn~ara, "Psychology and the Christian Mystical Tradition," in Transpersonal. Psychologies, ed. Charles Tart (New York: Harper and Row, 1975), pp. 408, 425. ,0 Kallistos Ware, "The Spiritual Father in Orthodox Christianity," Cross Currents 24 (Summer-Fall 1974): 296. 11 Andr~ Louf, "Spiritual Fatherhood in the Literature of the Desert," in Abba: Guides to Wholeness and Holiness, East and West, ed. J. Sommerfeldt (Kalamazoo: Cistercian Publications, 1982), pp. 38-40. lz Donald Corcoran, "Spiritual Guide: Midwife of the Hig,her Spiritual Self," in Abba, ed.J. Sommerfeldt, 356-357. 13Jerome M. Neufelder and Mary C. Coelho, eds., Writings on Spiritual Direction (Minneapolis: Seabury Press, 1982), pp. 18-19. 14 Thomas Merton, Spiritual Direction and Meditation (Collegeville: Liturgical Press, 1960), pp. 3-4: is Donald Corcoran, "Spiritual Guidance: The Role of Spiritual Directors in Christian Spirituality," in Christian Spirituality, ed~ B. McGinn and J. Meyendorf (New York: Crossroad Publishing Company, 1995), pp. 444, 448-451. 16 Joel Giallanza, "Spiritual Direction according to St. John of the Cross," in Spiritual Direction: Contemporary Readings, ed. Kevin G. Culligan (Locust Valley, New York: Living Flame Publishers, 1983), p. 202. July-Aug~tst 1997 SHAUN McCARTY Confidentiality Issues in Spiritual Direction Cdonfidentiality is a critical consideration in a spiritual-irection relationship as well as a serious ethical impera-tive for the director.-This derives from the nature and history of spiritual direction, which deals with the most intimate levels of a person's life. The topic, theh, merits careful cqnsideration. I intend to e~xpl0re: (1) the nature of confidentiality; (2) why it is critical for the spiritual-direction relationship; (3) some legal considera-tions concerning its observance; (4) the relative merits of church regulation of this ministry to protect the confidentiality rights of the one :guiding and the one guided; and (5) an alternative to out-side regulation in dealing with the need for the exercise of a' responsible ministry of spiritual direction. Nature of Confidentiality "Confidentiality" has to do with keeping secrets. Something is "confidential" when a private matter is imparted in secret. "Confidence" carries the sense of firm belief in, reliance on, and assurance of another keeping trust. "Confiding," then, assumes a trusted "confidant." A "secret" is a hidden fact which may not be divulged, whether it be a fault or even something good that needs protection, for example, inventions or special recipes. There are three kinds of Shaun McCarty ST, currendy on a sabbatical, l~as been director of Trinity Ministries Center for several years. He writes from 1733 Metzerott Road; Adelphi, Maryland 20783. Review for Religious secrets: (1) A "natural" secret, in which the obligation to secrecy arises from the nature of the case, for example, deeply personal matters spoken of within close human fellowship or matters whose revelation would in some way injure or displease another (such as defamatory gossip). (2) A "promised" secret, which is to be kept, not by the nature of the case, but because of one's subsequent promise not to reveal the matter; the obligation arises from fidelity to one's declared word, but does not apply to useless or inane matters. (3) An "entrusted" secret, wherein the matter is revealed on the condition (whether explicit or implicit) that it will be kept secret. A special kind of entrusted secret is referred to as a "pro-fessional" secret; it obliges doctors, lawyers, the clergy, and some others by reason of their professions. This is the most binding secret of all. It is with this privileged category of professional secret that spiritual direction is concerned. Those bound to secrecy include not only the director, but all those'who may become privy to it, such as supervisors, consultants, and supervi-sory and peer-supervisory groups. The Necessity of Confidentiality Confidentiality is an imperative that arises from the need for discretion in matters where serious harm may come to self, oth-ers, or communities. People have a right to privacy. Confidentiality is a practical demonstration of reverence for the personal, inti-mate, and sacred values of another person. There is also a need on the part of both individuals and the public at large for a climate of freedom and trust wheri it comes tb seeking help that involves the revelation of confidential material. Vital to the effectiveness of guiding, helping, . and healing professions.are these elements of freedom and trust. Few events can be more destructive or preclusive of contin-ued help than the violation of trust and loss of such freedom of exchange. Not only is a violation of confidentiality destructive of the relationship with the person who divulges personal informa-tion, but it often can make the person betrayed wary of ever entrusting anyone else with similar confidences. It leaves deep wounds that are a long time healing. Some mention should also be made concerning the damage done to the integrity, reputa-tion, and future effectiveness of the one revealing the confidence. It can compromise that person's integrity and credibility for the ~dy-Aug~st 1997 McCart~ ¯ Con~dentiali~ Issues in S~iritual Direction future. The matter of confidentiality is of special concern in a ministry as sensitive as spiritual direction, for it is especially dependent upon the establishment and maintenance of that trust-ful silence so vital to open dialogue. In Catholic circles especially, spiritual direction has tradi-tionally been distinct from, yet closely akin to, sacramental con-fession and the confidentiality surrounding it. Spiritual direction is referred to as belonging within the "internal, nonsacramental forum"; sacramental confession, the "internal, sacramental forum." Exceptions With the exception of sacramental confession (and, as some would hold, spiritual direction), some secrets may be revealed under certain circumstances. A basic axiom in regard to most secrets is: The more important the secret, the greater the reason needed to reveal it. The obligation to secrecy ceases ordinarily when (1) there is permission from the one who owns and reveals it; (2) when it has already been disclosed by others; (3) when there is sufficient reason to avert a greater evil, that is, to avert a grave danger to the common good or serious harm either to a third party or to the person revealing it. It is permissible to discuss confidential material in consulta-tion with a prudent third party while at the ~ame time taking care to protect the anonymity of the person revealing it--unless that person objects. In regard to spiritual direction, such a likelihood should be discussed and agreed to when the initial working rela-tionship is negotiated. As with the revelation of secrets, it is,also unethical to probe into secrets unless for a serious reason and by using just means. The fields of investigative journalism and criminal investigation have in recent years brought public attention to the ethical ques-tions of both what may be investigated and what methods may be used. Some Legal Considerations In the United States there are civil and ecclesiastical laws both protecting and restricting confidentiality that may some-times be in conflict or simply inadequate.~ Review for Religious Traditionally, constitutional decisions of the Supreme Court have deferred to ecclesiastical law, not wishing to interfere with the free exercise of religion which is protected under the religion clause of the first amendment of the United States Constitution. As a consequence, not only has the confidentiality concerning sacramental confession by an ordained Catholic priest been respected, but likewise the legal right to keep priv-. ileged communications confidential has been afforded to clergy of other traditions. Though they vary from state to state, statutes con-cerning the "clergy" privilege are part of each state's rules of evidence. Under them the fundamental rule is that the public has a right to every person's evidence. Privileged communications are an exception and must meet certain restrictive requirements. While "minister" is usually interpreted in a strict sense, that is, one who is ordained in the church, the parameters of this clergy priv-ilege vary from state to state. In familiarizing oneself with particular statutes, there are some questions that need to be asked such as: Who qualifies as a member of the "clergy"? What types of communi-cation are covered? What do the statutes require in terms of the regulation of the ministry of spiritual direction by a given church, denomination, or community? What must be the expectation of the one making the communication? What must be the nature of the relationship between the 'spiritual director and the one mak-ing the communication? 2 There have been conflicting decisions in the courts concern-ing those not ordained who are consulted as spiritual directors and who have claimed clergy privilege. In a case arising in 1971 in New Jersey, a Catholic sister was cited for contempt for her refusal to testify in a murder trial of a former pupil for whom she had been spiritual director. She claimed the statutory privilege allowed by New Jersey law protecting the confidentiality of those authorized by her church as a minister of spiritual direction. Her plea was rejected because counsel was unable to find anything in Catholic doctrine or practice that would give her the right to claim privileged communication? More recently, in 1985, a sister in Missouri refused to make a deposition concerning a plaintiff because of a previous relationship as spiritual director and was granted the clergy privilege by way of extension,4 The more important the secret, the greater the reason needed to reveal it. 37zdy-August 1997 2VlcCarty * Confutentiality Issues in Spiritual Direction ~ As more recognition is given to nonordained people who are nevertheless exercising ministries such as spiritual direction, it might be hoped that clergy privilege would be extended further. Yet legislators and courts, understandably and for obvious reasons, favor restriction of privilege when it comes to withholding evi-dence. In recent years, even pre~;iously recognized clergy privilege has been abrogated in many states with reference to child abuse. ~ Ecclesiastical law in the Roman Catholic Code of Canon Law (1983) carefully protects the secrecy of material confided in sacra-mental confession (cc. 983-984),,but has little to say with direct reference to the nonsacramental ministry of spiritual direction, in which.a growing number of nonordained people have become involved. As previously noted, civil law will generally respect the provisions of ecclesiastical law. Given the absence of specific eccle-siastical recognition of spiritual direction in the ministries of the church, it is difficult to discuss the rights of the nonordained in reference to privileged communication. Both official recognition and outside regulation of spiritual direction are problematic. There are some who have advocated regulation of this min-istry by ecclesiastical law to protect people from civil- and crim-inal- law requirements.5 They suggest that special guidelines, standards, or even statutes be created by denominations and reli-gious communities to protect members from having to divulge confidential information obtained in spiritual direction. Such statutes would call for defining spiritual direction as ministry, establishing it as an office in the church requiring certain quali-fications, providing for the presentation or selection of candi-dates, and making a statement concerning confidentiality that includes specified exceptions. If this course of regulation is fol-lowed, it has been suggested that such statutes or policies be pro-posed on an interfaith basis. This takes into consideration that frequently the spiritual director and the directee do not belong to the same denomination. So as to protect the rights of the confidant, such regulations would provide for no waiver of confidentiality on the part of the one confiding.: The regulations would be clear and consistently implemented. It has been further proposed that they would also include confidential communications received in pastoral coun-seling. and other nonsacramental ministries in which information is communicated in an atmosphere of confidentiality. Such regu-lation has benefits and deficits that will be dealt with later. Review for Religious There has been some inclination for courts to recognize the right of~nonordained spiritual directors to withhold privileged communications. (Of all the states at the present time, Illinois seems to have legislation most consistent with ecclesiastical pro-visions, even though it limits the privilege to those accredited by the religious body.6) However, for now at least, it would seem that spiritual directors may not assume that th4y can successfully claim clergy privilege in a civil court.7 To Regulate or Not to Regulate? On the one hand, it would seem beneficial for churches and communities officially to recognize and to regulate ministries of spiritual direction. On the other hand, though laws protect, they also tend to con-trol and thus hinder freedom. Regulation would have the advantage of gaining church recognition of the min-istry of spiritual direction. This would seem to make it more likely that the civil authorities would recognize privileged communications made to the nonor-dained, thus providing more legal protec-tion for those involved. In addition to official recognition of a ministry, it would also, seemingly, render malpractice and other forms of litigation less likely in that regulation would require evi-dence of a person's competency to be a spiritual director, would make statements of policy, and would provide for sanctions. On the negative side, with regulation there wouldbe certain trade-offs. Regulations would bring tighter outside controls to what has traditionally been more of a free and charismatic ministry. Recognition of bona fide spiritual directors has.come to a large extent from local faith communities in which people gifted for the ministry have been recognized and sought out, and much less from the approval of some institution, often at a distance from the local scene. Every ministry need not be created into an office. Moreover, regulation raises the question of who determines qualifications, policies, sanctions, and the like. Would such reg-ulation not raise the further complication of limiting the choice of directors to denominations recognized by the regulating agency? I would wonder whether, with the growing number of Both official recognition and outside regulation of spiritual direction are problematic. L3-75-- j%dy-August 1997 McCarty * Confidentiality Issues in Spiritual Direction malpractice suits, a regulating agency might be more liable for suits brought againsf an "approved" or "licensed" director. Such suits tend to go after the "deep pockets" of agencies having affin-ity with the individual. What Is the Alternative to Outside Regulation? Without a doubt, there is need for responsible stewardship in the exercise of any ministry and especially spiritual direction, which deals with the deepest and most delicate matters of a per-son's interior life. But, instead of regulation from the outside or from above, is it not,preferable for provisions and standards to come from within agencies preparing people for this ministry and professional societies supporting and challenging people in their practice of it? Laudable efforts at self-regulation by such groups as Spiritual Directors International, perhaps, have greater promise of balancing freedom with responsibility in exercising a respon-sible stewardship. Ethical and moral guidelines developed in this fashion are apt to call for even higher standards of professional-ism than would legal restrictions or an external regulating agency. Such guidelines would be concerned not just with confidentiality, but also with other important issues such as: (1) help in discern-ing whether one is genuinely called to exercise this ministry; (2) careful preparation and enrichment that would include pertinent understandings, processes, skills, and supervision; (3) encourage-ment: for ongoing education and formation in theological, scrip-tural, psychological, and other related disciplines; (4) maintenance of integrity in the role of spiritual director with regard to time, frequency, place of meetings, and so forth; (5) recognition of lim-its of competency in making or declining to make referrals; (6) avoidance of fostering emotional dependency; (7) ongoing assess-ment of each spiritual-direction relationship; (8) measures of accountability such as insisting that spiritual directors also receive spiritual direction and individual or pee~'-group supervision; and, most of all, (9) keeping, in the relationship, the focus on the per-son's God-relationship. Needed: A Poised Balance In this article we have explored the nature and necessity of Confidentiality in the ministry of spiritual ,direction and also some Revie~ for Religious legal considerations affecting its practice. We have considered some pros and cons of official recognition and outside regulation of this ministry. Hopefully, these considerations underscore the need for faithful stewardship in maintaining a poised balance between freedom and responsibility in the exercise of a ministry that calls for both sacred silence and public accountability. One who goes shopping for a product is cautioned: "Let the buyer beware!" Perhaps it is also wise advice for those seeking official recognition or outside regulation: "Let the seekers beware and proceed with caution!" We need open ears and closed mouths as we fulfill a sacred trust. Notes ' R.P. Stake, "Professionalism and Confidentiality in the Practice of Spiritual Direction," The Jurist 43 (1983): 214-232. z Stake, 227. 3 Stake, 228. 4 D.K. Iopollo et al., Confidentiality in the United States: A Legal and Canonical Study (Washington, D.C.: CLSA, 1988). s Stake, 231-232. 6 Iopollo, pp. 60-61. 7 Stake, 229. Wild Things Wild strawberries in the grass, tiny spots of red amid the green. One does not always understand how the wild things grow, rooted and strong though appearing fragile. So am L Lord, a wild thing, eager to grow anywhere, but there are times when the wind's so strong and it rains so hard and long that my weakness shows. Virginia Skrdlant SHCJ j%dy-August 1997 SEAN D. SAMMON Psychology: An Aid to Religious Formation psychology At the outset, let ug set the record straight: Psychology can be a help or a hindrance to formation for religious life. In the right hands it becomes a valuable tool for help-ing young people take up the life and mission of their congregation or institute. Its findings and principles can assist men and women religious in the middle years, too, and those of us facing the inevitable diminution that comes with age. Psychology, however, can also tyrannize us. In the wrong hands and incorrectly applied, it can lead to exces'- sire self-involvement and give rise to less than adequate preparation for today's demanding apostolic life~ With all that said, this admission must also be made: In some quarters of religious life, considerable suspicion continues to .exist about psychology and its practitioners. While in some instances good reason may support such wariness, in others it might very well be unfounded. This article will explore a possible place for psychol-ogy in initial and ongoing formation. There is nothing magical about the science of psychology. It is made up of many schools of thought, and its pr~actitioners engage in the same kind of debate as researchers in other human sciences do. Psychology is also a young science and, as Sehn D. Sammon FMS is vicar general of the Marist brothers. His address is Fratelli Maristi delle Scuole; C.P. 10250; 00144 Rorna, Italy. Review for Religious such, struggles still to find its place among those other sciences with longer and more established traditions. In spite of its many and varied approaches to the human per-son and its rather brief history, however, the findings of various schools of psychology--when correctly and appropriately applied--can assist formators in calling forth apostles for today. While formation is always the Lord's work, at the present time the~ fruit of the hard labor of some people in the mental-health field might be able to help us in a number of areas. Let us consider, for example, three specific and pressing ini-tial and ongoing formative challenges and examine how psychol-ogy may help: (1) educating for a healthy sense of our sexuality and life of celibate chastity, (2) preparing for the interpersonal chal-lenges found in today's ministry and community, and (3) deepen-ing our self-knowledge so as to ensure that some of our less than sterling motives~ do not interfere with the action that the Lord wishes to take through us. Before we address these issues, though, let us examine a few of psychology's tools and critique their pur-ported power. Psychology Is No "New Priesthood" Every profession has its rituals. Doctors, attorneys, teach-ers-- all have certain agreed-upon methods, principles, points of view. If, for example, you visit a doctor's office with a sore throat, a persistent cough, a headache, chills, and other aches and pains, you expect the physician to carry out a thorough examination and perhaps order some tests in order to diagnose correctly a head cold or pneumonia. Both conditions are treatable; the appropri-ate remedies, however, are different. Psychologists also have their rituals. Testing is one of them. Is there anything magical about the Rorschach test, the Thematic Apperception Test (TAT), the Minnesota Multiphasic Personality Inventory (MMPI), the Reitan battery, or other somewhat more culture-free instruments? Not really. Psychological testing will unearth little more than a perceptive person w0uld find out about another after a year or so of living together. Ask yourself this question: Do many months have i:o pass before you realize who is selfish, self-centered, generous, even-tempered, moody, very intel-ligent, and so forth, in any new community you join? What test-ing does is .give us this information more quickly. July-August 1997 Sammon ¯ Psychology Findings from testing can be of great help to any candidate for religious life and to his or her formators. IL for example, testing tells me that I am overly sensitive, opinionated, rigid, and stub-born-- well, then I have some grist for the mill of formative direc-tion. On the other hand, test results will also tell me about my strengths: my intellectual level, my ability to manage life's chal-lenges. Such findings are powerful allies in the work of forma-tion, for both the candidate and formator. Apostolic religious life has for years judged the admissibility of candidates by three general criteria: at least average intelli-gence, good judgment, and adequate physical health. A medical examination provides information about the last item; psycho-logical testing can help with the first two, To avoid pitfalls in testing, however, one should know, for example, how the test was normed. Obviously, an instrument that used a population of middle-income, midwestern United States citizens to establish its scoring criteria needs to be normed anew before being applied to candidates for religious life in Asia, Africa, Europe, and Latin America. Psychological examiners also need to be well acquainted with religious life and its values. How else will they be able to write a helpful report and provide feedback that encourages rather than hinders the process of formation? Before men and women in lead-ership or formation engage a psychologist to carry out the psy-chological assessment of a candidate or a member of the province, they need to be sure that the examiner understands and respects the values and commitments that are integral to religious life~ Formators also need to know the place of psychotherapy. This can be essential to growth for some members of a province or congregation, but psychotherapy cannot be the very mode of for-mation, even though a formator's accompaniment or direction may have therapeutic aspects. The psychotherapeutic relation-ship is different. It involves, for example, a different kind of per-sonal privacy for the client. If I am a psychologist in a therapeutic relationship with a client, I have no right to reveal anything disclosed to me in that relationship without the client's expressed and written permis-sion. The only exceptions to this rule are the laws in certain juris-dictions that mandate the reporting of some disclosed actual or anticipated criminal behavior such as child sexual abuse or homi-cide. The strict right to privacy that governs therapy allows clients Review for Religious to unburden themselves without fear of reprisal or judgment on the part of the therapist. That right must be protected. Formative direction or accompaniment is, in my opinion, dif-ferent. I prefer the word mentoring to describe this relationship. Mentors are like older brothers or sisters, persons close in age but with more experience. Mentors help younger people--and at times contemporaries and older folks--to identify the dreams in their life and to give those dreams a place in that life. Mentors are both parents and peers, and not exclu-sively one or the other. They offer example, challenge, acceptance, counsel, and at times friendship. The following distinction between a therapist and a mentor might help clarify their differing roles. Therapists, in general, do not disclose to clients information about their own personal lives. In contrast, an accompaniateur (a companionable guide) or person doing'formative direction might often enough use a per-sonal example to encourage the person being directed, to chal-lenge him or her or illustrate a point. Do accompaniateurs and those doing formative direction, then, need to be psychologists to be effective? Of course not. Do they need adequate and up-to-date information about human devel-opment and its principles? Absolutely. Most accompaniateurs can also benefit from having at hand a mental-health person to help with advice or to provide supervision when needed. To insist that every accompaniateur or person doing formative direction be a psychotherapist, however, misses this important reality: religious formation is a spiritual and not a psychological journey. Religious formation is a spiritual and not a psychological journey. Education for a Healthy Sense of Human Sexuality and Celibate Chastity Celibate chastity is in trouble today. When a colleague, friend, student, or family member asks us why we are living a life of celi-bate chastity, we respond quickly: For the sake of the kingdom, to love everyone and not just one person, to be more available. Then we pause and hope that there will be no more questions.~ The vast majority of us in religious life' have had inadequate education about human sexuality and celibate chastity. How many Sammon ¯ Psycholo~ of us, for example, recognize the important distinction between sexuality and genitality or realize that celibate chastity cannot be equated with asexuality?. Celibate chastity is a particular way of liv-ing out my sexuality. Today, more than before, psychology can provide us with realistic information about our human sexuality, information that will also help us to grow in our appreciation of our life of celibate chastity. God can be held responsible for passing out sexual energy. Just as we have spiritual energy, so also we have sexual energy. For what purpose? Our sexual energy draws us into relationships with other people and with our God. For some of us it might come as a surprise to learn that. the purpose of sexual and spiritual energy is the same: union with God and with others. Any adequate program of education for celibate chastity would do well to include information about the factors that advance or impede healthy psychosexual development. In addition, we could benefit today by some additional frank discussion about sexual orientation, masturbati~)n, intimacy in relationships (and the dif-ferent expectations of men and women in this latter area), and the spiritual foundation for celibate chaste living. During our religious formation many of us were warned about "particular friendships." Stop for a moment now and consider that phrase, Then ask yourself this question: Is there any other type of friendship than a particular friendship? I do not think so. Obviously, this preoccupation with particular friendships was often at the heart of past concerns about sexuality: a fear that . people might lose control of one very powerful part of their lives. We need to be quite clear about this important point: All of us must make decisions in life about our human sexuality. Married people, single and single-again people, celibate chaste people--no ¯ one escapes the process of decision making. For our peace of mind, the decisions we make need to be in keeping with our val- . ues and commitments. If I am a married man, for example, and I )want to remain faithful to my wife, I will have to set some limits in other important relationships in my life. If any of us believe that we do not, from time to time, have to make some difficult deci-sions about how we will channel our sexual energy, we are living in a dream world. Psychology can assist us in our education about .human sexu-ality. Furthermore, studies made of stages of growth in lives of celibate chastity2--~ith its fidelities and failures can help all of Review for Relig4ous us appreciate the wonder of this way of being a sexual person. Paradoxically, in the end psychology can help us understand that to be at home with our life of celibate chastity we must ultimately face what it means to be a spiritual person. Most of us are quite at ease when talking about the place of poverty and obedience in our lives. While we might not always agree on the day-to-day specifics involved in living out these vows, we can, without too much difficulty, discuss their place in our lives. Psychology and its current findings about human sex-uality might help us achieve the same ability to discuss celibate chastity. Interpersonal Challenge,s Found in Today's Ministry and Community Life Have you ever lived with a'chronic complainer? This simple test will help you decide if there is one in your life: When some-one comes to talk with you, does he or she generally sit down right away? You know the reason full well: they are going to be there for a long, long'time. The story of Jonah illustrates this: even God tired of such incessant whining! How about life with negativists--those people who, when faced with a new and hopeful idea, respond by saying "it won't work," "we tried it last year and it failed," and "those in charge around here are not intelligent enough to see to its implementation." Do stallers hold a prominent place in your life of ministry?- folks who ~iust could not make a decision even if your life and theirs depended on it. And what about men and women who with'- hold information unnecessarily so as to keep undue control of any situation? Realistic people do not expect their lives of ministry or in community to be altogether free of troublesome folks. There are, however, some individuals whose behavior can sap energy from us that would be better directed toward the work of the mission. Organizational psychology and some of its principles can teach us to cope with these difficult characters and their kissing cousins.3 With what outcome? So that all of us can get on better with the task at hand:'living together harmoniously and carrying out our mission in the church. Every community, too, passes through its own stages of growth.4 Some communities are healthy places in which to live, Jvdy-August 1997 Sammon * Psychology others less so. We have all participated in community meetings, for example, where the real meeting took place in small groups after the formal meeting had come to a close. Poor communica-tion skills, the lack of a vocabulary with which to discuss some difficult topics, a failure to learn ways to respectfully disagree with one another when necessary--all those factors can make life in community something other .than what it should be: a support to us in carrying out our mission. Psychology can help a community identify where it is in its own development and can suggest steps that can be taken to enhance its spiritual, ministerial, and interpersonal growth. Psychology can also help us develop the skills we need to live together more effectively and with genuine Christian charity. We all need a place to come home to. If our religious com-munities fail to be places where friendship is possible, human hnd spi~ritual support available, and the love that can exist between sisters, and brothers evident--well, then, who would freely choose to live this life? In many church ministries today, there are tensions. Sometimes it is tension between men and women. At times strife develops between priests and lay religious or between religious and their lay partners. Tension can spring up among members of any ministry team. If the level of tension in our ministry reaches a point where the mission is no longer being carried out effectively, the science of psychology can provide some specific help. More importantly, principles of psychology can. be used to nip in the bud any developing problem before it becomes something larger than life. 3-84 Self-kngwledge in the Service of the Mission Did you know that there is no such thing as a perfect family? There are good enough families--where 'the people and the place provide what we need for life, along with a push out the door so that life can expand--but, no, perfect families exist only in the imagination of some people. We take our families with us when we come into religious life. ~While its members may not be physically visible, they do participate in some way in every community meeting that we attend. Families shape and form us--for good or ill. We: also bring along to religious life what we learned about Review.for Religious ourselves while living in our family. In yours, for example, how was anger dealt with, was sexuality talked about openly, did disagree-ment give rise to alienation from the family at large? In some families, for example, members may stop talking to one another in the face of a disagreement or disappointment. In my family, for example, I realize in retrospect that expres-sions of anger were not encouraged. To signal that events were getting out of hand with me, my mother would often use the phrase "Sefin, be nice!" Though nowadays I pay less attention to it, still--when I am feeling angry, even at my present age--I hear her saying "Se~in, be nice!" Some of us suffer from low self-esteem. Simply put, we do not think we are worth very much. Low self-esteem is often the result of receiving information coming from my world through a series of faulty filters. Because of what we have been told about ourselves, some of us eventually come to believe that we are worthless or, at best, not worth very much. When people with low self-esteem make a mistake, for exam-ple, they suffer shame rather than embarrassment. Rather than learn from the error of their ways, they "beat themselves up" instead and insist that .they are bad people undeserving of any recognition or praise. We take our families with us when we come into religious life. Low Self-esteem a Threat to Effective Ministry Low self-esteem is a threat to effective ministry. Why? When our self-esteem is low, we begin to look to have our needs met by those we are called to serve. Eventually we need them more than they need us. When such a situation develops, we are no longer doing ministry. Rather, by our "serving" others we are promoting our own well-being, our own good feelings about ohrselve.s. Once again psychology can help us--towards enhanced self-esteem that is in the service of mission. Self-intimacy--a gift that often comes with mid-lifeS--helps us accept the particular and perhaps peculiar amalgam of bits and pieces that make up who we are. By mid-life we know full well that our motives for doing things in life are often mixed. Tha~: knowledge, in itself, helps keep us honest when it comes to ministry. Sammon ¯ PsycholoKv The Lord came for sinners and not the saved. At mid-life many of us feel more of a need to be redeemed than ever before. We have become distinctly aware of personal and social sin. But this self-understanding paradoxically enhances our self-esteem. This knowledge, in itself, helps keep us honest when it comes to ministry, helps us to carry out the Lord's mission free of illusion. Psychology and its principles can play an important role in this purification. Psychology Can Help In summary, then, psychology--used as one formative tool among many others--can be a friend to formators in religious congregations and institutes and an ally for mid-life and senior women and men religious in their ongoing formation. Today in particular it may help deepen our understanding about our com-mitment to celibate chastity, provide us with skills for greater effectiveness in ministry and a rich life in community, and help ~us grow in .greater self-awareness and self-acceptance in service of the mission of Jesus. If it does help a~complish these ends, that fact in itself will be a blessing beyond measure. Good psychology has more to do with self-transcendence than with self-fulfillment. It is not antithetical to the concept of sin, to admitting guilt, nor to penance and self-sacrifice. Rightly used, psychology leads to greater freedom of spirit and more effective ministry. Notes ~ Sefin D. Sammon, An Undivided Heart: Making Sense of Celibate Chastity (Staten Island, New York: Mba House, 1993). 2 A.W. Richard Sipe, A Secret World: Sexuality and the Search for CeJibacy (New York: Brunner/Mazel, Publishers, 1990). 3 Robert M. Bramson, Coping with Difficult People (Garden City, New York: Doubleday Anchor, 1981); Se~n D. Sammon, Don't Get Eaten for B~eakfast: Making Sense of the Impossible People in Your Life (forthcoming). 4 Rosine Hammett and Loughlan Sofield, Inside Christian Community (Jesuit Center for Human Development, 1981). s Se~n D. Sammon, Life afier Youth: Making Sen~se of One Man's~ourney through the Transition at Mid-life (Staten Island, New York: Alba House, 1997). Review for Religious ALEXANDER H. SMITH Mental-Health Consultation with Religious Orders Myental-health consultation has evolved over the past thirty ears in a specialty with a large body of literature on the process and technique, with diverse applications (Caplan and Caplan, 1993; R. Caplan, 1972; Altrocchi, 1972). Relatively few of these studies directly apply to religious orders, where their mem-bers have made lifelong commitments to membership and where the consultative process must be crafted to accommodate the unique features of religious life in a group setting. Mental-health consultation with a religious community requires a clarity of purpose at,times even more demanding than that in agency, school, or other ifistitutional setting. Within 'the community beats the heart of its spiritual tradition, one that pre-sumably drew its members, at least at a conscious level, to seek God and serve others. Beyond these oversimplified parameters, the climate of expected altruism and fraternal charity can paradoxically create the possibilities of boundary confusion, difficult limit set-ting, self-righteous entitlement, and exaggerated expectations of being understood and accommodated. Herein lie the often found tangle of inspired devotio0 and the all-too-easily-disillusioned psyche with its comple~es, hidden desires and aversions, power struggles, and longings. Not infrequently these very issues drive the community to seek assistance. Religious communities frequently experience a range of needs for outside help. The problems occur in group-level issues such Alexander H. Smith Jr., EdD, is a profession~il counseling psychologist. His address is 3150 Willis Avenue; Cincinnati, Ohio 45208. j~dy-August 1997 Smith * Mental-Health Consultation as conflict resolution, factioning, and decision making, They occur often to individuals as thorny personality conflicts and in groups as resistance to assimilating new tasks and letting go of old ones. Almost all communities have been faced with the problem of dwindling membership, including losses both of old timers and of new members who do not stay. Many communities are half the size they were thirty years ago, and few have found effective ways to integrate "then and now." Administrative talent varies across com-munities, and the management of the group according to its charism in this subculture of increased psYchological awareness is very challenging. Renewed individualism often stretches the best of minds to steer a course that supports the individual and the group as well. Most communities must cope with practical realities of day-to-day community life that become too hot to handle as a group. The community that approaches consultation in an informed way can realize more effective outcomes. The community's effort to make these course corrections with the consultant's assistance is best served when both the community and the consultant are familiar with what tO expect from each other. Such an informed recogni-tion of issues that are often unique to religious communities helps facilitate a more hopeful tone from inception to termination. The application~ of consultation to religious life appear to range from uninform~ed and sometimes naive "hacking" to highly competent psychological models that integrate diagnostic and intervention strategies from group process theory, models of con-sultation, knowledge of defense organization-in individuals and groups, and so on. This essay considers in very basic form these elements of effective consultation from the perspectives of both consultant and community in order to inform, to caution, and to encourage well-grounded principles and practices. What Type of Consultation Is Best for This Community? The consultant must help the community to select the appro-priate type of consultation. Caplan and Caplan (1993) have iden-tified four major ones: client-centered case consultation, consultee-centered case consultation, program-centered admin-istrative consultation, and consultee-centered administrative con-sultation. These me~hods differ in their targets of service delivery. Review for Religfous They were developed primarily for assisting other therapists work-ing with clinical populations, and they range across a spectrum of targets within a system from problems of an individual client to those of program development and organization. This model of reflective, "indirect" consultation differs substantially from that of organizational development where the focus is on team building, conflict resolution, and other modalities of more direct action methods (see Altrocchi). Two main types of consultation are probably most frequent for religious communities. These are consultation for individual cases where a mental-health issue has emerged, and administrative con-sultation where group-process difficulties need to be addressed. An adaptation of these principles to the :exigencies of life in religious communities is essential for both the consultant and for the com-munity. Usually there are crossing lines of communication, author-ity, and role functions, and the consultant must recognize that decision-making boundaries may be more fluid and that author-ity lines may vary from centralized to decentralized ones. More importantly, the nature of community life involves life commit-ments by its members to form and to maintain a group which supports its members' very livelihood. This reality requires that the consultant reconceptualize the consultation model as one which impacts not only service or "case management" in a work setting, but one which accommodates and supports the manifest structures .of a group whose very livelihood depends upon inter-personal competence and adherence to a task. The Alliance between the Consultant and the Community: Clarifying the Stated Purpose The initial phase of consultation includes the assessment of the community's tolerance for self-observation and for facing uncomfortable and at times painful issues. Some communities are more rigid than others. Some communities are more capable of examining attitudes, beliefs, and practices which interfere with accomplishing their stated aims. Some communities roll with the inevitable punches of difficult times and problematic personalities in a fairly relaxed way. Others struggle frequently, often appear-ing brittle and easily fragmented. The community's decision to seek consultation is rarely unan-imous; the events that lead up to the decision are themselves diag- ~dy-Aug'ust 1997 Smith ¯ Mental-Health Consultation The initial phase of consultation includes the assessment of the commumty s tolerance for self-observation and for facing uncomfortable and at times painful issues. ---.-390 nostic for the group and'for the consultant. The consultant who works with a religious order encounters a network of unique opportunities to assist individuals in a group. The consultant faces with the client community the same human foibles found in any organization. The! engagement with the community from its inception requires that the consultant maintain an integrity about the consultation. Often the initial request for consultation concerns unrecog-nized scapegoating. All group processes invariably include struggle with how to handle anger, disappoint-ment, and disavowed responsibility and therefore with the phenomenon of scapegoating. The process of scape-goating in religious life is surprisingly frequent. Historically it was often fos-silized in such matters as the status of lay brothers. A community's history with these major conflictual issues can be read ,off the contemporary problem foci, and the consultant can begin to read between the lines. For example, one community sought help about how to deal with a difficult member who was "conserva~ tive" and who would isolate himself from the rest of the communify, not participating in common prayer and work. The stated problem, of course, was to address the community's difficulty with its member. However, the com-munity had been chronically divided within itself about liturgical and dress practices. The community maintained the conflict for years by censuring any differentiation from the "new" majority norm. It had ironically created an authoritarian norm that resem-bled the very ones it prided itself for opposing in the larger cl~urch and had scapegoated "problem" members as they came through the ranks. The consultant initially should convey an acceptance of these problems as they are stated, while maintaining the accompanying desire to help the community in the most appropriate way possi-ble. The task here is to open the door to reasonable consideration of all the forces that define the problem as it appears to the com-munity and to be able to further negotiate the community's will- Review for Religious ingness to redefine it or "reframe" it in adaptive ways. In a way quite similar to (but by no means the same as) the initial stages of a psychotherapy, the consultant conveys a tolerance for the ambi-guity of the problem and seeks to draw the community into a more self-observing stance. Elaborating the Consultative Request The initial request usually stands as the consciously stated reason for help. Inevitably it includes a variety of unconsciously associated "agendas." The consultan~ recognizes these hidden forces that have coalesced to prompt the seeking of assistance and will respectfully inquire about them without attempting to inter-vene. They have a much longer life than the consciously stated one., The consultant for religious communities should maintain a particular ear for the historical context of these problem areas. Initially the community often challenges the consultant to do something impossible and then waits to see whether she or he is grandiose enough to try to tackle it. Questions like "Can you help us, deal with all the unspoken anger in this bunch?" need to be answered in a modest but respectfully humorous way: "Well. let me think a minute . . . what happened to the last guy who tried it?" After the ice is broken with the group's powerbrokers, the question can be restated in terms that can more easily be addressed, again hopefully with some humor: "Well . . . some-thing is getting in the way of people here being able to speak their piece., without getting sent ~to New Guinea . " The consultant takes these intangibles into account and for-mulates in clear language an agreement with the community about what consultation will be about, what it can and cannot accom-plish, when and how it will occur, when it will conclude, and what the sort of fee would be involved. The community should expect some response from the consultant that clearly formulates the current understanding of the problem.from perspectives of both community and consultant. Such a statement is usually best if it is,simple and colloquial and contains a potential for redefinition later on: You guys have really been struggling with this prob-lem about who lives with whom., and you're also saying you want to start closing out some parish work, that every-body is getting burned out., you really don't have to wait July-August 1997 Smitb * Mental-Healtb Consultation until the whole team is carried off the field before changing the game plan., let's see if it makes sense to meet a few times and see if there's some connection between these issues, how the community presently thinks about it and what would give the problem some fresh air . The initial phase is a get-acquainted one for both par-ties. The community needs time to size up the consultant and vice versa. The anxiety that accompanies a community's need for help can prompt it (and the consultant) into a pre-mature determination of type of consultation. The com-munity may be panicked about a growing tension between members or between subgroups and may demand quick results from the consultation. It is the height of folly for the consultant to rush in with psy-chological inventories or group-assessment devices. The religious in a community live there as well as work there. The consultant goes home. The context is different from industry, whei'e people at least have the escape of going home themselves in the evening. One community had be~n very reserved about seeking, con~ sultation. Careful assessment revealed that a previous consultant had come in for some "team building" and had required the com-munity to take a popular (but psychometrically compromised) test and then had proceeded to place the results on newsprint around the walls of the'community recreation room. No one would attend any further meetings; the community felt railroaded, overexposed, and very upset with the consultant. The consultant never stayed around long enough to get the feedback about how such cavalier interventions affected real people's lives. The community members' response to the proposed method is significant, for it often reflects attitudinal force and counterforce at work. For example, one community's s~uperior would not directly address the issue of the fee~ The consultant was told to contact the financial officer, an individual who was rather irrita-ble and demanding. The financial officer spoke to the consultant in a veiled condescending way, expressing dismay that the con-sultant even dare to charge a fee to a religious order. Such interactions in the initial phase reflect not only an anx-iety which the community cannot master, but also the manner by which it resolves it. Here the problem is manifested as anxiety about having adequate supplies and resources, whereas the uncon-scious fears seem to be around loss of control and authority. The community has designated someone who is rather difficult to con- Review for Religious trol the purse strings. The resolution is observed in the superior's being unable to address the financial issue directly and hiding behind the irritability of the financial officer. This kind of maneu-ver results in the superior coming across as a weak negotiator and never allowing the community to meet the financial issue head on. Some other forces are at work: the superior is set up as a "pup-pet" and the actual control resides in "old-timers" who are direct-ing the choice of leadership. The consultant's appearance on the scene is less than welcome, for they fear that the whole consultative process will undermine their "fiefdom." The community rarely lets the consultant in on the main difficulty all at once, especially in the beginning phase. The community has grappled with some issue for a long time; it has seen various personalities struggle with it with varying degrees of success. There have usually been fluctuations in leadership styles, in gov-ernance and decision-making processes, and in community responses to the changes. The texture of the com-munity's approach is often tied into its history and charism as well as to the current composition of

Forty-five years of existence of "Cuadernos de Administración" is and will always be a reason for celebration for the academy: The School of Administration and its Editors confirm their enthusiasm and conviction, by continuing to edit and successfully fulfilling the purpose for which they were created. The "Cuadernos" have been a means of information on scientific academic developments in the field of business administration and related areas of knowledge. For the authors and editors of this publication, the greatest satisfaction is knowing that their writings, periodic content, messages, findings and opinions have been understood, studied and applied. As readers, the motivation is to find great innovations in each edition, which will allow them to understand how to overcome the current challenges that they are currently experiencing in the fields of economics, business, management, as well as a guide on how to adapt to the new onus's realities. And even more, to help you to plan the immediate future that serves as a guide to modern management and mainly in the different areas: public, industrial, commercial, health, justice and education. In short, we are always waiting for new information and guidance services to make the necessary decisions in the orientation and administration of organizations with leaders awarded to contribute the improvements of future societies. For the Founders of the magazine "Cuadernos" is an honor and pride, to celebrate forty-five years, from the first publication to see our dreams materialized and turned into such an impressive publication, reaching 45 years is the evidence of the great achievement, " Having done it well", that we celebrate today. In 1976 in the Department of Administration, with the collaboration of our Master Andrés Sevilla and the professor Leonel Monroy, we created: a means of communication and information of knowledge and academic developments. "Cuadernos" was part of the strategy and information medium of the innovations of our teachers, when we began to conceptualize and direct the New School of Administration in the 1970s. Andres Sevilla, Hugo Restrepo, Hernando Arellano, Jaime Lopez, Leonel Monroy, Leon Blank, Alberto Merlano, Alberto Guitis, Miguel Bernal, Octavio Garcia, Fabio Villegas, Jose Manuel Arenas, Hernan Alvarez, Harold Edgar Perea, Bernardo Barona, Ricardo Pabon, come to mind in these moments of celebration. To all of them, an immense gratitude for their support, collaboration - and for their contributions - in the realization of this academic strategic component. The results of "Cuadernos" in its forty-five years of existence have been reflected in the editions and articles of researchers, our university's professors and business leaders, with national and international recognition, for the innovations presented, in the scientific field of business management. To all of them, our deepest gratitude for their work in the realization of our dreams, they have all played the role of managers and actors of this great academic educational development. Finally, like forty-five years ago, let me remember the projection of those dreams. we said at that time:"This is the first issue of the Cuadernos de Administración, a newsletter for teaching purposes, which we hope will become the magazine of the School of Management of the Universidad del Valle.""The Department of Business Administration, which gave a decisive impetus to the administration of organizations in the region more than ten years ago, has since been constantly evolving; its task of producing knowledge to teach and to share it with other sectors of the university and the city through this means of information.""Individuals inclined for the profession of business management have been helped by us to improve their knowledge in the field of the organization and its dynamic agent the administrator. We desire, in the years to come, to maintain the service of those whom we have served (our graduates) and will serve; similarly, to new sectors that have not had a link with the University; we want to be an authoritative voice in a society that must and needs to be well managed.""One way to do this is by guiding, through qualified information, all those who run and manage organizations (public and private), with the desire to be used for their daily work, today and tomorrow. We want this to be your newsletter, for you to understand that it is, to feel it and to want it to be." We hope in this way, through you, transcend the community." Milton J. Mora Lema Cali, 1976.Let us now share some reflections that could contribute to the future of "Cuadernos" and its information mission in the field of Management, for the academic training of current and future generations. Clearly, in the last years of the 20th and 21st centuries, a transformative revolution has occurred in all fields and levels, from the individual to the organizational globalization of human talent. We, as actors and managers of new developments, must then reflect on how our present actions can impact the future, our environment and the quality of life of our children, relatives and living beings. And this means accepting responsibility for our decisions and actions in the face of these potential problems. It is necessary to become aware of the need to avoid the undesirable future and to choose other alternatives to obtain sustainable development. And from this vision, participate with reliable information that guides management training. Undoubtedly, the development and growth of contemporary societies are a consequence of the level of education, strategies and institutional educational models. In the field of management and business, educational models have contributed to the formation of leaders with levels of knowledge of contemporary organizations, aware of these realities and with the ability to analyze management decisions. In our case, "Cuadernos", faithful to its development mission, will continue to maintain its leading role, providing information on research, knowledge innovations in Management and Management training and the like of the modern world. In this context, what should be its orientation to contribute to the solution of the main problems that we are experiencing, in Western societies, for example, in the management of ecosystems, in the quality of life of the surrounding societies, in modern management for companies and businesses in the industrial, commercial, public institutions, health, justice and other fields. What competencies, concepts and distinctive values are necessary to guide the formation of the leaders of the organizations, their ethical and human formation, that they contribute to consolidating justice and equity for their societies? The training of modern management must be aimed at contributing to the construction of a better world with quality of life for the benefit of all human beings and their ecosystems. What then will be the role of the "Cuadernos" of the future "? The knowledge, science and technology, in the world's leading countries, have become strategies to generate new processes of political, educational and institutional development. Scientific and technological innovations, new knowledge and information have generated cultural changes, new technological developments applied to the innovation of new processes, new ways of working and major changes in contemporary organization, which have required the development of qualified human talent in these cutting-edge technologies. A society stronger in scientific and technological knowledge requires greater investments in education, research and development. There must be policies and strategies where the citizen can value the importance of knowledge and its application, based on the scientific and technological results generated in the country for the solution of real problems in Colombia today aggravated by the post-pandemic Covid 19. The use of technology is allowing us to solve the main challenges of the planet: feeding the entire population, to guarantee access to drinking water, education for all, sustainable energy and caring for the environment, among others. Within this trend, what should be the orientation of Cuadernos, to detect the new trends and innovations that have transformed, the economies, the management and administration of contemporary organizations? Of course, these challenges would imply being open to transform in the field of education, in the habitual mentalities, the strategies of the businesses and the styles of management. With educational innovations, online content is growing, and will continue in this trend improving, as well as, the obsolescence of knowledge every five years and the content of teaching changing every year. These challenges imply a revolution in the content and the media of Cuadernos?"Each edition of the journal Cuadernos would be full of: Timely research, relevant business and management advice, interesting case studies The participation of teachers and researchers will be the backbone of the Journal, with their contributions from the new findings, obtained in the doctorate and teaching research. This academic technological contribution, when applying science to practice, would lead to development, growth and would raise the levels of knowledge and training to the postgraduate and professional levels, as well as the quality of life. The content of our magazine would be designed to inform and inspire its readers to grow and achieve their individual goals. "The above reflections would be a great challenge for the Faculty of Administration Sciences and therefore, for Cuadernos de Administración to continue and maintain its informative academic leadership. Playing the role of Alma Mater, spreading knowledge to sensitize and train its leaders and citizens, with training for modern management, administration and leadership solutions and developments. In this way, the "Cuadernos" magazine will continue to contribute to the economic, technological and cultural growth of its readers, fulfilling the mission for which they were created and also contributing to the development of the New Colombia that all Colombians yearn for. Let us keep making our dreams come true. Thanks. ; Forty-five years of existence of "Cuadernos de Administración" is and will always be a reason for celebration for the academy: The School of Administration and its Editors confirm their enthusiasm and conviction, by continuing to edit and successfully fulfilling the purpose for which they were created. The "Cuadernos" have been a means of information on scientific academic developments in the field of business administration and related areas of knowledge. For the authors and editors of this publication, the greatest satisfaction is knowing that their writings, periodic content, messages, findings and opinions have been understood, studied and applied. As readers, the motivation is to find great innovations in each edition, which will allow them to understand how to overcome the current challenges that they are currently experiencing in the fields of economics, business, management, as well as a guide on how to adapt to the new onus's realities. And even more, to help you to plan the immediate future that serves as a guide to modern management and mainly in the different areas: public, industrial, commercial, health, justice and education. In short, we are always waiting for new information and guidance services to make the necessary decisions in the orientation and administration of organizations with leaders awarded to contribute the improvements of future societies. For the Founders of the magazine "Cuadernos" is an honor and pride, to celebrate forty-five years, from the first publication to see our dreams materialized and turned into such an impressive publication, reaching 45 years is the evidence of the great achievement, " Having done it well", that we celebrate today. In 1976 in the Department of Administration, with the collaboration of our Master Andrés Sevilla and the professor Leonel Monroy, we created: a means of communication and information of knowledge and academic developments. "Cuadernos" was part of the strategy and information medium of the innovations of our teachers, when we began to conceptualize and direct the New School of Administration in the 1970s. Andres Sevilla, Hugo Restrepo, Hernando Arellano, Jaime Lopez, Leonel Monroy, Leon Blank, Alberto Merlano, Alberto Guitis, Miguel Bernal, Octavio Garcia, Fabio Villegas, Jose Manuel Arenas, Hernan Alvarez, Harold Edgar Perea, Bernardo Barona, Ricardo Pabon, come to mind in these moments of celebration. To all of them, an immense gratitude for their support, collaboration - and for their contributions - in the realization of this academic strategic component. The results of "Cuadernos" in its forty-five years of existence have been reflected in the editions and articles of researchers, our university's professors and business leaders, with national and international recognition, for the innovations presented, in the scientific field of business management. To all of them, our deepest gratitude for their work in the realization of our dreams, they have all played the role of managers and actors of this great academic educational development. Finally, like forty-five years ago, let me remember the projection of those dreams. we said at that time:"This is the first issue of the Cuadernos de Administración, a newsletter for teaching purposes, which we hope will become the magazine of the School of Management of the Universidad del Valle.""The Department of Business Administration, which gave a decisive impetus to the administration of organizations in the region more than ten years ago, has since been constantly evolving; its task of producing knowledge to teach and to share it with other sectors of the university and the city through this means of information.""Individuals inclined for the profession of business management have been helped by us to improve their knowledge in the field of the organization and its dynamic agent the administrator. We desire, in the years to come, to maintain the service of those whom we have served (our graduates) and will serve; similarly, to new sectors that have not had a link with the University; we want to be an authoritative voice in a society that must and needs to be well managed.""One way to do this is by guiding, through qualified information, all those who run and manage organizations (public and private), with the desire to be used for their daily work, today and tomorrow. We want this to be your newsletter, for you to understand that it is, to feel it and to want it to be." We hope in this way, through you, transcend the community." Milton J. Mora Lema Cali, 1976.Let us now share some reflections that could contribute to the future of "Cuadernos" and its information mission in the field of Management, for the academic training of current and future generations. Clearly, in the last years of the 20th and 21st centuries, a transformative revolution has occurred in all fields and levels, from the individual to the organizational globalization of human talent. We, as actors and managers of new developments, must then reflect on how our present actions can impact the future, our environment and the quality of life of our children, relatives and living beings. And this means accepting responsibility for our decisions and actions in the face of these potential problems. It is necessary to become aware of the need to avoid the undesirable future and to choose other alternatives to obtain sustainable development. And from this vision, participate with reliable information that guides management training. Undoubtedly, the development and growth of contemporary societies are a consequence of the level of education, strategies and institutional educational models. In the field of management and business, educational models have contributed to the formation of leaders with levels of knowledge of contemporary organizations, aware of these realities and with the ability to analyze management decisions. In our case, "Cuadernos", faithful to its development mission, will continue to maintain its leading role, providing information on research, knowledge innovations in Management and Management training and the like of the modern world. In this context, what should be its orientation to contribute to the solution of the main problems that we are experiencing, in Western societies, for example, in the management of ecosystems, in the quality of life of the surrounding societies, in modern management for companies and businesses in the industrial, commercial, public institutions, health, justice and other fields. What competencies, concepts and distinctive values are necessary to guide the formation of the leaders of the organizations, their ethical and human formation, that they contribute to consolidating justice and equity for their societies? The training of modern management must be aimed at contributing to the construction of a better world with quality of life for the benefit of all human beings and their ecosystems. What then will be the role of the "Cuadernos" of the future "? The knowledge, science and technology, in the world's leading countries, have become strategies to generate new processes of political, educational and institutional development. Scientific and technological innovations, new knowledge and information have generated cultural changes, new technological developments applied to the innovation of new processes, new ways of working and major changes in contemporary organization, which have required the development of qualified human talent in these cutting-edge technologies. A society stronger in scientific and technological knowledge requires greater investments in education, research and development. There must be policies and strategies where the citizen can value the importance of knowledge and its application, based on the scientific and technological results generated in the country for the solution of real problems in Colombia today aggravated by the post-pandemic Covid 19. The use of technology is allowing us to solve the main challenges of the planet: feeding the entire population, to guarantee access to drinking water, education for all, sustainable energy and caring for the environment, among others. Within this trend, what should be the orientation of Cuadernos, to detect the new trends and innovations that have transformed, the economies, the management and administration of contemporary organizations? Of course, these challenges would imply being open to transform in the field of education, in the habitual mentalities, the strategies of the businesses and the styles of management. With educational innovations, online content is growing, and will continue in this trend improving, as well as, the obsolescence of knowledge every five years and the content of teaching changing every year. These challenges imply a revolution in the content and the media of Cuadernos?"Each edition of the journal Cuadernos would be full of: Timely research, relevant business and management advice, interesting case studies The participation of teachers and researchers will be the backbone of the Journal, with their contributions from the new findings, obtained in the doctorate and teaching research. This academic technological contribution, when applying science to practice, would lead to development, growth and would raise the levels of knowledge and training to the postgraduate and professional levels, as well as the quality of life. The content of our magazine would be designed to inform and inspire its readers to grow and achieve their individual goals. "The above reflections would be a great challenge for the Faculty of Administration Sciences and therefore, for Cuadernos de Administración to continue and maintain its informative academic leadership. Playing the role of Alma Mater, spreading knowledge to sensitize and train its leaders and citizens, with training for modern management, administration and leadership solutions and developments. In this way, the "Cuadernos" magazine will continue to contribute to the economic, technological and cultural growth of its readers, fulfilling the mission for which they were created and also contributing to the development of the New Colombia that all Colombians yearn for. Let us keep making our dreams come true. Thanks.

Forty-five years of existence of "Cuadernos de Administración" is and will always be a reason for celebration for the academy: The School of Administration and its Editors confirm their enthusiasm and conviction, by continuing to edit and successfully fulfilling the purpose for which they were created. The "Cuadernos" have been a means of information on scientific academic developments in the field of business administration and related areas of knowledge. For the authors and editors of this publication, the greatest satisfaction is knowing that their writings, periodic content, messages, findings and opinions have been understood, studied and applied. As readers, the motivation is to find great innovations in each edition, which will allow them to understand how to overcome the current challenges that they are currently experiencing in the fields of economics, business, management, as well as a guide on how to adapt to the new onus's realities. And even more, to help you to plan the immediate future that serves as a guide to modern management and mainly in the different areas: public, industrial, commercial, health, justice and education. In short, we are always waiting for new information and guidance services to make the necessary decisions in the orientation and administration of organizations with leaders awarded to contribute the improvements of future societies. For the Founders of the magazine "Cuadernos" is an honor and pride, to celebrate forty-five years, from the first publication to see our dreams materialized and turned into such an impressive publication, reaching 45 years is the evidence of the great achievement, " Having done it well", that we celebrate today. In 1976 in the Department of Administration, with the collaboration of our Master Andrés Sevilla and the professor Leonel Monroy, we created: a means of communication and information of knowledge and academic developments. "Cuadernos" was part of the strategy and information medium of the innovations of our teachers, when we began to conceptualize and direct the New School of Administration in the 1970s. Andres Sevilla, Hugo Restrepo, Hernando Arellano, Jaime Lopez, Leonel Monroy, Leon Blank, Alberto Merlano, Alberto Guitis, Miguel Bernal, Octavio Garcia, Fabio Villegas, Jose Manuel Arenas, Hernan Alvarez, Harold Edgar Perea, Bernardo Barona, Ricardo Pabon, come to mind in these moments of celebration. To all of them, an immense gratitude for their support, collaboration - and for their contributions - in the realization of this academic strategic component. The results of "Cuadernos" in its forty-five years of existence have been reflected in the editions and articles of researchers, our university's professors and business leaders, with national and international recognition, for the innovations presented, in the scientific field of business management. To all of them, our deepest gratitude for their work in the realization of our dreams, they have all played the role of managers and actors of this great academic educational development. Finally, like forty-five years ago, let me remember the projection of those dreams. we said at that time:"This is the first issue of the Cuadernos de Administración, a newsletter for teaching purposes, which we hope will become the magazine of the School of Management of the Universidad del Valle.""The Department of Business Administration, which gave a decisive impetus to the administration of organizations in the region more than ten years ago, has since been constantly evolving; its task of producing knowledge to teach and to share it with other sectors of the university and the city through this means of information.""Individuals inclined for the profession of business management have been helped by us to improve their knowledge in the field of the organization and its dynamic agent the administrator. We desire, in the years to come, to maintain the service of those whom we have served (our graduates) and will serve; similarly, to new sectors that have not had a link with the University; we want to be an authoritative voice in a society that must and needs to be well managed.""One way to do this is by guiding, through qualified information, all those who run and manage organizations (public and private), with the desire to be used for their daily work, today and tomorrow. We want this to be your newsletter, for you to understand that it is, to feel it and to want it to be." We hope in this way, through you, transcend the community." Milton J. Mora Lema Cali, 1976.Let us now share some reflections that could contribute to the future of "Cuadernos" and its information mission in the field of Management, for the academic training of current and future generations. Clearly, in the last years of the 20th and 21st centuries, a transformative revolution has occurred in all fields and levels, from the individual to the organizational globalization of human talent. We, as actors and managers of new developments, must then reflect on how our present actions can impact the future, our environment and the quality of life of our children, relatives and living beings. And this means accepting responsibility for our decisions and actions in the face of these potential problems. It is necessary to become aware of the need to avoid the undesirable future and to choose other alternatives to obtain sustainable development. And from this vision, participate with reliable information that guides management training. Undoubtedly, the development and growth of contemporary societies are a consequence of the level of education, strategies and institutional educational models. In the field of management and business, educational models have contributed to the formation of leaders with levels of knowledge of contemporary organizations, aware of these realities and with the ability to analyze management decisions. In our case, "Cuadernos", faithful to its development mission, will continue to maintain its leading role, providing information on research, knowledge innovations in Management and Management training and the like of the modern world. In this context, what should be its orientation to contribute to the solution of the main problems that we are experiencing, in Western societies, for example, in the management of ecosystems, in the quality of life of the surrounding societies, in modern management for companies and businesses in the industrial, commercial, public institutions, health, justice and other fields. What competencies, concepts and distinctive values are necessary to guide the formation of the leaders of the organizations, their ethical and human formation, that they contribute to consolidating justice and equity for their societies? The training of modern management must be aimed at contributing to the construction of a better world with quality of life for the benefit of all human beings and their ecosystems. What then will be the role of the "Cuadernos" of the future "? The knowledge, science and technology, in the world's leading countries, have become strategies to generate new processes of political, educational and institutional development. Scientific and technological innovations, new knowledge and information have generated cultural changes, new technological developments applied to the innovation of new processes, new ways of working and major changes in contemporary organization, which have required the development of qualified human talent in these cutting-edge technologies. A society stronger in scientific and technological knowledge requires greater investments in education, research and development. There must be policies and strategies where the citizen can value the importance of knowledge and its application, based on the scientific and technological results generated in the country for the solution of real problems in Colombia today aggravated by the post-pandemic Covid 19. The use of technology is allowing us to solve the main challenges of the planet: feeding the entire population, to guarantee access to drinking water, education for all, sustainable energy and caring for the environment, among others. Within this trend, what should be the orientation of Cuadernos, to detect the new trends and innovations that have transformed, the economies, the management and administration of contemporary organizations? Of course, these challenges would imply being open to transform in the field of education, in the habitual mentalities, the strategies of the businesses and the styles of management. With educational innovations, online content is growing, and will continue in this trend improving, as well as, the obsolescence of knowledge every five years and the content of teaching changing every year. These challenges imply a revolution in the content and the media of Cuadernos?"Each edition of the journal Cuadernos would be full of: Timely research, relevant business and management advice, interesting case studies The participation of teachers and researchers will be the backbone of the Journal, with their contributions from the new findings, obtained in the doctorate and teaching research. This academic technological contribution, when applying science to practice, would lead to development, growth and would raise the levels of knowledge and training to the postgraduate and professional levels, as well as the quality of life. The content of our magazine would be designed to inform and inspire its readers to grow and achieve their individual goals. "The above reflections would be a great challenge for the Faculty of Administration Sciences and therefore, for Cuadernos de Administración to continue and maintain its informative academic leadership. Playing the role of Alma Mater, spreading knowledge to sensitize and train its leaders and citizens, with training for modern management, administration and leadership solutions and developments. In this way, the "Cuadernos" magazine will continue to contribute to the economic, technological and cultural growth of its readers, fulfilling the mission for which they were created and also contributing to the development of the New Colombia that all Colombians yearn for. Let us keep making our dreams come true. Thanks. ; Forty-five years of existence of "Cuadernos de Administración" is and will always be a reason for celebration for the academy: The School of Administration and its Editors confirm their enthusiasm and conviction, by continuing to edit and successfully fulfilling the purpose for which they were created. The "Cuadernos" have been a means of information on scientific academic developments in the field of business administration and related areas of knowledge. For the authors and editors of this publication, the greatest satisfaction is knowing that their writings, periodic content, messages, findings and opinions have been understood, studied and applied. As readers, the motivation is to find great innovations in each edition, which will allow them to understand how to overcome the current challenges that they are currently experiencing in the fields of economics, business, management, as well as a guide on how to adapt to the new onus's realities. And even more, to help you to plan the immediate future that serves as a guide to modern management and mainly in the different areas: public, industrial, commercial, health, justice and education. In short, we are always waiting for new information and guidance services to make the necessary decisions in the orientation and administration of organizations with leaders awarded to contribute the improvements of future societies. For the Founders of the magazine "Cuadernos" is an honor and pride, to celebrate forty-five years, from the first publication to see our dreams materialized and turned into such an impressive publication, reaching 45 years is the evidence of the great achievement, " Having done it well", that we celebrate today. In 1976 in the Department of Administration, with the collaboration of our Master Andrés Sevilla and the professor Leonel Monroy, we created: a means of communication and information of knowledge and academic developments. "Cuadernos" was part of the strategy and information medium of the innovations of our teachers, when we began to conceptualize and direct the New School of Administration in the 1970s. Andres Sevilla, Hugo Restrepo, Hernando Arellano, Jaime Lopez, Leonel Monroy, Leon Blank, Alberto Merlano, Alberto Guitis, Miguel Bernal, Octavio Garcia, Fabio Villegas, Jose Manuel Arenas, Hernan Alvarez, Harold Edgar Perea, Bernardo Barona, Ricardo Pabon, come to mind in these moments of celebration. To all of them, an immense gratitude for their support, collaboration - and for their contributions - in the realization of this academic strategic component. The results of "Cuadernos" in its forty-five years of existence have been reflected in the editions and articles of researchers, our university's professors and business leaders, with national and international recognition, for the innovations presented, in the scientific field of business management. To all of them, our deepest gratitude for their work in the realization of our dreams, they have all played the role of managers and actors of this great academic educational development. Finally, like forty-five years ago, let me remember the projection of those dreams. we said at that time:"This is the first issue of the Cuadernos de Administración, a newsletter for teaching purposes, which we hope will become the magazine of the School of Management of the Universidad del Valle.""The Department of Business Administration, which gave a decisive impetus to the administration of organizations in the region more than ten years ago, has since been constantly evolving; its task of producing knowledge to teach and to share it with other sectors of the university and the city through this means of information.""Individuals inclined for the profession of business management have been helped by us to improve their knowledge in the field of the organization and its dynamic agent the administrator. We desire, in the years to come, to maintain the service of those whom we have served (our graduates) and will serve; similarly, to new sectors that have not had a link with the University; we want to be an authoritative voice in a society that must and needs to be well managed.""One way to do this is by guiding, through qualified information, all those who run and manage organizations (public and private), with the desire to be used for their daily work, today and tomorrow. We want this to be your newsletter, for you to understand that it is, to feel it and to want it to be." We hope in this way, through you, transcend the community." Milton J. Mora Lema Cali, 1976.Let us now share some reflections that could contribute to the future of "Cuadernos" and its information mission in the field of Management, for the academic training of current and future generations. Clearly, in the last years of the 20th and 21st centuries, a transformative revolution has occurred in all fields and levels, from the individual to the organizational globalization of human talent. We, as actors and managers of new developments, must then reflect on how our present actions can impact the future, our environment and the quality of life of our children, relatives and living beings. And this means accepting responsibility for our decisions and actions in the face of these potential problems. It is necessary to become aware of the need to avoid the undesirable future and to choose other alternatives to obtain sustainable development. And from this vision, participate with reliable information that guides management training. Undoubtedly, the development and growth of contemporary societies are a consequence of the level of education, strategies and institutional educational models. In the field of management and business, educational models have contributed to the formation of leaders with levels of knowledge of contemporary organizations, aware of these realities and with the ability to analyze management decisions. In our case, "Cuadernos", faithful to its development mission, will continue to maintain its leading role, providing information on research, knowledge innovations in Management and Management training and the like of the modern world. In this context, what should be its orientation to contribute to the solution of the main problems that we are experiencing, in Western societies, for example, in the management of ecosystems, in the quality of life of the surrounding societies, in modern management for companies and businesses in the industrial, commercial, public institutions, health, justice and other fields. What competencies, concepts and distinctive values are necessary to guide the formation of the leaders of the organizations, their ethical and human formation, that they contribute to consolidating justice and equity for their societies? The training of modern management must be aimed at contributing to the construction of a better world with quality of life for the benefit of all human beings and their ecosystems. What then will be the role of the "Cuadernos" of the future "? The knowledge, science and technology, in the world's leading countries, have become strategies to generate new processes of political, educational and institutional development. Scientific and technological innovations, new knowledge and information have generated cultural changes, new technological developments applied to the innovation of new processes, new ways of working and major changes in contemporary organization, which have required the development of qualified human talent in these cutting-edge technologies. A society stronger in scientific and technological knowledge requires greater investments in education, research and development. There must be policies and strategies where the citizen can value the importance of knowledge and its application, based on the scientific and technological results generated in the country for the solution of real problems in Colombia today aggravated by the post-pandemic Covid 19. The use of technology is allowing us to solve the main challenges of the planet: feeding the entire population, to guarantee access to drinking water, education for all, sustainable energy and caring for the environment, among others. Within this trend, what should be the orientation of Cuadernos, to detect the new trends and innovations that have transformed, the economies, the management and administration of contemporary organizations? Of course, these challenges would imply being open to transform in the field of education, in the habitual mentalities, the strategies of the businesses and the styles of management. With educational innovations, online content is growing, and will continue in this trend improving, as well as, the obsolescence of knowledge every five years and the content of teaching changing every year. These challenges imply a revolution in the content and the media of Cuadernos?"Each edition of the journal Cuadernos would be full of: Timely research, relevant business and management advice, interesting case studies The participation of teachers and researchers will be the backbone of the Journal, with their contributions from the new findings, obtained in the doctorate and teaching research. This academic technological contribution, when applying science to practice, would lead to development, growth and would raise the levels of knowledge and training to the postgraduate and professional levels, as well as the quality of life. The content of our magazine would be designed to inform and inspire its readers to grow and achieve their individual goals. "The above reflections would be a great challenge for the Faculty of Administration Sciences and therefore, for Cuadernos de Administración to continue and maintain its informative academic leadership. Playing the role of Alma Mater, spreading knowledge to sensitize and train its leaders and citizens, with training for modern management, administration and leadership solutions and developments. In this way, the "Cuadernos" magazine will continue to contribute to the economic, technological and cultural growth of its readers, fulfilling the mission for which they were created and also contributing to the development of the New Colombia that all Colombians yearn for. Let us keep making our dreams come true. Thanks.

10/28/2020 Campus News - January 2016 www.fresnostatejournal.com/vol19no5/index.html 1/7 Features | Around Campus | Events | Recognition | Service | SEARCH ARCHIVES January 2016 - Vol. 19, No. 5 P􀶋􈬍􀵾􇸍􀶌􈰍􀶂􈈍􀵽􇴍􀵾􇸍􀶇􈜍􀶍􈴧'􀶌􈰠 M􀵾􇸍􀶌􈰍􀶌􈰍􀵺􇨍􀶀􈀍􀵾􇸠 Welcome back to campus! I hope all of you had an enjoyable holiday break and are ready for a new year ofserving our students. We have some exciting events, projects and staff additions ahead, including: The annual Spring Assembly for Faculty and Staff is Thursday, Jan. 14, with a continental breakfastat 8:30 and program beginning at 9 a.m. I hope you'll come to the Save Mart Center for a brief recapof the fall semester. What's even more important, I have exciting news about the future. The Strategic Plan Committee worked throughout the fall to refine our plan based on the excellentinput received in our campus and community forums. Stay tuned for a final version of our StrategicPlan this spring. A new Cabinet member soon will be joining us. I've appointed Lawrence Salinas as executive directorof Government Relations, effective Feb. 1. He will develop and manage strategies to inform andinfluence public policy at the local, state and federal levels on issues and in areas of interest toFresno State and to advise the campus on legislative matters that may affect us. Lawrence, a FresnoState alumnus, has held leadership positions in governmental relations at UC Merced and the UCOffice of the President. I am thrilled that we again recruited our #1 choice in a Cabinet search! As we begin 2016, I am more convinced than ever that Fresno State's future is very bright. Let's go boldlyinto this new year! 10/28/2020 Campus News - January 2016 www.fresnostatejournal.com/vol19no5/index.html 2/7 F􀵾􇸍􀵺􇨍􀶍􈴍􀶎􈸍􀶋􈬍􀵾􇸍􀶌􈱒 Red Wave honors faculty, staff Fresno State staff and faculty were honored Dec. 3 at a special men's basketball game appreciation night. Meet some ofthe player's favorite professors: Thea Fabian (Economics), Leonard Olson (Philosophy), Aric Min (Earth andEnvironmental Sciences) and Jonathan Hernandez (Communication). See more . EOP: Making a difference |The Educational Opportunity Program (EOP) at Fresno State continues to"make a difference" in helping first generation and historically low-incomestudents attain their goal of graduating from college. EOP recently announcedthat students in the fall 2009 cohort achieved a 6-year graduation rate of 59.7percent, which is higher than the campus rate of 58.4 percent. See more . FresnoStateNews.com is all new Stay current on the latest news, information and events happening at FresnoState by visiting the redesigned www.FresnoStateNews.com . This one-stop-shop for campus news features University produced videos, press releases,magazine and newsletter articles. FresnoStateNews.com is an easy way to follow the latest posts on the University'sofficial Facebook and Twitter accounts, and the live calendar is always up-to-date with the latest events on campus. Andif you have a question about a past event or issue facing the University, simply search the archives to access past newsarticles, videos and photos. The new FresnoStateNews.com is also the place to sign up for Fresno State's CommunityNewsletter. Created to showcase how Fresno State is making a bold difference in our region, this monthly newsletter isfilled with videos and features about all aspects of Fresno State. It's never been easier to stay in the know about allthings Fresno State. Bookmark www.FresnoStateNews.com today! Campus colors of fall The campus presents a beautiful show of color during the seasons, and this fall is a showstopper. Photos by CaryEdmondson. See slideshow . A look back at 2015 Revisit key moments from the past year. Photos by Cary Edmondson. See slideshow . A􀶋􈬍􀶈􈠍􀶎􈸍􀶇􈜍􀵽􇴠 C􀵺􇨍􀶆􈘍􀶉􈤍􀶎􈸍􀶌􈱎 New Warmerdam Field track project begins Warmerdam Field is undergoing a facelift as of December. The $2.6 million project is expected to continue through June2016. The project includes an eight-lane, all-weather track; a high-jump area; long- and triple-jump runways; two polevault runways; and shot put, discuss, hammer cage and javelin improvements. Also included are updates in utilities,landscaping and fencing. The current nine-lane, 400-meter track was constructed in 1976 and is named in honor ofCornelius "Dutch" Warmerdam, the former Fresno State head coach and former world-record holder in the pole vault.The track was last resurfaced in 1989. See more . Proposed Hmong minor option would be a first in western U.S. The University is developing a new minor program in Hmong Studies that will be the fifth such program in the nation andfirst in the western United States. The minor, which would be offered through the Linguistics Department in the College ofArts and Humanities, is in the final stages of the approval process with a decision due in the spring. The target date tolaunch is the fall 2016 semester. See more . Student Cupboard receives $25,000 endowment A Bay Area family joined together to establish an endowment that will help Fresno State students facing food insecurity.Michael Treviño, University of California director of undergraduate admissions, has established a $25,000 charitable giftannuity in honor of his aunt, Ermelinda Treviño. The annuity will provide lasting support of the Student Cupboard, whichprovides free food and hygiene products for Fresno State students in need. See more .10/28/2020 Campus News - January 2016 www.fresnostatejournal.com/vol19no5/index.html 3/7 Global wireless connectivity is here On Jan. 14, Fresno State will launch eduroam(education roaming), a global wireless connectivityservice that enables students, faculty, staff, andguests to obtain secure internet connectivity. Theeduroam federation is a group of thousands ofuniversities and higher-education institutions across54 countries. These institutions have the eduroamnetwork at their locations and will grant you secureaccess to their network without having to go throughthe long process of setting up a guest login andpassword. Your device will work on their campusesthe same as if it were on Fresno State's. Additionalinformation about eduroam is available here . Benefits: Simplicity - Fresno State students, faculty and staff can log in to eduroam with their own Fresno State credentialsat any participating institution. Security - Eduroam' uses WPA2-enterprise authentication and encryption to prevent eavesdropping when usinginsecure applications on the network. The most significant change to the Fresno State network is that the process for logging in will require an email addressand corresponding email password instead of using computer login credentials. Contact the Help Desk at 278.5000 formore information. Salinas named director of governmental relations For Lawrence Salinas, a Fresno State alumnus with 30 years of political and public affairsexperience, coming home to serve as the University's new executive director of governmentalrelations is an opportunity to advocate for his alma mater. His primary role will be to develop andmanage strategies to inform and influence public policy at the local, state and federal levels inareas of interest to Fresno State. He will report directly to the president and advise the campuson legislative matters that may affect the University. See more . Philanthropist and supporter Dee Jordan dies Mrs. Dee Jordan, who, along with her husband and brother-in-law, was responsible for the largest cash gift in FresnoState's history, passed away on Nov. 17 in San Francisco at age 87. Her connection to Fresno State started at a socialgathering more than three decades ago when a retired Fresno State agriculture professor shared his enthusiasm for hiscollege's programs. That meeting led to a lasting relationship between the Jordans and Fresno State that ultimatelyresulted in a $29.5 million gift to Fresno State's Ag One Foundation in 2009. See more . Former psych professor, chair, Merry West, dies Dr. Merry West, professor emerita and former chair of the Psychology Department, died Nov. 20. She earned a Ph.D. inPsychology from Iowa State University in 1972 and joined the University soon after, then received emeritus status in1993. While at the University, she helped to initiate re-entry programs for students and to develop Women Studiesprograms. Dr. West loved traveling, but her favorite places were in California. See more . E􀶏􈼍􀵾􇸍􀶇􈜍􀶍􈴍􀶌􈱋 Keyboard Concerts presents Yefim Bronfman on Jan. 22 Yefim Bronfman performs at 3 p.m., Jan. 22, in the Concert Hall. Bronfman, a Russian-Israeli-American artist, regularly collaborates with the world's foremost conductors, including SirSimon Rattle, Daniel Barenboim, Herbert Blomstedt, Christoph von Dohnányi, Charles Dutoit,Valery Gergiev, Christoph Eschenbach, Zubin Mehta, Esa-Pekka Salonen, and David Zinman.General admission is $25, seniors $18 and students $5. For reservations and otherinformation, call 278.2337.10/28/2020 Campus News - January 2016 www.fresnostatejournal.com/vol19no5/index.html 4/7 Comedian Drew Lynch performs Feb. 9 Student Involvement is hosting a special performance from comedian Drew Lynch on Feb. 9 at7 p.m. in the Satellite Student Union. This event is free to students with a valid Fresno StateI.D. and open to public for $5 per person. Drew Lynch starred on season 10 of America's GotTalent and advanced all the way to the finale. During his first audition, he shared his story ofhow a softball accident resulted in a permanent, severe stutter and how his life changedimmediately. Drew Lynch's comedy performance is being sponsored by Student Involvement,Services for Students with Disabilities, and Advocates for Students with Disabilities. For moreinformation, contact Shawna Blair at 559.278.2741. Library hosts Saleri exhibition Feb. 6-May 31; gala dinner is Feb. 5 During the spring 2016 semester, the Henry Madden Library presents a retrospective exhibition of artwork by KristinSaleri (1915 to 1987), a pioneering 20th century artist of Armenian heritage who lived and painted in Istanbul. Discovering Kristin Saleri runs Feb. 6 through May 31 in the Leon S. Peters Ellipse Gallery and Pete P. Peters BalconyGallery. The Gala Donors Opening Dinner is Feb. 5 at 6 p.m. in Henry Madden Library, second floor outside Leon S.Peters Ellipse Gallery. The exhibition is curated by Fresno natives Joyce Kierejczyk and Carol Tikijian, who also curateda spring exhibition at the Fresno Art Museum of works by artists of Armenian descent in commemoration of thecentennial of the Armenian genocide. The artworks exhibited are on loan from the family of the artist, who reside inHouston. For more information on the artist, visit www.kristinsaleri.com . For more information on the exhibit, visit the website . Save the date: Jan. 14 - International Fun Night, University Student Union Pavilion, 4 p.m. Jan. 16 - Men's basketball, Save Mart Center, 4 p.m. Meet members of the team . Jan. 20 - Women's basketball, Save Mart Center, 7 p.m. Jan. 21 - The Harlem Globetrotters, Save Mart Center, 7 p.m. Jan. 21 - Visual Arts Seminar, Satellite Student Union, 8 a.m. Jan. 22 - Women's basketball, Save Mart Center, 2 p.m. Jan. 27 - Club Sports Expo and Greek Day, University Student Union Balcony, starting at 7 a.m. Jan. 30 - SATAM Tai Chi group practice, South Gym 134, 7:30 a.m. R􀵾􇸍􀵼􇰍􀶈􈠍􀶀􈀍􀶇􈜍􀶂􈈍􀶍􈴍􀶂􈈍􀶈􈠍􀶇􈝅 Emmanuel Alcala (Central Valley Health Policy Institute) presented on air pollution in the Valley and its effects on children at the NationalInstitute of Environmental Health Sciences/Environmental Protection Agency Children's Centers Annual Meeting inWashington, D.C. See more . Nancy Delich and Stephen Roberts (Social Work and Communicative Disorders and Deaf Studies) are featured in the latest issue of Central California LifeMagazine, in which they discuss their underwater sign language course, which they teach at their dive shop, CentralValley Scuba Center. See more . Ethan Kytle and Blain Roberts (History) had their op-ed article advocating for a national slavery memorial published in the New York Times. See more .Roberts' book, "Pageants, Parlors, and Pretty Women: Race and Beauty in the Twentieth Century South" (University ofNorth Carolina Press, 2014) was recently awarded the 2105 Willie Lee Rose Prize by the Southern Association forWomen Historians. This award recognizes the best book in southern history published by a woman during the previouscalendar year. The book was also a finalist (among the top three, out of 70 submissions) for the 2015 BerkshireConference of Women Historians First Book Prize. Annette Levi (Agricultural Business) was named to the National Agricultural Research, Extension, Education, and Economics Advisory10/28/2020 Campus News - January 2016 www.fresnostatejournal.com/vol19no5/index.html 5/7 Board by U.S. Agriculture Secretary Tom Vilsack. The board advises Vilsack and land-grant colleges and universities. Bradley Myers (Theatre Arts) received recognition from the Region VIII Governing Board of the Kennedy Center/American CollegeTheatre Festival for the production of the play, "Really, Really ." A scene from the play will be included at the regionalfestival at the University of Hawaii Honolulu, Hawaii, held this February. Barlow Der Mugrdechian (Armenian Studies) had a book chapter published, "The Theme of Genocide in Armenian Literature," (pp. 273-286) in thenewly released book, The Armenian Genocide Legac y (Palgrave, 2015). The book was the product of a conference, "TheArmenian Genocide's Legacy, 100 Years On," held in The Hague, Netherlands, March 5-7, 2015. Saúl Jiménez-Sandoval (Arts and Humanities) was named dean of the College of Arts and Humanities, effective Jan. 1. He is a Fresno Stateprofessor of Spanish and Portuguese and served as interim associate dean of the college. Jiménez-Sandoval willsucceed Interim Dean José A. Díaz, who was not a candidate for the position. Díaz will be on special assignment in thespring semester. See more . Samendra Sherchan (Public Health) received the 2015-16 WRPI Faculty Research Incentive Award (from the Office of the Chancellor, WaterResources and Policy Initiatives) for his project, Understanding Public Perception to Direct Potable Reuse of MunicipalTreated Waste-water in the Central Valley. S􀵾􇸍􀶋􈬍􀶏􈼍􀶂􈈍􀵼􇰍􀵾􇹒 Reading and Beyond at Fresno State celebrates asuccessful semester The Reading and Beyond at Fresno State program (a partnershipbetween Fresno State's Richter Center and Reading and Beyond )recently took time to celebrate a successful semester. Over the courseof fall 2015, 60 work-study students served as tutors with the program,providing tutoring and mentoring services to children throughoutFresno County. Tutors worked directly with 183 elementary studentsproviding literacy and homework support. In addition, the tutors servedmore than 800 children intermittently. Reading and Beyond at FresnoState program also took part in several additional community serviceprojects, including school carnivals, local revitalization projects,educational community events, and a special letter-writing campaign benefiting military members and veterans. Save the Date: Spring Community Service Opportunities Fair The 13th annual Spring Community Service Opportunities Fair takes place Wednesday, Jan. 27, from 10 a.m. to 1 p.m.in the Satellite Student Union. The event is sponsored by The Jan and Bud Richter Center for Community Engagementand Service-Learning. During the Community Service Opportunities Fair students will have the opportunity to learn aboutvolunteer, service-learning, internship, and career opportunities offered through local community benefit organizations. Faculty and staff are encouraged to attend this event and send students who are interested in community service or whoare required to do service as part of a class assignment. For more information, please contact Trisha Studt in the RichterCenter at 559.278.7079. Registration open for Kids Day 2016 Kids Day is one the Valley's largest and most visible special events benefitting Valley Children's Hospital . Last year over1,400 Fresno State students participated in Kids Day and raised over $41,000! Kids Day will be held on March 8, 2016and is a great way for students, faculty, and staff to engage in a community-wide philanthropy project and can help inthree ways: (1) volunteer to sell papers, (2) help recruit other volunteers by sharing information on this event with friends,students and colleagues and (3) buy a paper on Kids Day from those around campus. Each year the Richter Centerhosts a friendly competition recognizing the top-selling student clubs and organizations. Register your club ororganization today by completing the online form . Individuals can also sign-up to volunteer using the same form . Formore information about participating, please contact Madison Dakovich in the Jan and Bud Richter Center for CommunityEngagement and Service-Learning at 559.278.7079 or send an email to fresnostatekidsday@gmail.com.10/28/2020 Campus News - January 2016 www.fresnostatejournal.com/vol19no5/index.html 6/7 Fresno State for Summer Campaign a success This fall, Fresno State students Nancy Mohamed and Kelli Lowe, coordinated a campus-wide fundraising campaign builtaround the annual Giving Tuesday . This project raised money to support the wish of a Make-A-Wish CentralCalifornia child, Summer, whose wish is to visit to Walt Disney World with her family and meet Elsa from the movie Frozen . The campaign, "Fresno State for Summer" ran from November 1 - December 1, 2015. Over $1,400 was raisedto support Summer's wish. Mohamed and Lowe hope that this project will inspire future students to continue organizingfundraising efforts around Giving Tuesday and establishing a new philanthropic tradition at Fresno State. Richter Center student leaders provide nearly 3,000 hours of service In December, the Richter Center Student Leaders (RCSL) celebrated a successful fall semester. RCSL is made-up ofthree distinct teams including the Richter Center Ambassadors, Reflection Facilitators, and SERVE Committee. Theteam of 27 students provided a combined 2,734 hours of service to the campus and community. This service includedcoordinating and hosting two one-day service events (Make a Difference Day and Serving Fresno Day), conductingservice-related presentations and workshops for fellow Fresno State students, and promoting service through variousdigital and in-person campaigns. The team will return in the spring semester to continue these efforts including planningand hosting Spring into Service – a one-day service event – and National Volunteer Week activities. For more informationon RCSL, contact Mellissa Jessen-Hiser . Send us your photos! Campus News wants to share your most whimsical or memorable photo as a photo of the month . Faculty and staff, please submit your photo to campusnews@csufresno.edu . In case you missed it: Fresno State vs. San Francisco Catch some highlights from the Fresno State basketball win against San Francisco on Nov. 19. See slideshow . Fresno State vs. Colorado State Miss the Fresno State Bulldogs football game against Colorado State Rams, Nov. 28? See slideshow . International Cultural Night Enjoy the colors and vibrancy of International Cultural Night. See slideshow . ROTC Presentation Fresno State's ROTC made a presentation at the Oakland Raiders game, Dec. 6. See slideshow. Marching Band Moments A look back at some key Fresno State Marching Band moments. See slideshow . Happy Holidays Enjoy a glimpse of some of the seasonal decorations on campus, including displays in the Kennel Bookstore. Seeslideshow . Or enjoy holiday greetings from Victor E. Bulldog III. See slideshow . Slideshow photos by Cary Edmondson and courtesy of University Communications.10/28/2020 Campus News - January 2016 www.fresnostatejournal.com/vol19no5/index.html 7/7 Still looking for more news? For the latest university press releases, visit FresnoStateNews.com. For sports news, visit GoBulldogs.com . Find announcements, events, and more on BulletinBoard . For the academic calendar, see the catalog . Find additional calendars through Academic Affairs . A listing of season stage performances is available through Theatre Arts and music performances through the Music Department . Campus News is the Fresno State employee newsletter published online the first day of each month – or the weekday closest to the first – fromSeptember through May. The deadline for submissions to the newsletter is 10 days prior to the first of each month. Please e-mail submissions to campusnews@csufresno.edu ; include digital photos, video clips or audio clips that are publishable online. Phone messages, PDFs, faxes, and printedhard copies will not be accepted. President , Joseph I. Castro Vice President for University Advancement , Paula Castadio . Campus News is published by the Office of University Communications. Archives | Academic Calendar | FresnoStateNews | Campus News Deadlines | University Communications Print this Page

10/28/2020 Campus News - October 2015 www.fresnostatejournal.com/vol19no2/index.html 1/7 Features | Around Campus | Events | Recognition | Service | SEARCH ARCHIVES October 2015 - Vol. 19, No. 2 P􀶋􈬍􀵾􇸍􀶌􈰍􀶂􈈍􀵽􇴍􀵾􇸍􀶇􈜍􀶍􈴧'􀶌􈰠 M􀵾􇸍􀶌􈰍􀶌􈰍􀵺􇨍􀶀􈀍􀵾􇹔 This is an exciting time for the University! Fresno State is stronger than ever – a place of growingdiscovery, diversity and distinction. Applications from talented and diverse undergraduates from throughoutthe Valley and state hit a record number this year. In fact, our applications have increased at a rate that istwice the CSU average. As I meet these students on campus, I am impressed with the excellence theybring to Fresno State. As we strengthen our student success initiatives, we are seeing our graduation ratesteadily improving. The six-year rate is projected to increase to nearly 58 percent this year. That is morethan a 9 percentage-point increase in the past two years. Our goal is to achieve a 70 percent graduationrate by 2023, and we are well on our way! Thanks to the bold efforts of our faculty and staff, there is muchto be proud of at Fresno State. F􀵾􇸍􀵺􇨍􀶍􈴍􀶎􈸍􀶋􈬍􀵾􇸍􀶌􈱄 Dr. Mohan Dangi: a Fresno State action hero in Nepal One moment Dr. Mohan Dangi was on his way back to Fresno after helping with Nepal earthquake relief efforts, and thenext he was about to be pulverized by a huge rock headed right for his vehicle. The driver gunned it, and thus Dr. Dangisurvived a mortal threat which is reminscent of an Indiana Jones movie. See more . Autism Center is all about serving families Making a big difference is what the Autism Center @ Fresno State is all about. Reaching out to the community, it has10/28/2020 Campus News - October 2015 www.fresnostatejournal.com/vol19no2/index.html 2/7 already established a new center in Madera county. See more . Dr. Andrew Fiala examines the big questions in life Thinking and questioning can lead to a satisfying life, according to Dr.Andrew Fiala, professor and chair of the Philosophy Department and directorof the Ethics Center at Fresno State. "We're not all alike, and we don't haveto be," Fiala said. "Socrates, Galileo, Martin Luther, Einstein — theinnovators have been the unique individuals who think differently than themajority." See more . International Student Services and Programs For the second year in a row, Fresno State has been selected for a nationalExcellence and Innovation Award from the American Association of StateColleges and Universities (AASCU). This year, it's for internationalization efforts. See more . The Castros' first two years at Fresno State Remember key moments with President Joseph I. Castro and First Lady Mary Castro. Photos by Cary Edmondson. Seeslideshow . Trek with TimeOut Enjoy some of the fun times with TimeOut, Fresno State's beloved mascot. Photos by Cary Edmondson. Additionalphotos courtesy of Athletics Marketing and Promotions. See slideshow . A􀶋􈬍􀶈􈠍􀶎􈸍􀶇􈜍􀵽􇴠 C􀵺􇨍􀶆􈘍􀶉􈤍􀶎􈸍􀶌􈱓 Submit your input for the strategic planning process President Castro and the Strategic Planning Committee invite members of the campus community to offer input for thestrategic planning process that will identify campus priorities for the next five years. An online form for input is available here . Information about the draft Mission Statement and Strategic Plan priorities is available here. Nursing students take free services to the Valley This September saw the launch of School of Nursing's Community Health Mobile Unit, which offers free health servicesto rural communities. The mobile unit, made from a deconstructed RV, has two exam rooms for services such asimmunizations and diabetes and blood pressure screenings, plus health assessments, education and referrals.Throughout the fall semester, the mobile unit will travel to rural areas in Fresno County, providing free services to thosewho do not have readily available access to health care. See more . New name for Student Affairs, offices The Division of Student Affairs has been renamed the Division of Student Affairs and Enrollment Management. Officeswithin the division have also changed their names: Career Development Center (formerly Career Services), Cross Culture and Gender Center (formerly Center for Women and Culture), and University Health and CounselingCenter (formerly University Health and Psychological Services). Admissions and Records also had offices that changedtheir names: Degree Advising Office (formerly the Evaluations Office) and Student Conduct Office (formerly JudicialAffairs). Also, the Dream Outreach Center is a new office within Student Affairs and Enrollment Management, housed inUniversity Outreach Center's office. Athletics honors academics This season at home sporting events, extraordinary teaching at the University is being showcased by selected facultymembers — such as Miles Ishigaki (Music) and Betsy Hays (MCJ) — who present the game ball to President Joseph I.Castro in front of thousands of Bulldog football fans. Faculty members from the Jordan College of Agricultural Sciencesand Technology are also recognized during football games as the "Actagro Faculty Member of the Game," with CathyPay Zhu (Agricultural Business) and Hend Letaief (Viticulture and Enology) recently receiving this honorary recognition.Additional recognition for academics takes place during Men's Basketball College Nights, which introduces theaccomplishments of the University's colleges and schools to the community and provides the opportunity to bring donors,alumni, staff, faculty and students from together for a fun evening. Athletics also recognizes faculty and staff with anappreciation day, one for each sport (excluding football) which offers faculty and staff free admission. For moreinformation, or if you know an extraordinary faculty or staff member you would like to see honored at a future event,please contact aslater@csufresno.edu .10/28/2020 Campus News - October 2015 www.fresnostatejournal.com/vol19no2/index.html 3/7 $10,000 grant will help Fresno State serve students in recovery Fresno State has received a $10,000 Early Seed Grant from Transforming YouthRecovery (TYR), a non-profit charity created by the Stacie Mathewson Foundation,which creates and brings together innovative and sustainable scholastic recoverycommunities. The three-year grant provides funding and technical assistance with agoal to help Fresno State "build a recovery community from the inside out by focusingon community-based assets and mobilizing relationships between individuals,associations and institutions." The grant will help Fresno State spearhead recoveryefforts on campus. Activities include the following: Identifying of a small group of students in recovery to help lead the way to developmentof a program. Conducting a survey and convening focus groups of students in recovery to obtainfeedback on the type of support they need in order to have a successful academiccareer. Based on the results, the University may consider bringing Alcoholics Anonymous meetings or otherrecovery support group meetings to Fresno State. Working with Transforming Youth Recovery on an ongoing basis to develop and strengthen our recovery program. For more information, contact Kathy Yarmo at kyarmo@csufresno.edu . WASC team will visit campus Oct. 20-22 The WASC Senior College and University Commission (WSCUC) will be at Fresno State Oct. 20-22 in connection withthe University's accreditation. The team typically schedules open meetings with students, staff and faculty to provide anopportunity for informal input from all members of the campus community about their experiences with the institution.Individuals who are unable to attend the meetings may contact the WSCUC team through Oct. 22 using this confidentialemail: csufr@wascsenior.org . For more information about Fresno State WASC accreditation, click here. E􀶏􈼍􀵾􇸍􀶇􈜍􀶍􈴍􀶌􈱋 Keyboard Concerts presents Isabelle Demers on Oct. 4 Isabelle Demers performs works by Vierne, Prokofiev, H. Martin, Reger, J.S. Bach, Laurin, andThalben-Ball at 3 p.m., Oct. 4 in the Concert Hall. A French-Canadian artist, she is rapidlybecoming recognized as one of America's most virtuosic organists. Recent highlights of hervast performance activities include her debuts at Davies Hall in San Francisco and Disney Hallin Los Angeles as well as a fourteen concert tour of England and Germany. General admissionis $25, seniors $18, and students $5. For reservations and other information, call 278.2337.This concert is co-sponsored with the San Joaquin Valley Chapter, American Guild ofOrganists and L'Alliance Francaise de Fresno. Farm to Fork Exhibition open through December; Great Grape Event is Oct. 10 Henry Madden Library's exhibition, "Farm to Fork: Food, Family, Farming," features the immigration history of the Valley'slargest ethnic populations, as well as their contributions to agriculture in the Central Valley. It will also showcase antiquefarming equipment as part of a "non-petting zoo." The exhibition is free and open to the public through December 18. Inaddition, a series of related "Farm to Fork" events are being planned throughout the year, beginning with "The GreatGrape" on Saturday, Oct.r 10, from 10 a.m. to 2 p.m. at the Department of Viticulture and Enology (located on Barstowbetween Cedar and Maple). For more information, visit www.fresnostate.edu/library or contact Cindy Wathen at 278.1680or ciwathen@csufresno.edu . Universal Design Day is Oct. 16 Universal Design Day is Oct. 16 from 9 a.m.-3 p.m. at the Henry Madden Library, starting at DISCOVERe Hub, first floor.This event is held bring awareness of universal design and accessibility to our campus. Attend a showcase of resourcesand best practices. "Pop-in" to 30-minute workshops. Features include food, prizes, and opportunities in universaldesign. See more . Licensing and Tradmark Vendor Fair is Oct. 22 A Licensing and Tradmark Vendor Fair will be held Oct. 22 from 9 a.m.-2 p.m., North Gym 118, to inform faculty and staffof how to order products with Fresno State's trademark. Companies licensed to provide promotional materials will bepresent with vendor booths and samples. Presentations will be made at 10 a.m., 11 a.m., and 1 p.m. For moreinformation, contact gbehrens@csufresno.edu .10/28/2020 Campus News - October 2015 www.fresnostatejournal.com/vol19no2/index.html 4/7 Pianist Sahan Arzruni performs Oct. 25 The Keyboard Concerts series offers a special event with pianist Sahan Arzruniperforming on Sunday, Oct. 25, at 3 p.m. Arzruni has become a familiar figurethrough many television broadcasts such as Johnny Carson and Mike Douglasshows. He has also been featured in a number of PBS specials. The recital is co-sponsored with the Fresno State Armenian Studies Program and the Thomas A.Kooyumjian Family Foundation. General admission is $25, seniors $18, and students$5. For reservations and other information, call 278.2337. University Theatre 2015-16 season begins The upcoming University Theatre season includes the following: Yellowman , by Dael Orlandersmith, Oct. 2-4 and 6-10, Dennis and Cheryl Woods Theatre A Midsummer Night's Dream , by William Shakespeare, Oct. 30-Nov. 1 and Nov. 3-7, Dennis and Cheryl WoodsTheatre Really Really , by Paul Downs Colaizzo, Dec. 4-6 and 8-12, John Wright Theatre Contemporary Dance Ensemble, artistic director Kenneth Balint, Feb. 12-14 and 16-20, John Wright Theatre Malpractice, or Love's the Best Docto r, adapted from The Comedies of Moliére , March 11-13 and 15-19, Dennisand Cheryl Woods Theatre Blue Willow , by Pamela Sterling, May 6-8 and 10-14, John Wright Theatre Tickets are $17 for adults, $15 for Fresno State faculty, staff, alumni, seniors citizens and military, and $10 for studentsand are available at www.fresnostate.edu/theatrearts . Fresno State Concert Schedule To see the entire concert and recital schedule visit the website .Tickets prices are subject to change, Jazz Composer's Orchestra - Oct. 5 at 8 p.m., Concert Hall Fresno State Guitar Studio - Oct. 6 at 8 p.m., Wahlberg Recital Hall Faculty Brass Recital - Oct. 7 at 8 p.m., Concert Hall Cello Fresno – International Cello Festival Concert I, Symphony Orchestra - Oct. 9 at 8 p.m., Concert Hall,General: $15, Employee: $10, Senior: $10, Student: $5 Cello Fresno – International Cello Festival Concerto Competition - Oct. 10 at 8 p.m. Concert Hall, General:$15, Employee: $10, Senior: $10, Student: $5 FSSO/Cello Festival Final Gala Concert - Oct. 11 at 7 p.m., Concert Hall, General: $15, Employee: $10, Senior:$10, Student: $5 Symphonic Band Concert I - Oct. 13 at 7:30 p.m., Concert Hall Wind Orchestra Concert - Oct. 15 at 8 p.m., Concert Hall, General: $15, Employee: $10, Senior: $10, Student:$5 Invitational Choral Festival - Oct. 21-23, Concert Hall Keyboard Concerts Special Event - Sahan Arzruni – Oct. 25 at 3 p.m. Concert Hall, General: $25, Senior: $18,Student: $5. Not a part of the regular Keyboard Concert series Faculty Recital - Oct. 28 at 8 p.m. Concert Hall Jazz-O-Ween - Oct. 29 at 8 p.m., Concert Hall Conley Gallery Exhibitions Gallery hours during shows: Monday - Thursday, 10 a.m. - 4 p.m. unless otherwise noted. See the website for more. Nov. 2 - 5: Miguel Flores Reception: Thursday, Nov. 5, 5-8 p.m. Save the date: Oct. 9 - RAD American Women reception and presentation, University Dining Hall, 6 p.m. Oct. 28 - Fall Faculty/Staff Breakfast, 7:30 a.m.-9:30 a.m., Residence Dining Hall East Wing (reservations required) Oct. 29-30 - California Latino Leadership Education Summit10/28/2020 Campus News - October 2015 www.fresnostatejournal.com/vol19no2/index.html 5/7 Nov. 15-18 - Accreditation site visit for entry-level Department of Physical Therapy Nov. 19 - President's Forum for Faculty and Staff, 10-11 a.m., North Gym 118 R􀵾􇸍􀵼􇰍􀶈􈠍􀶀􈀍􀶇􈜍􀶂􈈍􀶍􈴍􀶂􈈍􀶈􈠍􀶇􈝂 Brad Hyatt (Construction Management) was appointed by Mayor Ashley Swearengin to the city of Fresno's Capital ProjectsOversight Board. Sam Lankford (Recreation Administration) had his report, "The Impact of the Arctic Winter Games: A Social Capital Perspective,"published this summer. It is the culmination of his 23 years of research on the social benefits of the Arctic Winter Games. Read more . Miguel Perez (Public Health) led 15 public health students on a global service learning course in the Dominican Republic, where theyprovided health education activities to some of the region's most destitute individuals. He also won an HonoraryProfessor award from the Universidad Central del Este (Central University of the East, UCE) in the Dominican Republicas part of UCE's Global Health Week. Kathie Reid-Bevington and Geoffrey Thurner (Jordan College) are participants in the Fresno County Farm Bureau's Future Advocates for Agriculture Concerned aboutTomorrow Class XIII, which is an eight-month educational program for community leaders who want to discussagriculture, labor and immigration, air quality, land-use planning, food production and more. Scott Sailor (Kinesiology) was officially inducted as president of the National Athletic Trainers Association. In this role, he'll lead39,000+ athletic trainers from across the nation, including Fresno State's Dr. Paul Ullucci (Physical Therapy), whoreceived the Most Distinguished Athletic Trainer Award at the 66th Annual NATA Meeting this summer in St Louis. Readmore . Anil Shrestha (Plant Science) was named Winrock International's August Volunteer of the Month for his recent work in two separatethree-week projects in Nepal. See more . Bhupinder Singh (Physical Therapy) presented his research, "Balance Control during Common Rehabilitation Exercises in ObeseFemales," at the American Society of Biomechanics meeting in Columbus, Ohio, this summer. S􀵾􇸍􀶋􈬍􀶏􈼍􀶂􈈍􀵼􇰍􀵾􇹓 Save Mart Center's Shehady Tower turned red for Blood Cancer Awareness Fresno State teamed up with the Save Mart Center, Leukemia Lymphoma Society, Central California Blood Center andthe new Be the Match On Campus student group to support Blood Cancer Awareness Month in September. The partnersmet for a kick-off in the early morning hours of Sept. 9 to view Shehady Tower illuminated in red lights. The lighting is partof the national Leukemia Lymphoma Society campaign, to light iconic buildings in cities across America red. Iin addition to the tower lighting, Fresno State also hosted an on-campus blood drive and marrow registry drive Sept. 16-18. Hundreds of generous members of the Fresno State community donated blood and registered for the national Be theMatch marrow registry. The next on-campus blood drive and marrow registry drive will take place Nov. 17-19. For more information about Be the Match on Campus, contact Giuffrida at 559.278.5716 or tgiuffrida@csufresno.edu . Forthe Leukemia and Lymphoma Society, contact Korina Mendoza at 559.490.6943 or korina.mendoza@lls.org . For theFresno State blood drives contact Renee Delport at 559.278.7063 or rdelport@csufresno.edu .10/28/2020 Campus News - October 2015 www.fresnostatejournal.com/vol19no2/index.html 6/7 Taste of Service Event introduces students to Fresno State's Culture of Service Taste of Service, a new addition to the annual Community ServiceOpportunities Fair took place in early September. In addition to learningabout community benefit organizations and volunteer opportunities theyoffer, the new area provided students the opportunity to try out several on-the-spot service projects. More than 650 students participated in the event that took place adjacent tothe traditional Service Fair. The service projects included writing advocacyletters with the Fresno State Food Recovery Network, making pinwheel toysand cards for patients at Valley Children's Hospital, and writing thank youcards for military veterans who live in the Fresno Veteran's Home. The event was coordinated by the Jan and Bud Richter Center forCommunity Engagement and Service-Learning and sponsored by Associated Students, Inc., Humanics, and StudentInvolvement. Make a Difference Day is Oct. 24 "Make a Difference Day," a national community service event encompassingthe most comprehensive nation-wide day of helping others, is Saturday, Oct. 24from 8 a.m. to 12:30 p.m. The Richter Center for Community Engagement andService-Learning is asking all faculty, staff, students, and alumni to participate.Volunteers may participate individually or as a group. More information aboutthe event, including registration details, is available at http://www.fresnostate.edu/academics/cesl/about/events.html In case you missed it: Fresno State's football win against Abilene Christian Relive the Fresno State Bulldogs' 34-13 football win against Abilene Christian Wildcats, Bulldog Stadium, Sept. 3,2015. See slideshow . Fall 2015 Residence Hall move-in See highlights from the Residence Hall move-in this fall. Photos by Cary Edmondson. See slideshow . New Student Convocation 2015 Fresno State welcomed new freshman, transfer and graduate students at the New Student Convocation in theSave Mart Center Aug. 24. See the slideshow . Ribbon cutting for Physical Therapy and Intercollegiate Athletics Building The University celebrated the opening of its new state-of-the-art 22,000-square-foot building with a ribbon cuttingSept. 15. The facility houses the Department of Physical Therapy, as well as athletics offices, and is located atBarstow Avenue and Campus Drive. See the slideshow . Bienvenida! Enjoy scenes from the Bienvenida celebration in the Fresno State Peace Garden, September 16. See theslideshow . Slideshow photos by Cary Edmondson. 10/28/2020 Campus News - October 2015 www.fresnostatejournal.com/vol19no2/index.html 7/7 Still looking for more news? For the latest University press releases, visit FresnoStateNews.com. For sports news, visit GoBulldogs.com . Find announcements, events, and more on BulletinBoard . For the academic calendar, see the catalog . Find additional calendars through Academic Affairs . A listing of season stage performances is available through Theatre Arts and music performances through the Music Department . Campus News is the Fresno State employee newsletter published online the first day of each month – or the weekday closest to the first – fromSeptember through May. The deadline for submissions to the newsletter is 10 days prior to the first of each month. Please e-mail submissions to campusnews@csufresno.edu ; include digital photos, video clips or audio clips that are publishable online. Phone messages, PDFs, faxes, and printedhard copies will not be accepted. President , Joseph I. Castro Vice President for University Advancement , Paula Castadio . Campus News is published by the Office of University Communications. Archives | Academic Calendar | FresnoStateNews | Campus News Deadlines | University Communications Print this Page

Entrepreneurship education dianggap mempunyai pengaruh terhadap nascent halalpreneurial intention. Penelitian ini menggunakan mahasiswa Muslim di Indonesia yang sedang atau telah menempuh mata kuliah kewirausahaan sebagai obyek penelitian. Selain itu, entrepreneurship education dapat menjadi faktor penting timbulnya commitment to entrepreneurship pada mahasiswa dan menumbuhkan niat berbisnis dikalangan mahasiswa. Hal ini karena entrepreneurship diakui sebagai cara untuk menciptakan lapangan kerja dan mengurangi pengangguran. Menggunakan metode penelitian kuantitatif dan kuesioner yang disebarkan secara online kepada responden mahasiswa Muslim, ditemukan bahwa entrepreneurship education dan commitment to entrepreneurship berkaitan dengan nascent halalpreneurial intention pada mahasiswa Muslim di Surabaya. Kata Kunci: Entrepreneurship, Entrepreneurship education, Commitment to entrepreneurship, Innovativeness, Nascent halalpreneurial intention. ABSTRACT Entrepreneurship education is considered to have an influence on nascent halalpreneurial intention. This study uses Muslim students in Indonesia who are currently taking or have taken entrepreneurship courses as research objects. In addition, entrepreneurship education can be an important factor in generating commitment to entrepreneurship among students and fostering business intentions among students. This is because entrepreneurship is recognized as a way to create jobs and reduce unemployment. Using quantitative research methods and questionnaires distributed online to Muslim student respondents, it was found that entrepreneurship education and commitment to entrepreneurship were related to nascent halalpreneurial intention to Muslim students in Surabaya. Keywords: Entrepreneurship, Entrepreneurship education, Commitment to entrepreneurship, Innovativeness, Nascent halalpreneurial intention. DAFTAR PUSTAKA Adam, A., & Fayolle, A. (2015). Bridging the entrepreneurial intention-behaviour gap: The role of commitment and implementation intention. International Journal of Entrepreneurship and Small Business, 25(1), 36-54. Alam, M. Z., Kousar, S., Rehman, C. A. (2019). Role of entrepreneurial motivation on entrepreneurial intentions and behaviour: Theory of planned behaviour extension on engineering students in Pakistan. Journal of Global Entrepreneurship Research, 9(10), 1-20. Ayalew, M. M. (2020). Bayesian hierarchical analyses for entrepreneurial intention of students. Journal of Big Data, 7(1), 1–23. https://doi.org/10.1186/s40537-020-00293-x. Badan Pusat Statistik. (2020). Tingkat pengangguran terbuka (TPT) sebesar 7,07 persen. Retrieved from https://www.bps.go.id/pressrelease/2020/11/05/1673/agustus-2020--tingkat-pengangguran-terbuka--tpt--sebesar-7-07-persen.html. Baliamoune-Lutz, M., & Garello, P. (2015). The effect of tax progressivity on the quality of entrepreneurship: How significant is the phenomenon of "poor entrepreneurship"?. SSRN Electronic Journal. http://dx.doi.org/10.2139/ssrn.2585567 Bosma, N., Schott, T., Terjesen, S., & Kew, P. (2016). Global Entrepreneurship Monitor 2015 to 2016: Special topic report on social entrepreneurship. http://dx.doi.org/10.2139/ssrn.2786949]. Bosma, N., & Kelley, D. (2019). Global entrepreneurship monitor 2018/2019 global report. Chile: Gráfica Andes. Bustamam, U. S. A. (2012). Growth strategy of Malay entrepreneurs – challenges and opportunities: A Malaysian. Malaysia: Universiti Sains Islam Malaysia. Gollwitzer, P. M., & Brandstätter, V. (1997). Implementation intentions and effective goal pursuit. Journal of Personality and Social Psychology, 73(1): 186–199. http://dx.doi.org/10.1037/0022-3514.73.1.186 Hamdi, A. S. & Bahruddin, E. (2014). Metode penelitian kuantitatif aplikasi dalam pendidikan. Yogyakarta: Deepublish. Haryono, S. (2016). Metode SEM untuk penelitian manajemen dengan AMOS LISREL PLS. Bekasi: Badan Penerbit PT. Intermedia Personalia Utama. Hassan, A., Saleem, I., Anwar, I., & Hussain, S. A. (2020). The entrepreneurial intention of Indian university students: The role of opportunity recognition and entrepreneurship education. Education & Training, 62(7/8), 843-861. https://doi. org/10.1108/ET-02-2020-0033 Hejazinia, R. (2015). The impact of IT-based entrepreneurship education on entrepreneurial intention. International Journal of Management, Accounting and Economics, 2(3), 243–253. Linan, F. (2004). Intention-based models of entrepreneurship education. Piccolla Impresa/Small Business, 3(1), 11–35. Hussain, A., & Norashidah, D. (2015). Impact of entrepreneurial education on entrepreneurial intentions of Pakistani students. Journal of Entrepreneurship and Business Innovation, 2(1), 43. http://dx.doi.org/10.5296/jebi.v2i1.7534 Enggartiasto tingkat kewirausahaan di indonesia rendah. (2018). https://republika.co.id/berita/ekonomi/korporasi/18/10/18/pgsax3383enggartiasto-tingkat kewirausahaan-di-indonesia-rendah Jena, R. K. (2020). Measuring the impact of business management Student's attitude towards entrepreneurship education on entrepreneurial intention: A case study. Computers in Human Behavior, 107(December 2018), 106275. https://doi.org/10.1016/j.chb.2020.106275 Kementerian Agama Republik Indonesia. (2017). Terjemahan Al-Qur'an. Jakarta: Kemenag RI. Kibler, E. (2012). Formation of entrepreneurial intentions in a regional context. Entrepreneurship & Regional Development, 25(3-4), 293-323. https://doi.org/10.1080/08985626.2012.721008 Koyviriyakul, K. (2016). The intention of software developers to be startup entrepreneurs. Unpublished master thesis, Bangkok: Thammasart University. Kurniawan, R. (2013). Pengaruh penerapan model pembelajaran teaching factory 6 langkah (TF-6M) dan prestasi belajar kewirausahaan terhadap minat wirausaha. Jurnal Pendidikan Teknologi Kejuruan, 10(1), 57-66. https://doi.org/10.17509/invotec.v10i1.5092 Linan, F., & Chen, Y. W. (2009). Development and cross‐cultural application of a specific instrument to measure entrepreneurial intentions. Entrepreneurship Theory and Practice, 33(3), 593- 617. https://doi.org/10.1111/j.1540-6520.2009.00318.x Margharita, B., Panagiotis, K., Yves, P., & Lieve, V. (2016). EnterComp: The entrepreneurship competence framework. Luxembourg: Publications Office of the European Union. http://dx.doi.org/10.2791/160811 Meyer, J. P., & Herscovitch, L. (2001). Commitment in the workplace: Toward a general model. Human Resource Management Review, 11(3), 299–326. https://doi.org/10.1016/S1053-4822(00)00053-X Munawaroh. (2018). The effect of problem-based learning (PBL) method on students critical thinking skills on entrepreneurship practice course (a study on economics education department in the college education and teachers' training PGRI Jombang East Java Indonesia). Journal of Entrepreneurship Education, 21(1). Nabi, G., Liñan, F., Fayolle, A., Krueger, N., & Walmsley, A. (2017). The impact of entrepreneurship education in higher education: A systematic review and research agenda. Academy of Management Learning and Education, 16(2), 277–299. https://doi.org/10.5465/amle.2015.0026 Nowiński, W., Haddoud, M. Y., Lančarič, D., Egerová, D., & Czeglédi, C. (2019). The impact of entrepreneurship education, entrepreneurial self-efficacy and gender on entrepreneurial intentions of university students in the Visegrad countries. Studies in Higher Education, 44(2), 361–379. https://doi.org/10.1080/03075079.2017.1365359. Pittaway, L., & Cope, J. (2016). Entrepreneurship education: a systematic review of the evidence. International Small Business Journal 25(5), 479-510. http://dx.doi.org/10.1177/0266242607080656 Ratnasari, R. T. (2020). Halal tourism based on value creation. Al-Uqud : Journal of Islamic Economics, 4(2), 268-284. https://doi.org/10.26740/al-uqud.v4n2.p268-284 Ratnasari, R. T., Gunawan, S., Possumah, B. T., Widiastuti, T., & Herianingrum, S. (2019). Halal food certification for improving the competitiveness of small and medium enterprises, Opcion, 35(22), 510-525. http://dx.doi.org/10.18502/kss.v3i13.4266 Ratnasari, R. T., Ula, U. F., & Sukmana, R. (2020). Can store image moderate the influence of religiosity level on shopping orientation and customers' behavior in Indonesia?. Journal of Islamic Accounting and Business Research, 12(1), 78-96. https://doi.org/10.1108/JIABR-01-2017-0006 Rasli, A. M., Khan, S.U., Malekifar, S., & Jabeen, S. (2013). Factors affecting entrepreneurial intention among graduate students of Universiti Teknologi Malaysia. International Journal of Business and Social Science, 4(2), 182-188. Ruskovaara, E., & Pihkala, T. (2015). Entrepreneurship education in schools: Empirical evidence on the teacher's role. The Journal of Educational Research, 108(3), 236–249. https://doi.org/10.1080/00220671.2013.878301 Sherkat, A., & Chenari, A. (2020). Assessing the effectiveness of entrepreneurship education in the universities of Tehran province based on an entrepreneurial intention model. Studies in Higher Education, 0(0), 1–19. https://doi.org/10.1080/03075079.2020.1732906 Souitaris, V., Zerbinati, S., & Al-Laham, A. (2007). Do entrepreneurship programmes raise entrepreneurial intention of science and engineering students? The effect of learning, inspiration and resources. Journal of Business Venturing, 22(4), 566–591. https://doi.org/10.1016/j.jbusvent.2006.05.002 Thompson, E. K. (2009). Individual entrepreneurial intent: Construct clarification and development of an internationally reliable metric. Entrepreneurship Theory and Practice, 33(3), 669–694. https://doi.org/10.1111/j.1540-6520.2009.00321.x. Tuazon, G., Bellavitis, C., & Filatotchev, I. (2018). Nascent entrepreneurship research: Theoretical challenges and opportunities. Academy of Management Proceedings, 1–49. https://doi.org/10.5465/AMBPP.2018.11583abstract Ucbasaran, D., Westhead, P., & Wright, M. (2000). The focus of entrepreneurial research: Contextual and process issues. Entrepreneurship: Theory and Practice, 25(4), http://dx.doi.org/10.1177/104225870102500405 Utami, W. C. (2017). Attitude, subjective norms, perceived behavior, entrepreneurship education and self-efficacy toward entrepreneurial intention university student in Indonesia. European Research Studies Journal, 20(2), 475-495. Vamvaka, V., Stoforos, C., Palaskas, T., & Botsaris, C. (2020). Attitude toward entrepreneurship, perceived behavioral control, and entrepreneurial intention: dimensionality, structural relationships, and gender differences. Journal of Innovation and Entrepreneurship, 9(1). https://doi.org/10.1186/s13731-020-0112-0 Verhaest, D., & Baert, S. (2018). The effects of workplace learning in higher education on employment and match quality: Is there an early career trade-off? Empirical Economics, 55(3),1229–1270. 10.1007/s00181-017-1308-4 Wals, A. E. (2009). The UNESCO: Review of contexts and structures for education for sustainable development. Paris, France: UNESCO. Wathanakom, N., Khlaisang, J., & Songkram, N. (2020). The study of the causal relationship between innovativeness and entrepreneurial intention among undergraduate students. Journal of Innovation and Entrepreneurship, 9(1). https://doi.org/10.1186/s13731-020-00125-5 Wei, X., Liu, X., & Sha, J. (2019). How does the entrepreneurship education influence the students' innovation? Testing on the multiple mediation model. Frontiers in Psychology, 10(July). https://doi.org/10.3389/fpsyg.2019.01557 Welsch, H., Liao, J., Pistrui, D., Oksöy, D., & Huang, W. (2003). Entrepreneurial commitment, sacrifice, motivations and growth aspirations of Chinese entrepreneurs. Retrieved from http://citeseerx.ist.psu.edu/viewdoc/download?doi=10.1.1.336.6730&rep=rep1&type=pdf Xu, X., Ni, H., & Ye, Y. (2016). Factors influencing entrepreneurial intentions of Chinese secondary school students: An empirical study. Asia Pacific Education Review, 17, 625-635. https://doi.org/10.1007/s12564-016-9439-4

The instrumental use of Muslim women's experiences as a symbol and justification for Western countries interventions is not a new business and was not employed for the first time in the post September 11th "war on terror" campaigns. Indeed, the production of stereotypes of Muslim women in political platforms can be tracked back to different colonial enterprises. Clearly, as Lughod (2002) has highlighted, the consistent resort to a cultural framing through the equation women/religion/suffering has always been a tool to hide political and economic interests and consequently to bury more complex political and historical developments. In the academic sphere, debates on Muslim women also widened. However, as Lila Abu-Lughod (2002) contended, the efforts were almost put solely on denouncing the great violent and oppressive contexts where those women were living under the barbaric violations perpetrated to them by Islamist movements. Otherwise, if a scholar tried to problematize the cultural framing of Muslim women's questions, she (or he) would very likely be accused of cultural relativism (Lughod, 2002). Therefore, a sole and unproblematic focus on the suffering of Muslim women is not only futile, but also contributes to reify the old Orientalist perceptions on Islam and Muslim women, and to provide intellectual foundations for Western imperialist wars. The objective of this article, on the contrary, is to raise another set of questions, which I believe to be more urgent. These questions aim at both unpacking Muslim women as a discursive category, and understanding the major challenges their experiences impose on secular feminist conceptions of agency. I contend that addressing these questions is more urgent for different reasons. Firstly, I argue vigorously that apart from the obsessive and somehow blind criticism that religion is inherently patriarchal and consequently oppressive to women, scholarship especially from within feminist theory remained oblivious to a more systematic and self-reflexive engagement with religion and Muslim women. In addition, I argue that surprisingly, even in a period of post-Orientalist deconstruction, which supposedly would have already dismissed those essentialist and repressive accounts of Muslim women and Islam, subtle but very important remnants can still be found on the so called "corrective" postcolonial feminist scholarship on Muslim women. Indeed, there is a plurality of work on Muslim women in the social sciences. However, they are scattered and apparently separated by their own agendas and claims, with very few attempts at dialogue or debate. Hence, a systematic account of this diversity has been missing, one which could provide an up to date appraisal of the state of scholarship and activism on Muslim women, and build a firm foundation for advancing knowledge both of the subject itself and on interdisciplinary efforts like the one I advance here. Therefore, while doing a systematic and critical literature review, oriented specifically by an interdisciplinary approach, I expect this article to fill part of this gap and raise crucial questions in order to build knowledge of the intersection between Muslim women's studies and feminist theory. It is here where more research is certainly needed in order to reduce the gulf that exists between both areas. The introduction of this article outlines briefly the ways through which Muslim women have been approached as a discursive category, constructing stereotypes of Muslim women in political platforms, as well as on the academic stage. Politically, the production of stereotypes can be tracked back to different colonial enterprises and more recently to the interventions by Western countries that comprised the "war on terror" campaign. On the academic stage, these stereotypes were reproduced in the sole efforts to denounce the great violent and oppressive contexts where those women are living, as previously mentioned. The first section is concerned with the exclusion of religion and more specifically of Muslim women's experiences from history and feminist knowledge production, including IR feminist studies. I acknowledge that the ontological and epistemological openness in feminist and gender studies in international relations and other areas ensured the recognition of the existence of differences and of multiple "layers" of identities which affect sexed bodies in distinct ways. These were crucial to challenge Eurocentric narratives as the only legitimate source of knowledge production. However, I put forward in this section that despite a greater plurality in feminist studies, there is still a silence from feminist theorists regarding religious women's experiences, and hence, the importance of religion to women (Salem, 2013). Using the work of Phyllis Mack (2003) I argue that one of the reasons for this gap resides in the metanarrative of secularization, which is the basis of secular feminist scholarship. Within this analytical framework, I analyse how the conceptions of agency and emancipation underlying the different strands of secular feminism are limiting to the different voices and experiences of Muslim women. The second section addresses the challenges Islamic feminism imposes to feminist notions of agency. As religion is seen as inherently patriarchal and oppressive to women, Islamic feminism or any other effort to pursue gender equality from within an Islamic framework would be taken as contradictory or incompatible. By locating the struggle within a religious framework, and at the same time claiming for the existence of what seems to be the untouchable foundations of Islam, Islamic feminists are cast away from secular feminisms. I argue that those experiences of activists and scholars make serious challenges to the notions of agency based on rationality and secularity as the only pillars whereby women can struggle for and reach gender equality. As a result, Islamic feminism(s)'s experiences also help to unsettle and complicate some binaries which feminist theory has been contributing to reify, such as secular/spiritual; reason/obscurantism; science/religion; freedom/oppression; modern/backward. In the third section, the article discusses some of the piety women's movements anchored on Saba Mahmood's work on pietistic agency, firstly in order to highlight the inability of most feminist scholarship in capturing the diversity of Muslim women's voices; second to denounce the perilous nature of encapsulating women's agency solely within "the entelechy of liberatory politics". These movements advance very different agendas and orientations from the Islamic feminist ones. Those agendas are precisely what denounce the subtle but very important remnants of Orientalist assumptions, particularly its adherence to secular-liberal values, and the teleological conceptions of modernity (Lakhani, 2008). I conclude the article arguing that rather than neglecting the important achievements feminism promoted in the lives of women in different parts of the world, the main intention of this work was to provincialize (to borrow the expression from Chakrabarty) the secular and liberal accounts of agency, feminism, empowerment, freedom and so on, locating them in the historical, political and cultural context that produced the desires that animate them. ; Este artículo tiene la intención de abordar algunas preguntas importantes que apuntan tanto a desempacar a las mujeres musulmanas como una categoría discursiva, como a comprender los principales desafíos que sus experiencias imponen a las concepciones feministas seculares de la agencia. Por un lado, aparte de una crítica ciega de que alguna manera la religión es intrínsecamente patriarcal y, en consecuencia, opresiva para las mujeres, la producción intelectual feminista, incluyendo la producción feminista en el campo de las Relaciones Internacionales (RI), ha sido ajeno a las experiencias de las mujeres musulmanas y aparentemente indiferente a un compromiso y diálogo sistemáticos con el tema de la mujer y la religión. Además, a pesar de la capacidad de los feminismos poscoloniales, en su mayoría ancorados en lentes de deconstrucción pos orientalista, para capturar la "diferencia" en las voces de las mujeres musulmanas, parece que aún permanecen remanentes sutiles pero muy importantes de interpretaciones represivas de las mujeres musulmanas en esta literatura supuestamente "correctiva". Ciertamente, existe una gran pluralidad de trabajos sobre mujeres musulmanas. Sin embargo, están dispersos y aparentemente separados por sus propias agendas y reclamos, con muy pocos intentos de diálogo o debate. Por consiguiente, falta un relato sistemático de esta diversidad, que podría proporcionar un significativo estado del arte de la producción intelectual y el activismo sobre las mujeres musulmanas, construyendo una base firme para avanzar en el conocimiento tanto sobre el tema en sí, como sobre esfuerzos interdisciplinarios como el que se intenta hacer en este trabajo. Por lo tanto, mientras se hace una revisión sistemática y crítica de la literatura, orientada específicamente por un enfoque interdisciplinario, es esperado que este artículo llene parte de esta brecha y plantee preguntas cruciales para construir conocimiento sobre la intersección de los estudios de las mujeres musulmanas y la teoría feminista, donde más investigación es ciertamente necesaria para reducir el abismo que existe entre ambas áreas. La introducción de este artículo describe las formas en que se ha abordado a las mujeres musulmanas como una categoría discursiva. La primera sección se ocupa de la exclusión de la religión y más específicamente de las experiencias de las mujeres musulmanas de la historia y la producción de conocimiento feminista. La segunda sección aborda los desafíos que el feminismo islámico impone a las nociones feministas de agencia. Posteriormente, el artículo analiza algunos de los movimientos de mujeres piadosas anclados en el trabajo de Saba Mahmood sobre la agencia pietista, en primer lugar, para resaltar la incapacidad de la mayoría de los estudios feministas para captar la diversidad de las voces de las mujeres musulmanas; en segundo lugar, para denunciar lo peligroso de encapsular la agencia de las mujeres únicamente dentro de "la entelequia de la política liberadora".

This dissertation studies 'the Arctic in Change'. In contrast to a traditional research setting, its aim is to engage with questions that respond to both 'the Arctic' and 'in Change' as preformed answer and outcome. Since 'the Arctic' is not constituted by a single definition, mode, science, art, discipline, method, state, continent, image, symbol, instance, agent or unit, it is considered and treated with the means and matters of bricolage in the spirit of post-qualitative inquiry. Accordingly, this approach requires involvement from a multiplicity of theoretical, methodological and research material: the intra-actions of performativity theory, the genealogy of discursive material practices, studies on perception, visual culture, aesthetics and ethics, art & design, ecology and ethology, as well as the politics residing in them. Furthermore, the recognition of the partiality, influence and agency of the elements constituting this study beyond the rationalised and controlled research design requires a more fluid manner of writing, deriving from the ideals of writerly and open text, infused with inter- and intratextuality and co-conducted in phenomenological writing to produce a novel conduct in avoiding firm structuring and hierarchy while pursuing open-ended objectives. The analysis begins by compromising the cohesion of Arctic representations as objects with unaltered identities, exhibiting a diorama of a polar bear. The seemingly neutral and passive object occupies several inherited subject positions that emerge from it as material outcomes. The representation holds the capacity to record the audience's corporeality through sensory and motoric traces and to perform through their bodies as fixed prepositions. The encounter endangers and re-establishes the participatory subject and object positions as co- and counter to each other. How representations are conducted is foremost a question of the manipulation of distance, which proceeds from aesthetics to epistemological and ontological conditions. Different characteristics emerge, disappear, become manageable or are in reach depending on their distance, which is defined as the relationship between the point of perception and the perceived. Attempts to overcome this distance with various scientific technologies and artistic techniques are inevitably influenced by what comes in-between. To penetrate the distance with direct bodily engagements for the purpose of Arctic investigation, is an act limited to the ontology of the knowing body. In order to perform under the natural and cultural environmental conditions related to the Arctic, the body is contained and reproduced as non-Arctic with specific material arrangements within the research vessel, from labour to recovery, to maintain it as a societal human subject. These discursive–material arrangements constitute the human body through an incorporeal–animal binary, constructed within the equipment of ergonomics and exercise inherited from agriculture and industrialisation. When the same adjustment, human–animal, is conducted in micro-space, it is transferred into the colonial project of discipline and cultivation as a rectilinear school: it emerges as an invasive species in the regional circular 'ecology' and as cultural violence towards the landscape that is formed by seasonal and regional movement that happens in circles, conducting the livelihood and the identity of the People. The reading and rewriting of the landscape, as well as the history and memory of the bodies within it, do not place these human–animal binaries beneath one another, but rather within an act of performative restructuring. While certain iconic animals, are considered representatives of the Arctic region, in the animal activist's attempt to speak for the other, to witness animal subjectivity with documentary techniques and technologies, they do not succeed in ethically mediating or negotiating the subjectivity of the animal-other as such. Such technique produces a hybrid subjectivity of the human, animal and recording technology combined that also fails to free itself from the weight of the genealogy of the human–animal relations of trapping, hunting, slaughter and putting on display. While problematising the capability to engage with the animal subject as an animal, the study further indicates the 'small other' taking place in subject–object encounters, restating 'in-between' as 'in-the-midst'. The human–animal relation contained in an artefact, and its capacity to contain and surface such genealogies, is finally studied in the context of contemporary political debate on the use, meaning and matter of the inuksuit, communities building and enacting stone figures erected traditionally by the Inuit for various purposes. While the inuksuit have been adopted by the national state with its colonial practices towards the indigenous peoples, the inukshuk re-emerges as a re-establishment of identity and power over life and region, natural, social and political bodies. The questions throughout the thesis suggest that 'the Arctic' is not accessible or returnable as the 'truth'; it is not capable to exist in the Lacanian Real, resisting all definitions and relations. It is composed in linguistic, imaginary and symbolic manner and matter as a figuration 'arcticulated' into an entity existing only 'in Change'. This entity is to be expressed with a figure that bends and reads in multiple modes. The Arctic is therefore a bearing in which one can dwell as a human being, where this being owes and invests itself in an intra-face, named a 'homunculus', a transferring and conducting of human characteristics. The outcomes ought to enable radical and critical thinking towards the 'taken for granted' truths of the Arctic as an object of inquiry through established metatheoretical conceptualisations. The 'homunculus' is offered as a guide for understanding the forms and matters of politics on the issue in a new way in order to have an impact on political science and beyond. ; Väitöskirjan tutkimuskohteena on "Arktinen muutoksessa". Perinteisesti tutkimuskysymyksestä johdettavan tutkimusasetelman sijaan tutkimuskohteen osat "Arktinen" ja "muutoksessa" tulkitaan ennakko-olettamina, tutkimusvastauksina, jolloin tutkimustavoitteeksi syntyy näihin lopputulemiin johtavien tutkimuskysymysten löytäminen. Koska Arktinen ei koostu yhdestä määritelmästä, modaliteetista, tieteen- tai taiteenalasta, oppiaineesta, metodista, valtiosta, mantereesta, kuvasta, symbolista, tilanteesta, toimijasta tai yksiköstä, käsitellään sitä brikolaasina jälkilaadullisen tutkimuksen hengessä. Lähestymistapa edellyttää useiden erilaisten teoreettisten, metodologisten ja tutkimusaineistollisten lähtökohtien hyödyntämistä performatiivisuusteoriasta genealogiaan, havainnon, visuaalisen kulttuurin, estetiikan, etiikan ja taiteen tutkimukseen, ekologiasta eläinten käyttäytymistieteeseen, sekä niiden poliittisen luonteen tunnistamiseen. Tavoitteen saavuttaminen edellyttää tiukasti kontrolloitua tutkimusasetelmaa ja raportointia joustavampaa kirjoittamistapaa, liikkuen fenomenologisesta kirjoittamisesta ja avoimesta tekstistä, intertekstuaalisuuteen ja intratekstiin, välttäen tutkimusta rajoittavia rakenteita ja hierarkioita, uudenlaisten sisältöjen ja avointen lopputulosten tuottamiseksi. Tutkimusanalyyttinen matka alkaa Arktisen representaatioiden koheesion ja identiteetin muuttumattomuuden kyseenalaistamisella. Tiedekeskuksen jääkarhudiorama ymmärretään performatiivisena artefaktina, joka ilmeisen neutraalina ja passiivisena esillepanona sisällyttää joukon polveutuvia subjektipositioita ja materiaalisia voimasuhteita. Jääkarhun representaatiolla on kapasiteetti tallentaa yleisön ruumiillisuus sensorisina ja motorisina jälkinä, ja liikuttaa yleisöään prepositioihin, asemoiden subjektin ja objektin tietynlaiseen keskinäissuhteeseen. Representaatioiden tuottamisessa on keskeisesti kysymys etäisyyden manipuloinnista, edeten estetiikasta, epistemologisiin ja ontologisiin kysymyksiin. Eri piirteet ilmaantuvat, katoavat, tulevat hallittaviksi tai tavoitettaviksi riippuen etäisyydestä eli suhteesta havaitsijan ja havainnoitavan välillä. Yritykset ylittää etäisyys tieteen käyttämien teknologioiden sekä taiteellisten tekniikoiden avulla tuottavat välittävän ja väliin tulevan tason, josta tulee erottamaton osa havainnoitavaa kohdetta. Yritys ylittää etäisyys Arktiseen suoran kehollisen kontaktin keinoin rajoittuu väistämättä tietävän kehon ontologiaan. Kuten tutkimusaluksella, Arktisen luonto- ja kulttuuriympäristössä suoriutuva keho on säilötty ja uudelleentuotettu ei-arktisena erityisillä materiaalisilla järjestelyillä ja tekniikoilla, säilyttääkseen inhimillisen kehon länsimaiseen yhteiskuntaan sovitettavana. Ihmiskehoa tukeva eläinten hyötykäytöstä liikkumisessa sekä maatalouden ja teollisuuden voimansiirrossa. Näin ollen ihmiskehoa muokkaavat diskursiivismateriaaliset käytännöt rakentuvat ihmisen ja eläimen yhdistävästä teknologisesta suhteesta, jossa eläimen ruumiillisuus on muutoin poissaolevana. Kun ihmisen ja eläimen agraarisesta suhteesta syntyvä mikro-tilallinen rakennekaava siirretään osaksi koloniaalista koulutusta ja kurinpitoa, ilmenee kultivointi suorakaiteenmuotoisena kouluympäristönä. Lineaarisuus ja suorakulmaiset muodot toimivat vieraslajin tavoin vaarantaen alueellisen kehällisen ekologian, toimien kulttuurisena väkivaltana kehällisen ja kausittaisen liikkeen muodostamaa maisemaa kohtaan, joka liittyy erottamattomana osana luontaiselinkeinoihin ja alueelliseen ryhmäidentiteettiin. Maiseman lukeminen ja uudelleenkirjoittaminen, ja sen sisältämien kehojen historia ja muisti, eivät aseta eläin-ihmis binaarin osapuolia toisilleen alisteisiksi, vaan keskinäiseen performatiiviseen suhteeseen. Tiettyjen ikonisten eläinten, kuten poron, tunnistetaan edustavan Arktista aluetta. Eläinaktivistiset yritykset todistaa eläimen subjektiivista kokemusta eri dokumentointitekniikoiden ja teknologioiden välittämänä epäonnistuvat todentamaan eläimen kokemuksen eettisesti. Kyseiset tekniikat tuottavat eläimen sijaan hybridisen subjektiviteetin koostuen ihmisen, eläimen ja tallentavan teknologian yhdistelmästä, joka ei onnistu vapautumaan tappamisen genealogiastaan, kuten ansapyynnistä, metsästyksestä, teurastuksesta ja voitonmerkeistä. Eläimen subjektiviteetin autenttisen esittämisen problematiikka paljastaa "pienen toisen" läsnäolon subjektin ja objektin välisessä suhteessa, jolloin suhteen tarkastelu "toista" kohtaan muuttuu välisestä keskiseksi. Ihmisen ja eläimen suhteen genealogian tallentuminen artefaktiin, joka toimii niin säilönä kuin esiintulopintana, tutkitaan lopuksi osana poliittista debattia koskien Kanadan Inuiitti- yhteisöjen eri tarkoituksiin perinteisesti kivistä pystyttämien inuksuk-hahmojen käyttöä ja merkitystä. Inukshuk edelleen toimii maisemallisesti alkuperäiskansaan kuuluvia ihmisiä toisiinsa, elinkeinoonsa, sekä ympäristönsä eläimistöön konkreettisesti sitovana sosiaalisen ja poliittisena ruumiina, samalla kun kansallisvaltio on kolonisoinut sen käyttöä. Kysymykset läpi tutkielman johtavat ymmärrykseen että "Arktinen" ei avaudu tai palaudu "totuudeksi" Lacanilaisessa ymmärryksessä, jossa "Todellinen" vastustaa kaikkia määritelmiä ja suhteellistuksia. Arktinen koostuu lingvistisestä, kuvitteellisesta, kuvallisesta ja symbolisesta hahmotelmasta, joka on "arktikuloitu" olevaksi vain "muutoksesssa". Tämän kokonaisuuden voi ilmaista hahmolla, joka taipuu ja on luettavissa eri modaliteeteissa. Arktinen on siten asema ja suuntima, jossa voidaan säilyä ihmisinä, investoiden siihen oman inhimillisen jälkensä 'homunculuksen'. Tutkimustuloksen on tarkoitus mahdollistaa radikaali ja kriittinen tapa ajatella Arktista totuudellisuutta, joka on "otettu annettuna", kehitettyjen metateoreettisten konseptien avulla. Homunculus toimii oppaana ymmärrykseen arktisen poliittisuudesta, uudistaen käsityksiämme yli politiikkatieteen rajojen.