Suchergebnisse

China has used two main spatial policies to shape its geographic patterns of development: restricted labor mobility through the Hukou residential registration system and massive infrastructure investment, notably a 96,000 kilometer national expressway network. This paper develops a structural new economic geography model to examine the impacts of these policies. Fitting the model to available data allows simulating counterfactual scenarios comparing each policy's respective impact on regional economic development and urbanization patterns across China. The results suggest large overall economic benefits from constructing the national expressway network and abolishing the Hukou system. Yet, the spatial impacts of the two policies are very different. The construction of the national expressway network reinforced existing urbanization patterns. The initially lagging regions not connected to the network have not benefitted much from its construction. By contrast, removal of the Hukou restrictions, which Chinese policy makers are considering, would result in much more widespread welfare gains, allowing everyone to gain by moving to where he or she is most productive. Removal of the Hukou restrictions would also promote urbanization in currently lagging (inland) regions, mostly by stimulating rural to urban migration.

This paper estimates slum residents willingness to pay for formalized land tenure in Pune, India. In so doing, it offers evidence that the legal assurance of slum residents occupancy of their lands could benefit them. Previous studies have discussed legal and non-legal factors that substantially influence the tenure security of residents in informal settlements. However, it remains unclear to what extent, and how, the assignment of legal property rights through the formalization of land tenure improves the tenure security of residents in informal settlements and living conditions, even in the presence of other legal and non-legal factors that also contribute to their tenure security. To address the question, this study focuses on the city of Pune, India, where government agencies have formalized slums by legally ensuring the occupancy of the residents under slum declaration. Applying a hedonic price model to an original household survey, this paper investigates how slum residents evaluate formalized land tenure. A spatial econometrics method is also applied to account for spatially autocorrelated unobserved errors. The spatial hedonic analysis finds that the premium of slum declaration is worth 19 percent of the average housing rent in slums. The associated marginal willingness to pay is equivalent to 6 percent of the average household expenditure, although it is heterogeneous depending on a households caste and other legal conditions. This finding suggests that the assurance of occupancy rights is a vital component of land-tenure formalization policy even if it does not directly provide full property rights.

1.- Introducción El escritor francés Alexis de Tocqueville merece el lugar destacado que tiene entre los teóricos políticos del siglo XIX. Autor de diversos textos, fue "La Democracia en América", publicado en 1840, la obra que, en parte por su notable calidad y en parte por ser históricamente oportuna, dio a Tocqueville una amplia notoriedad, incluso más allá de los estrechos círculos académicos. No es para menos. En ella, Tocqueville ofrece uno de los estudios más extensivos, profundos e intelectualmente afinados que se hayan escritos sobre el funcionamiento de la democracia en los Estados Unidos. De hecho, tan atinado resultó ser su estudio que muchas de las características que Tocqueville describió de la democracia norteamericana son plenamente reconocibles en los Estados Unidos contemporáneo.El hecho de que haya logrado retratar a la democracia norteamericana con tanta exactitud cobra su real dimensión en la medida en que tomamos en cuenta el particular contexto en el que el autor escribió.En ese sentido, es de recordar que mientras Estados Unidos había optado tempranamente por la democracia y el republicanismo, Europa todavía se debatía entre la Revolución y el Ancien Régime. En el Viejo Continente, la democracia, más allá de algunos casos contados y algunos efímeros ensayos, como el holandés, era un régimen político que se conocía y se estudiaba básicamente en el papel. Y ello es peculiarmente cierto sobre todo a partir de la Ilustración que, en el marco de su enciclopedia y de su compromiso político con la igualdad y libertad, había impulsado un gran número de estudios sobre las distintas formas de gobierno, especialmente sobre la democracia. Aunque para el siglo XVIII la preocupación intelectual por la democracia era de una envergadura jamás vista, el problema de cómo éste régimen político, que en la historia de la humanidad había sido bastante excepcional y que sólo había florecido plenamente en Atenas, podía adaptarse a la Europa de la época, con lo que ésta tenía de plural y compleja, era un misterio con el que sólo los filósofos más radicales del Iluminismo, como los Diderot, los d'Holbach, los Reynal o los Helvétius, se animaron a especular.En ese contexto, y a tan sólo unas pocas décadas después del Iluminismo, se daba la oportunidad inédita y privilegiada de dejar el papel a un lado y estudiar el funcionamiento de un régimen democrático de "carne y hueso", instalado en plena Modernidad. En efecto, del otro lado del Atlántico, los Estados Unidos se convertían en el primer país en la historia moderna en optar por la democracia republicana como régimen político. La independencia estadounidense era para ilustrados y liberales ése hijo esperado, como el que la Francia revolucionaria había soñado ser y no había podido concretar, y al que, por ello mismo, debía seguirse de cerca y con especial atención.Pero el peculiar caso americano no despertaba expectativa sólo del lado de los revolucionarios, liberales e ilustrados. También lo hacía del lado de los anti-democráticos y abogados del Antiguo Régimen. Tanto para sus defensores como para sus detractores, la experiencia democrática de los Estados Unidos era una suerte de ensayo de laboratorio que ayudaría a despejar todas las dudas acerca de los males y las bondades, las virtudes y los vicios de la democracia como régimen político universal.En ese marco, Tocqueville se propondrá escribir una obra con el cometido de arrojar luz sobre las ventajas y desventajas de ese régimen. La obra de Tocqueville estará imbuida de un espíritu de expectativa e incertidumbre, de entusiasmo y escepticismo en la medida en que, como señalásemos, la democracia era un régimen conocido solamente ya fuera en la teoría o a través de experiencias bien remotas en el tiempo. Es así que se volcará a explorar la ingeniería institucional de la democracia, sus tensiones internas, su impacto y relación con la sociedad civil y, haciendo un ejercicio temprano de política comparada, la contrastará con el Antiguo Régimen.Es de recibo señalar que, dado el origen francés del autor, la obra se piensa desde y para la problemática francesa de la época, que aún tenía un porvenir incierto. Lo que quiere presentar Tocqueville es una "radiografía" de la democracia estadounidense que aporte sensatez y respaldo empírico a la encendida discusión política que estaba teniendo lugar en su propia tierra.2.- Los "puntos de partida" socio-históricos de NorteaméricaEn general, "La Democracia en América" presenta un fuerte tono legalista. En tanto aristócrata liberal, la preocupación de Tocqueville está dominada por analizar el arreglo institucional y jurídico de la democracia norteamericana; una preocupación que seguramente heredó del influyente "Espíritu de las leyes" de Montesquieu. Es así que Tocqueville dedica una buena parte de su obra al estudio de las instituciones, su diseño y articulación con los otros organismos, su funcionamiento interno, sus competencias y su interacción con la sociedad civil. De particular interés le resultaba a Tocqueville el estudio de las instituciones federales, dado que el federalismo a la americana era un fenómeno totalmente nuevo para la concepción jurídica de la época. Esta deconstrucción y análisis legalista de las instituciones quizás sea de las partes más teóricas del libro y puede resultar un poco densa para quien no esté familiarizado con el vocabulario técnico.Desde el inicio, Tocqueville deja en claro que, como el título mismo de su texto lo indica, realizará el estudio, no de cualquier democracia, sino de una democracia en particular: la democracia en América. El hecho de reconocer que la democracia tiene un modo de ser específico en los Estados Unidos, revela que, de alguna forma y al menos en esta primera parte de su texto, el autor es consciente de que más allá de que la democracia es un régimen de alcance universal, como toda creación humana, también está ligada a la constitución cultural e histórica de un pueblo o de una nación en particular. Dicho de otro modo: para Tocqueville, atendiendo a la fisonomía cultural del pueblo americano, los males o bondades de la democracia americana no tienen por qué ser los males o bondades de la democracia en sí o viceversa. De allí que, primeramente, el autor se avoque a rastrear los principios culturales y económicos que caracterizaron a las trece colonias originarias y su impacto sobre la constitución política estadounidense, una vez alcanzada la independencia de Inglaterra y de la concreción de la Federación.Como dice Tocqueville, el pueblo norteamericano tenía para el investigador político y social una ventaja fundamental: "América es el único país que ha permitido asistir al desarrollo natural y tranquilo de una sociedad, y en el que se ha podido precisar la influencia del punto de partida en el futuro de los Estados". Aunque señala muchos más, aquí veremos tres de esos "puntos de partida" histórico-sociales de Norteamérica que, a juicio de Tocqueville, marcarán su desarrollo político de forma considerable. La esclavitudPara Tocqueville, en los Estados Unidos existen dos "brotes" sociales distintos que pautaron la evolución de ése país: uno en el Norte y otro en el Sur. La variable que determinará una diferencia notoria entre esas dos regiones, en términos políticos, culturales y económicos, es, nada menos, que la introducción de la esclavitud.La esclavitud fue introducida tempranamente en el Estado de Virginia, primera colonia inglesa fundada en 1607. En un principio, ella servía a la vertiginosa búsqueda de oro y plata impulsada por varios países europeos que procuraban enriquecerse de esa manera. Así, el afán de lucro rápido, y no un principio abstracto o ideal, marcó desde el inicio el carácter del Sur. A ello debe sumarse que ésos emigrantes eran más bien gente aventurera, con poca educación y de escasos recursos.Con la introducción de la esclavitud, argumenta Tocqueville, se generó entre los habitantes del Sur ocio y un desdén por el trabajo en aquellos hombres que se descansan en el trabajo del otro, apagando la inteligencia y generando, en contrapartida, ignorancia y orgullo. El resultado natural de ello es la gestación de una cultura de carácter más conservador en política, puesto que tenderá a bregar por ése status quo que le favorece, y obviamente de menor empuje económico; algo que, valga decir, caracterizará no sólo a Virginia sino a la mayoría de los Estados del sur, que compartieron con ésta más o menos las mismas características.Algo completamente diferente, empero, sucedió en el Norte, sobre todo con la colonia de Nueva Inglaterra. Allí, en contraste con el Sur, los emigrantes provenían de clases acomodadas y bien educadas. No era la necesidad lo que los obligaba a cruzar el Atlántico, sino que era, en palabras de Tocqueville, "el triunfo de una idea", de un ideal religioso y/o político, su principal motivación. Quería crear un nuevo mundo. De ese modo, y aunque con el mismo "background" británico que en el Sur, el Norte tomará un curso distinto en la medida en que optará por afiliarse al liberalismo y abolir la esclavitud rápidamente, ahorrándose así todos los males vinculados a ella.Estas dos culturas distintas engendradas en el seno de la nación norteamericana son las que sin duda estarán detrás de la guerra civil de 1861. La educaciónUn segundo punto de partida en la historia americana es el de la educación. Precisamente porque en su mayoría los habitantes de la nación habían emigrado de su país de origen por razones económicas, Tocqueville advierte que en América predomina un nivel socio-económico medio-bajo o bajo. Dado que la necesidad económica pauta su vida, los ciudadanos de América se caracterizan por lanzarse tempranamente al estudio del primer oficio que les sea económicamente más redituable. En América, no se estudia porque se busca el desarrollo intelectual; es más, el concepto mismo es bastante raro entre los americanos, sino, antes bien, porque se quiere progresar materialmente. Del mismo modo, cuando lo que se elige no es un oficio, sino una ciencia, se elegirá aquella que haya demostrado tener una mayor utilidad. En ese sentido, dirá Tocqueville, que en ese país norteño "Se elige una ciencia como se elige un oficio".En América, dice Tocqueville, las personas, al contrario de lo que sucede en Europa, se dedican al estudio desde temprano, con la esperanza de lograr el ascenso social mediante el dominio de una profesión. En consecuencia, apunta Tocqueville, durante los años de estudio, los estudiantes son muy jóvenes y cuando llegan a la madurez, y con ella al tiempo libre, el interés por el conocimiento, así como el mismo entrenamiento intelectual requerido para ello, se extinguen o enfrían. Es así, dirá Tocqueville, que en los Estados Unidos impera un nivel de conocimientos medios.Quizás, y aquí nos apartamos explícitamente del texto, sea ése tiempo ocioso el que esté detrás de la emergencia de una gigantesca industria del entretenimiento que, tanto en los Estados Unidos como en otros países, se ha logrado constituir en un sector considerable de la economía contemporánea. Sin embargo, y más allá de ello, tal vez más alarmante, advierte Tocqueville, sea el hecho de que ésa situación genera que el conocimiento no sea visto como un placer en sí mismo, que alimenta el espíritu y posibilita el desarrollo personal, sino como un instrumento, siempre supeditado a algún otro fin último y superior.Precisamente aquí, y permítasenos el excurso, Tocqueville está atestiguando el nacimiento de un fenómeno que verá su desarrollo pleno para las postrimerías del siglo XX. En la medida en que se masifica y se alía con la industria, la ciencia, poco a poco, se va deslindando del ideal racional-humanista construido por el Renacimiento y reforzado por "Las Luces" y comienza a legitimarse a partir de su rendimiento práctico, es decir, en tanto productora de conocimientos aplicables. Esto evidencia un proceso por el cual el conocimiento se subordina exclusivamente a la acumulación económica; algo que remembra lo que el filósofo posmoderno Jean-François Lyotard conceptualizó como "principio de performatividad". Seguramente haya sido esa condición social y económica humilde la que favoreció la prematura aparición en los Estados Unidos de los primeros síntomas de esa nueva "ciencia posmoderna" que, hay que señalar, no será patrimonio exclusivo de ése país sino del Occidente entero y más allá. La religiónNinguna descripción sobre los orígenes de los Estados Unidos estaría completa sin hacer referencia al punto de partida religioso. En ese respecto, Tocqueville señala que la religión en América atraviesa todos los sectores de la sociedad, moldeándola.La primera cosa que sorprende a Tocqueville con respecto a la religión, es el hecho de que el cristianismo (si es que se puede hablar de "el" cristianismo) de Estados Unidos es aliado natural de la libertad y de la igualdad, exactamente lo contrario de lo que sucede en la Europa continental. Según Tocqueville, dos son elementos que contribuyen a ello.En primer lugar, el autor explica que ese gusto por la libertad e igualdad que caracteriza a la religión en América procede en parte de un "trauma histórico". En efecto, los colonos que ocuparon el territorio norteamericano eran principalmente personas que habían sufrido confiscaciones y persecuciones por temas religiosos en su madre patria, ya fuera Escocia, Inglaterra o inclusive Francia. Esa mala experiencia que vivieron en sus países natales imprimió en esos colonos fundadores de Estados Unidos una desconfianza con el Estado y, más genéricamente, contra todo poder no sometido a mecanismos de contralor. Ello se traducirá en una cultura que concentrará sus esfuerzos en prescindir del poder gubernamental, que será especialmente recelosa con la propiedad privada y que instrumentará un arreglo institucional con miras a reducir el ratio de acción del Estado al mínimo indispensable.En segundo lugar, que el cristianismo de América sea solidario con la libertad e igualdad responde también al hecho de que en la propia doctrina religiosa habitan elementos favorables a dichos principios. En efecto, como pone de relieve Tocqueville, en esa región del planeta, la religión no es simplemente una doctrina que regula la vida espiritual de quien a ella adhiere; es mucho más. Para Tocqueville, entraña también determinadas consecuencias políticas, en tanto defiende a capa y espada la noción de individuo, de contrato social y de respeto por los derechos y deberes de aquellos que lo consignan. Oportunamente recuerda el famoso episodio de 1620 en donde los emigrantes, en su mayoría puritanos, recién llegados a tierras norteamericanas, deciden hacer un acta, a modo de "primera constitución", mediante la cual se comprometen, ante sí mismos y ante Dios, a constituirse como una sociedad política, procurando respeto y sumisión por la ley y los magistrados.Más aún, Tocqueville remarca que "El puritanismo […] en muchos puntos se identificaba con las teorías democráticas y republicanas más radicales." Ello se explica porque, entre otras cosas, éste favorecía la idea de que la fuente ulterior del poder de los gobernantes radica en la voluntad popular, más que en una delegación divina directa. A su vez, el puritanismo predicaba que ese poder debía ser depositado a representantes, elegidos mediante un sistema electivo. A propósito, Tocqueville destaca cómo para la mitad del siglo XVII en el pequeño y religioso Estado de Connecticut es constatable el espíritu democrático y republicano. Allí no sólo son los representantes de los ciudadanos quienes formulan las leyes, sino que los ciudadanos son absolutamente todos, no un grupo simbólico y privilegiado como sucedía en Grecia. Del mismo modo, apunta como principios básicos como la intervención del pueblo en los asuntos públicos, la responsabilidad de los gobernantes y la libertad individual, que los europeos no incorporarán sino hasta muy tarde, ya estaban contemplados en las leyes de Nueva Inglaterra. Es así, dice Tocqueville, como "[…] aunque en otros lugares se hicieron a menudo la guerra, vinieron, en América, a incorporarse en cierto modo el uno al otro y a combinarse maravillosamente. Me refiero al genio religioso y al genio de la libertad."Este peculiar complicidad que la religión establece con la política, favoreciendo la democracia y la república no es menor, puesto que Tocqueville, en el fondo, lo que nos está diciendo es que, en América, no fue tanto un análisis racional, como promulgó la Ilustración, acerca de cuál es la mejor forma de gobierno, el que determinó a la democracia como el mejor régimen sino más bien el "instinto" religioso del pueblo norteamericano.Más allá de ello, Tocqueville identifica en la sociedad norteamericana otra característica distintiva. Por su génesis religiosa, dice, los ciudadanos americanos, sea consciente o inconscientemente, prefieren dejar el gobierno de la sociedad en manos de la sociedad y de la cultura más que en las del gobierno propiamente dicho. Tocqueville habla de que existe en América una especie de reflejo auto-organizativo que busca regular a la sociedad desde adentro mismo y que tiende a excluir la intervención del Estado. Es cierto que en América hubo y hay leyes absurdas y tiránicas, dice Tocqueville, pero también es verdad que a menudo las leyes sociales, esas que no tiene el poder público detrás, son mucho más severas. Es así que al individuo se le da mucha latitud jurídica, con leyes que tal vez no gobiernan más allá de lo necesario, pero muy poca latitud cultural. La sociedad, a través de numerosas y más variadas organizaciones, busca cuidar que los individuos no traspasen los estrechos límites de lo que se ha establecido como lo justo. En otras palabras: es por medio de una moral rígida y poco tolerante, de inobjetable raíz puritana, entonces, que la sociedad logra auto-regularse y garantizar su independencia del poder político.Estudiados los "puntos de partida" socio-históricos de la sociedad norteamericana y su relación con la democracia, en el próximo número nos enfocaremos a abordar el peculiar análisis que Tocqueville hace de la igualdad democrática, sus pros y sus contras, su articulación con el Estado y la sociedad y sus consecuencias para la libertad y los derechos individuales. Sobre el autorProfesor Depto. de Estudios Internacionales.FACS. Universidad ORT Uruguay.

This paper studies the sharp increase in violence experienced in Mexico after 2006, known as The War on Drugs, and its effects on human capital accumulation. The upsurge in violence is expected to have direct effects on individuals schooling decisions, but not indirect effects, because there was no severe destruction of infrastructure. The fact that the marked increases in violence were concentrated in some municipalities (and not in others) allows for implementation of a fixed-effects methodology to study the effects of violence on educational outcomes. Different from several recent studies that have found significant negative effects of violence on economic outcomes in Mexico, the paper finds evidence that this is not the case, at least for human capital accumulation. The paper uses several sources of data on homicides and educational outcomes and shows that, at most, there are very small effects on total enrollment. These small effects may be driven by some students being displaced from high-violence municipalities to low-violence municipalities; but the education decisions of individuals do not seem to be highly impacted. The analysis discards the possibility that the effects on enrollment of young adults appear small because of a counteracting effect from ex-workers returning to school. The results stand in contrast with recent evidence of the negative effects of violence on short-term economic growth, since minimal to 0 effects on human capital accumulation today should have little to no adverse effects on long-term growth outcomes in Mexico.

Section one of the papers provides a brief overview of the relationship between the Sahel region of Africa and climate variability trends and predictions, ultimately posing the primary research question of the study: Is the Sahel region more likely to have a higher probability of conflict and migration as a result of climate change and climate change-related events? In section two, research and analysis aim to identify causal paths between climate change, migration, and conflict via structural equation modeling focusing on recent climate change trends in the Africa and Sahel regions, particularly changes in temperature and rainfall, and analyzing the consequences of this climate variabil¬ity, namely migration and conflict. Section three brings the aspect of youth into the analysis, arguing that youth living in the rural Sahel region will likely find themselves particularly vulnerable to in¬creased climate change and variability, which will have direct and indirect implications on the security and livelihoods of these individuals. The paper explores the past, current and predicted issues faced by rural Sahel youth affected by the impacts of climate change, such as chronic unemployment and engagement in the illicit sector due to rural to urban migration from regions affected by drought, desertification and resource scarcity. The final section of the paper offers policy recommen¬dations for addressing negative climate-change related consequences through two key paths of intervention: (i) climate change adaptation measures and (ii) conflict and crime prevention measures.

As of June 7, 2015, Sierra Leone had reported more than 12,900 cases of Ebola Virus Disease (EVD), and over 3,900 deaths since the outbreak began. In recent months, substantial progress has been made, with a maximum of 15 new cases per week reported following a nationwide lockdown and information campaign at the end of March. The Government of Sierra Leone, with support from the World Bank Group, has been conducting mobile phone surveys with the aim of capturing the key socio-economic effects of the virus. Three rounds of data collection have been conducted, in November 2014, January-February 2015, and May 2015. The survey was given to household heads for whom cell phone numbers were recorded during the nationally-representative Labor Force Survey conducted in July and August 2014. Overall, 66 percent of the 4,199 households sampled in that survey had cell phones, although this coverage was uneven across the country, with higher levels in urban areas (82 percent) than rural areas (43 percent). Of those with cell phones, 51 percent were surveyed in all three rounds, and 79 percent were reached in at least one round. The results for the third round of the survey, which contacted 1,715 households, focus mainly on employment, agriculture, food security and prices, and health service utilization, covering predominantly urban areas where cell phone coverage is highest, but including rural areas as much as possible given the sample available.

Consists of thesaurus used in indexing the public papers of Leonor K. Sullivan, housed in the Saint Louis University School of Law Library. ; SAINT LOUIS UNIVERSDY GE JK1323 1952 .S34 1989 c.3 THE HONORABLE Leo nor K. (Mrs. John B.) Sullivan A Guide to the Collection St. Louis University Law Library Saint Louis University Schoo( of Law 3700 Lirufeff B(vd., St. Louis, MO 63108 LEONOR K. SULLIVAN 1902-1988 A Guide to the Collection Researched and prepared by: Joanne C. Vogel Carol L. Moody Loretta Matt LAW LIBRARY ST. LOUIS UNIVERSITY 3700 LINDtLL BLVD. ST. LOUIS, MO 63108 Copyright 1989 Saint Louis University Law Library 00 ' ()) THE HONORABLE LEONOR K. SULLIVAN 1902-1988 TABLE OF CONTENTS I. Portrait of Leonor K. Sullivan II. Biography III. Sullivan Plaques and Awards IV. The Leonor K. Sullivan Collection V. List of Subject Headings LEONOR K. SULLIVAN Leonor K. Sullivan, the first woman from Missouri to serve in the United States House of Representatives, was born Leonor Alice Kretzer, August 21, 1902, in St. Louis. She attended public and private schools in St. Louis, including Washington University. Prior to her marriage, Mrs. Sullivan pursued a business career and eventually became the director of the St. Louis Comptometer School. She married Missouri Congressman John B. Sullivan on December 27, 1941, and served as his administrative assistant and campaign manager until his death in January, 1951. Following her husband's death, Mrs. Sullivan unsuccessfully attempted to win the local Democratic party's nomination to succeed Congressman Sullivan in the special election. The seat was lost to a Republican candidate. In 1952, Leonor K. Sullivan running on her own, without party support, defeated six opponents in the primary election to become the Democratic nominee for the Third Congressional District. In the general election, she defeated her Republican opponent and recaptured the seat once held by her husband. Mrs. Sullivan represented the Third Congressional District until her retirement in 1976. While in Congress, Leonor K. Sullivan was known as a champion of consumer issues and she had a key role in enacting legislation to improve the quality of food. The Poultry Inspection Law and the Food Additives Act are just two of her important triumphs. As chairman of the Subcommittee on Consumer Affairs of the House Committee on Banking and Currency, Mrs. Sullivan was responsible for the Consumer Credit Protection Act of 1968, which included the Truth in Lending Act, and the Fair Credit Reporting Act of 1970. Mrs. Sullivan also authored the original food stamp plan to distribute government surplus food to the needy and she worked to solve the housing problems in our cities. At the time of her retirement, she was the senior member of the House Committee on Banking, Currency, and Housing. She was a member of the National Commission on Food Marketing, 1964-66; the National Commission on Mortgage Interest Rates, 1969; the National Commission on Consumer Finance, 1969-72; and she helped found the Consumer Federation of America in 1966. Mrs. Sullivan served as chairman of the House Committee on Merchant Marine and Fisheries. Her support of the American Merchant Marine earned her the American Maritime Industry's Admiral of the Ocean Seas Award (AOTOS) in 1973. The men and women who served in the Coast Guard and the Merchant Marine continuously honored Mrs. Sullivan for her support, understanding, and dedication. Always active in waterways projects, she fought to allow the 51 year old DELTA QUEEN to continue as an overnight excursion vessel. Mrs. Sullivan's work as chairman of the Subcommittee on Panama was especially important as she became involved with the political, economic, and social challenges of the Canal Zone and the people who lived and worked there. Leonor K. Sullivan worked hard for St. Louis. She sponsored legislation to fund the development of the Jefferson National Expansion Memorial on the St. Louis Riverfront, to keep St. Louis a well managed port city on the Mississippi trade route, and to preserve the buildings so important to the history and heritage of St. Louis. Wharf Street has been renamed Leonor K. Sullivan Boulevard to honor her support of the Gateway Arch project and the Jefferson National Expansion Memorial. Following her retirement, Mrs. Sullivan returned to her river bluff home which overlooked the Mississippi River. She remained active in civic affairs, serving on numerous boards and committees. She became a director of Southwest Bank, chairman of the Consumer Advisory Council to the Board of Governors of the Federal Reserve System, a member of the Board of Directors of Downtown St. Louis, Inc., a member of the Lay Advisory Board of Mount St. Rose Hospital and Rehabilitation Center, and she sponsored a consumer award program through the Better Business Bureau. Mrs. Sullivan was always in demand as a featured speaker at business, educational, and social functions. In 1980, Mrs. Sullivan married Russell L. Archibald, a retired vice president of the American Furnace Company. Mr. Archibald died March 19, 1987. Leonor K. Sullivan died, in St. Louis, on September 1, 1988. SULLIVAN PLAQUES AND AWARDS The Sullivan Collection includes many awards, citations, plaques, letters of recogn1tlon, pictures, and other memorabilia. During her career, Mrs. Sullivan received over 200 awards, some of which are permanently displayed in the Law Library. 1. Missouri State Labor Council, AFL-CIO - a proclamation designating Leonor K. Sullivan as organized labor's First Lady. Presented September 8, 1976. 2. Robert L. Hague Merchant Marine Industries Post #1242 - Distinguished Service Citation for Mrs. Sullivan's work as Chairman of the House Merchant Marine and Fisheries Committee. 3. Oceanographer of the Navy - presented by RADM J. Edward Snyder, Jr., USN, Special Assistant to the Under Secretary or the Navy. 4. Panama Canal Gavel - made from one of the original beams of the Governor's House, the gavel was presented to Mrs. Sullivan by Governor W. E. Potter as a "token of appreciation for demonstrated interest in the Panama Canal and the Canal Zone Government." 5. Consulting Engineers Council of Missouri - expresses appreciation for Mrs. Sullivan's concern and understanding of the role of the consulting engineer. 6. St. Louis Democratic City Central Committee - Special Award recognizes Leonor K. Sullivan's "dedicated service to the people of Missouri, the United States of America, and the Democratic Party . ," presented September, 19, 1976. 7. Consumer Federation of America - CFA Distinguished Public Service Award, June 14, 1972. 8. Reserve Officers' Association, Missouri - President's Award recognizing Mrs. Sullivan's service to the nation during her 24 years in Congress. 9. American Waterway Operators, Inc. - recognizes Mrs. Sullivan's " . Instrumental Role in the Development of the Inland Waterways of the United States." I 0. American Institute of Aeronautics and Astronautics, St. Louis Section - 1976 Civic A ward for Outstanding Contributions to Communities and Nation during 24 years in the House of Representatives, May 11, 1976. 11. Federal Land Banks 50th Anniversary Medal - " . awarded in 1967, to Leon or K. Sullivan for outstanding contributions to American Agriculture." 12. St. Louis Board of Aldermen - Resolution #101 (March 12,1976) honoring Mrs. Sullivan for her 24 years in Congress. 13. Human Development Corporation of Metropolitan St. Louis - Certificate of Recognition, September 29, 1978. 14. Older Adults Special Issues Society (OASIS) - Confers honorary membership upon Leonor K. Sullivan, August 22, 1974. 15. National Health Federation - Humanitarian Award, October 11, 1958 - especially recognizes Mrs. Sullivan's efforts for protective legislation against injurious additives in food and beverages. 16. U.S. Merchant Marine Academy, Kings Point, New York - an award presented to Mrs. Sullivan by the Alumni of Kings Point. 17. American Numismatic Association - a 1972 award presented to Mrs. Sullivan for her generous support. 18. Official Hull Dedication for New Steamboat - replica of the dedication plaque unveiled by Mrs. Sullivan in Jeffersonville, Indiana, November 11, 1972. Hull 2999 was the official designation of the new passenger riverboat being built for the Delta Queen Steamboat Company. The dedication also recognized Leonor K. Sullivan's successful legislative efforts on behalf of the DELTA QUEEN. 19. Jewish War Veterans of the United States, Department of Missouri - 1963 Americanism Award for "her unselfish devotion and untiring efforts on behalf of all Missourians regardless of race or creed." 20. National Marine Engineers' Beneficial Association, AFL-CIO - recognizes Mrs. Sullivan's service and support of the U.S. Merchant Marine, February 26, 1975. 21. Child Day Care Association - 1973 award for sponsoring child welfare legislation. 22. St. Louis Democratic City Central Committee - 1973 Harry S. Truman Award. 23. Seal of the Canal Zone Isthmus of Panama - a wooden copy of the Seal "presented in appreciation to Hon. Leonor K. Sullivan . " Canal Zone; Masters, Mates, and Pilots Association; National Maritime Union; Central Labor Union; Joint Labor Committee, 1969. 24. Atlantic Offshore Fish and Lobster Association - recognizes Leonor K. Sullivan's efforts to preserve and protect the Northwest Atlantic Fishing Industry, June, 1973. 25. Photographic portrait of President and Mrs. Johnson inscribed to Leonor K. Sullivan. 26. Photographic portrait of Lyndon Johnson inscribed to Leonor Sullivan. 27. Photographic portrait of Hubert H. Humphrey inscribed to Congressman (sic) Leonor K. Sullivan 28. H.R. I 0222 - Food Stamp Act of 1964 - first page of the engrossed copy of the bill, signed by John McCormack, Speaker of the House. 29. St. Louis University School of Law - Dedication of the New Law School, October 17-18, 1980 - recognizes Mrs. Sullivan's leadership gift. 30. West Side Baptist Church Meritorious Achievement Award, 1974. 31. Inaugural visit to St. Louis of the MISSISSIPPI QUEEN, July 29, 1978. 32. Gold-framed reproduction of a portrait of Mrs. Sullivan which hangs in the Longworth House Office Building. 33. Flora Place Association, November 4, 1976 - an award recognizing Mrs. Sullivan's 24 years in Congress. 34. St. Louis Police Relief Association, July 24, 1974. 35. St. Louis Argus Distinguished Citizen's Award, 1978. 36. George M. Khoury Memorial Award- "Woman of the Year," February 2, 1974. 37. Distinguished Service to the United States Coast Guard, February, 1976. 38. National Association of Mutual Insurance Agents - Federal Woman of the Year, October 12, 1974. 39. Chief Petty Officers Association, United States Coast Guard - Keynote speaker at Sixth Annual Convention, October 7-12, 1974, in St. Louis, MO. 40. Home Builders Association - Distinguished Service A ward, November 7, 1970. 41. Young Democrats of St. Louis - Distinguished Service Award, 1964. 42. Bicentennial Year Award, 1976 - a Waterford crystal bell and base presented to Mrs. Sullivan during the nation's Bicentennial. 43. Cardinal Newman College - Mrs. Sullivan's Cardinal Newman College Associates membership certificate presented during her tenure as Chairman, Board of Trustees, November 3, 1981. THE LEO NOR K. SULLIVAN COLLECTION Before her retirement, Leonor K. Sullivan made arrangements to donate her congress ional papers, correspondence, and memorabilia to St. Louis University Law Library. Mrs. Sullivan chose St. Louis University Law Library because her husband, Congressman John B. Sullivan (1897 -1951 ), was a graduate of the law school, having received his LL. B. degree in 1922, and his LL. M. degree in 1923. In 1965, Mrs. Sullivan founded a scholarship at St. Louis University for young women interested in studying political science. The collection covers Mrs. Sullivan's 24 years in the U.S. House of Representatives and is arranged according to her own subject headings. In this way, the materials provide insight into the way her office files and correspondence were organized. Mrs. Sullivan was known as one of the hardest working members of Congress and the wealth of materials in her collection attests to this. She had a tremendous concern for the average American family and much of her work dealt with their needs. Mrs. Sullivan often said the · best legislative ideas came from constituents, so she read every letter ever sent to her. Not only did she learn how the voters felt about current issues, but where there were problems which needed to be current issues. Papers from Leonor K. Sullivan's years as a member of the House Merchant Marine Committee and the Banking and Currency Committee provide background information for much of the legislation proposed during the period. Mrs. Sullivan was known as a consumer advocate long before such a position was popular and her efforts to improve the quality of food, drugs, and cosmetics are well documented. Materials are also available on Mrs. Sullivan's struggle for credit protection for the consumer, truth-in-lending, and fair credit reporting. Mrs. Sullivan was a strong supporter of the American Merchant Marine, the U.S. supervision of the Panama Canal, and the development of America's inland waterways. Her collection includes in-depth information on all these areas. Local St. Louis concerns are well represented in Leonor K. Sullivan's papers. She spent untold hours on the development of the Gateway Arch, the Jefferson National Expansion Memorial, and the port of St. Louis. She worked hard to maintain and increase the river traffic which is so important to St. Louis. After her retirement, Mrs. Sullivan continued to receive letters from former constituents and friends. She was active in civic affairs and her opinion on current issues was frequently solicited. The collection includes newspaper clippings, letters, and personal materials from this post-retirement period. Persons interested in using the Leonor K. Sullivan Collection should contact Joanne C. Vogel or Eileen H. Searls at St. Louis University Law Library, (314)658-2755. Written requests for information may be sent to: St. Louis University Law Library Leonor K. Sullivan Collection 3700 Lindell Blvd. St. Louis, MO 63108 Arthritis Research Arts Arts and Humanities see also Grants--National Endowment for the Arts Grants-- National Endowment for the Humanities Assassination of John F . Kennedy see Kennedy, John F. - -Assassination Assassinations--Select Committee to Investigate see Select Committee to Investigate Assassinations Atlantic Convention Atlantic Union Atomic Accelerator Laboratory Atomic Bomb--Fallout Shelter see a/ SO Nuclear Weapons-- Radioactive Fallout Atomic Energy see also Nuclear Energy Nuclear Weapons Auto Inspection Safety Auto Insurance Auto Insurance and Compensation Study Automotive Industry Automotive Transport Research and Development Act Aviation see a/ SO Airlines, Airport and Airway B-1 Program Development Act Airports Civil Aeronautics Board Concorde Supersonic Tra nsport Federal Aviation Administration Banking and Currency Committee Banking and Currency Committee-- Aluminum Penny Bill Banking and Currency Committee--Area Redevelopment Program Banking and Currency Committee Failures see a/so Independent Bankers Association of America Banking and Currency Committee- -Bank Holdings Company Act see a/so Banking and Currency Committee-­Citicorp Banking and Currency Committee--Bank Holding Company Issues Banking and Currency Committee--Bank Lobbying Banking and Currency Committee--Bank Mergers 83nking and Currency Committee- -Bank Protection Act of 1968 Banking and Currency Committee- -Bank Safety Regulations Banking and Currency Committee--Bank Security Measures Banking and Currency Committee--Banking Act of 1965 Banking and Currency Committee -- B a nk i11~ Changes Banking and Currency Committee- ­Bankruptcy B:mking and Currency Committee--Taxation Banking and Currency Committee--Trust Activities Ban king and Currency Committee-- Certificates of Deposit Banking and Currency Committee--Citicorp see also Bank Holding Company Banking and Currency Committee-- Committee Business Banking and Currency Committee-­Committee Notices Banking and Currency Committee-- Conferee Banking and Currency Committee-­Congressional Record Entries Banking and Currency Committee-­Consumer Credit see also National Commission on Consumer Finance Banking and Currency Committee-­Correspondence with Boyd Ewing Banking and Currency Committee--Credit Information Ban king and Currency Committee-- Credit Union Financial Institutions Act Banking and Currency Committee--Credit Unions see also General Accounting Office- - Credit Unions Banking and Currency Committee- - Credit Unions--Insurance on Deposits Banking and Currency Committee- - Credit Unions--National Credit Union Bank Bill Banking and Currency Committee--Credit Uses Reporting Act of 1975 Banking and Currency Committee- - Debt Collection Banking and Currency Committee -- Defense Production Act see a[ so Joint Committee on Defense Production Banking and Currency Committee-­Democratic Caucus Banking and Currency Committee-­Disclosure Act Banking and Currency Committee-- Economic Development Act ee a[ SO Economic Development Banking and Currency Committee-- Economic Stabilization Act --Amendments B3nking and Currency Committee -- Economic Stabilization Act -- Correspondence Banking and Currency Committee-- Economic Stabilization Act--Mark-Up Session Banking and Currency Committee-- Economic Stabilization Subcommittee Banking and Currency Committee-- Emergency Financial Assistance Act see a[ so Banking and Currency Committee- ­lntergovermental Emergency Assistance Act Banking and Currency Committee--New York City-- Correspondence Banking and Currency Committee--New York City- -Legislation Banking and Currency Committee--Energy Conservation Legislation see also Energy Conservation Banking and Currency Committee--Export Control see a/so Export Administration Act Export Control Act International Trade Commission Banking and Currency--Export/Import Bank Banking and Currency Committee- -FINE Study (Financial Institutions and the Nation's Economy) Banking and Currency Committee- -FINE Study--Hearings Banking and Currency Committee--Farmers Home Administration- ­Low Interest Loans Banking and Currency Committee-- Financial Reform Act of 1976 Banking and Currency Committee--Gold Backing and Federal Reserve Notes Banking and Currency Committee- -Gold Price Banking and Currency Committee- ­Insurance see also Insurance Banking and Currency Committee-­Interamerican Bank see also Agency for International Development Banking and Currency Committee--Interest Rates see also Interest Rates Banking and Currency Committee--Prime Interest Rate Banking and Currency Committee- -Savings and Loans- - Interest Rates Banking and Currency Committee-- Interest Rates-- Hearings Banking and Currency Committee- ­Intergovernmental Emergency Assistance Act see a/so Banking and Currency Committee-­Emergency Financial Assistance Act Banking and Currency Committee- ­International Banking Act Banking and Currency Committee-- International Development Association Banking and Currency Committee-- International Monetary Policy see a/ o Banking and Currency Committee- - Monetary Policy Banking and Currency Committee--Laws of the State of Missouri Relating to Banks and Trust Companies Banking and Currency Committee-­Lockheed Case Banking and Currency Committee-­Monetary Policy see also Banking and Currency Committee-­International Monetary Policy Banking and Currency Committee-­Subcommittee on Domestic Monetary Policy Banking and Currency Committee-- Mortgage Interest Rates see also Federal National Mortgage Association Banking and Currency Committee-­Mortgage Interest Rates--District of Columbia Banking and Currency Committee-­Mortgage Interest Rates--Hearings Banking and Currency Committee--Mutual Savings Banks Banking and Currency Committee--National Commission on Productivity and Work Quality Banking and Currency Committee--National Consumer Cooperative Bank Act see also Consumer Interest--Miscellaneous Banking and Currency Committee--National Consumer Cooperative Bank Act see a/so Consumer Interest--Miscellaneous Banking and Currency Committee--New York City-­Correspondence see also Banking and Currency Committee- ­Emergency Financial Assistance Banking and Currency Committee--New York City- - Legislation see also Banking and Currency Committee-­Emergency Financial Assistance Banking and Currency Committee--NOW Account Banking and Currency Committee--One Bank Holding Company Bill Banking and Currency Committee--One Bank Holding Company Bill- -Clippings Banking and Currency Committee--One Bank Holding Company Bill- - Committee Information Banking and Currency Committee--One Bank Holding Company Bill--Letters Banking and Currency Committee--One Bank Holding Company Bill--Reports from Interested Groups Banking and Currency Committee--One Dank ll nlclinR c: . np:111y Bill-- Reports from Other Agencies Banking and Currency Committee--Penn Central see a/so Railroad Legislation Banking and Currency Committee--Prime Interest Rates see a/so Interest Rates Banking and Currency Committee--Record Maintenance in Banking Institutions Banking and Currency Committee-- Recurring Monetary and Credit Crisis Banking and Currency Committee-- Reven ue Bonds Banking and Currency Committee--Safe Banking Act Banking and Currency Committee- - St. Louis Banking Banking and Currency Committee-- Savings and Loan Companies see a/so Housing-- Savings and Loans Housing--Savings and Loans Bill Housing--Loans Banking and Currency Committee- -Savings and Loan Companies-­Holding Companies Banking and Currency - - Savings and Loan Companies-- Interest Rates see a/so Interest Rates Banking and Currency Committee--Interest Rates Banking and Currency Committee-- Savings and Loan Companies-­Investigation Banking and Currency Committee--Silver Banking and Currency Committee--Small Business see a/so Sma ll Business Administration Poverty Program-- St . Louis Small Business Development Center St . Louis--Small Business Administration Banking and Currency Committee- - Steering Committee Banking and Currency Committee-­Subcommittee on Domestic Monetary Policy ,,,.,. also Banking and Currency Committee- ­Monetary Policy Banking and urrt!ncy Committee--Swiss Bank Accounts Uanking and Currency Committee--Taxing of National Banks Banking and Currency Committee- - Variable Interest Rate Mortgage Loans Bankrupt see Banking and Currency Committee -­Bankruptcy Barge Lines see also Federal Barge Lines Dccf Research and Information Act n ct•J" Ucllcr Communities Ad see Housing--Better Communities Act Bicentennial Civic Improvement Association see a/ SO American Revolution Bicentennial Bicentennial Civic Improvement Bicentennial Coinage see also Coinage Bicentennial Material Billboards Association-- Clippings see Highways-- Beautification- - Billboards Birth Control see also Family Planning Illegitimacy Population Growth Sex Education Black Lung Act see also Coal Black Militants see Militants Mine Safety Act see also Negroes--Black Militants Bl ackman's Development Center Blind see also Handicapped Blood ::,ee Health -- Blood Banks Blumeyer P roject see Housing-- Blumeyer Project Boating see also Coast Guard Boggs , Hale Bookmobile National Safe Boating Week Recreation see Education --Bookmobile Books Sent to Libraries and Schools see also Lib raries Bowlin Project see Housing -- Bowlin Project for the Elderly Braceros see National Commission on Food Marketing Bracero Study Brazil see Foreign Affairs- - Brazil Bretton Woods Agreement Bride's Packet see Publications --Packets for the Bride Bridges see Martin Luther King Bridge Buchanan, Mrs. Vera Budget see also Management and Budget, Office of Budget and Impoundment Control Act Budget Material Building Sciences Act see Housi ng-- Building Sciences Act Bur"r'u of Standards see Food and Drug Administration--Bureau of Standards Bus Service see also Transi t -- Bi- State Business and Professional Women's Clubs see also Women's Organizations Busing see Education- - Busing Buy American Act Care see Foreign Affairs--Care Cabanne Turnkey Project see Housing--Cabanne Turnkey Project Calley, William L. Cambodia see Foreign Affairs - -Cambodia Campaign Conference for Democratic Women see a/so Women in Politics Campaigns Campus Riots see also Education--Campus Unrest Cancer see a/ SO Medical Insurance for Radiation Treatment Cannon Dam see Conservation--Cannon Dam Capital Punishment Capitol- - United States Carpentry see Housing--Building Sciences Act Catalog of Federal Assistance Programs Cattle see Food and Drug Administration- -Cattle Cemeteries see National Cemeteries Census see also Population Growth Central Intelligence Agency Century Electric Company see National Labor Relations Board-­Century Electric Company Chain Stores see National Commission on Food Chamber of Commerce Cha rities Marketing- -Chain Stores Child Abuse and Neglect Child and Family Services Act see a/so Comprehensive Child Development Act Child Care see Poverty Program--Day Care Centers see also Poverty Program--Head Start Centers Poverty Program- -St. Louis Day Care St. Louis Day Care Child Protection Act Children , Youth , Maternal, and Infant Health Care Programs Chile see Foreign Aff:1irs--Chile Chirm sec Foreign Affairs--Red China China's Art Exhibit Cigarette Advertising Cities see Urban Affairs see a/so Housing--Urban Renewal Revenue Sharing Citizenship see Immigration -- Naturalized Citizens City Planning see a/ 0 Urban Affairs Civil Aeronautics Board see a/so Federal Aviation Administration Aviation Civil Air Patrol Civil Defense see also Emergency Preparedness Missouri--Disaster Area Civil Rights- -Clippings see also Integration Militants Negroes--Black Militants Negroes--National Assocation for the Advancement of Colored People Civil Rights- -Discharge Petition Civil Rights-- Equal Employment Opportunity see a/so Equal Employment Opportunity Equal Opportunity Civil Rights- -Equality for Women see a/so Women- -Equal Rights Amendment Civil Rights-- Housing see a/so Housing--Fair Housing Housing--Open Negroes--Housing Civil Rights- -Ireland's Roman Catholics Civil Rights--Legislation Civil Rights--Mississippi Seating Civil Rights --Pro Civil Rights-- Webster Groves Incident Civil Service Health Benefits Civil Service Legislation see also Federal Employees Civil Service Retirement Clara Barton House Clean Air Act see also Air Pollution Pollution Coal see a/ SO Black Lung Act Energy Crisis Mine Safety Act Mineral Resources Coal Mine Surface Area Protection Act see a/ so Mining Coal Slurry Pipeline Act Coal Tar Products see Food and Drug Administration- - Hair Dye Coast Guard see also Boating National Safe Boating Week Coastal Areas see a/so Outer Continental Shelf Lands Coca-Cola Bottling Company Cochran Apartments see Housing--Public Housing-Cochran Apartments Coinage Sl!l' a/ SO Bicentennial Coinage National Stamping Act Colleges and Universities see Education- - College Loan Program see a/so Schools--College Debate Color Additives see Food and Drug Administration--Color Additives Commemorative Postage Stamp for Jeannette Rankin Commemorative Stamps see a/so Kennedy, John F . First Day Cover Issues see Food and Drug Administration-­Cranberries Creating a Joint Committee to Investigate Crime Credit Unions see Banking and Currency Committee- ­Credit Unions see a/so General Accounting Office- - Credit Unions Crime--Bail Reform Act Crime--General see a/so J oint Committe to Investigate Crime Juvenile Delinquency Law Enforcement Assistance Administration Prisons Crime--Gun Control Crime--Riots see a/so Housing--Insurance--Riots Crime--Riots- - Clippings Crime- - Switch - -Blades Cruelty to Animals Current River see Conservation--Current River Power Line Customs Bureau Cyprus see Foreign Affairs - -Cyprus Czechoslovakia see Foreign Affairs--Czechoslovakia Daily Digest see Panama Canal--Daily Digest Dairy Products see Milk see a/so Food and Drug Administration-­Milk Dams see Lock and Dam 26 Conservation- - Cannon Dam Danforth Foundation see a/ 0 Foundations Darst- -Webbe Public Housing see Housing- - Public Housing--Darst-Web be Davis- -Bacon Act see Labor- - Davis-Bacon Day Care Centers see Poverty Program--Day Care Center see a/ 0 Poverty Program--St. Louis Day Care St. Louis Day Care Daylight Savings Time Deafness see Hearing Aids Death with Dignity Debt Ceiling Bill See a/so Goverment Debt National Debt Decontrol of Certain Domestic Crude Oil see a/so Oil Leases Defense ee a/ 0 Nation:1l Defense Defense Appropriations see a/ SO Military Construction Appropriation Bill Military Expenditures Military Pay Military Procurement Defense Contracts See a/so Federal Government Contract Legislation Military Procurement Defense Mapping Agency Sl!£' n/so Aeronautical Chart and Information Center Defense Production Act see Banking and Currency Committee-­Defense Production Act .\Ce a/ so Joint Committee on Defense Production Defense Production, Joint Committee see Joint Committee on Defense Production Delta Queen Delta Queen-- Clippings Delta Queen--Correspondence Delta Queen- -Extend Exemption Delta Queen/Mississippi Queen--Clippings Delta Queen/Mississippi Queen-- Correspondence Democratic City Central Committee Democratic Clubs Democratic Coalition Party Democratic Convention--1972 Democratic Convention--1976 Democratic National Committees Democratic Organizations Democratic Party see a/so Banking and Currency Committee-­Democratic Caucus Campaign Conference for Democratic Women Democratic State Committees Democratic Cities see Housing- - Democratic Cities Dental Health see Health--Dental Deodorant see Food and Drug Administration-­Deodorant Department of Housing and Urban Development see Housing- -HUD Department of Labor see Grants--Department of Labor--St . Louis Department of Peace see Peace, Dept. of Department of the Interior see Grants--Department of the Interior-- St. Louis Department of Transportation see Grants--Department of Transportation-- St. Louis Desoto-- Carr Project see Housing- - Desoto-Carr Project Detention see Emergency Detention Act Development Bank ·ce Housing--Na tional Development Bank Diabetes Research see a/so National Diabetes Advisory Board Diet Foods see Food and Drug Administration--Diet Foods Digestive Diseases :,ee National Digestive Disease Act of 1976 Direct Popular Election of the President Disabled American Veterans see Veteran's Organizations Disarmament see also Arms Control Postal Boutique Commission of Consumer Finance see National Commission on Consumer Finance Commission on Federal Paperwork Commission on Food Marketing sec National Commission on Food Marketing Commission on History and Culture :see Negroes-- Commission on History and Culture Commission on Neighborhoods see National Commission on Neighborhoods Committee on Political Education see Political Education, Committee On Committee on P opulation Crisis see Population Crisis Committee Committee on Standards of Official Conduct Committee Reform Commodity Exchange Act see also Re- Pricing Commodities Commodity Futures see a/so Re- Pricing Commodities Common Cause Communications see also Federal Communications Commission Communism Radio Telecommunications Television Community Development Act Community Services Administration Comprehensive Child Development Act see a/so Child and Family Services Act Comprehensive Employment and Training Act see also Employment Compton--Grand Association see Housing Compton-Grand Association Comptroller General of the United States Concorde Supersonic Transport see also Aviation Concentrated Industries Anti - Inflation Act see also Inflation Congress- - 91st Congress--9lst--Senate Subcommittees Congress- -92nd Congress- -93rd Congress--94th Congress--94th--Majority Rpt . Congress--94th--Member's Pay Raise see a/ so Congressional and Civil Service P ay Raise Congress- -Committee on House Administration Congress-- Economic Committee see J oint Economic Committee Congress-- House Beauty Shoppe Congress--House Budget Committee Congress- - House Unamerican Activities Committee see a/ so Internal Security Congress- - Redistricting SC'(' Missou ri - - Redistricting Congress--Rules of Congressional and Congress--Scandals see a/ 0 Powell, Adam Clayton Congressional and Civil Service Pay Raise see a/ o Congress- - 94th- -Member Pay Raise Federal Pay Raise Congressional Fellowship Congressional Office--Payroll Congressional Pay Raise Congressional Record Inserts see a/so Jefferson National Expansion Memorial Congressional Record Inserts Congressional Reorganization see a/ 0 Legislative Reorganization Act of 1970 Congressional Travel Conservation --Cannon Dam see a/so National Park Service Parks Conservation --Current River Power Line Conservation --Eleven Point River Conservation-- Harry Truman Dam Conservation- -Lock Dam 26 see Lock and Dam 26 Conservation--Meramec Basin Conservation--Meramac Park Reservoir Conservation- -Meramac Recreation Area Conservation- -Mineral Resources see Mineral Resources Conservation --Miscellaneous see a/so Recycling Waste Conservation- - Recreation Area Conservation--Redwood National Park Conservation--Upper Mississippi River National Recreation Area see a/so Upper Mississippi River Basin Commission Conservation-- Water Resources see a/so Water Resources Planning Act Conservation-- Wild Rivers Conservation - - Wilderness Conservation -- Wildlife .\ee a/ :so Lacey Act Constitutional Changes Consumer Credit see Banking and Currency Committee--Consumer Credit see also National Commission on Consumer Finance Right to Financial Privacy Act Consumer In terest Miscellaneous see a/so Banking and Currency Committee- ­National Consumer Cooperative Bank Act National Commission on Food Marketing-- Consumer Information Publications-- Packet for the Bride Consumer Prod uct Information Bulletin see a/so Publications- -Consumer Product Information Copyright Legislation Copyrights Cosmetics see Food and Drug Administration- - entries Cosmetologists see National Hairdressers and Cosmetologists Cost of Living Council Cost of Living Task Force Council of Catholic Women see a/so St. Louis Archdiocesan Council of Catholic Women Women-- Organizations Cranberries Diseased Pets District of Columbia see also Home Rule-- District of Columbia Doctors see Immigration--Foreign Doctors see a/so Education--Nurses and Medical Students/Medical Schools Health Manpower Bill Douglas, William 0 . see Impeachment (Justice Douglas) Draft Dru'g Abuse see a/so Alcoholism, Narcotics Drug Abuse Office and Treatment Act Drug Advertising Drug Cases Drug Cost Drug Legislation Drug Regulation Drug Testing and New Drugs Drugs, Baby Asprin Drugs, Chemical Names Drugs, Factory Inspection Drugs, Habit- Forming Drugs, Interstate Traffic Drugs, Krebior:en see a/so Krebiozen Drugs, Strontium 90 see a/so Strontium 90 Drugs, Thalidomide see also Thalidomide Earthquakes East - West Gateway Coordinating Council see a/so St. Louis--East West Gateway Coordinating Council East St. Louis Convention Center Ecology see also Environmental Education Act Economic Committee see Joint Economic Committee Economic Development see a/so Banking and Currency-- Economic Development Act Economic Development Administration see a/so Grants--Economic Development Administration Economic Program Economic Summit Conference Economics--Joint Economic Committee see Joint Economic Committee Editorials--KMOX-TV see Radio and T elevision --Editorials Education see a/ so Schools Ed ucntion --Adult see a/ SO Adult Education Missouri - -Adult Education Act Education--Aid to Parochial Schools see a/so Aid to P arochial Schools Education --Federal Aid to Education Parochial Schools Education- - Aid to Private Schools See a/ 0 Aid to Private Schools Education --Federal Aid to Education Private Schools Education--Appropriations Education -- Bookmobile see a/ 0 Bookmobile Libraries Education--Busing see also Busing Integration Education--Campus unrest see also Campus riots Militants Education -- Clippings see ah;o Schools - - Clippings Education--College Loan Program see a/so Colleges and Universities Education--Higher Education Education--St udent Aid Bill Loans- - Student Student Loans Education- -Elementary and Secondary see also Schools Education--Federal Aid to Education see a/so Education--Aid to Parochial Schools Education-- Student Aid Bill Federal Aid to Education Education-- F ederal Charter for Insurance and Annuity Association see ah;o Insurance Education -- Food and Nutrition Program see a/ SO School Lunch Program School Milk Program Education--HEW Appropriations see also Health , Education and Welfare Education--Higher Education see also Education-- College Loan Program Education --Student Aid Bill Higher Education Missouri -- University Education- - Miscellaneous see also Quality Education Study Education--National Defense Education Act see a/so National Defense Education Act Education- - Nurses and Medical Students see also Doctors Heal t h Manpower Bill Medical Education Medical Schools Nurse Training Act Nurses Education-- Residential Vocational Education see also Education- - Vocational Education Vocational Education Education--Student Aid Bill see also Education- - College Loan Program Education--Higher Education Education --Federal Aid to Education Loan-- Student Student Loans Education --Tax Deductions for Education see a/ SO Taxes- - Deduction for Education of Dependents Education- - T eachers Corps see a/ ·o Teachers Corps Education-- Upward Bound Branch see also Upward Bound Education--Vocational Education see also Vocational Education Educational Grants Grants - - Educational Grants--HEW-- Public Schools Egypt see Foreign Affairs--Egypt Eisenhower, Dwight David Eisenhower College Elderly see also Aging National Institute on Aging Older Americans Act Elderly-- Employment Opportunities see also Employment Opportunities for the Elderly Older Americans Act Elderly - - Housing see Housing--Bowlin Project for the Elderly see also Housing--Elderly Election Laws see Missouri--Election Laws Election Reform see also Voting Rights Act Election Reform--Post Card Registration see alSO Post Card Registration Voter Registration Elections Commission Electoral College see also Direct Popular Election of the President Electric and Hybrid Research, Development and Demonstration Act of 1976 ee also Energy Conservation and Electric Power Electricity see Lifeline Rate Act Conversion Act of 1976 Elementray and Secondary Education Eleven Point River see Conservation- -Eleven Point River Elk Hills Oil Reserve see also Oil Leases Emergency Detention Act see also Detention Emergency Employment see also Employment Emergency Livestock Credit Act See a/so Agriculture Emergency Rail Transportation Improvement and Employment Act See Railroads--Emergency Rail Transportation Improvement and Employment Act Emergency Rooms see Medical Emergency Transportation and Services Act Emergency Security Assistance Act Emergency Telephone Number see a/ 0 Nine One One Emergency Unemployment Compensation Assistance ·ee a/so Unemployment Compensation Emergency Utility Loans and Grants for Witerizing Homes see a/ o Utility Loans Employment See a/ 0 Comprehensive Employment and Training Act Immigration Labor entries Manpower Minimum Wage Unemployment Employment- - Equal Opportunity Employment of the Handicapped see also Handicapped Labor--Handicapped Workers Employment Opportunities for the Elderly see Elderly --Employment Opportunities Endowment for the Arts see Grants--National Endowment for the Arts Endowment for the Humanities see National Endowment for the Humanities Energy-- Correspondence Energy Conservation see also Banking and Currency Commission--Energy Conservation Federal Power Commission Natural Gas Act Protection of Independent Energy Conservation and Conversion Act of 1976 see also Electric & Hybrid Research, Development & Demonstration Act of 1976 Energy Crisis SC'e also Coal Fuel for Cars Gas and Gasoline and Oil Allocations Oil Imports Oil Leases Energy Crisis-- Correspondence Energy Crisis--Material Energy Excerpts Energy Independence Act of 1975 Energy- - Information & Material see also Arctic Gas Project Energy Research and Development Environmental Education Act see also Ecology Environmental Pesticide Control Act of 1976 see alSO Pesticides Environmental Policy Act Environmental Protection Agency see also Grants--Environmental Protection Agency-- St. Louis Equal Employment see a/so Civil Rights- -Equal Employment Opportunity Minority Groups Women--Employment Opportunities Equal Employment Opportunity Commission Equal Opportunity see a/so Civil Rights-- Equal Employment Opportunity Equal Pay for Equal Work !:>Cl! also Women--Employment Opportunities Equal Rights- - Clippings Equ al Rights for Women see a/so Women--Equal Rights--Material Equal Time ee a/ ·o Federal Communications Commission Euclid Piau Radio Television see Housing--Euclid Plaza Excess Property see Missouri - - Excess Property see Federal Excess Property Executive Reorgan ization Export Administration Act see a/so Banking and Currency--Export entries Export Control Act see a/so Banking and Currency Committee -­Export Control FBI see Federal Bureau of Investigation FCC see Federal Communications Commission FDIC see B & C Federal Deposit Insurance Corporation Fair Labor Standards Act see Labor--Fair Labor Standards Fair Plan see Insurance --Fair P lan Fair Trade see also Trade--Expor ts and Imports Fallout Shelters see Atomic Bomb--Fallout Shelters see Nuclear Weapons--Radioactive Fallout Family Assistance Act see also Welfare Welfare--Family Support Family Assistance Material and Clippings See a/so Welfare--Clippings Family Assistance Plan Family Fare see Publications--Family Fare Family Planning see a/ so Birth Control Illegitimacy P opulation Growth Sex Education Family Planning Services Act Family Week see National Family Week Farm Bill see Agriculture--Farm Bill Farm Workers see also Agriculture National Commission on Food Marketing--Bracero Study Federal Advisory Committee Act Federal Aid to Education see Education --Federal Aid to Education Federal Aviation Administ ration see also Aviation Civil Aeronautics Board Federal Barge Lines see a/ so Barge Lines Federal Buildi ngs see a/ so Public Buildings Federal Bureau of Investigation Federal Communications Commission see also Communications Equal Time Radio and Television Television Federal Deposit Insurance Corp see also FDIC Federal Employees See a/ SO Civil Service Legislation Federal Excess Property see a/so Excess Property Missouri --Excess Property Fede ral Government Contract Legislation see a/so Defense Contracts Federal Home Loan Bank Board Federal Housing Administration see Housing-- Federal Housing Administration Federal Judical Center see also J udiciary Federal Land Bank of St. Louis see also Land Bank Federal National Mortgage Association see a/so Banking and Currency--Mortgage Interest Rates Mortgages and Interest Rates Federal Pay Raise see a/so Congressional and Civil Service Pay Raise Federal Power Commission see a/so Energy Conservation Fuel and Energy Resources Commission Lifeline Rate Act Federal Reserve System Federal Trade Commission Federal Voting Assistance Program see a/so Voter Registration Federation of Independent Business see National Federation of Independent Business Feed Grain see a/so Agriculture Food and Drug Administration-- Grain Grain Purchases Fetal Experimentation see Health , Education and Welfare--Fetal Experimentation Fi nancial Disclosure see a/so Right to Financial Privacy Act Financial Institutions Act Fire Protection see a/so National Academy for Fire Prevention & Central Site Selection Board Fish and Fish Products see a/so Food and Drug Administration-­Fish Fish Inspection Food and Drug Administration-- Trout Trout see a/so Inspection , Food Fl ag Day Flood Control Meat Inspection Poultry Inspection see a/so St. Louis- - U.S. Army Corps of Engineers Flood, Daniel J. Upper Mississippi River Basin Commission see P anama Canal--Correspondence- - Flood, Daniel J . Flood Insurance Program see a/so Insurance--Flood National Flood Insurance Program Flood Protection Project see also St. Louis--U.S. Army Corps of Engineers Floods see a/so Missouri - - Disaster Area Missouri- - Flood National Flood Insurance Program Rivers Fluoridation of Water Fonda, Jane Food see also Agriculture National Commission of Food Marketing P oultry Food and Drug Administration Index Code Food and Drug Administration Appropriations Food and Drug Administration-- Botulism Food and Drug Administration--Bread Prices Food and Drug Administration--Bureau of Standards Food and Drug Administration --Cattle-­General Food and Drug Administration- -Cattle-­Legislation Food and Drug Administration--Color Additives Food and Drug Administ ration-­Confectionery Food and Drug Administration - -Copy of Bill Food and Drug Administ ration - -Cranberri•·> Food and Drug Administ ration -- DeodorauL Food and Drug Administration -- Diet Foods see a/ o Nut rition Food and Drug Administration --Eye Make-up Food and Drug Administration--Facial Creams Food and Drug Administration-- Fish Flour Food and Drug Administ ration--Food Additives Cases See a/ 0 Addi tives Food and Drug Administration -- Food Additives -- General ee also Nutrition Food and Drug Administration- - Food Additives-- Legislation Food and Drug Amdinistration-- Freezone Food and Drug Administration-- General Commentary Food and Drug Administration-- General Information Food and Drug Administration -- General Letters Food and Drug Administration-- Grain see a/ 0 Feed Grain Food and Drug Administration--Hair Dye Food and Drug Administration -- Hair Preparations Food and Drug Administration -- Hai r Remover Food and Drug Administration- - Hair Sprays Food and Drug Administration -- Ice Cream Food and Drug Administration -- Investigation Food and Drug Administration-- Legislation Food and Drug Administration- - Lipsticks Food and Drug Administration--Medical Devices see Medical Device Amendments Food and Drug Administration--Milk Food and Drug Administration-- Miscellaneous Food and Drug Administration- - Nail Polish Food and Drug Administration--Packaging Food and Drug Administration--Packaging (Wax) Food and Drug Administration--Pesticide Cases Food and Drug Administration--Pesticide Legislation and General Information Food and Drug Administration--Pesticides Food and Drug Administration-­Preservatives Food and Drug Administration--Pre- testing Food and Drug Administration-- Request for Copy of Research Food and Drug Administration--Soap Food and Drug Administration--Special Dietary Foods see also Nutrition Food and Drug Administration--Sun-tan Lotion Food and Drug Administration--Trout Food and Drug Administration--Vaporizers Food and Drug Administration--Varnish Food and Drug Administration--Vitamin Supplements see a/so Nutrition Food and Drug Administration- - Water see also Water Food Assistance Act see Foreign Aid- -Food Assistance Act Food Crisis see a/ SO Agriculture Food for Peace Hunger and Malnutrition Nutrition Population Crisis Committee Population Growth Right to Food Resolution see also Agriculture Food Prices see also Agriculture Food Stamp Plan 1954--Bills see a/ SV Agriculture Hunger and Malnutrition Food Stamp Plan 1954--Comments and Criticism Food Stamp Plan 1954-- Correspondence Food Stamp Plan 1954--Food Surplus Food Stamp Plan 1954--St. Louis Food Stamp Plan 1954--Speeches and Testimony Food Stamp Plan 1955--Correspondence and Legislation Food Stamp Plan 1955--Food Surplus Food Stamp Plan 1956--Bills and Hearings Food St amp Plan 1956--Commodity Credit Corp. Food St amp Plan 1956- - Correapondence, Speeches, Testimony Food Stamp Plan 1956- - Food Surplus Distribution Food Stamp Plan 1956--Personal Letters Food Stamp Plan 1957-- Bills Food Stamp Plan 1957--Correspondence Food Stamp Plan 1957--Food Surplus and Food Stamp Plan Food Stamp Plan 1957--Hearings Food Stamp Plan 1957--Speeches Food Stamp Plan 1957--Testimony Food Stamp Plan 1958--Activities Carried on Under PL 63 -4RO Food Stamp Plan 1958--Bills Food Stamp Plan 1958--Comments and Criticism Food Stamp Plan 1958--Correspondence Food Stamp Plan 1958--Hearings and Reports Food Stamp Plan 1958--Personal Letters Food Stamp Plan 1958- - Speeches and Testimony Food Stamp Plan 1958--Study and Procedure Food Stamp Plan 1959- - Bills Food Stamp Plan 1959--Comments and Criticism Food Stamp Plan 1959--Congressional Record Entry Food Stamp Plan 1959--Correspondence Food Stamp Plan 1959-- Hearings and Reports Food Stamp Plan 1959--Personal Letters Food Stamp Plan 1959--Releases Food Stamp P lan 1959-- Speeches and Testimony Food Stamp Plan 1959- -Studies and Procedure Food Stamp Plan 1960- -Activities Carried on Under PL-480 Food Stamp Plan 1960-- Bills, Hearings, Reports Food Stamp Plan 1960-- Correspondence Food Stamp Plan 1960-- Personal Letters Food Stamp Plan 1961-- Correspondence and Clippings Food Stamp Plan 1961--Personal Letters Food Stamp Plan 1962--Bills, Correspondence, Testimony Food Stamp Plan 1962-- Clippings Food Stamp Plan 1962--Personal Letters Food Stamp Plan 1963--Bills Food Stamp Plan 1963--Comments and Criticism Food Stamp Plan 1963--Correspondence Food Stamp Plan 1963- - Hearings Food Stamp Plan 1963-- Releases Food Stamp Plan 1963--Speeches Food Stamp Plan 1963--Studies and Procedures Food Stamp Plan 1964--Appropriations Food Stamp Plan 1964--Bills Food Stamp Plan 1964--Comments and Criticism Food Stamp Plan 1964--Correspondence Food Stamp Plan 196-t -- Hearings Food Stamp Plan Hl64 --Minority Views Food Stamp Plan 1964--Releases Food Stamp Plan 196-t -- Speeches Food Stamp Plan 196-t -- Studies and Procedures Food Stamp Plan 1965 --Appropriations Cut Food Stamp Plan 1965- - Correspondence Food Stamp Plan 1965 - -District of Columbia Food Stamp Plan 1965--Expansion Food Stamp Plan 1965--Kinlock MO Food Stamp Plan 1965 --Missouri Food Stamp Plan 1965--Personal Letters Food Stamp Plan 1965--St. Louis MO Food Stamp Plan--Legislative History Food Stamp Plan--Miscellaneous Statistics Food Stamp Plan--Petition 1967 Food Stores see National Commission on Food Ford Foundation see also Foundations Ford, Gerald Marketing- -Chain Stores see Nixon, Richard M.-- Pardon Foreign Affairs--Amnesty Foreign Affairs--Angola Foreign Affairs- -Brazil Foreign Affairs--CARE Foreign Affairs--Cambodia see a/so Moratorium War Protest Foreign Affairs--Chile Foreign Affairs-- Cyprus Foreign Affairs- - Czechoslovakia Foreign Affairs-- Egypt see also Foreign Affairs - -Middle East Foreign Affai rs - - General Countries Foreign Affairs-- Genocide Treaty Foreign Affairs- - Indochina Foreign Affairs -- Israel see a/ 0 Foreign Affiars --Middle East Foreign Affairs-- Israel-Arab War see a/so Foreign Affairs- -Middle East Foreign Affairs - -Jordan see also Foreign Affairs--Middle East Foreign Affairs --Lebanon see a/so Foreign Affairs--Middle East Foreign Affairs --Middle East see also Foreign Affairs- - Egypt Foreign Affairs -- Israel Foreign Affairs -- Israel Arab War Foreign Affairs --Jordan Foreign Affairs--Lebanon Oil Imports Foreign Affairs- -Mid-East Sinai Pact Foreign Affairs --Non-Proliferation Treaty Foreign Affai rs --Peru Foreign Affairs- - Pueblo Foreign Affaris- -Puerto Rico see a/ SO Puerto Rico Foreign Affairs--Red China Foreign Affairs--Republic of China see Republic of China Foreign Affairs -- Rhodesia Foreign Affairs - - Soviet Union Foreign Affairs--Turkey Foreign Affai rs --United Nations Foreign Affairs -- United Nations Development Program Foreign Affairs -- Vietnam ee a/ SO Missing in Action Prisoners of War Select Committee to Investigate Missing in Action Foreign Affairs -- Vietnam- - Mrs. Sullivan 's Voting Record (as of 1972) see a/so Sullivan, L.K. Voting Record Foreign Affairs Legislation Foreign Aid Foreign Aid- - Food Assistance Acl Foreign Policy Foreign Visitors Forest Park Blvd. Turnkey Project see Housing--Forest Park Blvd. Turnkey Project Forestry Legislation see also Lumber Fort San Carica see Jefferson National Expansion Memorial--Building a Replica of Fort San Carlos Foster Grandparents see Poverty Program--Foster Grandparents Foundations see also Ford Foundation Danforth Foundation Grants Grants--National Science Foundation National Science Foundation Four Freedoms Study Group Franchises Franchising Practice Reform Act Freedom of Information Act see also Sunshine Bill Freedom of the Press see also Newspapers Radio Television Fuel and Energy Resources Commission see a/so Energy Conservation Federal Power Commissron Fuel for Cars see also Energy Crisis Gas and Gasoline and Oil Allocation Fur see also Laclede Fur Co. GAO see General Accounting Office GPO see Government Printing Office GSA see General Services Administration Gambling see also Lotteries Gas--Laclede Gas see also Natural Gas Gas--Natural Gas and Gasoline and Oil Allocation see also Energy Crisis Fuel for Cars Gateway Arch see Jefferson National Expansion Memorial General Accounting Office General Accounting Office--Credit Unions see also Banking and Currency--Credit General Electric General Motors Unions General Services Administration see also Grants--General Services Administration- - St . Louis Genocide Treaty see Foreign Affairs--Genocide Treaty Georgetown University Gerontology Cold Star Wives Goldenrod Showboat see Jefferson National Expansion Memorial- -Showboat Goldenrod Government Debt see also Debt Ceiling Bill National Debt Government Insurance Government Operations Government Printing Office Government Regional Offices Government Reorgani~:ation Program see Reorganiution Program Grace Hill Area see Housing--Grace Hill Grading, Meat see Meat Grading Grain Purchases ee also Agriculture Feed Grain Grand Canyon see Conservation--Grand Canyon Grandparents, Foster see Poverty Program--Foster Grandparents Grants see also Foundations National Science Foundation Grants- - Clippings Grants-- Dept. of Housing and Urban Development see Housing- - St . Louis--Grants from HUD Grants-- Department of Labor--St . Louis Grants-- Department of the Interior- -St. Louis and MO Grants-- Department of Transportation--St. Louis see also Transportation Grants - -Economic Development Administration- - St. Louis see also Economic Development Administration Grants-- Educational see also Educational Grants Learning Business Centers Grants- -Environmental Protection Agency-­St. Louis Grants--General Services Administration -­St. Louis Grants- - Health, Education and Welfare-- Miss& uri Grants--HEW--Public Schools Grants--HEW--St. Louis Grants--HEW--St. Louis University Grants--HEW-- Washington University see also Washington University Grants to Hospitals G r·an ts- - Housing see Housing-- St. Louis- - Grants from HUD Grants--Law Enforcement Assistance Administration -­Missouri ee also Law Enforcement Assistance Administration Grants--Law Enforcement Assistance Administratiou - - SL . Louis see also Law Enforcement Assistance Administration Gran ta--M any Sou rcea-- Colleges Grants--Many Sources- -Missouri Grants--Many Sources--St. Louis University Grants--Many Sources--Universities Grants--Many Sources- -University of Missouri Grants--Many Sources- - Washington University see also Washington University Grants- - Miscellaneous Grants--National Endowment for the Arts see also Arts and Humanities Grants--National Endowment for the Humanities see also Arts and Humanities Grants--National Science Foundation see also National Science Foundation Foundations G ranta--OEO- - Missouri Poverty Program--Office of Equal Opportunity Grants- -Post Office--St. Louis see also Postal Service St . Louis - -Post Office -­Operations Grants--Roth Study Grocery Stores see National Commission on Food Marketing--Chain Stores Guam Guatemalan Earthquake Gun Control see Crime--Gun Control HUAC See Congress-- House Unamerican Activities Committee Hair Car Products see Food and Drug Administration H ai rd ressers see National Haridressers and Cosmetologists Halpern, Seymour see Resignations Handicapped see also Blind Herman, Philip Employment of the Handicapped Labor--Handicapped Workers see Panama Canal--Correspondence-­Harry Flannery Herman, Philip See Radio and Television- -Harry Flannery Harry Truman Dam See Conservation--Harry Truman Dam Hatardous Material see a/so Transportation -- Dept. of Proposed Regulations Hazardous Occupational Safety and Health Act see a/ 0 Mine Safety Act Occupational Safety and Health Administration Head Start Center See Poverty Program--Head Start Centers Health -- Blood Banks Sl!<' (1/ SO Medical Care Health--Dental Health and Welfare Council of Greater St. Louis see a/ SO Welfare Health Education and Welfare see also Grants--Health Education and Welfare- -Missouri Housing--Public--HEW Task Force Health, Education and Welfare--Fetal Experimentation see also Human Experimentation Health Insurance see a/so Medical Insurance for Radiation Treatment National Health Insurance Health Insurance for the Unemployed see a/so Unemployment Health Legislation see a/so National Health Care Act Health Manpower Bill see also Education--Nurses and Medical Health, Mental Students Immigration--Foreign Doctors Manpower Nurse Training Act !!JI!<' Mental Health Health Program Health- - Polio Vaccine Health Security Act Hearing Aids Higher Education see a/so Education -- Higher Education Higher Education Act Highway Beautification see a/so Anti--Billboard Law High way-- Clippings Highway Patrol ee Missouri- -Highway Patrol Highway Safety see a/so National Bicentennial Highway Safety Year Highway Through St. Louis see a/so St . Louis Highways Highway Trust Fund Highways see a/so Martin Luther King Bridge High ways- - Beautification-- Billboards The Hill see Housing--The Hill Hill-Burton Act see Hospitals--Hill-Burton Historic Preservation see a/so National Historic Preservation Act HolidaJ.s see a SO Kennedy, John F, Holiday Home Owners Mortgage Loan Corp see Housing--Home Owners Mortgage Loan Corp Home Rule--D.C. see a/ SO Distict of Columbia Hospitals- - Closing ·ee a/ so Public Health Services Hospi tals Hospitals--Emergency Rooms ee Medical Emergency Transportation and Services Act Hospitals--General Hospitals--General MAST Program Hospitals- - Grants see Grants--Hospitals Hospitals- -Hill-Burton Hospitals- -Non-profit House Administration, Committee on House Beauty Shoppe see Congress. House Beauty Shoppe House Budget Committee House Un - American Activities Committee see also Congress. House Un-American Acitivities Comm1 Ll ee Household P ets Housing Housing and Community Development Act of 1974 Housing and Urban Development Act of 1968 see also Housing--HUD Housing--Anonymous letters Housing--Arson-- Clippings Housing--Better Communities Act Housing Bills Housing Bills- - Letters Housing--Bingham's Bill Housing--Blumeyer Project Housing- - Blumeyer Project--Clippings Housing-- Bowlin Project for the Elderly Housing- - Building Sciences Act see also Lumber Housing--Cabanne Turnkey see also Housing--Forest Park Blvd Turnkey Project Housing--Turnkey Projects Housing- -College Loan Programs Housing- - Community Development Block Grants Housing--Compton Grand Association Housing--CR Excerpts Housing- -Correspondence- -Out of State Housing-- Demonstration Cities Housing- - Dept. of Community Developmt!IIL Housing--DeSoto- Carr Housing-- Elderly see also Nursing Homes Housing--Emergency Housing--Energy Conservation see also Energy Conservation Housing- - Euclid Plan Housin~r - -Fair Housing see also Civil Rights--Housing Housing- - Open Housing- - Fair House Enforcement in Missouri Housing- -Federal Housing Administration Housing--Forest Park Blvd .--Turnkey Project see also Housing- -Cabanne Turnkey Project Housing- -Turnkey P rojects Housing-- General Housing- -Grace Hill Housing- -The Hill Housing- -Home Owners Mortgage Loan Housing- -HUD Corps. see also Housing and Urban Development Housing and Urban Development Act of 1968 Houiang--St. Louis -­Applications to Jill f) Housing- -St. Louis - -Grants from HUD Housing--Missouri-- Grants from HUD Housing--HUD- - Consolidated Supply Program Housing--HUD --Housing Material Housing- -Housing Authoriution Act Housing-- Inspection Housing-- Insurance--Riots see also Crime- -Riots Insurance Housing-- Jeff- Vander-Lou Housing--KMOX Editorials see also Radio and Television Editorials Housing--Laclede Town Housing--Laclede Town-- Clippings Housing-- LaFayette Square Housing- - LaSalle Park Housing-- Lead Paint Housing-- Lead Poisoning see also P oisons Housing-- Loans see also Banking and Currency- -Savings and Loan Entries Interest Rates Housing--Low Income see also Housing-- President's Task Force on Low Income Housing Poverty Program- -General Housing--Mansion House Housing--Maryville Housing--Mill Creek Valley Housing--Miscellaneous Clippings Housing--Miscellaneous Letters Housing--Missouri Housing--Mobile Homes Housing- -Model Cities Housing- -Model Cit ies- - Clippings Housing--Mullanphy Project Housing--National Development Bank Housing--National Housing Act Housing-- National Tenants Organir;ation Housi ng--Negro see also Civil Rights--Housing Housing--Open Negroes- - General Housing- - Neighborhood F acilities Grant Housing- -Newcastle Project Housing- -O'Fallon Housi ng- -Ombudsman Housi ng- -Open see also Civil Rights--Housing Housing--Fair Housing Negroes- -Housing Housing--Open- -Against (District) Housing-- Open- -For (District) Housing- -Open--Against (Out of District) Housing--Open--For (Out of Dist rict) Housing- -Open- -Clippings Housing- -Operation Breakthrough Housing--Operation Breakthrough-- Clippings Housing--Operation Rehab ee also Housing-- Rehabilitation Housing--Rock Springs Rehabilitation Association Housing Panel Housing- - Para Quad Housing--Peabody- -Clippings Housing--President's T ask Force on Low Income Housing see also Housing--Low Income Housing Program Cute Housing--Public Housing Bills Proposed Housing-- Public Housing--Cochran Apts.-- Clippings Housing--Public Housing-- Darst-W ebbe Public Housing Housing- -Public Housing- -Darst- Web be Clippings Housing- - Public Housing-- General- - Clippings Housing--Public Housing--General Letters Housing--Public--HEW Task Force see also Health, Education,&: Welfare Housing--Public Housing--Kosciuksko St. Housing- - Public Housing- -Mailing List Housing--Public Housing- - Neighborhood Gardens Housing- - Public Housing- -Pruitt- lgoe Housing--Public Housing- - Pruitt - Igoe-­Clippings Housing- - Public Housing-- Pruitt- lgoe-­Proposals Housing- - Public Housing-- Rent Strike-­see also Strikes Clippings Housing--Public Housing- -Rent Strike-- Reports Housing--Public Housing--Reports Housing--Red Tape Housing- -Rehabilitation see also Housing-- Operation Rehab Housing--Rock Springs Rehabilitation Association Housing-- Rent Supplements Housing-- Reports and Materials Housing-- Rock Springs Rehabilitation Association see also Housing--Operation Rehab Housing-- Rehabilitation Housing- - St. Louis Housing--St. Louis-- Applications to HUD see also Housing--HUD Housing- -St. Louis--Area Expeditar Housing--St. Louis--Code Enforcement Housing--St. Louis- -Code Enforcement-- Clippings Housing-- St. Louis--Grants from HUD see also Housing--HUD Housing- -St . Louis Housing and Land Clearance Authority Housing- - St. Louis Housing Plan Housing-- St. Louis Meeting Housing-- St. Louis-- Workable Program Housing -- Savings and Loans See a/ 0 Banking and Currency Committee- ­Savings and Loan Companies Housing- - Savings and Loan Bill see also Banking and Currency Committee-­Savings and Loan entries Housing- - Section 8 Housing-- Section 22l(d)(2) Housing- - Section 221(d)(3) Housing-- Section 221(h) Housing- - Section 235 Housing- - Section 236 Housing- -Section 701 Housing- -Soulard Area see a/so National Historic Preservation Act Housing--South Broadway Housing-- South Side Housing- - State of Missouri Housing-- State of Missouri- - Grants from HUD see also Housing--HUD Housing--Subcommittee Notices Housing - -Ten Park Improvement Association Housing- -Town House Project Clippings Housing-- Turnkey Projects see a/so Housing- - Cabanne Turnkey Project Housing- - Forest Park Blvd Turnkey Project Housing- -Turnkey Projects--Clippings Housing--Twelfth and Park Housing-- Union--Sarah Housing-- Urban Reports Housing-- Urban Renewal Housing-- Urban Renewal- - Clippings Housing-- Urban Renewal-- Letters Housing- -Urban Renewal--Material Housing-- Vaughn Area- - Clippings Housing-- Villa de Ville Housing- -Washington University Medical Housing-- Wellston Housing--West End Center Housing--West End- - Clippings Housing- - West Pine Apartments Human Development Corporation see Poverty Program- - Human Development Corporation see also Poverty Program- - St. Louis Human Development Corporation Human Experimentation see also Health, Education and Welfare-- Fetal Experimentation Humanities see National Endowment for the Humanities Hunger and Malnutrition see a/so Food Crisis ICC Food Stamp Plan entries Right to Food Resolution see Interstate Commerce Commission Ice Cream see Food and Drug Administration--Ice Cream Ill egitimacy see also Birth Control Immigration Family Planning Sex Education ee a/so P opulation Growth Employment Immigration and Naturalir.ation Service Immigration-- Foreign Doctors Immigration- -Material Immigration--N aturalir.ed Citizens Immunity (Nixon) Against see also Nixon, Richard Milhouse Immunity (Nixon) For Immunity (Nixon) Out of State Impeachment (Justice Douglas) see also Supreme Court Judiciary Impeachment see also Nix on , Rich ard M Impeachment- -Against Impeachment Bill Impeachment-- Clippings Impeachment-- For Impeachment --Not Answered Impoundment Control/ Spending Ceiling Independent Bankers Association of America see also Banking and Cu rrency Committee-­Bank-- Entries Independent Business Federation see Nation al Federation of Independent Business Independent Meat P ackers see also Meat P ackers Indians see also Minority Groups Indochina see Foreign Affai rs-- Indochina Industry Funds Inflation see also Concentrated Industries Anti- Infl ation Act Inflation--House Resolution Inspection--Food see F ish Inspection see also Meat Inspection Poultry Inspection Institute of Psychiatry see Missouri-- Instit ute of Psychiatry Insurance see also Banking and Currency Committee- ­Insurance Education- - Federal Charter for Insu rance and Amminty Association Goverment Insurance Housing--Insurance- -Riots Insurance Coverage for Women see also Women Insurance--Fair Plan Insurance - -Floods see National Flood Insurance P rogram Insurance, Health see Health Insurance Insurance--No Fault Insurance--Shoppers Guide Integration see also Civil Rights entries Education --Busing Negroes - - entries Interest Rates ee also Banking and Currency Commitr.·c Interest Rates Banking and Currency Committee--Prime Interest Rate Banking and Currency Committe--Savings and Loan Interior (Dept. Of} Interior (Dept . of}--Oil Shale Program see also Energy Crisis Oil Leases Intelligence, Select Committee See Select Committee on Intelligence Internal Security see also Congress--House Unamerican Activities Committee Wire Tapping and Bugging Intern ational Development Association see Banking and Currency Committee-­International Development Association International Security Assistance and Arms Export Control Act see also Arms Control Internation al Trade Commission see also T rade--Exports and Imports In ternat ional T rade Subcommittee Not ices In te rstate Commerce Commission see also Movers of Household Goods Interstate Horseracing Act In terviews see also News Releases--Radio Press Comments Press and News Reporters Intra-Ut erine Devices see Medical Device Amendments Invi tations Israel see Foreign Affairs--Israel Jeanette Rankin see Commemorative Postage Stamp for Jeanette Rankin J efferson Barracks J efferson Barracks- - Landmark Status J efferson Barracks--National Cemetery Memorial Chapel J effe rson Barracks Park J efferson Nation al Expansion Memorial see also Lewis and Clark National Park Services St. Louis- -Arch St . Louis--Jefferson Nation al Expansion Memorial Jefferson National Expansion Memorial- - Bills J efferson Nat ional Expansion Memorial- ­Brochure J efferson Nat ional Expansion Memorial-­Budget Material Jefferson National Expansion Memor ial-­Building a Replica of Fort San Carlos J efferson Nat ional Expansion Memorial-­Clippings J efferson Nat ional Expansion Memorial-­Congressional Record Inserts J effe rson National Expa nsion Memorial-­Dedication Jefferson National Expansion Memorial-­File for Hearing J effe rson Nat ional Expansion Memorial-­Ground Breaking Ceremonies Jefferson National Expansion Memorial-­Releues, etc. J efferson National Expansion Memorial-­River Music Barge J efferson National Expansion Memori al-­Showboa t Goldenrod J effe rson National Expansion Memorial-­Testimony of Mrs. Sullivan Jefferson National Expansion Memorial - Visitors Center Jeff-- Vander-Lou see Housing--Jeff- Vander-Lou Jewish War Veterans see also Veterans' Administration Job Training Program see also Labor- -Manpower Development and Training Poverty Program- - St. Louis Job Corps Center St. Louis Job Corps Center Johnson, Lyndon Baines Joint Committee on Defense Production See also Banking and Currency Committee-- Defense Production Act Joint Committee to Investigate Crime see also Crime- - General Joint Economic Committee Jordan see Foreign Affairs--Jordan Judge Oliver see Oliver, Judge Judiciary see also Federal Judicial Center Impeachment (Justice Douglas) Supreme Court Justice Department Junior Village Juvenile Delinquency see also Crime--General Prisons KMOX see Radio and Television entries see also Housing KMOX Editorials News Releases--Radio KWK, Radio Station see Radio Station KWK Kansas-Texas RR see Missouri-Kansas-Texas RR Kennedy, John F . Kennedy, John F .--Assasination Kennedy, Jonn F .- -Eulogies Kennedy, John F .- -Holiday see a/ so Holidays Kennedy, John F .--Inaugural Address Kennedy, John F .--First Day Cover Issues see a/so Commemorative Stamps Kissinger, Henry see also State, Dept. of Kluxzynski Federal Office Building Korea see Foreign Affairs --Korea Koscuisko St. see Housing--Public--Kosciusko St. Krebiozen see Drugs, Krebiozen Labor see a/ 0 Employment Entries National Labor Relations Board -- Century Electric Company Postal Union Recognition Railroads - -Shopcraft Unions Strikes Unions Labor- - Davis-Bacon Labor-- Fair Labor Standards Labor-- Farm Labor See also Agriculture Labor--Handicapped W orkera see also Employment of the Handicapped Handicapped Labor Legislation see also Right to Work Labor--Manpower Development Training see also Job Training Corps Center Poverty Program--St. Louis Jobs Corps Center St. Louis Job Corps Center Labor Organizations--AFL-CIO Labor Orgnaizations--Misc. Labor- -Railroads see Railroads--Shopcraft Unions Labor- - Situs P icketing Labor Unions--Homes for the Aged Labor-- Workmen's Compensation Laws Lacey Act see also Conservation--Wildlife Laclede Fur Company Laclede Gas see Gas--Laclede Gas Laclede Town see Housing- - Laclede Town Lafayette Square see Housing--Lafayette Square Land Bank see Federal Land Bank of St . Louis Land Clearance see Housing--St. Louis Housing and Land Clearance Authority Land Management Organic Act Land Use Bill--Against Land Use Bill- - For LaSalle Park see Housing--LaSalle Park Lead Poisoning see Housing-- Lead Poisoning Law Enforcement Assistance Administratiom see also Crime--General Grants--Law Enforcement Assistance Administration Missouri--Highway Patrol League of Women Voters see also Voters Women Learning Business Centers see also Grants--Educational Unemployment Lebanon see Foreign Affairs- - Lebanon Legal Aid Society see also Crime--General Legal Services Corporation Legislative Activities Disclosure Act Legislative Proposals Legislative Reorganization Act of 1970 see also Congressional Reorganization Lettuce see National Commission on Food Marketing--Lettuce Study Lewis and Clark see also Jefferson National Expansion Memorial Libraries see also Bookmobile Books sent to Libraries and Schools Education--Bookmobile Libraries--Depository Library Extension, Congressional Library of Congress Library Services Lifeline Rate Act see a/so Energy Conservation Federal Power Commission Union Electric Company Lincoln Sesquicentennial Commission Loans--Student see Education- - College Loan Program see a/so Education--Student Aid Bill Lobby Groups Lobbying Local Public Works Capital Development and Investment Act see a/so Public Works Lock and Dam 26 at Alton, Ill. Lock and Dam 26--Clippings Lockheed Corp. see Banking and Currency Committee-­Lockheed Case Lotteries see also Gambling Low Income Housing see Housing--President 's Task Force on Low Income Housing Lumber see a/ 0 Forestry Legislation Housing--Building Sciences Timber Supply Lumber Preservation Legislation see a/so T imber Supply Harry Lundeberg School see a/so Maritime Academies MAST Program MIA see Missing in Action See a/ SO Foreign Affairs -- Vietnam Magna Carta Select Committee to Investigate Missing in Action see a/so American Revolution Bicentennial Malpractice see Medical Malpractice Claims Settlement Assistance Act Management and Budget, Office of see also Budget Manpower see also Employment Labor- -Manpower Development and Training Health Manpower Bill Poverty Program-- Office of Economic Opportunity Mansion House Maritime Academies see a/ so Harry Lundeberg School Martin Luther King Bridge see a/ 0 Highways St. Louis- -Highways Maryville see Housing--Maryville Meals on Wheels see also Aging Meat Grading ee Grading, Meat Meat Imports see a/so Trade--Imports and Exports Meat Inspection see also Fish Inspection Inspection, Food Poultry Inspection Meat Inspection Bill Meat Inspection--St. Louis Independent Packing Company Meat Packers see a/so Independent Meat Packers Medical Care see a/so Health entries National Health Care Act Medical Device Amendments Medical Education see Education--Nurses and Medical Students see a/so Medical Schools Military Medical Schools Medical Emergency Transportation and Services Act Medical Insurance for Radiation Treatment see also Cancer Health Insurance Medical Malpractice Claims Set tlement Assistance Act Medical Schools see also Education--Nurses and Medical Students Mental Health Health Manpower Bill Nurse Training Act see also Health- -Mental Meramec Basin News Stories see also Conservation Meramec Basin or River see Conservation--Meramec Entries Merchant Marine see Harry Lundeberg School see also Coast Guard Maritime Academics Metric System Metropolitan Youth Commission see a/so Youth Affairs Middle East see Foreign Affairs- - Middle East Militants see also Civil Rights-- Clippings Education--Campus Unrest Negroes--Black Militants Military Construction Appropriation Bill see also Defense Appropriations Military Expenditures see a/so Defense Appropriations Military Medical School Military Pay see alSO Armed Forces Defense Appropriations Military Procurement see a/so Defense Appropriations Defense Contracts Military Retirement Milk see a/so Agriculture FDA--Milk Mill Creek Valley see Housing--Mill Creek Valley Mine Safety Act see a/so Black Lung Act Coal Hazardous Occupational Safety and Health Act Mining Mine Safety and Health Act Mineral Resources see also Coal Minimum Wage see a/so Employment Wage and Price Controls Mining see a/so Coal Mine Surface Area Protection Act Mine Safety Act Missouri Bureau of Mines Mink Ranchers Minority Groups see also Equal Employment Indians Negroes--Minority Groups Women Miscellaneous Organintions see a/so National Organintions Questionable Organizations Missiles see Nike Base Aeronautics and Space Arms Control Missini in Action ee also Foreign Affairs --Vietnam Missing in Action, Select Committee to Investigate ee Select Committee to Investigate Missing in Action Mississippi Queen see Delta Queen/Mississippi Queen Missouri, State of Missouri --Adult Education Act see a/ 0 Education--Adult Missouri--Area Redevelopment Missouri, Bureau of Mines see also Mining Missouri --Disaster Area see also Civil Defense Floods Missouri - - Election Laws see a/so Missouri-- Redistricting Missouri --Excess Property see a/so Federal Excess Property Missou ri - - Flood see also Floods National Flood Insurance Program Missouri -- Grants see Grants entries Missouri --Highway Patrol see a/ 0 Law Enforcement Assistance Administration Missouri--Housing see Housing--Missouri Missouri - - Institute of Psychiatry Missouri --Kansas-Texas RR see a/ o Railroad entries Missouri --Motor Vehicles Missouri -- Ozarks Regional Commission Missouri - - Redistricting ee al o Missouri --Election Laws Redistricting Missouri - - Sesquicentennial Miaaouri - - State Politics see a/ SO St. Louia-- Politica Women in Politics Missou ri State Society Missouri-- University see also Education- -Higher Education Grants--Many Sources-­University of Missouri Missouri-- Missouri A Missouri B Missouri C-Com Missouri Con-Dept. of D Missouri Dept. of E­Missouri Dept of F-G Missouri H Missouri 1-N Missouri 0-P Missouri 0 -Z Mobil Homes see Housing- - Mobil Homes Model Cities see Housing--Model Cities Moratorium see a/so Foreign Affairs--Cambodia Foreign Affairs-- Vietnam Mortgages and Interest Rates see a/so Banking and Currency Committee-­Variable Interest Mortgage Rates Federal National Mortgage Association Movers of Household Goods see also Interstate Commerce Commission Mullanphy Project see Housing- -Mullanphy Project NAACP see Negroes - - National Association for the Advancement of Colored People NLRB ee National Labor Relations Board- ­Century Electric Company National A-National H see also Miscellaneous Organiroations National !- National Q National R-National Z National Academy for Fire Prevention and Central Site Selection Board see a/ SO Fire Prevention National Aeronautics and Space Act see also Aeronautics and Space--Space Program National Air Guard Employment see a/so National Guard National Association for the Advancement of Colored People see Negroes--National Association for the Advancement of Colored People National Bicentennial Highway Safety Year see also American Revolution Bicentennial Highway Safety National Cemeteries (Jefferson Barracks) National Cemeteries . ee Jefferson Barracks National Cemetery Memorial Chapel National Center for Women ee also Women National Commission of Consumer Finance Appendices ee al 0 Banking and Currency Committee-­Consumer Credit National Commission on Consumer Finance Chapter I National Commission on Consumer Finance Chapter II National Commission on Consumer Finance Chapter Ill National Commission on Consumer Finance Chapter IV National Commission on Consumer Finance Chapter VI National Commission on Consumer Finance Chapter VIII National Commission on Consumer Finance Chapter IX National Commission on Consumer Finance Chapter X National Commission on Consumer Finance Chapter XI National Commiaaion on Consumer Finance Chapter XII National Commission on Consumer Finance--Clippings National Commission on Consumer Finance-­Correspondence National Commission on Consumer Finance--Press Kat National Commission on Consumer Finance-- Speeches National Commission on Consumer Finance- -Studies National Commission on Food Marketing see also Agriculture National Commission on Food Marketing -­Attempt to Form Commission see also National Commission on Food Marketing- - Creation of the Commission National Commission on Food Marketing-­Background Material National Commission on Food Marketing-­Congratulatory Notes to Mrs. Sullivan National Commission on Food Marketing-- Hearings National Commission on Food Marketing-­Bracero Study see also Farm Workers National Commission on Food Marketing-­Chain Stores National Commission on Food Marketing-­Clippings National Commission on Food Marketing-­Commission Meetings National Commission on Food Marketing · Consumer lnformata on see a/ SO Consumer Interest - - Miscellaneous National Commission on Food Marketing- ­Correspondence National Commission on Food Marketing-­Creation of the Commission See al;o,o Batuibak Commission on Food Marketing- -Attempts to Form the Commission National Commission on Food Marketing- ­Formal Interviews National Commission on Food Marketing-­General Info National Commission of Food Marketing-­Individual Views of the Report National Commission on Food Marketing-­Lettuce Study National Commission on Food Marketing-­Press Releases National Commission on Food Marketing-­Questionaire Correspondence National Commission on Food Marketing-­Report Status National Commission on Food Marketing-­Speeches National Commission on Food Marketing-­Staff Changes National Commission on Food Marketing-­Staff Selection National Commission on Food Marketing National Commission on Food Marketing-­Chapter 13 of Final Report National Commission on Neighborhoods National Commission on Productivity see also Banking and Currency entries National Consumer Cooperative Bank Act see Banking and Currency Commission-- National Debt National Consumer Cooperative Bank Act see also Debt Ceiling Bill Government Debt National Defense see a/ SO Armed Services Defense National Defense Education Act see Education- -National Defense Education Act National Development Bank see Housing--National Development Bank National Diabetes Advisory Board see also Diabetes Research National Digestive Disease Act of 1976 National Endowment for the Arts see Grants--National Endowment for the Arts National Endowment for the Humanities see Grants--National Endowment for the Humanities National Energy and Conservation Corporation see also Energy Conservation National Family Week National Federation of Independent Business see also Small Business Administration National Flood Insurance Co see also Flood Insurance Program Floods Missouri--Flood National Good Neighbor Day National Guard see also Air Guard Armed Services National Air Guard Employment National Hairdressers and Cosmetologists National Health Care Act see also Health Legislation Medical Care National Health Insurance Health Insurance National Historic Preservation Act Historic Preservation Housing--Operation Rehab Housing- - Soulard Area National Housing Act see Housing--National Housing Act National Institute on Aging see also Aging Elderly Older Americans Act Select Committee on Aging National Labor Relations Board- - Century Electric Company see also Labor National Opportunity Camps National Park Service see a/so Conservation entries Jefferson National Expansion Memorial Parks National Safe Boating Week see also Boating Coast Guard National Saint Elizabeth Seton Day National Service Corps see a/so Peace Corps National Science Foundation see a/so Foundations Grants--National Science Foundation National Stamping Act see also Coinage National Summer Youth Program see Poverty Program- - National Summer Youth Program National Tennants Organization see Housing--National Tenants Organization Natural Gas see a/so Energy Conservation Laclede Gas Natural Gas Act see a/so Energy Conservation Natural Gas Act--Amendments Naturalized Citir.ens See Immigration --Naturalir.ed Citizens Negroes --Black Militants see also Civil Rights--Clippings Militants Negroes--Commission on History and Culture Negroes - - General see a/so Housing--Negroes-- Integration Negroes--Minority Group see a/so Minority Groups Negroes-- National Association for the Advancement of Colored People ee a[ SO Civil Rights entries Neighborhood Facilities Grant see Housing- -Neighborhood Facilities Grant Neighborhoods ee National Commission on Neighborhoods See a/so National Good Neighbor Day National Historic Preservation Act Nerve Gas see a/so Arms Control New York City Financial Crisis See Banking and Currency Committee-- Emergency Financial Assistance Act Newcastle Project see Housing-- Newcastle Project News Releases --Radio see a/so Interviews Press and News Reporters Presa Comments Radio Radio and Television--Press Releases and Interviews Sullivan, Leonor K., Press Releases Sullivan, Leonor K., Publicity Newspaper Preservation Act Newspapers see a/so Pulitr;er, Joseph Freedom of the Press Nike Base see a/so Arms Control Nine One One see Emergency Telephone Number Nixon, Richard M see also Agnew, Spiro T . Immunity (Nixon) Impeachment Vice President Watergate Nixon, Richard M.- -Pardon, Against Nixon, Richard M.--Pardon, For Nixon, Richard M.--Transition Allowance No-Fault Insurance see Insurance--No- Fault Noise Control Act Nuclear Energy see a/so Atomic Energy Energy Crisis entries Panama Canal- - Nuclear Technology Nuclear Non- Proliferation Treaty see Foreign Affain-- Non- Proliferation Treaty Nuclear Weapons see a/su Arms Control Atomic Bomb--Fallout Shelters Atomic Energy Weapons Nuclear W capons--Radioactive Fallout see a/so Atomic Bombs--Fallout Shelters Nuclear Weapons- -Testing Nurse Training Ad see a/so Education--Nurses Medical Students Health Manpower Medical Schools Nurses see a/so Education--Nurses and Medical Students Nursin!{ Homes see also Housing--Elderly Aging Nut rition see a/so FDA--Diet Foods OEO FDA--Special Dietary Foods FDA--Vitamin Supplements Food Crisis ee Grants--OEO-- Missouri see also Poverty Program entries OSHA see Hazardous Occupational SafeLy and Health Act see a/so Occupational Safety and Health Administration Obscene Literature Obscenity Occupational Safety and Health Administration see a/ SO Hazardous Occupational Safety and Health Act O'Fallon Area see Housing--O'Fallon Office of Economic Opportunity see Granta--OEO--Miuouri see a/so Poverty ProiJ'am--Office of Economic Opportunity Office of Management and Budget see Management and Budget, Office of Office of Technology Alleaament see a/so Technology Aaaeasment Office Official Gazette-- List Oil lmporta see also Energy Crisis Oil Leases Foreign Affairs--Middle East Trade--Imports and Exports ee a/ 0 Elk Hills Oil Reserve En rgy Crisis Interior (Dept. of) - - Oil Shale Program Older Americans Act ee a/ o Aging Oliver, Judge Olympic Games Olympics Ombudsman Elderly- -Employment Opportunitiea Nation I Institute on Aging Select Committee on Aging see Housing--Ombudsman Omnibus Operation Breakthrough see Housing- - Operation Breakthrough Opportunity Camps see National Opportunity Campa Outer Continental Shelf Landa see a/ o Coaat Coa~tal Area~ Overseaa Private Investment Corporation Onrk Lead Company Onrka Regional Commisaion Ozone Protection Act Pow·. ee Foreign Affaira-- Vietnam P cemakers See Medical Device Amendments Pacific Air Routes ee a/ 0 Airlines Panama Canal- - Clipping• Panama Canal--Congressional Record Jnaerta Panama Canai--Corr apondence-­Armatrong, Anthony Pan am a Canal--Correspondence--Flood, Daniel J Panama Canal--Correspondence--General Panama Canal Correspondence--Harman, Philip Panama Canal Correspondence- - Raymond , David Panama Canal--Daily Digest Panama Canal--Finance Panama Canal--Hearings Panama Canal--Inspection Visit Panama Canal-- Legislation Panama Canal--Legislative Correspondence Panama Canal--Living Conditions Panama Canal --Military Penonnel Panama Canal--Miscellaneous and Reports Panama Canal--Nuclear Technology see also Nuclear Energy Panama Canal- -Operations Panama Canal--Panama and Treaty Panama Canal--Sea Level Canal Study Commission-­Correspondence Panama Canal--Sea Level Canal Study Commission--Legislation Panama Canal--Sea Level Canal Study Commission--Reports P anama Canal Tolla Pam- medica see Medical Emergency Transportation and Services Act P ara-quad Housing see Housing- -Para-quad P ardon of Richard Nixon see Nixon, Richard M. --Pardon Parks see a/so Conservation entries National Park Service P arochial Schools see Education- -Aid to Parochial Schools Passports Patents Peabody Area see Housing--Peabody--Clippings Peace Corpa see also National Service Corps Peace, Dept. of Penn Central Railroad ee Banking and Currency Committee--Penn Central P ension Plan Pension Reform Peru see Foreign Affain--Peru Pesticides see Environmental Pesticide Control Act of 1976 ee a/so FDA--Pesticide entries Pets see Household Peta Photograph Request see Sullivan, Leonor K.--Photograph Request Physicians--Malpractice ee Medical Malpractice Claims Settlement Assistance Act Poelker, J ohn H see also St. Louis--Mayor Poisons see a/ so- -Housing--Lead Poisoning Polio Vaccine see Health --P olio Vaccine Political Education, Committee On Politics see Missouri --State Politica see also St. Louis--Politics Women in Politics Pollution Sl!£' a/so Air Pollution Clean Air Act Solid Waste P ollution Water Pollution Pollution--Noise see Noise Control Act Pollution--Solid Waste see Solid Waste Pollution see also Air Pollution Water Pollution Poor People 's Campaign Pope John XX:IIl Population Crisis Committee see also Food Crisis Population Growth see also Birth Control Census Family Planning Food Crisis Immigration Sex Education Portraits--Presidents see Presidents' P ortraits Post Card Registration see a/so Election Reform--Post Card Registration Voter Registration Post-Dispatch see Pulitzer, Joseph Newspapers Post Office Closings Post Office Department Post Office Regulations Postage Increase Postal Boutiuqea see also Commemorative Stamps Postal Clippings Postal Legislation Postal Pay Raise Postal Rate Commission Postal Rates Postal Rates --REA Postal Reform Legislation Postal Reform Material Postal Reorganization and Salary Postal Service Adjustment Act see a/so Grants--Post Office-- St . Loui£ Postal Strike see also Strikes Postal Union Recognition see a/ so Labor Unions Potato Bill Poultry- - Application to Make St. Louis see a/ o Food Poultry Indemnity Bill Poultrr Inspection see a/. 0 Fish Inspection Meat Inspection Poverty Program- -Clippings Poverty Program--Day Care Center see also Poverty Program-- Head Start Centers Poverty Program- -St. Louis-­Daycare St. Louis Day Care Poverty Program- - Foster Grandparents Poverty Program--General see also Housing--Low Income Poverty Program--Head Start Centers see a/so Poverty Program--Day Care Centers Poverty Program--St. Louis -­Day Care Centers St. Louis Day Care Poverty Program--Human Development Corporation see also Poverty Program--St. Louis-­Human Development Corp Poverty Program--Material Poverty Program--Micellaneous Poverty Program--National Summer Youth Program see also Poverty Program--Summer Youth Program Summer Youth Employment and Recreation Poverty Program--Office of Economic Opportunity see also Grants--OEO--Missouri Labor--Manpower Development and Training Manpower Poverty Program--Office of Economic Opportunity-­Amendments Poverty Program--Office of Economic Opportunity--Cuts Poverty Program--St. Louis--Day Care see also Poverty Program--Day Care Centers Poverty Program- - Head Start Centers St. Louis Day Care Poverty Program--St. Louis Human Development Corporation see a/so St. Louis Human Development Corp. Poverty Program--St. Louis Job Corps Center see also Job Training Program Labor--Manpower Development and Training St. Louis Job Corps Center Poverty Program--St. Louis Small Business Development Center see also Banking and Currency-- Small Business Administration St. Louis--Small Business Administration Small Business Administration Poverty Program--St. Louis Workers Poverty Program--Summer Youth Programs see also Poverty Program--National Summer Youth Program Summer Youth Employment and Recreation Poverty Program--Total Bay Project Poverty Program- - VISTA Powell , Adam Clayton see also Congress--Scandala Prayer in School see Religion- - Prayer in School Preservatives see Food and Drug Adminislralion-- Preserv atives President Ford see Nixon, Richard M.--Pardon President Johnson see Johnson, Lyndon Baines President Kennedy see Kennedy, John Fihgerald President Nixon see Nixon, Richard M Presidential Pardon see Nixon, Richard M.,--Pardon Presidents' Portraits President.' Task Force on Low Income Housing see Housing--President'• Taak Force on Low Income Housing "Presidio 27" see also Armed Service• Press Comments see a/so Interviews News Releaaes --Radio Preas and News Reporters Sullivan, Leonor K.--Press Releases Sullivan, Leonor K.-- Reaction to Presidenti al Statements Press and News Reporters see a/ SO Interviews Price Freeze News Releases--Radio Press Comments Sullivan, Leonor K.-- Press Releases Sullivan, Leonor K.--Reaction to Presidental Statements see also Wage and Price Controls Prisoners of War See Foreign Affaire --Vietnam Prisons ee also Crime- - General Juvenile Deliquency Privacy See a/so Right to Financial Privacy Act Private Schools See Education--Aid to Private Schools Productivity See Banking and Currency Committee-­National Commission on Productivity Protection of Independent Service Station Operators see also Energy entries Pruitt - Igoe See Housing--Public Housing-- Pruitt - lgoe Public Buildings see alSO Federal Buildings Public Health Service Hospitals see also Hospitals --Closing Public Housing See Housing--Public Housing Public Relations See also FDA--Cranberries Public Works see a/ 0 Local Public Works Capital Development and lnveatment Act Publications--Consumer Product Info See al 0 Consumer Product Information Bulletin Publications-- Family Fare Publications-- Packet for the Bride see a/so Consumer Interest --Miscellaneous Publications Request Publications Request for Seal Plaques Pueblo Affair see Foreign Affairs--Pueblo Puerto Rico see a/so Foreign Affaire--Puerto Rico Pulitzer, Joseph see also Newspapere Quality Education Study see also Education--Miscellaneous Queen Isabella Questionable Organizations see also Miscellaneous Organizations REA see Postal Rates--REA ROTC see Reserve Officere Training Program Radiation Treatment see Medical Insurance for Radiation Treatment Radio see a/ SO Communications Equal Time Federal Communications Commission Freedom of the Press News Releases- -Radio Sullivan, Leonor K.--Publicity Radio and Television--Clippings Radio and Television Correspondence Radio and Television Editorials see a/so Housing--KMOX Editorials Radio and Television--Harry Flannery Radio and Television--Press Releases and Interviews see also Sullivan, Leonor K.--Press Releases News Releases--Radio Radio and Television--Broadcasts which Demean Radio Station KWK Radioactive Fallout see Nuclear Weapons-- Radioactive Fallout Rail pax Railpax--Material and Information Railroad Brotherhoods and Organizations see a/ SO Railroad Strikes Railroads--Shopcraft Unions Strikes Unions Railroad Legislation see also Banking and Currency Committee-­Penn Central Missouri-Kansas and Texas RR Railroad Passenger Service ee a/so Railroads--Discontinuance of Passenger Trains Railroads-- Rail fax/ Amtrak Railroad Retirement Legislation Railroad Safety Railroad Strikes see a/so Railroad Brotherhoods and Organizations Railroads- -Strikes Strikes Railroads see Miuouri-Kanau Texas RR see also Bankinc and Currency CommiLLee-­Penn Central Rock Island Railroad Railroads--Discontinuance of Paasanger Tram Serv1ce see also Railroad P aaaencer Service Railroad•-- Rail pax/ Amtrak Railroads--Emercency Rail T ransportation Improvement and Employment Act Railroada--Railpax/ Amtrak see also Railpax Railroad P aaaenger Service Railroada--Discontinuance of Passenger T rain Service Railroads- - Strikea see also Railroad Brotherhoods and Organir.ations Railroad Strikes Strikes Unions Railroads - -Sbopcraft Unions see also Labor Rat Cont rol R ilroad Brotherhoods and Organir.ations Uniona Strike• see a/ 0 St. Louis Rat Control Raymond, David see Panama Canal - - Correspondence -­Raymond, David Recipes Recreat ion ee a/ SO Boating Recycling Waste ee also Conservation --Misc. Red China Energy Conservation Solid Wute Pollution See Foreicn Affai re -- Red China Redistricting See a/so Missouri --Redist ricting Redwood National Parka see Conservation Redwood Nat ional P ark Referrals Regulat ion Q see Banking and Currency Commission -­Citicorp Rehabilit ation See Housing- - Rehabilitation See a/so Housinc- -Operation Rehab Housing- - Rock Springs Rehabilitation Association Religion Religion -- Prayer in School Renegotiation Act of 1951 Rent Strikes see Housing--P ublic Housing--Rent Strike Rent Supplements See Housing--Rent Supplements Reorganir.ation P rogram Re-- Pricing Commodities ee a/so Commodity Exchange Act Commodity Futures Republic of China See For ign Affairs-- Republic of China Republican National Convention Reserve Officers Training Program Resignations Retirement :;ee Military Retirement see a/so Railroad Retirement Legislation Revenue Sharing see a/so Urban Affairs Revenue Sharing Information Rhodesia see Foreign Affairs- - Rhodesia Richards- -Gebaur Air Force Base see a/ SO Air Force Re.location to Scott AFB Rice see Agriculture--Rice Bill Right to Food Resolut ion see a/so Food Crisis Hunger and Malnutrition Right to Financial Privacy Act see a/so Consumer Credit Financial Disclosure Privacy Right to Work ee a/ ·o Labor Legislation Riots see Crime- -Riots ee a/so Housing--Insurance --Riots Rivers ee Floods Missouri--Flood National Flood Insurance Program Robinson- -Patman Act see a/ 0 Anti--Trust Laws Rock Island Railroad Rock Spring Rehabilitation Association see Housing--Rock Springs Rehabilitation Association Roth Study see Grants- -Roth Study Rural Development Act Rural Electr ification Administration Russia ·ee Foreign Affairs- - Soviet Union SALT Safe Drinking Water Act Safety - -Highway see Highway Safety Safety- -Railroad see Rai lroad Safety Sailors see Harry Lundeberg School see a/so Maritime Academies Saint Elizabeth Seton see National Saint Elir.abeth Seton Day St . Joesph 's Hospital St . Louis A-Me St . Louis My-Z Saint Louis St . Louis - -Airport see a/ 0 Airports St . Louis - -Arch see J effe rson National Expansion Memorial St. Louis- -Aldermanic Affairs St. Louis Archdiocesan Council of Catholic Women see Council of Catholic Women St. Louis Area Council of Governments St . Louis--Banking see Banking and Currency--St. Louia Banking St . Louis Beautification Commia1ion St. Louis Bicentennial St. Louis--Bi-State Development Agency St. Louis--Bi-State Re(ional Medical Program St. Louis Board of Aldermen St. Louis Board of Education St. Louis- -Board of Education- -Property at 4100 Forest Park Ave St. Louis- -Board of Election Commiasioners St. Louis--Boards of Directors of Local St. Louis Bridges St. Louis Cardinal• Companies St. Louis - -Challenge of the 70's St. Louis - -City- County Consolidation St. Louis- -City Employees St. Louia--Civil Defenae St. Louis- - Clippings St. Louis--Comptroller's Report St. Louis- -Consumer Affairs Board see also Conaumer St. Louis Consumer Federation St . Louis Convention Center St. Louis Convention Piasa Land St. Louis - - Coroner St . Louis County St. Louis County- - Clippings St. Louis Courthouse St. Louis Day Care ee a/ 0 Poverty Program- -Day Care Centers Poverty Program- -Head Start Center Poverty Program--St. Louis Day Care St. Louis - -Dea Perea Project St. Louis--Downtown St . Louis - -East - West Gateway Coordinating Council see East - West Gateway Coordinating Council St. Louis--Federal Building St. Louis-- Federal Building- -Clippings St . Louis --Gateway Army Ammunition St. Louis--Grants see Grants- - Entries Plant St. Louis--Health & Welfare Council see Health & Welfare Council of Greater St. Louia St. Louis--Highwaya See a/so Highway through St. Louis Martin Luther King Bridge St . Louis Housing see Housing- - St . Louis entries St. Louis Housing and Land Clearance Authroity ·ee Housing-- St. Louis and Land Clearance Authority St . Lou1s Housing Code Enforcement See Housing--St . Louis Code Enforcement St . Louis Housing Plan see Housing- -St . Louis Housing Plan St. Louis Human Development Corporation see Poverty Program--St . Louis Human Development Corp. ee a/ 0 Poverty Program- -Human Development Corp. St. Louis Independent Packing Company see Meat Inspection--St . Louis Independent Packing Company St. Louis- - Indian Cultural Center St. Louis--Jefferson National Expansion Memorial see Jefferson National Expansion Memorial St. Louis Jobs Corps Center see also Job Training Program Labor--Manpower Development and Training Poverty Program--St. Louis Jobs Corps Center St. Louis--Labor Relations--St. Louis Plan St. Louis Layoffs St. Louis Levee St. Louis- -Mansion House see Mansion House St. Louis--Mayor see also Poelker, John H St. Louis- -Mayor- -Clippings St. Louis--Mayor's Council on Youth St. Louis --Municipal Opera St . Louis--National Museum St. Louis--National Park System St . Louis- -Old Post Office Building see a/so St. Louis Federal Building St. Louis Ordinance Plant see a/so St. Louis--Gateway Army Ammunition St. Louis--Parks St . Louis--Police St . Louis--Politics see a/so Missouri- -State Politics Women in Politics St . Louis --Port St. Louis--Port--Clippings St. Louis - -Port--Correspondence St. Louis Post- -Dispatch see Pulitr;er, Joseph Newspaper St . Louis Post Office--Curtailment of Service St . Louis--Post Office Discontinuance of Railway Post Office Service St . Louis Post Office--Operations see also Grants--Post Office--St. Louis St. Louis Post Office--Postal Data Center St . Louis --Poverty Program see Poverty Program--St. Louis entries St. Louis Public Service Employment St . Louis Rat Control see also Rat Control St. Louis Regional Industrial Development Corp. St . Louis Residential Manpower Center St . Louis--Revenue Sharing ee a/so Reven'ue Sharing St. Louis- -Savings and Loan Associations ee a/ so Banking and Currency Committee-­Savings and Loan St. Louis School Lists St. Louis School Tax St . Louis Senior Citizens see also Elderly St . Louis -- Small Business Administration see a/so Banking and Currency--Small Business Administration Poverty Program--St. Louis Small Business Development Center Small Business Administr:oL1on St. Louis--Solomon Rooks St. Louis--Symphony St. Louis- - Union Station St. Louis--U.S. Army St. Louis--U.S. Army--Automates Logistics Management Agency St. Louis--U.S. Army Aviation Research Center St. Louis--U.S. Army Aviation Systems Command St. Louis--U.S. Army Corps of Engineers see also Flood Control Flood Protection Project St. Louis U.S. Army Corps of Engineers-­Correspondence St. Louis U.S. Army Corps of Engineers- ­Newsletters St. Louis--U.S. Army Corps of Engineers-­North St. Louis Harbor St. Louis--U.S. Army Corps of Engineers-­Installations St. Louis--U.S. Army Corps of Engineers-­Material Command St. Louis- - U.S. Army Mobility Equipment Center St. Louis--U.S. Army Publications Center St. Louis--U.S. Army Reserve St. Louis- - U.S. Army Support Center St. Louis- - U.S. Department of Agriculture Laboratory St. Louis--U.S. Medical Laboratory St. Louis--U.S. Military Installations St. Louis--U.S. Military Personnel Record Center St. Louis Records Center St. Louis University St. Louis University--Agency for International Development St. Louis University--Commemorative Stamp St. Louis University--Fordyce Conference St. Louis University--Grants see Grants- -HEW- - St. Louis University see al 0 Grants--Many Sources--St. Louis University St. Louis University Medical School St. Louis University--One Hundred Fiftieth Anniverary of Its Founding- -Resolution St. Louis University - - Scott Shipe Case St. Louis Witholding Tax Sales Representative Protection Act Salk Vaccine see Health--Polio--Vaccine Savings and Loan Companies see Banking and Currency Committee-­Savings and Loan ee a/so Housing--Savings and Loan Scholarships and Fellowships School Lunch Program see also Education--Food and Nutrition Program School Milk Program see a/so Education--Food and Nutrition School Students Schools Program see a/ o Education entries Schools--Chrisiian Brothers ROTC Program Schools--Clippings see also Education--Clippings Schools--College Debate Topic Schools--Exchange Students Schools- -Grants see Grants--HEW- -Public Schools--High School Debate Topic Schools- - Integration see Integration Schools--Junior College District School Prayer see Religion --Prayer in Schools Schoir Investigation Scullin Steel Sea Level Canal see P anama Canal--Sea Level Canal Study Commission Seals see Publications Request for Seal Plaques Secret Service Securities Securities and Exchange Commission Security Assistance and Arms Export Control Act Security Contract Guards Select Committee on Aging see also National Institute on Aging Older Americana Act Select Committee on Intelligence Select Committee to Investigate Assaainations Select Committee to Investigate Missing in Action see also Foreign Affairs--Vietnam Select Committee to Reform Congress see also Congress Selective Service Separation of Presidential Powers Series E Bonds Sesquicentennial of Missouri see Missouri--Sesquicentennial Seaton, Elizabeth see National Saint Elizabeth Seton Day Seven Day War see Foreign Affairs--Israel-Arab War Sex Education see also Birth Control Family Planning Illegitimacy Population Growth Shoe Imports Shoe Workers Silver . see Banking and Currency Committee- ­Silver Situs Picketing Against Situs Picketing For "Slug" Law see a/so Banking and Currency Coins Small Boat Owners see a/ so Boats Small Business Administration . see also Banking and Currency ~ommlttee-­Small Buamess National Federation of Independent Business Poverty Program--St. Louis Small Business Devl. Center St. Louis- -Small Busm h Administration Smnll Businese Growth and Job Creation Act Smithsonian Snoapers Sonp see Food and Drug Admini1tration--Soap Soccer Team Social & Rehabilitation Services Social Security--ADC Social Security--Amendments Social Security--Benefits at Age 72 Social Security--Deduction for Education Social Security--Dis bility Social Security--Divorced Widows Social Security--Earning Limitations Social Security- - Equipment Rental & Purchase Social Security--General Social Security- - Health Insurance Social Security--Hospitallnaurance see also Social Security--Medicaid Social Security- - Include Qualified Drugs Social Security- - Increased Benefits Social Security-- Derr--Milla Social Security- -King/ Anderson Social Security- - Legislation Social Security Legislation--ADC Social Security-- Limitations on Earnings Social Security--Material and Reports Social Security--Medicaid see also Socinl Security- - Hospital Insurance Social Security--Medicare Social Security- - Medicare- -Clippings Social Security- -Medicare- -Coverage of Cancer Test Social Security- - Medicare for Physicians Social Security--Medicare-- Independent Laboratoriea Social Security- - Medicare- -Newaletter from HEW Social Security- - Medicare--Nursing Homes see a/so Nursing Homes Social Security--Medic re--Optometric and Medical Vision Care Soci al Security- -Medicare- -Profeseional Standards Review Organization Social Security- -Medicare- - Prescription Drugs Social Security--Medicare Reform Act Social Security- -Miniaters Social Security--Old Age Assistance Social Security--Old Age Insurance Social Security--Petitions Social Security Programs Social Security -- Proof of Age Social Security--Public As1istance see a/so Welfare Social Security --Reader'• Digest Soci al Security --Reducing Age Limit Social Security--Retirement at 62 Social Security--Supplementary Benefits Social Security--Widow'a Benefit• Social Service Regulations Soft Drink lnduatry Solar Energy Information Solar Heating Legislation Solid Waate Pollution see also Air Pollution Soula.rd Area Pollution Recycling Wute Water Pollution ee Housing-- Soulard Area South St. Louis see Housing--South Broadway see a/so Housing--South Side Soviet Jews--Foreign Affairs Soviet Union see Foreign Affairs--Soviet Union Space--Apollo 11 Space- - Apollo 13 Space Program see a/so Aeronautics and Space National Aeronautics and Space Act Space Program-- Russian Spanish Pavilion Special Prosecutor Spending Ceiling Sports Stamps ee Commemorative Stamps Postage lncreaae Postal Boutique Stamps, Food see Food Stamp Plan State, Dept. of ee also Kissinger, Henry State Department Authorization Bill State Dept.--Danny the Red's . . . 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Sullivan, Leonor K.--R.edpee see Recipea Sulliv n, Leonor K.--Rerernb see Referrala Sullivan, Leonor K.--Scholanhip A arcl Sullivan, Leonor K.--Reaction ~ Presidential St tementa see a/ 0 Praa Commenta Preu and e 1 Reporters Sulhv n, Leonor K --Speech Inform tion R.equ . t Sullivan, Leonor K --Speech., Sulliv n, Leonor K --Speech., on the Floor ol the House Sullivan, Leonor K.--Speech., to Outaide Groupa Sullivan, Leonor K.--Tatimony Before Commiu­SuJUvan, Leonor K.--Tributa Upon Retirement Sullivan, Leonor K.--Votinc Record See a/ 0 Foreicn Afrain--Vietnam- -Mn. 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Louis Welfare-- Clippings ee also Family Assistance Material and Clippings Welfare--Family Support see also Family Assistance Act Wellston, MO see Housing--Wellston West End see Housing- -West End West Pine Apartments see Housing--West Pine Apartments Wheat Research and Promotion White House Conference on Aging White House Conference on Children White House Releases by President Wild Rivers Bill see Conservation--Wild Riven Wilderness see Conservation-- Wilderness Wire T apping and Bugging see also Internal Security Women see also Advisory Council on Women's Educational Programs Anthony, Susan B. Insurance Coverage for Women League of Women Voters Minority Groups National Center for Women Women--Clippings Women- - Commissions on the Status of Women Women- -Employment Opportunities see also Equal Employment Equal Pay for Equal Work Women--Equal Rights Amendment see also Civil Rights--Equality for Women Women--Equal Rights--Clippings Women- - Equal Rights- - Congressional Material Women- - Equal Rights--Correspondence Women - - Equal Rights--Material Women--Higher Education Women in Military Academies Women in Politics see also Campaign Conference for Democn&ic Women Miaouri- -Sta&e Poli\ica St. Louia--Politica Women in Politica--Requ.ta for Jnfonnation Women in Public Service Women--Jnaurance see Jnaurance Covenc• for Women Women--International Women'• Year Women--Media Editorall and Repli• Women--Neweletten Women--Orcaniaatione see also Bueineu and Prof-ional Women'• Club Council of Catholic Women Workmen'• Compeneation Lawa see Labor- - Workmen'• Compeneation Lawa World Affaire Council World Federation Y oun1 Adult Coneervation Corpe Youn, American• for Freedom Youn& Democrat. of St. Louia Youth Affain see a/so Metropolitan Youth Commiuion Youth Appreciation Week Youth Camp Safety Act Youth Opportunity Unlimited 220-002738559 sro

Jamaica has made many notable achievements in the fight against HIV/AIDS, which include a robust treatment program and improved HIV prevention programs that increasingly focus on the key drivers of the HIV epidemic and which are based on evidence. These attainments have resulted in a sustained decline in the estimated incidence of HIV and in a reduction in AIDS mortality. The national response to HIV/AIDS in Jamaica is currently financed by the Government as well as by several external sources, including the World Bank, the Global Fund to Fight AIDS, Tuberculosis and Malaria (Global Fund) and the United States government. It is expected, however, that external financing will cease or be significantly reduced in the next two years. As a result, a substantial increase in domestic financing for the national HIV/AIDS response will be needed. However, public debt levels are high, and the country is feeling the repercussions of the global financial crisis, thus the availability of domestic resources is and will be very tight. Any shortfall in financing whether domestic, external or both will have serious implications for the delivery of HIV services. The Government of Jamaica requested this study so as to inform its future HIV/AIDS policy response. This study is one input in a series of actions that the Government will undertake to formulate a future sustainability plan and investment framework for the National HIV Program. This study was led and financed by the World Bank and conducted in collaboration with the Government of Jamaica and United Nations Programme on HIV/AIDS (UNAIDS). The study aimed to assess the sustainability of Jamaica's National HIV Program from a fiscal perspective. Specifically, the purpose of the study was to: 1) review current spending on HIV/AIDS and the sources of financing; 2) estimate the fiscal burden of the national HIV/AIDS response and assess the outlook for external financing of the HIV program; 3) project how the epidemic will unfold as well as what the costs would be under different potential scenarios; and 4) provide recommendations to inform policy decisions.

Adaptation to human-induced climate change is currently receiving a lot of attention in international development circles. But throughout human existence, natural resource-dependent people have exploited and coped with the effects of climate variability on the ecosystems from which they derive a living. Learning from this experience can help inform the design of appropriate policies for responding to human-induced climate change. This paper presents the results of a World Bank study which sought to better understand the role of local institutions in supporting adaptation to climate variability and change in Ethiopia, Mali and Yemen. The study raised three questions. First, what strategies have been adopted by rural households in the past to adapt to climate variability? Second, to what extent do institutions of various sorts assist households in adopting adaptation strategies? And third, what are the factors that prevent households from adopting appropriate adaptation strategies? For the purposes of this paper, institutions are defined as structured, formal or informal organizations. The study followed a three-step approach. First, drawing on original data from field surveys, focus group discussions and institutional stakeholder interviews, household vulnerability to climate variability was characterized in terms of its three constituent elements: exposure to climate-related shocks and stresses, and sensitivity and adaptive capacity in the face of such stressors. Sensitivity refers to the degree to which people are affected by climate variability and change. High levels of exposure and sensitivity and low levels of adaptive capacity generally result in high levels of vulnerability. But a high level of exposure need not necessarily result in a high level of vulnerability if the household's adaptive capacity is also high.

 Detail of Rapture by Jon ReadSince it was published I have taught Kathi Weeks' book The Problem with Work in my Politics and Philosophy of work class. When I introduce the book, stressing that it is written by a political theorist and not, as in the case of many of our readings, by a philosopher, sociologist or historian, I ask the two questions that Weeks asks: namely, why should a political theory consider work? why does work seem to be outside of politics? What I am trying to provoke with these questions is a particular aporia in which work is for many people the central experience of power, authority, control and subjection, but because it is seen as private and natural it is seen as outside of politics, as apolitical. I remember very well a student responding to the second part of the question by saying that work was not political because "no one made you do it." At first I found this formulation strange given all of the ramifications and consequences of not working from homelessness to starvation, but the more I thought about his response the more it made its own particular sense. The compulsion to work, to sell one's labor power, was in some sense mute, unspoken, there was no particular agency or institution in society demanding it, and there was no particular institution or agency in society enforcing it--in part because it is diffuse spread throughout society. Since that day I have tried to think together two intersecting ideas. First, Marx's particular contribution to political thought is to think a new kind of compulsion, one that exceeds force or consent and ultimately the political institutions of society all together. The compulsions that define capitalism, not just in demanding that people go to work, to sell labor power, but the compulsions that dictate the rate and intensity of how that labor power will be put to work, are the structural conditions of capitalist accumulation. These compulsions go on behind the producers backs as Marx put it, are not decided on by anyone in particular. Moreover, while the state, law, and police are necessary conditions of capitalist accumulation, making possible the status of labor power as a commodity, these conditions exceed the state to be disseminated throughout political life. Which brings up the second point, this particular kind of compulsion is, for the most part, not experienced as compulsion but often as freedom, and to the extent that it appears as constraint, as necessity, it does so as a necessity that is not historical or instituted, but a fact of existence. Work, private property, competition, the market, etc. appear to not be institutions but, as Marx puts it, self-evident natural laws. Lastly, or to add a third idea, it is against this background of mute compulsion that the more overt compulsions or constraints of politics stand out. To give a contemporary example, one that I have been thinking about a lot, the short lived and inadequate measure of pandemic lockdown in the US, the few weeks of shutdowns, the few months of mask mandates, the sporadic vaccine requirements, etc., appear to be so intolerable because they were dictated and decided by specific people, but the far more pressing, and often deadly demand, to return to work, to discard unpopular mandates, and to go back to normal is all the more tolerable because it appears to come from no one and to be everywhere. Going back to work, going to stores to buy the things we need and want, is not a dictate or demand, but simply the way that things are. It is for this reason that I was very excited to read Søren Mau's Mute Compulsion: A Marxist Theory of the Economic Power of Capital. Mau takes up a position that is against the tendency in much of twentieth century Marxism which sought the basis for the reproduction of the relations of production in ideology or the state. As Mau says with respect to Althusser, there is a tendency to look for relations of power outside of economic relations, in the school or other various state apparatus. (I should say parenthetically that I am not convinced of this criticism of Althusser. It might describe his most famous essay, but Althusser also examined the way in which ideology was immanent to the relations of production, as for example in the wage relation and the labor contract). In place of this search for the reproduction of the relations of production in some external aspect, in the ideological state apparatuses, capitalist hegemony, or the culture industry, Mau examines the extent to which the capitalist social relations constitute their own conditions of reproduction. This reproduction stems in part from the unity in separation, to use Endnotes term, or as Mau puts it "In this mode of production, proletarians are temporarily connected to the conditions of their life through the very same social relations that ensure their permanent separation from them." Mau insists that he is not dispensing with ideology altogether. As he writes, "Since my aim is to say something about the economic power of capital, I will largely ignore the role played by ideology as well as violence in the reproduction of the capitalist relations of production. I prevent any misunderstanding here, I want to emphasize that this does not mean that I consider these forms of power to be secondary or unimportant."Reading Mau's examination of this mute compulsion made me think of not only the central problem of Marx and capital that I outline above, but how long I had been trying to think about this problem. When one thinks about such a problem long enough one hopefully makes some progress, but that may or may not take place. What does happen, however, is that the world of thinking around you changes, the problems shift as does the world of references and texts. One of the thing that occurred to me is how, twenty years ago, I would have rejected the very turn to think the reproduction of capital from the relations of capital, with no reference to ideology as being "economism." The idea that reproduction of the relations of production necessarily passes through something like the supestructure, through ideology, and the state. To cite a long passage from The Micro-Politics of Capital:In Capital Marx argues that the reproduction of the labor force is a necessary aspect of the perpetuation of the capitalist mode of production. "The maintenance and reproduction of the working class remains a necessary condition for the reproduction of capital" (CI 718/597). Althusser's own investigation into the connection between reproduction and ideology takes its bearings from this point. While both Marx and Althusser argue that any mode of production necessarily must reproduce its subjective and objective conditions, in Capital Marx primarily stresses the physical and biological dimension of the reproduction of subjectivity, the physical reproduction of the working class, and only marginally addresses the political and social dimension of reproduction. Before immediately rushing to conclude that Althusser's analysis is superior, since it includes in the "reproduction of the relations of production" the obedience and subjectification of the worker, it is necessary to pause over Marx's examination of the biological dimension of reproduction. Necessary, because as Althusser claims reproduction is always overdetermined, it encompasses the reproduction of the worker as a biological being, as a skilled and trained worker, and as a docile and obedient subject. The combination of these diverse practices, from the biological demand to consume sufficient food to the reproduction of ideological environments, under the same term would make the term seem hopelessly confused and monolithic, prompting many to reject it. Rather than reject the term "reproduction" almost in advance, it would seem to make more sense to construct its specific problematic from the diverse senses of the term, biological, technical, and political. From this reconstruction it is possible to expose the limits of the term, as well as its specific historicity. Marx argues that for the most part capital can leave reproduction to the "worker's drives for self-preservation and propagation." (CI 718/597) For Marx the reproduction of the biological existence of the worker is not examined as a process, but posited as a fact. It explains, poorly one might add, why the worker shows up for work. It does not answer the question as to why these same drives for self-preservation do not lead to revolt or insurrection. Moreover, Marx's treatment of reproduction, leaves the entire relation between reproductive labor, the work of care and housework, and productive labor, labor performed indirectly for capital, for the most part completely outside of Marx's analysis. Furthermore, by framing the biological reproduction of the working class as the brute confrontation of the worker's drive for self preservation and the capitalists drive for profits, it would appear that class struggle is an almost biological and a-historical struggle for survival. Thus, in considering the dynamic of capitalist reproduction, Marx lapses behind his critique of the supposed natural ground of need underlying classical political economy in the Grundrisse, and the recognition of the need and desire as a conflictual terrain, framed by the simultaneous demand of the capitalist mode of production to produce new needs and to reduce the cost of labor power in Capital. In these later points (covered in the previous chapters) Marx does not reduce history to the interaction of natural laws but recognizes that "nature" is thoroughly historical and "history" is thoroughly natural.This interrelation of nature and history as it relates to the reproduction of life is expounded in The German Ideology. The production of life, both of one's own in labor and of fresh life in procreation, now appears as a double relationship: on the one hand as natural, on the other as a social relationship. By social we understand the co-operation of several individuals, no matter under what conditions, in what manner and to what end…. Thus it is quite obvious from the start that there exists a materialistic connection of men with one another, which is determined by their needs and their mode of production, and which is old as men themselves. This connection is ever taking on new forms, and thus presents a "history" independently of the existence of any political or religious nonsense which in addition may hold men together. In light of this assertion it becomes necessary to read against this biological ground of reproduction. Not in order to purge from Marx any reference to the biological dimension of reproduction, but to locate in this biological dimension not the simple and a-historical conflict of the needs of the working class versus the desires of the capitalist, but the historical transformation of biological existence—what we could call the "biopolitics of capitalism." Marx argues that one of the fundamental differences between the capitalist mode of production and pre-capitalist production is that in the former the conditions of reproduction are mediated by the commodity form and wage rather than directly provided. The capitalist does not feed or care for the worker, at least directly, as in the case of slavery, but provides the abstract conditions for reproduction in the form of a wage. Under formal subsumption, or generalized commodity production, one of the presuppositions of capitalist production is that the conditions for living can and ultimately must be bought in the form of commodities. Which is not to argue that there may not be some forms of pre-capitalist practices of reproduction (small gardens, homecooked meals, children cared for at home, etc.) but that the time constraints imposed by commodity production (the working day) as well as the availability of commodified substitutes work to diminish the role of these practices of reproduction in capital. The process of primitive accumulation "frees" the worker from any communal or hierarchical system that would provide for the conditions of existence, exposing him or her as "naked life" on the market. Of course this "freedom" is at best partial, if not wholly illusory. Since the wage makes possible a new hierarchy between wage work, male work, and the non-waged work of reproduction, female work. The wage and with it the commodity form become the general condition for life and existence. This means that the conditions of the reproduction of existence are subject to the economic constraints and demands imposed by the commodity form. Specifically, one of the ways to increase relative surplus is to make the costs of reproduction of labor, the basic necessities of life, cheaper, increasing the ratio of surplus labor to necessary labor. To be exposed to commodity production for the basic conditions of one's existence is to be ruthlessly exposed to the demand for cheaper commodities."That is a long citation, but like I said, I have been thinking about that book that I wrote twenty-years ago. Mau discusses the book briefly but mainly to criticize it for using the phrase "real subsumption of subjectivity by capital." I am not really interested in getting into that now. It was the early 2000s, Empire had just come out, subsumption was all the craze. It was a different time. I also used to listen to Radiohead and frequently wore a sweater vest over a t-shirt: the past is a foreign country. I am less attached to the idea of real subsumption as having explanatory power as a marker of periodization. It is a term that needs to be explained more than it explains. What I am more interested in is the way in which Marx presented his understanding of capitalism in terms of strict conceptual oppositions from what had come before it, contrasting personal and impersonal domination, unity versus separation, and the way that these conceptual distinctions are maintained and extended into the present in terms of inside and outside, ideology versus economy, and so on. It seems to me that those divisions, the divisions that Marx used to distinguish capital from pre-capitalism, and the divisions internal to Marxist theory increasingly fail us now in the current stage of "absolute capitalism" to use Balibar's phrase. Economic relations, such as selling labor power, are at once material, part of the capitalist relations of production, and ideological, part of its justification. Or, to perhaps repeat what I said above, mute compulsion is both a fact of existence and an ideological justification. 

학위논문(박사)--서울대학교 대학원 :사범대학 협동과정 글로벌교육협력전공,2020. 2. 유성상. ; 본 연구는 1966년부터 1991년까지 세계교회협의회(World Council of Churches, WCC) 개발국(Commission on the Churches' Participation in Development, CCPD 교회개발참여위원회)의 개발교육 사례를 조사하여 조직의 가치, 개발관, 개발교육 접근방식이 어떻게 형성되고 협상되었는지 보여준다. 그리고 개발교육에 관여하는 종교기반단체(faith-based organization, FBO)로서의 세계교회협의회의 관점을 연구하여 개발교육 분야와 개발교육에 관여하는 종교기반단체에 시사점을 준다. 연구 질문은 다음과 같다: 1966년과 1991년 사이에 세계교회협의회와 개발국은 어떻게 개발 및 개발교육을 개념화하였는가? 하위 질문은 다음과 같다. 세계교회협의회에서 비판적개발교육의 출현에 기여한 내외적 요인은 무엇인가? 어떤 요인이 개발 및 개발교육에 대한 관점의 시기적 변화를 초래했는가? 연구 분석의 개념적 틀을 구축하기 위해 비정부기구(NGO)와 종교기반단체 연구를 참고하였고 개발교육의 역사와 아놀드(1988)와 크라우스(2010의 분류 틀을 분석하여 세계교회협의회와 개발국의 사례에 적용할 개념적 틀을 형성하였다. 개발협력에 대한 관점은 자선(charity), 상호의존성(interdependence), 해방(liberation)으로 확립하였고, 개발교육에 대한 접근방식은 홍보 및 기금조성(promotion and fundraising), 인식 제고(awareness raising), 실천 동원(mobilization), 임파워먼트(empowerment)로 하였다. 이 분석틀을 기반으로 자금, 프로젝트, 정치적 입장, 파트너십, 교육에 관한 다섯 가지 핵심 질문을 도출하였다. 연구 방법으로는 세계교회협의회의 아카이브와 도서관에서 1차 및 2차 문헌 자료를 수집하여 분석하였다. 1966년부터 1970년까지의 1단계에서 세계교회협의회는 경제 성장이라는 개발협력 분야의 주류를 따랐다. 구조적 변화가 필요한 반면 선진국과 개발도상국간의 상호의존과 조화를 전제하였다. 세계교회협의회는 교회와 국가들에게 개발원조를 늘리고 예산의 일부를 기부할 것을 장려했다. 개발교육 사무국은 1968년 세계교회협의회에 결성되어 개발 이슈에 대한 인식을 높이고, 선진국 시민들을 정치적 캠페인에 참여시키고, 국제개발협력에 금전적 기여를 장려하였다. 1970년부터 1975년까지의 2단계에서는 개발도상국의 교회들이 사회정의, 자립, 경제성장의 원칙에 기초하여 선진국의 교회와 보다 동등한 파트너십을 요구하였고 세계교회협의회의 개발국이 결성되었다. 새롭게 회자되었던 종속 이론, 해방 신학, 그리고 파울로 프레이리의 비판적 페다고지의 영향을 받은 개발국은 곧 해방, 민중 운동, 의식화 원리를 바탕으로 네트워킹, 분권화, 실험 전략을 채택했다. 개발교육은 조화로운 상호의존성보다는 갈등이 불가피한 해방적 관점에 바탕을 두었다. 개발교육활동으로는 선진국의 교회 관련 개발협력단체의 개발교육분과 또는 정치 행동 집단과 협력하여 워크샵, 또는 캠페인을 개최하였고 이런 협력 단체에 개발교육 기금을 지원하였다. 1975년부터 1981년까지 3단계에서는 세계교회협의회와 개발국에서 개발 협력에 대한 신학 연구와 회원 교회와의 제휴에 초점을 맞추었다. 세계교회협의회는 "정의롭고, 참여가 보장되며, 지속가능한 사회"(Just, Participatory, and Sustainable Society, JPSS)의 비전을 세우고 냉전시기 비동맹국가들의 신국제경제질서를 지원하였다. 1970년대 후반 개발국의 "가난한 자들의 교회"연구는 교회의 발전 참여의 신학적 토대를 만들었다. 그러나 협의회의 교회들은 개발국과 협의회의 정치적 행동을 강조하는 개발협력과 개발교육에 반대했다. 또한 개발국은 선진국 시민들이 개발 이슈의 인식에서 개발을 위한 행동을 취하도록 장려하고, 글로벌 이슈와 지역적 관심사를 연결하며, 자선의식에 호소하지 않고 자금을 조달해야 하는 문제와도 씨름했다. 이러한 문제들은 개발국과 개발교육 협력단체들이 개발교육의 교육 과정을 성찰하여 기존 유형을 식별하고, 에큐메니컬 교육의 모델을 고안하도록 동기를 부여했다. 에큐메니컬 교육은 해방과 의식화의 비판적 모델과 문화 간 이해와 글로벌 인식의 유연한 모델을 통합했다. 그 시기에 예산 삭감, 조직적 중복, 그리고 개발교육을 기독교교육과 교차시키는 요구를 감안하여 1981년에 개발교육은 개발국과 교육국의 공동 사업으로 재정립되었다. 1981년부터 1991년 사이의 4단계에서는 세계적 흐름에 반응하여 개발교육이 새롭게 "정의, 평화, 창조세계의 보전(Justice, Peace, and Integrity of Creation, JPIC)를 위한 교육"으로 불렸다. 정의, 평화, 창조세계의 보전이라는 세계교회협의회의 중점 아젠다는 지역교회와 시민운동의 다양한 문화와 요구에 답하는 새로운 사회윤리적 비전이었다. 이 시기 개발국은 계속해서 활동가적 특성을 유지했지만 이 전 시기보다는 제도적인 교회를 통해 더 많은 일을 했다. 해방과 상호의존이라는 개념을 바탕으로 한 에큐메니컬 교육에 편입된 개발교육은 정의, 평화, 창조세계의 보전 지역 워크숍에서 대화를 통해 "억압하는 자"와 "억압받는 자"를 화해시키는 노력을 하였다. 개발교육을 통한 자금조달과 인지도를 높이는 노력과 비판적 분석을 통한 임파워먼트(empowerment)도 계속되었다. 세계교회협의회와 개발국의 사례는 기독교 에큐메니컬 단체가 어떻게 국제개발협력을 구상하고 개발교육을 촉진했는지 보여준다. 그 과정에서 개발과 개발교육의 원리를 타협하지 않으며 기금을 모으려 애썼다. 그리고 일시적인 봉사 프로젝트를 제공하기 보다는 개발도상국가 협력단체들과 네트워킹을 통해 교육과 시민 변호를 위한 역할을 맡았다. 또한 사회 정의와 구조적 변화를 위한 정치 교육과 행동을 장려했지만, 해방신학과 비판적 페다고지를 마르크스주의와 동일시하는 교회들의 저항에 부딪혔다. 개발국은 개발교육을 주로 추진했던 선진국 단체들과의 관계보다 개발도상국의 단체들의 입장에서 노력했다. 마지막으로 개발국이 강조했던 사회적행동은 점차 신학과 교육에 대한 성찰로 보완되었다. 개발교육은 결국 세계교회협의회의 다른 교육 분과와 결합하여 에큐메니컬 교육에 통합되었다. 이것은 교육학적인 성찰로서 개발교육의 진전이었지만 정치적 행동 요소와는 분리되는 결과를 낳았다. 에큐메니컬 교육에서 강조하는 화해는 가난하고 억압받는 자들의 고충을 충분히 듣고 해결하여 평화와 일치에 이르는 것이었으나 1980년대와 1990년대 전지구적 보수주의와 신자유주의가 대두되면서 에큐메니컬 교육은 갈등을 드러내는 비판적 모델 보다는 조화를 위한 교육이 되었다. 세계교회협의회와 개발국의 개발교육 경험은 몇 가지 함의를 가지고 있다. 오늘날 기금 모금은 계속해서 개발교육의 도구로 사용되고 있다. 개발교육의 도구로써 기금 모금은 투명하고 비판적으로 논의되어야 한다. 또한 개발교육은 비정부기구의 하나의 개발협력프로그램 뿐만 아니라 연대·상호학습의 파트너십을 규정하는 모드로써 단체의 중심적 요소가 되어야 한다. 비판적 개발교육은 또한 정치적 행동 차원을 포함해야 하며, 특히 비정부기구와 종교기반단체를 통한 비정규 교육 분야에서는 더욱 정치행동 차원을 강조해야 한다. 특히 기독교 종교기반단체에게 있어 행동과 성찰의 일치를 갖춘 비판적 개발교육은 이러한 사회 정치적 변혁을 위한 개발협력의 토대가 되며 교회의 개혁을 촉진한다. ; This study examines the case of development education by the World Council of Churches (WCC) primarily through the Commission on the Churches' Participation in Development (CCPD) between 1966 and 1991 to show how the organization's values, development perspectives, and development education approaches were shaped and negotiated through different phases. The WCC's place as an international faith-based development organization (FBO) involved in development education will be examined to find potential implications for both the development education sector and the faith-based organizations approaching development education. The main research question is formulated as follows: between 1966 and 1991, how did the WCC and its subunit CCPD conceptualize development and development education? Sub-questions include: What were some internal and external factors that contributed to the emergence of critical pedagogical development education in the WCC? What factors led to shifts in perspectives on development and development education through different phases? The research questions are answered by examining the history of the WCC and the CCPD and analyzing based on conceptual frameworks drawn from literature review on development education by non-government organizations (NGOs). Categorizations of practices in development education by Arnold (1988) and Krause (2010) were examined to form a conceptual framework with which to examine the WCC's development education. The perspectives on development cooperation were identified as charity, interdependence, and liberation, and the approaches to development education were identified as public relations and fundraising, awareness raising, mobilization, and empowerment. With the framework five key questions were also formulated to analyze the findings on issues of funding, service projects, political stance, partnership with the North and the South, and education as process and outcome. Archival documentary materials were gathered as primary and secondary sources to examine the organization's values based on theology and ecumenical social thought, along with its development perspectives and development education approaches in four different phases. The phases are contextualized through reviews of literature on development education by NGOs in those time periods. Internal and external factors that contributed to shifts in perspectives and approaches were considered. In the first phase from 1966 to 1970, the WCC followed the mainstream perception of development as economic growth. While structural change was necessary, it assumed a harmony of interests between the North and the South. The WCC called for churches and nations to increase development assistance and contribute a share of their budget. The development education secretariat was formed in the WCC in 1968 to raise awareness of development issues, and motivate Northern constituents to participate in political campaigns and encourage monetary contribution. In the second phase from 1970 to 1975, the CCPD was formed based on the requests by the churches in the South for a more equal development partnership with the churches in the North, based on the principles of social justice, self-reliance, and economic growth. Influenced by the emerging dependency theory, liberation theology, and critical pedagogy by Paulo Freire, the CCPD soon incorporated principles of liberation, people's movement, and conscientization, and adopted the strategy of networking, decentralization, and experimentation. Development education was based on a conflict perspective of liberation rather than harmonious interdependence, and was practiced by coordinating visitations, workshops, and consultations for development education partners and political action groups, primarily in the North. Fundraising in the North was to also serve as an instrument for development education. From 1975 to 1981 in the third phase, the WCC and the CCPD supplemented their actions with theological studies, and more specifically focused on partnering with member churches. Development education became even more essential to the CCPD's strategy to support the churches' own reflections. With a new formulation of an ideal society as just, participatory, and sustainable, the WCC sought to support the non-aligned nations in the Cold War global structure with their proposal for a new international economic order. Based on the perspective on development as liberation, the CCPD sought to assume a catalytic role within the WCC to challenge the Council and the churches to question the status quo. The CCPD study on "The Church of the Poor" became the foundational theological articulation on the churches' participation in development. But development education, along with the CCPD and the rest of the Council, encountered resistance from the member churches reluctant to take political action. It was also difficult to move the North's constituents from awareness to action, to connect global issues with their local concerns, and to raise funding without appealing to a sense of charity. These issues motivated the CCPD and its development education partners to reflect on the pedagogical process of development education and identify several existing models, and come up with a model of ecumenical education. Ecumenical education incorporated both the conflict model of liberation and conscientization, and the softer model of global awareness for intercultural understanding. Partly given budget cuts, organizational overlap, and the demands to cross-fertilize development education with Christian education, the desk was realigned as a joint venture between the CCPD and the Subunit on Education in 1981. The global context in the fourth phase between 1981 and 1991 changed the character of development education which was now called education for justice, peace, and integrity of creation. The WCC's priority was to facilitate the conciliar process of justice, peace, and the integrity of creation (JPIC) by responding to various contexts and cultures of the local and regional movements and church groups. The CCPD continued to be activist in character, but became less politically vocal and worked more through the institutional church channels than in the past decade. Development education that was incorporated into ecumenical education based on both the concept of liberation and interdependence was intended to reconcile the oppressor and the oppressed through dialogues in regional JPIC workshops. The fundraising and awareness raising components continued in the CCPD, along with empowerment through critical analysis, though the action component was less highlighted. The WCC and the CCPD's experience show how an international ecumenical organization conceived of international development cooperation and promoted critical development education. The Committee tried with difficulty to hold education and fundraising together without compromising on its values. And rather than providing temporary service projects, the Committee embraced its role in education and advocacy through networking with the partners in the South. It also promoted political education and action for social justice and systemic change, but encountered resistance from those reluctant to commit to political action or side with what they equated with Marxism. The CCPD also tried to prioritize participation and input from the marginalized South, but its relationship with various Northern partners with whom the Commission promoted development education was less clear. The CCPD's emphasis on action was also supplemented by its reflections on theology and pedagogy. Development education was eventually combined with other aspects of education in the WCC and was incorporated into ecumenical education. This advanced pedagogical reflections on development education but resulted in downplaying the critical political action component and separating education from development cooperation in the WCC. The final emphasis on reconciliation in ecumenical education tried to work toward peace and unity while giving due attention to tensions and grievances, but in the general global climate of conservatism and neoliberalism in the 1980s and the 1990s, and the churches' reluctance to address tensions, the WCC returned to the softer forms of development education. The WCC and the CCPD's experience with development education holds several implications. Today fundraising continues to be an instrument of development education. Ways to transparently and critically link both elements must be devised. Specifically, critical development education should also be an essential element in development cooperation and NGOs as not just a program thrust but as a mode that defines partnerships of solidarity and mutual learning. Critical development education should also include a political dimension, especially in the non-formal sectors through NGOs and FBOs. Especially for Christian FBOs, critical development education with its unity of action and reflection should be a foundation for its political activism. Such development education facilitates a way toward the churches and the ecumenical movement's own renewal. ; CHAPTER 1. INTRODUCTION 1 1.1 Background and rationale 1 1.2 Purpose and research question 13 1.3 Research design and data collection 14 1.4 Overview of chapters 23 CHAPTER 2. DEVELOPMENT EDUCATION BY NGOS 25 2.1 Development education in NGOs and FBOs 26 2.2 NGO pedagogical issues 41 2.3 Types of development education 46 2.4 Conclusion 58 CHAPTER 3. ECUMENICAL SOCIAL THOUGHT IN WCC 60 3.1 Structure and social thought in the WCC 60 3.2 Organizational context of WCC 72 3.3 Conclusion 77 CHAPTER 4. DEVELOPMENT AND DEVELOPMENT EDUCATION IN WCC AND CCPD 79 4.1 Phase one 1966-1970: Seeking a new kind of development 80 4.1.1 World Conference on Church and Society in Geneva, 1966 80 4.1.2 Cooperation with the Roman Catholic Church 84 4.1.3 WCC Assembly at Uppsala, 1968 88 4.1.4 Development education consultation in 1969 95 4.1.5 From charity to interdependence, with signs of liberation 96 4.2 Phase two 1970-1975: Beginning of CCPD and concretization of strategies 99 4.2.1 Development projects consultation in Montreux, 1970 100 4.2.2 Global situations and WCC affairs in the early 1970s 103 4.2.3 CCPD's development mandate and strategies 107 4.2.4 Development education strategies and programs 117 4.2.5 From interdependence to liberation 130 4.3 Phase three 1975-1981: Evaluation and realignment 134 4.3.1 WCC Assembly in Nairobi and JPSS in Unit II 134 4.3.2 Toward a church in solidarity with the poor 139 4.3.3 Tempering expectations by 1979 145 4.3.4 Reviewing a decade of development education 151 4.3.5 Toward critical reflections 160 4.4 Phase four 1981-1991: Development education joins ecumenical education 163 4.4.1 From Vancouver 1983 to Canberra 1991 163 4.4.2 CCPD in the 1980s 167 4.4.3 Development education as learning for JPIC 171 4.4.4 Back to interdependence 177 4.5 Shifts through phases 180 4.6 Conclusion 189 CHAPTER 5. ISSUES IN DEVELOPMENT EDUCATION 192 5.1 Conviction to hold together education and fundraising 193 5.2 Education as essential to CCPD 197 5.3 Commitment to political action 200 5.4 Emergence of Southern initiative 205 5.5 Transition from education for action to education as process 209 5.6 Conclusion 214 CHAPTER 6. CONCLUSION 217 6.1 Summary 217 6.2 A way forward 222 6.3 Limitations and suggestions for further studies 227 6.4 Conclusion 229 BIBLIOGRAPHY 231 APPENDIX 245 국문초록 269 ; Doctor

Issue 44.6 of the Review for Religious, November/December 1985. ; Expectations of CommUnity Inculturation A Theology of Death and Grief The Discernment of Ministry: a Process Volume 44 Number 6 Nov./Dec., 1985 REVIEW FOR RELIGIOUS (ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices are located at Room 428; 3601 Lindell Blvd., St. Louis, MO 63108-3393. REVIEW FOR RELIG|OUS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. © 1985 by R EVlEW FOR R ELtqtOUS~ Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis, MO. Single copies: $2.50. Subscription U.S.A. $10.00 a year: $19.00 for two years. Other countries: add $2.00 per year (postage). For subscription orders or change of address, write R EV1EW FOR RELIGtOUg P.O. Box 6070; Duluth, MN 55806. Daniel F. X. Meenan, S.J. Dolores Greeley, R.S.M. Iris Ann Ledden, S.S.N.D. Richard A. Hill, S.J. Jean Read Editor Associate Editor Review Editor Contributing Editor Assistant Editor Nov./Dec., 1985 Volume 44 Number 6 Manuscripts, books for review and correspondence with the editor should be sent to REVIEW t-'on RELIGIOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. Correspondence about the department "Canonical Counsel" should be addressed to Richard A. Hill, S.J.; J.S.T.B.; 1735 LeRoy Ave.; Berkeley, CA 94709. Back issues and reprints should be ordered from REVIEW FOR RELIGIOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. "Out of print" issues and articles not published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. Current Conceptions of Religious Formation: An Analysis Martin O'Reilly, C E C. This article by Brother O'Reilly, Formation Director for his community in Liberia and Sierra Leone was originally prepared as a position paper undertaken in connection ,with the development of a novitiate program for West Africans seeking to join his community. Brothe,r may be addressed care of the Christian Brothers; P.O. Box 297; Monrovia, Liberia. It is difficult to name what'is a~tually done in religious formation. Although the enterprise has a recognizable history dating back at least to the time of St. Benedict, when we raise the question: What are we doing when we form others to be religious? there is little consensus about the nature of the activity. A more abstract question, .such as: What is Religious IJfe? might be more easily answered. But religious formation is not an ahistorical abstraction. - It is a practical activity. Men and women enter religious communities, and other men and women are "sent" to form them. Formation, as such, does not exist, there is only what people do, and want to do, in its name. This article will consist of a brief survey.of the principle approaches to religious formation current today, anda proposed tentative defintion of formation that gives equal weight to the past, present and future dimensions of a religious community. Although theory will not provide simplistic answers to such questions as: "When do we give the habit?" it does provide a basis for ascertaining whether one's practices are consistent with one's beliefs and for understanding how new insights and differing circumstances may modify existing practices. Perennialist Conception of Religious Formation The ."perennialist" position, exemplified by much of pre-Vatican II 1101 1~02 / Review for Religious, November-Dec.ember, 1985 religious formation, is based mainly on the authoritative position of the "formator" as the person entrusted with the task of instructing others in the perennial truths of religious life. The relationship of formator and those being "formed" is in the context of master and pupils. The person who is responsible for formation is very conscious of the expectations of those in higher authority that, certain permanent truths are being taught in a didac-tic manner. The principal model of instruction is that best described as "teaching." The starting point is usually the prescribed constitutions, the life of the founder or foundress, and the history of the congregation. The theoretical motivation for both formator and those being formed is in essence the same: he or she is to teach, and the novices are to learn. Of course, it is presumed that there are other factors operating, so that the novices' personal understanding of being religious is complemented by their actual life in community. The duties of a good religious are empha-sized in various ways: by being reminded of their personal responsibility for coming to know and accept their call from God through frequent conferences; by being encouraged to be loyal to their formation group, and to be obedient at all times to those in authority. Besides regular prayer and Mass, numerous devotional exercises and retreat days ensure that a sense of piety is being fostered. It is quite natural that such an'approach to formation tends to emphasize the descriptive rather than the prescriptive elements of religious life. The value of much of its style and method is in its precision in indicating what has to be learned and understood about becoming a religious. But by the same token it is all too easy to produce a hothouse variety of religious who, vocation-wise, wither in the more temperate zones of regular and imperfect community life. Such an approach can fail to distinguish sufficiently between the precepts of the religious life and the vocational growth and development of those in formation, with the result that conformity is substituted for free response. This is not to say that the perennialist approach is altogether unsatisfac-tory. Many outstanding religious have come through such an initiation into religious life. For those who have come from devout Christian homes, such a formation style undoubtedly offers a security and an initial certainty that religious life is for them. But however beneficial such a model of formation may be for some, it can only be unrealistic in relation to those coming from a secularized background,,or who live in a situation where the Church herself is still very young. Essentialist Conception of Religious Formation The essentialist position, as represented by ReneCarpentier, holds that Current Conceptions of Religious Formation: An Analysis / 1103 the .religious life is "above all things a life, a Christian life, a life based on the Gospel and one with the Church."1 Carpentier's work in Belgiumin the 1950s convinced him that the obligations of religious life seemed to be treated as ends in themselves. There was very little Good News about the religious life~ He therefore advocated a return to the sources of religious life, viz. Christ, the Church, and the Scriptures. The biggest challenge offered by Carpentier to religious formators was for them to underpin their work with a genuine theology of religious life: ~It is not enough to show them the religious state as a life apart, closed in oh itself and "withdrawn from the world." It is to the religious life, within the Church, that our Lord's words may be applied: "You are the light of the world." We must show its relationships with .the Church and the world, and with salvation and sanctificati6n of all men. We must have recourse to a "theol6gy" of~ the religious life,2 Advocates of the essentialist approach to formation work concentrate on imparting an understanding of religious life as a living out of the ¯ "essential" Christian ideals. The emphasis placed upon providing a gcriptu-ral and theological rationale for religious life gives an intellectual flavor to formation, and casts the formator in a "lecturer" role as opposed to the perennialist "master-pupil" approach. Because essentialist formators share the belief that religious formation is largely a matter of intellectual training, the interests and needs of those in formation are of limited value for determining the nature and content of the foniiation program. While essentialism gives a needed, firm intellectual underpinning to religious formation, it is largely an adult concept, which in turn requires a certain adult ability to view reality in a holistic fashion. Many in such a formation program, however, fail to see the relevance to their own lives of courses in Scripture, theology, church history and liturgy.' The problem with this approach, as with the perennialist pathway, is that it is character-~ ized by what can be called a "pedagogy of. object" i.e., the models of learning it relies upon are almost exclusively concerned with handing on the.charism of religious life, which itself is taken as an unchanging and universally understood aim. Admittedly, the essentialist approach looks more towards the dynamic nature of the Christian life to provide the context for ~understanding the nature of the religiouS vocation, but it underplays the aspects of the "present" and "future" of society, the Church, religious life, and the persons themselves who are preparing for religious profession. Existential Conception of Religious Formation The keynote of the existential approach is basically its concern with the 804 / Review for Religious, November-December, 1985 subject io be formed in his or her actual life situation. The words which characterize this approach are sincerity, dynamic', commitment; relevance, authenticity, choice,freedom, and experience. For those who look at for-mation. in this way, the key to .human and Christian living is the continuing choice of an "authentic" way of life. lnauthenticity means taking shelter behind the routines, the trivialities and the morally undemanding patterns of everyday life. ,To be authentic means to acknowledge basic moral chal-lenges, to be open to the ambiguities and contradictions of life, and to respond to them by committing oneself afresh to the values one perceives to be at the heart of a meaningful existence. Religious life, in the existentialist sense, is viewed and understood asan expression of the life of faith, and so must find its verification in real life. If it is not to be a dead faith, it must be acted out in deeds. For the existential-ist, it is the motivation, not the forms, of religious life that differentiates the religious vocation from that of others. In practice a formator schooled .in existentialist thinking will give prom-inence to discussion methods as the way of learning, and will emphasize the importance of the differences in the life situation of each candidate in his or her personal response to the call of religious life. A greater measure of freedom will be extended in various ways to those being formed, and the view will be encouraged that both formator and those in formation are engaged in a common enterprise of discerning the personal and social significance of the vowed life. Constitutions and histories of the congrega-tion will have only a limited role in an approach such as this. They may serve as reference or guideline, but hardly as a starting point. Emphasis therefore will tend to be much more on a diversity of sources--literature, films, music and newspapers--indeed all the sources of. information encountered in ordinary.living. There will be a fundamental sense in which it is important not to be specific about particular means of being a religious, because what is being described arises from the life-situations of those concerned. Without doubt the existen.tiai approach makes being involved in reli-gious formation a very creative and personally satisfying experience. Con-cern for the giftedness and insights of those entering religious life had rarely been present in the previous history of religious formation. Sadly these insights had been largely subordinated to the immediate needs and interests of the congregation, and formation was more often than not more a training or domesticating than a forming. The existential pathway, on the contrary, asks the formator to believe that he or she is living and praying with people who are alread3; under the influence of the Holy Spirit. The chief problem ~vith this approach to formation arises from the fact Current Conceptions of Religious Formation: An Analysis / 805 that the breadth of it provides no clue as to the kinds of experiences that properly should be provided by a formation community. The implication is that., since each candidate's experience of life is unique, each one must have his or her own formation program. Faith and well-meaning, however, are insufficient to fill the vacuum created by the abandonment of a well-de-fined initiation process. It was Dewey who said that when personal fulfill-ment is severed from intellectual activity, "freedom of self-expression turns into something that might better be called 'self-exposure'.''3 Furthermore, when too much emphasis is placed on the "inner search for meaning" of those in formation, the past heritage of a religious congregation can easily be forgotten, and responsibility for 'the future ignored; hence the shared vision that binds a group together can also become lost. ° Socialization Conception of Religious Formation The title of this approach may seem odd, for there has always been a strong community basis to formation in the sense that those being formed have lived, worked and played together in preparation for the time when they would join the wider community of the congregation. Indeed one of the important prerequisites for profession was "suitability for community life." But here the .term "socialization" is being used in a special sense, that of a planned, intensive~group experience involving both professed and nonprofessed members. The rationale behind,this approach is that "what-ever happens to the individual happens to the whole group, and whatever happens to the whole group happens to the individual." Quite simply a novice or one in formation can only say "I am a religious" because we are a :religious family. Ira founding charism is most present in the lived reality of a religious community, then'it is within a community that formation must happen. "Community-centered formation" is not .the same as ''formation within a community." The former consists of a group of professed religious and prospective members open to the challenge of living and growing together; the latter is more often thannot a convenient arrangement for housing those in formation within a regular community, with perhaps one or two helping the formator in'his ministry. The difference between the two con-cepts is that with the first one the formation of new members is a community "event," whereas With the other, formation is a "territory" clearly demar-cated from the ordinary life of the community. The core group of the formative community is made up of religious who are prepared to share their own personal and collective story of faith; to witness in an open way, to the meaning of their congregation's charism; to support those in initial formation in a bro.therly manner and to pray 1106 / Review for Religious, November-December, 1985 with and for them. The neophytes in turn are invited to "come and see" the charism and mission of the group by sharing in the common life, prayer and work of the community. This "shared praxis" approach supposes less of the presence o1: the person responsible for formation as the sole authority, and more of his presence as guide~in a fraternal network of relations~ This role of the formator means that often the work of formation will remain open-ended, ¯ that is, it is not pushed through to a predetermined conclusion for the sake of a conclusion. Whilst the main emphasis, as with the existential approach, i~ experiential rather than instructional in any formal sense, the open-community situation makes it more likely that the whole aspect .of religious life is approached in a multidimensional way. Close living, with professed religious aff?rds opportunities for the experiencing of the living charism of a congregation that no "single-parent" type. of situation consisting of one formator and the formation group can possibly provide. Conversely, having new members live with professed religious can add life and vitality to the local community, and can challenge the older brethren to look anew at the values that underpin their lives. Such an approach to formation may be successful with mature candi-dates, but it can be a wholly different story with the younger or more immature types. When formation is expected to arise from the dynamic interaction of a community, things can go badly wrong if a good number of the group are incapable, either because of upbringing or inclination, of accepting their responsibility for and accountability to others~ Not to believe that there, will be a need for "tough love" at .times, and a good d~al of personal coachingof members in the art of living together as a religious family, is to assume too romantic a view of human nature. Finally, when everyone is theoretically responsible for the formation of new members, it can quickly become the practice that no one is responsible, and people are left to hope that the newer members "get the hang of religious life" in time--a sort of formation by osmosis! 12on¢lusion Whether religious formators choose to define formation as the handing on of the perennial truths of their congregations" story or.as a radical ,living of the Christian life, as an inner search for ,meaning or as an intensive group experience, they are providing only a partial description of the term "formation.'2 Conversely, if we conceive of formation as all those growth experiences, under the auspices of a religious congregation, that ~contribute to the deepening awareness of what it means to be a religious, the definition is so broad that it fails to indicate how a planned formation program Current Conceptions of Religious Formation: An Analysis / 1~07 differs from an informal spontaneous arrangement where prospective. members learn directly from living in a religious community. If a definition of initial religious formation is to convey the full meaning of the term, it should be comprehensive while, at the same time, be sufficiently specific so that its key interacting elements are clearly conveyed. Taking these considerations into account, the following tentative defini-tion of religious formation is proposed: The planned and guided learning experience of religious life with intended learning outcomes, formulated through the systematic reconstruction of knowledge and experience, under the auspices of personnel suited to the task of aiding and evaluating a candidate's continuous growth in personal, social and spiritual competence. This definition regards religious life, and the ways of becoming a reli-gious, as dynamic. The formation process must account not only for the known dimensigns of a founding charism, but also for emergent under-standings. Consequently, religious formation is not concerned merely with transmitting the cumulative tradition of a religious congregation but also with the present dimension of a religious charism in relation to the life' experience of those seeking membership. Moreover, this definition recog-nizes that the future possibilities for the development of a charismatic religious community resides with those in formation today. NOTES ~l_zfe in the Oty of God. London: Burng & Oates, 1959, p. xi. 21bid, p. xii. 3John Dewey, How We Think, rev~ ed~, Lexington, MA: D.C. Heath & Company, 1933, 'p, 278. Even Discipline Has Its Season: Thomas Merton and Formation Today Thomas M. King; S.J. Father King has done extensive study and writing on Thomas Merlon. He is an Associate Professor of Theology at Georgetown University where he resides. The mailing address is: Jesuit Community; Georgetown University; Washington. DC 20057. Before he entered the Trappist Monastery of Gethsemani, Thomas Mer-ton wrote part of a novel that concerned a young man considering the priesthood. Like Merton himself, the young man played amateur jazz and had been leading a somewhat dissipated life. He saw his present life as remote "from the kind of discipline and perfection for a priest." As the young man thought about the priesthood, it was the word discipline that occurred again and again. Discipline appealed to him. At the same time as he worked on the novel, Merton wrote an unpublished essay that compared the lay and the priestly life. The priests were considered the lucky ones: "For them, from now on, everything is definite, is settled for them." In writing The Seven Storey Mountain he told of thi.nking about the monastery before he entered it: it was seen as a place of "much discomfort and no pleasures . I used to love books and study, but God will want me to die to all of that." He told of pursuing his novitiate with such enthusiasm that he made a nuisance out of himself by urging his novice director to reduce his portion of butter and cheese to be the same as the other monks', and he wanted permission to attend all the sessions of monastic prayer. By these permissions he wanted to lose himself in common life. He wrote a vivid statement of the Cistercian life that appealed to him: When a man becomes a Cistercian, he is stripped not only of his clothes, or 808 Thomas Merton and Formation Today / 1109 part of his skin, but of his whole body and most of his spirit as well. And it is not finished ~hat first day: far from it! The whole Cistercian life is an evisceration, a gutting and a scouring of the human soul. Merton had felt drawn to the monastery when he had visited there eight months before he had entered. Then he had seen a postulant take his ~place among the novices and he observed: "The waters had closed over his head and he was submer~ged in the community." The postulant was dressed like the other monks and was lost in the "anonymity" of the choir. Merton claimed that those who stayed in the monastery were those who simply followed the Common Rule, a Rule wherein each monk was "absolutely lost, ignored." This was the ideal he was seeking in the monastic life. Merton wanted to live a life of self-sacrifice. For years he had lived according to the urgings of his appetites only to find he was a confused victim of his own "self-contradictory hungers." The nature of these hungers were evident to him in many ways; for example, he was compulsively attending movies. Yet he would no sooner be in the theater than he .would despise the stupidity of the film; but soon he would again be at the movies. In deciding which religious group he would join, he told of wanting "a Rule that was almost entirely aimed at detaching me from the world." He was pleased to describe his entry into Gethsemani as "nothing less than a civil and moral death." He soon esteemed the other monks around him, for they had abandoned "all preoccupation with themselves and their own ideas and judgments and opinions and desires," they .had put their "whole life in the hands of another" through obedience: "The greatest of the vows is obedience." The .monk was said to be significant not because of what he does. but because of what he is: a monk: The religious habit itself was said to have the grace of a sacramental. Merton exalted in his community life and saw most people outside of monasteries as hopelessly confused. When he looked at the luggage he had brought with him, he reflected that he could no longer believe in himself as a layman. These .general themes are familiar to readers of The Seven Storey Mountain, though some of the passages remain unpublished (they can be seen at the Merton Study Center in Bellarmine College, Louisville, Ky.). The picture he gave of monastic life was demanding and severe, yet the surprising thing was the number of people who found what he described had a fascinating appeal. In the ten-year period after the publication of The Seven Storey Mountain, Gethsemani received approximately two thou-sand postulants! The number seems to say something about what people were looking for in joining "religious life." Many, of course, did not stay. With the passage,of time Merton's monastic euphoria underwent 1110 / Review for Religious, November-December, 1985 considerable change. He came to fight against the anonymity he had desired. He spoke'of monks "left with a husk of outward forms and no inner vocation." Though he had idealized entering the monastery as a form of death, he would come to ask, "Does our monastic life become so artificial and contrived that itis no longer really a life?" He had judged obedience to be the great monastic virtue; but later he would object that "doing what you are told., substitutes for life itself." He was no longer enthralled by the anonymity of the choir: "The choir is the scene of much depersonaliza-tion andanguish." He protested that monastic life should not be a "total abdication .of all human worth and identity." He even claimed that the whole concept of discipline in the life of prayer did not arise until the fifteenth century! He wrote an amusing caricature of monks who believe they are better than those in the world; the world was no longer seen as simply a place of error and sin. In his early writing he had affirmed that a monk's worth was in "being a monk." But he later said that he himself did not "comfortably wear the label of monk?' He wanted to be "a non-monk even, a non-layman, a non-categorized man, a plain simple man." "My hermit life is expressly a lay life." He told of a personal policy of"not appearing as a monk, a priest, a cleric," and said with some satisfaction, "I am a tramp." His biographer, Monica Furlong, explains, "It was as if he had abandoned all interest in the persona of the monk." The change in Merton reflected a change that was general in religious life. Religious discipline generally became less evident and many religious tried to.avoid a special identity in either manners or dress. Novices were often integrated directly into communities of formed religious, and obe-dience was no longer seen as a way of inner liberation--it was just a matter of convenience or greater efficiency of organization. Most religious would say the changes had been for the better. But recently while writing several articles on Merton, I came to believe that the more relaxed monastic life that is generally found today would in no way satisfy the Merton who entered "the monastery in 1941. At the time he entered he had different needs, needs which did not last indefinitely. Yet the general relaxation was a change that he had helped bring about. Like many others who entered the religious life in the fifties, I had been inspired by Merton's enthusiastic account of religious life. I had. been less dissipated, but I felt a similar need "to get hold of myself" and work through my "self-contradictory hungers." I entered a Jesuit novitiate where discipline was strict. Devotions, times~ to sleep, to eat and to recreate were regulated by a bell with little room for individual inclinations. Clothing, haircuts, readings and friendships were allowed little opportunity to develop accord- Thomas Merton and Formation Today ing to one's own taste~ Religious life was a way of freeing one from one's own tastes. One could wonder if that is still seen as a value--yet that was a major" reason that the noviceship took so long. In those days other Jesuits were not even to visit the novitiate "lest they disedify the novices." We believed that we were following "the more perfect way." 1 think that way of living would be frustrating for me now--but that does not mean it was not what I needed then. It was. There are seasons in one's life. Recently I was assigned to spend two years working with Jesuit novices. Meals remain scheduled, but the daily order was mostly gone. Dress is casual, betamax movies are regularly shown, beer is generally available and groups go out for:pizza. It is a more ordinary kind of life than I had known as a novice--and appears much like the life of those "in the world" or the life of longtime Jesuits. But should it be so? In working with the novices I decided much of the happiness of my own novitiate was not. present, My happiness .was perhaps naive--not unlike the happiness Merton had found among the Trappists.Like Merton I, too, had to resolve some contradictory hungers and deal with a confu-sion of undigested ideas. The exterior discipline provided support for my own efforts io control immediate appetites. I would not agree today with ma.ny of the ideals that made up the "more perfect way," but it gave me a clear look at myself and something to strive for. And in striving for a difficult goal I knew satisfaction--by being unconcerned with satisfaction. I knew better my appetite for God byignoring my other appetites. .I have visited other novitiates and talked with others in formation and I do not know if what had been valuable for me is still available. In recently doing some serious study with the texts of Merton, I came to understand something about, myself. Merton had become severe in judging the struc-tures of religious life that once he had found necessary and supportive. In the 60s I and other religious went through the samechange. But now I have come to argue there are seasons in one's life. There is a time when discipline is needed and a time when it should be relaxed. And this difference gives rise to a significant difficulty when novices early in formation are integrated into communities of formed religious. Perhaps the difference of seasons can be seen in the two sets of Rules for Discernment of Spirits offered by St. Ignatius. One set is for the First Week and the other is for the Second Week. Thus, they are put in terms of a temporal sequence, in terms of seasons. In the Rules for the First Week-- and Ignatius seems to believe that many people do not pass beyond this week--one judges one's interior movements (spirits) by a somewhat demanding objective standard. One is to shape one's life according to the commandments and the Gospel ideal and, therefore, it is according to these I~1~ / Review for Religious, November-December, 1985 Rules that one accepts the interior movements that ~support the defined ideal and.rejects the movements that do not. At the .end of the First Week (inthe kingdom meditation) one makes a radical dedication of oneself to God. In this meditation one is expected to make a deliberate choice to willingly bear all poverty~ trials and humiliations for the Lord's sake. It is a frightening expectation; but it is only after one has made such a prayer, that one is to use the Rules for the Second Week. To contrast the difference between the two sets of Rules:~ in the first set one conforms oneself to an objective standard; one tries to overcome one's feelings (movements) by judging objectiVely which feelings are appropriate. Then, in the Rules for the Second Week, one listens to one's feelings (one's consolations and desolations) in 6rder to learn from them what one is to do. One learns from the feelings only after distancing oneselffrom them and only after instructing them. Thus, at different times during the Exercises, very different norms are appropriate for dealing with "feelings." Having given hundreds of directed retreats, I have sensed that Rules for the First Week are often given only brief consideration or ignored. Much of the reason is that there is considerable ambiguity about the ethical questions that once had been so clear. Yet if one has not been through a considerable discipline of moods and appetites and begins using the Rules of the Second Week, one begins taking disordered moods and trivial appetites as messages from heaven. Thereby one becomes hopelessly confused--most people "in the world" know better than to do this. Ignatius took his own moods seriously and proposed a method of listening to consolations and desola-tions- but he would use this method only after he had disciplined them. 1 have done a fair amount of spiritual direction, and with it 1 have come to believe that many directees--by no means all--need less "spiritual life" and more objective conformity to demands of the Gospel. Any professional identity (doctor, athlete, musician, and so forth) requires an extended season wherein one conforms to an objective discipline. Senior doctors can follow their "hunches," while young interns generally should not. Mozart has recently become known as a highly spontaneous composer. There is some truth in this understanding, but Mozart became that way only after following a disciplined training that was brutal in its drmands.,l do not recommend brutal training for either musicians or religious. (Though from Mozart to Merton it has .produced some good results.) But, on the other hand, it does not make sense to believe one can be agood religious simply by being one's spontaneous self from the novitiate onwards. If that were the case there would be no need for a novitiate, other than a brief period in which to school the novices in the constitutions, charism, history, and so forth. When religious are simply integrated into Thomas Merton and Formation Today / 813 regular community life, they would seem to "have it made" more readily than is possible in any other profession. And this should lead one to suspect that something is missing in whathad been known as a demanding profes-sion- one that had appealed to the desire of the young, not to have it made, but to sacrifice one's self for a cause. Because of a current and much needed emphasis on personalism and because of smaller numbers entering religious life, many religious groups now "tailor the program for individual needs." But the present article would claim that such tailoring is not simply the better thing. There is also an advantage in. having a more or less uniform program according to which the novice should be tailored to fit a new way of life. Merton felt he needed considerable tailoring. If his novice director had tailored the life according to Merton's unique personality, would his director have left him in the chaos of his hungers and even more ill-adjusted~than he was to Trappist life? I suspect Merton would have been a better monk if he had not received a special assignment to "literary" work shortly after he had entered the community. Merton wanted to be lost in anonymity, the.ano-nymity of common life. In this age of personalism is there still something that can be said .for anonymity? There are advantages in losing oneself in "common life," especially ~when it is part of formation. One identifies with a group only if one has actively striven to become part of it. Such is the only way that a sports team can develop an esprit de corps.The members do not develop a common spirit unless they have been together in a common and demanding training. Members of such a team have tailored themselves to fit together in spite of their differences--and that is the power in their bond. It is only by striving to live by something more important than personal preferences, that one can discover the power of a community bond, a bond that is not at all the same as the friendship bond. The latter is based on personal choice--it is a matter of taste; while the community bond develops when different types of people (who otherwise iriight not be drawn to one another) submit themselves to a common discipline and thereby realize they are together in something more important than their personal tastes and bigger than any of them. When Jesus was told that his family was seeking him, he respgnded that his family was composed of those who "heard the Word of God and did it." (They could be said to be following the Rules of the First Week by conforming themselves to the gi{,en Word, to an objective discipline.) They were not together simply as'a m~itter of preference or as a group of congenial people with a common interest. Can we even imagine--a tax collector and a zealot in one group! The disciples were bonded by a common discipline 1114/ Review for Religious, November-December, 1985 that united them in spite of their differences. One might also allow that within this group some friendship bonds were allowed to develop. In this age of personalism I confess that I still understand what Thomas Merton was seeking as a young monk, and I believe I was seeking some-thing similar. In short, I did not want to dedicate myself to the triviality of my own'preferences, l still know the advantage of losing oneself in an impersonal discipline and losing oneself in the anonymity of a group.And in arguing for tl~is anonymity I find support in the words of Jesus to the effect that we must first lose our self in order to find our self. This command would suggest that first there must be a season of losing, and only after that a season of finding. And the season that comes first should say something about religious formation. Sometimes conservative religious communities tell only o.f the importance of losing oneself--while liberal religious com-munities tell only of the importance of finding oneself. But the present article would argue that each has its season. Christ the Center of Our Vowed Life by Boniface Ramsey, O.P. Father Ramsey's three article's on the vows of religion are available as a single reprint: i - The Center of Religious Poverty ii - Christocentric Celibacy iii - Cruciform Obedience Price: $1.75 per copy, plus postage. Address: Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 Expectations of Community Along Life's Journey Kristen Wenzel, O.S.U: Sister Kristen teaches Sociology and Women's Studies at the College of New Rochelle. She als9 does work for religious congregations as a research consultant. Her previous article in our pages was "Toward a So~iology'of Ministry in the United States~ (July/August, 1982). She resides in the Ursuline Community at 596 Minneford Avenue; City Island; New York 10464. here is no question but that our experience of community is a very important aspect of our lives. God has so,made us that we all need to feel we belong. This is also true sociologically speaking. It is true regardless of age, family upbringing, ethnic heritage, ministry or the group with whom we live. Looking back over our experiences of community is like going on a journey. When we go on a journey, what accompanies us--things or people? When we venture out, do we pref~er to go alone or with others? When we want to rest along the way, do we seek. out friends or a quiet grove alone? When we are unsure of our direction do we follow our hunches or do we ask for help? Let me ask you, where .have you experienced community along the myriad pathways of your life--at the fork in the road, at the intersection or along "the road less traveled'~ Let me explain. When I think of "the fork in the road," I think of the times when community forces me to choose between it and my ministry or between it and my preferred friendships or family. When I picture an intersection, 1 am thinking of all these important groups in my life converging and merg-ing in one place. Sometimes experiences of community seem to be taking me, a pilgrim, on a road less traveled, a road littered with obstacles. The 1t16 / Review for Religious,. November-December, 1985 road is uneven and progress is slow. Along the pathways we have walked, what have been our experiences of community? More directly, what person(s), group, or, perhaps, minis-try or activity is carrying me through life? What is community for me? Now, let us take a more analytical look at the word "community." Understanding the Word "Community" There are a variety of understandings of the term community. If you were to ask those with whom you live how they define community, one person might share with you an experience she has had of community, for example, a special liturgy with everyone in the house present; a jubilee celebration; extended time spent together over a meal; coming together with others from several configurations in similar work where talking and sharing are done in a concerned way and meaningful context. Another person might speak of the feelings that the word community evokes: for her, community is affi.rming, challenging, frustrat!ng, supportive, alienating, gratifying. Others might tell you what they wish community would be and what it has not been for them. Yet another might come back to you with the question, "What do you mean by the community? Everyone living under the same roof?. Our cluster community? The people with whom I do ministry? The diocese or province? My friends? My family? My parish?"~ This variety of responses indicates the many different ways we define community, describe our community experiences and/or set our goals regarding community life. How we define, describe or prescribe directions for community living is the foundation for building models of community. Generally, sociologists agree on three characteristics as essential to community. They are: locale, common ties and social interaction. When we speak of "the community" this concept encompasses locale or place as the basic component. Whereas, "community," as distinguished from "the community," emphasizes the common ties and social-interaction compo-nents of the definition? In this sense community is viewed ;not so much in terms'of locale or where we live, but in terms of there being "a high degree of personal intimacy, emotional depth, moral commitment, social cohesion, and continuity in time.''3 When we religious are asked about our experience of community, what most frequently comes to mind--the geographical locale, the level of social interaction present,~ or the common bond of a shared ministry, vision, commitment? The common bond or common ties component of community refers to an organizing factor which is neither a locale.nor an emotional tie but a common intellectual or professional bond4 or, in terms of our status as Expectations of Community / 1117 religious, a common religious understanding or spiritual bond. It is this common-bond element that is referred to in the "Community Life" section of the constitutions of many religious congregations, for example: -The love that unites us finds its source in the intimate union of Father,' Son and Spirit who dwell within us. -Christ calls us to form, as did the first Christians, a community having "one mind and one heart" (Ac 4:32) and experiencing the joy of his presence. -In Christ we are one body nourished by the Eucharist and strengthened by the Word of God. What about the social inter'action component of community? Here sociologists distinguish between the rural village and urban industrial society to present the dramatic changes that have occurred in the level of social interaction between people. What the sociologists have to say, I believe, gives us insight into how community life has evolved here in the United States. In a village society most people held common values, norms and traditions. The survival and welfare of the whole village was a concern shared by all. Social bonds developed among.people from the many activi-ties and functions. Geographic mobility was limited and personal contacts were long-term. A distinctive characteristic of the village community was that each .member had a position in the social order, a position usual)y assigned at birth. Expressions of individuality such as distinctive clothing, work aspira-tions, leisure activities and friendship circles were strongly circumscri.bed by the rights and obligations of other village members. Consrquently, the self-identity of the individual often fused with the individual's identification with the village. . On the other hand, in urban industrial society life is much more diverse and fragmented. We do not have regular, continuous face-tr-face interaction with just 'any one group over a number of years. Many of the people with whom wedo come in contact we deal with in impeCsonal, functional ways. Those we live with may come from social classes and ethnic backgrounds very different 'from ours. Personal histories are heterogeneous. Conse-quently, we don't necessarily share with our companions common tradi-tions,' values, aspirations or ,goals. Unlike people in rural villages who~ spend their entire lives in the same community, we are highly mobile, not only gebgraphically but socially as well. More often than not, we enjoy a 10osely-linked network of friends across several groups rather than a close-knit network within one community. In religious life increasingly, specialized ministries also are a product of this urban industrial and technological society. I~111 / Review for Religious, November-December, 1985 Locale--common bond--social interaction. How important is locale in my experience'of community? Am I living in the particular community where I am because it is convenient for my work . . . because of my background experience or trifining for a particular ministry., because I can be close to aging parents or a sick relative., or because for me it is a real faith community to which I choose to belong?. Is a common bond, such as staffing a hospital, a love of one's foundress, serving the poor, or simplicity of life, with relatively little emphasis on locale and social interac-tion sufficient for community to exist in my estimation? Or is social interac-tion the essential element and, if so, what level of such interaction must be operative to make community for me? The relative importance we give to locale, common bond and/or social interaction indicates the model of community with which we most closely identify. Moreover, these are some of the basic elements that today's candidate for religious life will be looking at before choosingtomorrow's community. How each of us experiences community today ~s good and growth-produc-ing also influences the criteria we use in choosing the type of religious with whom we wo~ld like to live. This choice may only be able to exist in our mind. Nevertheless, the choice is real and affects the reality of community living. There is current tangible evidence that among us religious we differ in the sociological factors we emphasize in measuring the quality of commu-nity life. There is current tangible evidence that among us religious we differ in the sociological factors we emphasize in measuring the quality of commu-nity life. Current Trends Shaping Our Expectations of Community To define ~ommunity is one of the tasks to be done in developing models of community. Another very important task is to become aware of and sensitive to the current trends shaping expectations of community. Recent trends in theology and ecclesiology have had a significant impact on the spirituhlity as well as the experience of community life for apostolic religious in the United States. Among all the developments that have occurred in. the understanding of spirituality over the past twenty years, there are two that are fundamental. The first .concerns the way we view the world. Here we have moved from an assumption that reality is essentially static and unchanging to an awareness of a world that is dynamic and changing. As human persons within this world, not only are we subject to the process of continual change but'we are ourselves the very agents of that ~hange.5 It is in the acknowledgment, of being such agents that we are Expectations of Community / a19 evolving a new style of religious life. A second development, equally influential, focuses on how we view God. We have moved from an understanding of God as trangcendent and historical to the discovery of God as immanent in-our experience. We believe that human existence in its natural condition is radically oriented towards God.6 In the context of this understanding we have come to trust our experience of existence in the here-and-nowas the locus of the revela-tion of God. Consequently, e~eryday historical life and religious life are not separated. Experience takes on new meaning and becomes an integral part of our spirituality. These two broad developments in our worm view and God view make up the integrated secular and sacred climate in which community is being experienced, lived, and named among us today. The view of religious life as a mystery and a gift given to the Church in a particular moment of history has led to a search for new forms of com-munity; which will support the challenge of ministry in a new age and in a specific culture. An evolutionary perspective, which sees the life of faith as a journey and conversion as an ongoing process, has encouraged a more open and fluid approach to community.7 According to this trend community life is viewed primarily as a basic support for the mission of the religious congregation and for the ministry of the individual religious: Apostolic community life is a living out of the baptismal call to witness to the message of Jesus through ministry and service to the world. Consequently, community life is not lived apart from the world but rather within and for the world to which we belong, Our decision to live together out of shared Gospel values, and to give witness to these in society, is the foundation of community. It is such values underly-ing this decision which influence prayer, mutual support, presence, rela-tionships, lifestyle, finances, and all other aspects of community living. While community life is a living critique of the prevailing values of society,s it is also somewhat influenced and shaped.by societal trends. What are some of these secular trends challenging and giving rise to various models of community life?. John Naisbitt, in his popular book, Megatrends, deals with ten specific trends. I would like to single out three of these trends as those which I think we need to study and reflect upon in our .analysis of models of community life. Trend I. There is a persistent mbvement in society toward participatory democracy because there is a deepening conviction that people whose lives are affected by a decision must be part of the process of arriving at that decision. There is pressure On the Church, corporations, universities, local 1~20 / Review for Religious, November-December, 1985 parishes, agencies and hospitals to become more open and accountable. There is the new shareholder activism, worker participation, demand for greater employee rights and the consumer movement.9 There is no question that this trend toward participatory democracy is affecting religious and their current expectations of community. It is. an important element to be considered in building a model of community life. This growing movement toward participatory democracy is viewed by a significant number of reli- ¯ gious as an essential element if commumty for them is to be a credible and viable way of life. Trend 2. This decade is a decade of diversity, with multiple options in lifestyle, education, religion, housing, transportation, leisure activities, music and the ~.rts. The term "family".is being expanded to include a number of important relationships between people not related by blood or marriage. The country no longer holds on to the myth of the melting pot as ethnic and racial groups in growing numbers celebrate their diversity. Mul-tiple options have en';erged for women in the workplace, in personal life-styles, in choice of education, in elective sur~gery. Likewise, ~options for church membership are multiplying.~0 These trends are shaping current expectations for tomorrow's community. "Multiple Options" is becoming an evermore critical element to be considered in developing a model of community life. Cor~sider, for example~ multiple options for belonging to groups. This reality can enhance the quality of community life for contem-porary religious if we are willing not only to acknowledge this trend but to have leadership acknowledge it. Trend3. A world of interdependent communities.is being forced upon us by circumstances. Unless we recognize this we will not survive~ To achieve needed technologies we as a nation will have to work cooperatively with other nations. We will need to forge a 0ew relationship with the Third World as equal partners in an interdependent world.~ Perhaps the most significant areas of interdependence are those relating to the nuclear power issues and the growing global economy. Interdependence as expre,ssed in intercongregational-supported minis-tries, formation programs, and intercommunity living is a growing reality for contemporary religious. Interdependence for tomorrow's community means these developments will be more the reality than the exception. They will not only be accepted but embraced as integral to building a model of community life. These ~current trends do not comprise an exhaustive list. However, they are trends--religious as well as secular--that are having an impact on what we expect of community life. For example, if we bblieve that human experience is a locus for the revelation of God then, for us, God is expe- Expectations of Community rienced in interpersonal relationships, in ministry to and with others, in struggles for justice, in communal and liturgical prayer as well as in the give~and-take of daily community life. It is important that we get in touch with those patterns and trends in the Church as well as in society that are influencing our preferences for holding on to or restructuring our experi-ences of community. What are the trends you believe shape your own expectations of com-munity? It is here, I believe, that we find a clue to the reason why we may identify with one particular model of community' rather than another. Also, it is h~ere we gain insight into why, when we speak of tomorrow's community, we are speaking of multiple models that will grow in credibility and acceptancewithin a single congregation. Expectations as Expressions of Models of Community What do we mean by model? Our own experiences attest to the fact that community is a complex reality. We cannot take all dimensions of community and integrate them into a single vision of community. That would not be doing justice to its various elements. Rather, we keep them separate, highlighting different dimensions at different times. The use of models exemplifies a typological approach tothe study of community. The number of types or models is unlimited. However, I have chosen to limit the number of models lowill present to four. Each of theseomodels could .be broken down into several subtypes, but 1 will not attempt to do that. By approaching the study of community from the perspective of model, ultimately, I. am suggesting that this method offers us a multidimensional and not an uriidimensional understanding. The method of models or types can be invaluable in helping us to get begond the parochialism of our own outlook and t6 enter into fruitful dialogue with other members having a fundamentally different perspective. This particular approach should en-able us to encourage the kind of pluralism that heals and unifies ~ather than that which frustrates and divides. The use Of different models in our discussions of community evokes different viewpoints on issues and differ-ent suggestions for living out community. Sociologically, the. presentation of types or models: suggests what already is, not necessarily what Should be. Where'we live community life is determined more by circumstances, preferences and opportunities than by our trying to conform to some idealized concept in an idealized reality. Sociologically, idealized conditions do not exist--for better or for worse. The Institutional Model Here the concept of "locale" is impo~ant. The place one is assigned or II~fft / Review for Religious, November-December, 1985 sent to, the geographical locale, is believed to constitute community. It is the community for the individual in the sense that this is where one's attentiveness and availability are directed. The principal needs of the indi-viduals are satisfied by their participation in communal prayer, shared meals and recreation together. Informal contacts outside the community are infrequent and do not contribute in a major way to the individual's life. Here, to live the common life is to live community. This is the goal, the basic conviction, shared by members who live this model of, community. The structured life is formally organized with a horarium and recognized levels of authority.Ordinarily, there is a single apostolate raiher than a diversity of ministries. Decisions are made based on the common good which, with stability, is highly valued. The members' needs and expecta-tions are met, for the most part, by the community. In the context of this model, individuals experience a strong sense of belonging to the gro~ with whom they have invested so much of their energies. To a large extent they are known .by the group and usually feel comfortable in group activities. They experience support from their communal living. This sense of pur-pose and direction is strengthened because it is shared by the group. Because so much time is given to the group, less time is available to follow personal interests or become involved in Outside activities. Exposure to lifestyles markedly different from the members' own is limited: Understand-ably, these types of boundaries as well as the relative homogeneity of the community tend to reduce overt conflictual situations. Preference for this model, would be shown by such felt needs as: -Praying together: office, Eucharist, shared prayer, retreat, communal prayer service; -Arranging gatherings on provincial and local levels: summer renewal, conferenc~es, chapters, workshops, jubilees, professions, funerals, big feast days; -Sacrificing personal interests for the common goo.d;, -Playing together: shared hours of relaxation, recreation, fun times, togetherness in enjoyment of TV programs of special interest, vaca-tion, cultural outings; -Feeling a sense of belonging and ~of being "at home" with one another; -Holding community meetings frequently, where members arrange schedules in order to be there. The Individual Identity Model In this model the emphasis in community is on social interaction rather than locale. An emphasis on the community member as person replaces Expectations of Community emphasis on community as place. Value for the human in self and others, respect for the dignity of the human person and the responsible freedom of every member are the basic convictions in this model. Consequently, it is the nurturing and growth of the individual that is of primary concern. Prayer in common is seen as a support and as a challenge, helping the individual to grow by helping to develop her or his insights and gifts. Diversity in rriinistry becomes inevitable with the emphasis placed on the d~velopment of each individual's talents. Community members are learning to recognize the dignity of the human person who has both rights and responsibilities in relationship to self, to others and to the world. The value of community flows from who we are rather th~n from what we do. There is a struggle with how to blend individual rights and responsibilities with those of .the group and how to hold both in healthy creative tension. There is a deep concernwith how to empower one another to be active participants in the creation of a Church, a nation and a world that reverence'the human~dignity of all. In a special way members of this~ type of community, if it is a commu-nity of women religious, recognize that the Women's Movement in the United States has deeply influenced many who share the determination to "use our power collaboratively and collegially in non-violent ways" to bring about the creation of a world that'respects all that is human. These members are coming tb a new understandifig of what it means to be woman: "The glory of God is woman fully alive," They are experiencing a new sense of solidarity with other women. They wish to bring about an awareness of women's unique gifts to be used in the creation of a more human, loving and just world.~2 This movement has heightened among religious the need for personal and communal discernment as 'they come to (erms with change as a continuous reality in their lives. It has also led them to create participative and collegial structures within community. There is dialogue and interaction on the journey so that they might discern and respond to the Spirit leading .them into the future. Prefereiace for this model Would be exemplifieod by such statements and elements as: -Challenged and called to grow beyond myself; giving most generously of myself; -Accepting responsibility for community; owhing community decisions; having a sense of building together; enabling the community to articu-late expectations of the group and individuals; -'Desiring growth in ideniity and cha'racter as individuals and as community;, -Appreciating each member for her or his contribution; considering ~124 / Review for Religious, November-December, 1985 members as individual persons not to be overloaded with work; -Recognizing the talents and gifts unique to each person and -Affirming ministry. The Ministry Model Here community life is viewed primarily as a-basic support for the mission of the religious congregation and the ministry of the individual religious. Community exists to facilitate the individual member's availability to minister to the needs of society-at-large. The active apostolate is of primary importance in this model. This is the common bond for living together in community. Locale and social interaction are of secondary importance. It is ministering to the needs of the People of God rather than to the members of one's own congregation that is the major expectation. Religious vows in response to vocation are a consecration for mission and are viewed not as ends in themselves but rather as supports for minis-try. Personal prayer demands a contemplative stance toward all of life and leads to contemplation in the midst of action. God is experienced in minis-try to and with others.13 Consequently, prayer in common is scheduled around the demands of the apostolate. It will occur less frequently, and at times without all members present. Times for private prayer would be more common. The major consideration in decision-making would be, "How will this decision provide greater availability and effectiveness in the apostolate"?. There may or may not be a diversity of apostolate works represented among the community members. Within the context of this model, for .example, new ministries are emerging for the, semi-retired that take them outside of the community: to share at centers for senior citizens, to tutor adults or chil-dren, to do parish.visiting or home nursing. Changes occurring in the society-at-large are affecting many of the types of changes experienced in the local community. In addition, membership in other groups and com-munities is acceptable as a means to apostolic service. It is quite common for some members to find these outside groups to be their primary com-munity. All-in-all the dimensions of community life are shaped by the values, goals and expectations of those whose primary focus is the apostolate. For some religious, the value of witnessing to community in the larger society becomes the apostolate. The community exists for the sake of its witness value. The expectation here is that the group will. live community in such a way that those outside community will see among them God's action in the world. Inviting butsiders to join the community for commu-nal prayer is an important dimension. In fact, hospitality in general would be considered essential to this type of apostolic community life. ¯ Expectations of Community as~ Preference for this model would be exemplified by such manifestations -There is interest in and suppori of one's ministry; united in service of others; involved in a common apostolate, being on an Ursuline faculty, giving help to the needy and the poor; -Small group living offers unique ways to use personal gifts, in the service of, others; -Hospitality is shown to guests, whether members of one's congrega-tion, one's family or friends and -Sharing work. The Communion Model~4 In the context of this model, the members of the community share the conviction that the concept of communion unveils an ever-deeper under-standing of community. Because we are all united in Jesus Christ and form one'Body of which he is the head, we are united to each other as members of one body. The diversity of gifts, talents, personalities serves the richness and well-being of the Body of Christ which is the Church. This is the common bond that unites members in community. They share the expecta-tion, the conviction, that religious life is a microcosm of the Church, a witness to the kingdom of Jesus Christ, and therefore, it must be a com-munion. Our life together must reflect the kind of fellowship with Christ and his members that is described in the New Testament. The source of our sisterhood or brotherhood is not human compatibility but rather a com-munion rooted in faith, in baptism and in life in Jesos Christ. Communal prayer, faith sharing and Eucharist would be the essence of community in uniting each religious to Jesus Christ, Likewise, there is a strong emphasis on attentiveness to the Spirit as a source of unity. Our oneness in Christ and his Spirit becomes the underlying rationale for the types' of decisions made regarding authority, leadership, provincial gatherings, living the vows, apostolates, and efforts to continue the updating and renewal of religious life. Likewisr, this communion directs us to attend to the needs of society and to issues of social justice. Communion is unity amidst diversity and is the essence of community life. Preference for this model would be exemplified by such evidences as: -Experiencing joy in living with people dedicated to the Lord; inspired by the fidelity and prayerfulness of one's sisters; -Sharing at depth level; articulating shared values; faith, vision; -Sharing times of crisis and -Assembling for the' good of the Church. To summarize--in these four models which I have just presented, we 1196 / Review for Religious, Nove.mber-December, 1985 do not find an exhaustive study but rather a continuing exploration of various, possibilities. From a sociological perspective, we see that different models place different emphases on Iocale,~ social interaction or common bond as the foundation for developing the model. These three elements are present in varying degrees whenever we describe community or living group. No actual community identifies totally with any single model. However, every community will probably find that it has an affinity with one model more than with another. Furthermore, it is important to acknowledge that each model raises a number of issues regarding commu-nity life that need to be addressed by members. Sociological Factors Influencing Our Expectations of Community What shapes .our expectations of community? Why do we find our-selves more attracted to one model rather than to another? Why do we recognize the description of one type better than another? Why do we haxie the preferences that we do for a particular model rather than for another? Or, on the other hand, are our expectations unclear or conflictual? Do we find more than one model appealing or, simply, none at all? Will tomorrow's communities really be that much more .different from today's? The variations that exist among us regarding expectations of commu-nity can be explained, in large part, by our respective personal ~ back-grounds such as the size of the family we grew up in; whether our ethnic heritage is Latin, Irish, Germanic or whatever; the type and number of years of education we had and whether we spent our childhood and early adult years in a rural or urban environment. Our age also affects our needs regarding community, and those needs change as we move from our 20s into our 30s, our 50s, our 70s. Likewise, our social-class background will have some bearing on how we view community. And there are other sociological factors which are influential. The task before us is for each of us to identify and name those that we believe have the strongest impact on our own respective expe.ctations and preferences. At times there is a tendency to call for unity in community while downplaying diversity of sociological background; for example, to challenge one another to a simplicity of life that will unite us, regardless of back-ground, social levels, experience or education. We are not united regardless of these factors. We can only be united in a real way when we have regard for them. This does not mean.we are defined in a static way by our personal history. But, we do need to remember that personal history is God-given, and the starting point for any of our journeys. Appreciating differences and allowing ourselves to be influenced by them can add a great deal of enrichment to community life. At the least, an awareness and Expectations of Community sensitivity to one another's background can explain why there exist among us so many and varied experiences and approaches to community. Briefly, I would like to mention another set of factors affecting prefer- 6nces. I will not ela ~borate on them but I would like t6 refer to them because they are critical elements to be dealt with in working out the practical details of community models. They are what we call structural elements; for example~ (1)the building lived in, (2) size of group, (3) geographical location, (4) age distribution, (5) daily schedule, (6) length of time of stable group membership, (7) procedure for incorporating new members, (8) mix of personality types and (9) number of ministries represented. There is a great deal more I could say about sociological factors and how they influence our expectations with regard to communal living. However, I believe I have given at least an indication of how to explore and apply them in gaining insight into how our preferences shape our attraction to one model over another. Conclusion In conclusion, I would like to say that the journey mentality embodied in this paper is different from the "trip mentality" so often present in our society today. When we go on a trip our focus is on arriving. Our attention is toward the future with relatively little preoccupation on the present. We are driving sixty'five miles-an-hour to get there and what we are passing on the road is unnoticed. On the other hand, the journey, mentality is attentive and respectful of the process. It is attentive to the here and now. It is a creating.and c~reative e~xperience~ It is the p!ace to be because this is the place God is. The fact that we do not have it all together, the fact that we are searching, the fact that we are moving slowly, sometimes reluctantly, sometimes with conviction, are all positive signs and reflective of the way God's people have acted throUghout history. This is reflective of every social movement whether religious, political, economic or communal. This is reflective of what we are about in all of our deliberations about commu-nity- along our life's journey. NOTES ~Similar questions are addressed by Barbara Glendon, O.S.U., in her article, "Models of Community," REVIEW FOR RELI~,IOtJS, Vol. 38, No. 2 (January/February, 1979), 206-216. 2Jessie Bernard, The Sociology ofCommuhity (Glenview, Illinois: Scott Foresman and Company, 1973), pp. I-2. 828/ Review for Religious, November-December, 1985 3Robert A. Nisbet, The Sociological Tradition (New York: Basic Books, Inc., Publish-ers, 1967), p. 47. aBernard, pp. 4-5. SMaureen O'Keefe, L.S.A.', "Reflections on Spirituality and Religious Life," unpub-lished paper written for an all-day program on "Reflection on Apostolic Religious Life in the Archdiocese of New York" held on April 29, 1984 at Mount St. Vincent, Bronx, N.Y. ~Ibid. 7Corita Clark, R.D.C., "Communal Dimensions," unpublished paper on the interpretations of data gathered from women religious of the Archdiocese of New York who attended a program entitled, "The Experience of Religious Life in the United States" on February 4; 1984, p. 8. 81bid. 9John Naisbitt, Megatrends (New York: Warner Books, Inc. 1982), pp. 159-188. ~°Ibid, pp. 231-247. ~qbid, pp. 55-77. ~2Here 1 would recommend Carol Gilligan's book, In a Different Voice (Cambridge, MA: Harvard University Press, .1982) where she presents the thesis that women's experience of relationship and care must be included in theories of human development which traditionally have stressed men's experience of individuation and autonomy. ~3Clark, p. 8. ~4Ernest R. Folardeau, S.S.S., "Religious Life is a Communion," REVIEW FOR REI,I-G~ OtJS (January-February, 1984), pp. 65-68. The basic ideas for this section are taken from this article. From Tablet to Heart: Internalizing New Constitutions I and II by Patricia Spillane, M.S. C. Price: $1.25 per copy, plus postage. Address: Review for Religious Rm 428 3601 Llndell Blvd. St. Louis, Mlssoud 63108 Eucharistic Community of Disciples William E Hogan, C.S.C. Father Hogan's last article, "A Sense of Consecration," appeared in the issue of November/December, 1983. He continues to reside at the generalate of the Christian Brothers: Fratelli Cristiani; Via della M~glianella, 375; 00166 Roma, Italy. Since Vatican II it has beeri commonplace to say that the Eucharist is the highpoint of the day, the summit, the center. This is the manner of expres-sion one encounters in constitutions, conferences, formation instructions, and so forth. Yet many of us on the individual and community level could very well ask ourselves if in fact the Eucharist is the central point of our-day, if we do approach it. with the spirit and outlook that enables it to be our real focal point. In actuality we may well,discover that our vision of Eucharist is narrow, and that we "do"~Eucharist because it is expected of us. It is not too distant in the past that big gatherings were marked with Benediction of the Blessed Sacrament, for that was an accustomed way of noting special occasions. Now whena group of religious come 'together for a meeting or solemnity, the expectation is that the occasion will call for a community Mass. This is all well and good, but we may be missing its impact on the community and our individual persons unless our eucharistic horizons are broad; for it should not simply be an occasion for celebrating with song and ceremony. Indeed, it is also a moment for healing, for proclamation, and for recommissioning in service. Our times have seen a wonderful explosion of renewed insights into Eucharist as a result of theological and scriptural reflectionJ There has been a return to many of the aspects of eucharistic awareness prevalent in the early Christian community, but progressively neglected with the.pas-sage of time, especially when the vision of so many was primarily restricted 829 I1~1~ / Review for Religious, November-December, 1985 to Eucharistic Adoration. These insights should not be left in the intellectual domain; if carried over .and integrate.d into our daily vision, they can greatly enrich one's appreciation of Eucharist and help toward a realization of the Eucharist as the center of the day and of the community. As a means of helping people to make the Eucharist central, spiritual writers often enough used to speak of spending half of the day in thanksgiving for the Eucharist that had been celebrated and the other half in preparation for the next Eucharist. Surely many individuals found this approach helpful, but even more could be gained from incorporating into our lives the fruit of the present eucharistic renewal. At the outset, though, let us not be tempted to reject the wealth of spirituality that has come to us over the centuries from this emphasis on Eucharistic Adoration. For time spent in the Eucharistic Presence can serve as a powerful source of growth and strength in one's relationship to the Lord and to others, especially in terms of fostering an awareness of the many other presences of God 'in one's daily living. Through a lived awareness of the community, service and prophetic dimensions of Eucharist, individuals and communities may discover that Eucharist can be an integrating factor of daily life, and lead them to become a "eucharistic community of disciples,;' as the Lord Jesus intended. When we gather as a community to hear God's word and offer ourselves in union with Christ to .the Father, we assemble as a people of brokenness in need of healing and forgiveness for .our failures to carry out the Lord's command of love for, and service to, our sisters and brothers.° We bear all the weaknesses with which our personal and community qives~are laden~ and ~with the multiple failures ofour unfulfilled resolves to be more open to the Lord individually and together. We come in need of individual and community healing. The initial rite of the Eucharist introduces us to its forgiving and healing aspect as we sincere.ly acknowledge our need. It opens us up to rediscover the presence of Christ in our midst--not just the presence of Christ in his word, in the consecrated bread and wine, in the minister, ~,but in~ the very group of people with whom we have come together to worship. Jesus is there in the midst of the human weakness, the~ tensions, the variety of personality types, the physical sizes and shapes. He is there because we are gathered in his name. And he calls us forth from ourselves to discern his presence at the time in the community of worship. ,~ It is not enough that we discern his other presence~ in the eucharistic celebration. Our eucharist does not deserve the name in the full sense if we are unaware of his presence in the assembly, since Eucharist involves the interrelationship of a series or network of modes of Christ's presences. It is, as it were, a way in which Christ concretizes the connection between love Eucharistic Community of Disciples for God and love for people. It is an extension of the Emmaus incident in which the two travelers could recbgnize Christ in the breaking of the bread because they had shown hospitality toa fellow journeyman, inviting him to stay with them. Thecommunity aspect of Eucharist is not just a matter o.f song, gestures and prayer together, important as these ~re; for they can fast descend to the level of the empty ritual against which Jesus spoke. Rather this facet of Eucharist centers on a faith conviction that Jesus is in ~the midst of his people, a Risen Brother among sisters and brothers, leading them in wor-ship of the Father by the power of the. Spirit. And the perception of this manner of Jesus' presence is related to the breadth of our view of the Jesus whom we receive in communion: We receive the Risen Lord Jesus who is inseparable from the people whom he redeemed; so that our communion with him mysteriously engages us in communion with others, Long ago St. Augustine wrote: "We receive what we are; we are what we receive, the Body of Christ." And also, "We say Amen to what we are, the B~dy of Christ." In receiving Christ we somehow receive others into ourselves; we are put in touch with them on a profound level. " The context of the Seder meal in which Jesus instituted the Eucharist was, and still is, an experience of celebration and communion, for" those participating, in the various presences of Yahweh. The gestures and' rites expressed solidarity; the history proclaimed was a family history of ~the people, extending into the very time of celeb~:ation, wherein Yahweh was present in their midst, Jesus took the richness of that meal and transformed it; he took the whole community dimension 'that was essential to it and gave it an even deeper m~aning with his promise to be with those gathered in his name. But he challenges his disciples to awareness of this presence of his; for it does not happen automatically in one's life and a community can easily miss the Jesus in whose name they are gathered. It is not enough to focus on the word, the altar, the minister. Jesus' washing the feet of his disciples reveals another facet of Eucharist: the service dimension in which the liturgy of the altar flows forth into the liturgy of life: Jesus' act of washing the feet of the apostles was an integral part of Eucharist and not an isolated event,~ It summed up the self-empty-ing that had been going on all through ,his life and which would ~find its ultimate expression in the total giving of self on Calvary. When he told his disciples "Do this in memory of me," Jesus would have referred to more than the institution of his Body and Blood. His charge to the apostles would have encompassed what led up to the actual words of institution and the whole spirit of gelf-emptying that underlied them. His command to "wash one another's feet" is closely related to "Do this in memory of me"; 1~.2 / Review for Religious, November-December, 1985 for without the spirit of mutual se.rvice expressed in washing one another's feet, we will 'not in fact be celebrating in memory of him even though perform the ritual of Eucharist. Eucharist necessitates that those who par-ticipate in it break the bread of their own lives with others and pour forth their blood for others in service. Christ made it clear that it was by love for others that people would recognize his disciples, and love finds its expression in servibe of others. We have only to reflect on the parable of the last judgment in the twenty-fifth chapter of the Gospel according to Matthew to see the connection Jesus made between service of others in a communion of love with them and being his disciple. Or consider the words of Jesus when his disciples wanted him to disperse the crowds when it was getting late: "Give them something to eat yourselves" (Mt 14:16; Lk 9:13). The eucharistic tone.of the gospel narrations of the incident, is reminiscent of the eucharistic call to serve others, as Jesus himself goes on to serve the crowd--and the people in the crowd also go on to share their goods and serve one another. Every time a community gathers to celebrate Eucharist, it receives a renewed challenge to go forth and serve others and share with others, to wash the feet of those whom we meet--and to let our feet be washed by others, inasmuch as a spirit of service and communion with those whom we serve requir,es an ability to receive as well as to give. All the moments and actions of ministry during each day, and the daily demands and opportunities for creating community are rooted in the liturgy celebrated at the altar, and constitute a large part of the liturgy of daily life in which we are freed from self for others and for the Father. "Do thisAn memory of me" should not be words heard only after the consecration; they should echo in our hearts all day long in all we do and tr), to live. And when our human frailty holds us back from all the self-emptying demanded of a .disciple, we bring our weakness and human failings to the next Eucharist to find therein the healing and strengthening we need to face the future .challenges of service to which that Eucharist sends us forth. Eucharist involyes not simply celebration but proclamation. "When we eat this bread and drink this cup, we proclaim the death of the Lord until he comes" (I Co 11:26). How often those words are said or sung as an acclamation without their meaning being grasped! "The death of the Lord" speaks the love of Christ, the love that is at the heart of mission. Eucharist celebrates that love and calls the disciple to continue that love in his/her own life and proclaim it by action. The Eucharist charges individuals and commun!ties not to live for self, but to reach out to others in love and compassion, prolonging the mission of Christ right into the present. It ¯ demands that we be Christ in our day in our love for the Father and our Eucharistic Community of Disciples / 1133 sisters and brothers, laying aside untlue concern for self for the sake of others. Eucharist is not really celebrated if the proclamation of love in action is absent from the lives of those who assemble at the Eotd's table. St. Pa.ul .made this very clear in his reprimands of the Corinthian community who violated the fundamental meaning of the symbol of the Christian agape. We, too, fall into contradiction if we live in indifference to others after drinldng;~he cup of the Lord's Blood and thereby asserting'a r~Com-mitmbht to follow Jesus in the selflessness of discipleship.2 Christ queries us ifi eac~ Eucharist, as he asked James and John, whether we can drink the cup of freedom from self for others in love. When we view Eucharist as proclamation, there are implications for how we regard others, and whether our vision corr.esponds to that of Jesus. The Jesus of the Gospels shows reverence for the unique dignity of each individual; He treats others as sisters and brothers and shows special con-cern for those mistreated or rejected by society. He reaches out to others and does not live closed in on himself. The Eucharist we celebrate declares that this is the manner of acting for t.he Christian community. The procla-mation of "the death of the Lord until he comes" speaks loudly against injustice and lack of peace, but we can be deaf to the message when we are unaware of Eucharist as a challenging proclamation. It.is not enough to view Eucharist as a celebration of what we.have come to be as Christians and of the gifts we have received. While there is place for focusing on the pasL there must also,be a look to the future and to .the present with the calls to share, to serve and to proclaim that Christ's love is very much alive today. To be eucharistic means more than, to be a people of thanksgiving living in a spirit of gratitude, for Eucharist embraces calls for living discipleship and continuing to enter more deeply into it. To be a eucharistic person or community is to live a life .integrated around Eucharist in its different dimensions of community, prgclamation and ,service as well as the tradi-tional aspects of adoration, .praise, thanksgiving and reparation. The more we ponder over the facets of Eucharist, the more our day will be centered around it and be affected by it. We will perceive our day as being one in which we are missioned at the Eucharist to go forth and live and do what we proclaim at the altar; and we will come back to the Lord's table conscious of the ways we have not fully lived Eucharist because self has gotten in the way. And we will come together as community to be healed, freed and strengthened to go forih again in eucharistic mission. ~ / Review for Religious, Novembei'-December, 1985 NOTES lOne of the most valual~le sources for renewed eucharistic spirituality is the magazine Emma~uel published by the Blessed Sacrament Fathers, 194 East 76th St., N.Y., N.Y. 10021. In recent years a number of articles have appeared that afford very rich insights. Among others that could be cited: James Feeley, "TheologieS of'Eucharist" in April and May issues, 1981; James Feeley, "Eucharist as Compelling Service'r in June, 1981; Paul Bernier~ "Changing Eucharistic Perspectives" in,July/Aug., !1981; Paul Bernier, "A Century of Congresses" in Sept., 1981; :Eugene LaVerdiere, "Proclaiming the Death of the Lord" in Oct., 198 i; Joseph Hart, "The Splendor of the Eucharist" in April, 1982; Eugene LaVerdiere and John Gartner~ "Eucharist as Proclamation" in April, 1982; John Gartner and Eugene LaVerdiere, "Eucharist as Liberatiofi" in May, 1982; and 'Eugene. L~iVerdiere and John Gartner, "Eucharist and CommuniOn" in June and Sept., 1982. ' ~See Eugene LaVerdiere, "Can You Drink the Cup?" in Emmanuel, vol. 89, no: 10, Nov. 1983, pp. 490-495. The Good News ' Good news is oven-fresh and warm like bread in morning nostrils It's felt in channels of the blood ~like anticipated supper, down highway,~ rides. It's news read under lighled lamps ~ warm with the glow of chaliced wine Down all the streets and byways of our twisted years. Good news is sharing of the Word, fresh and warm communion Not yesterday's news from vacant lots or jammed in sealed-up windows, ' , Good news lets in a radiant light washed clean in morning deE, Good news is news that will not stand still. See it rise in serene suspense as each sun rises toward each day Not in cyclic repetitions but spiraling bell-tongued from towers Calling all things to itself in its tremendous inward and upward thrust Good news is news that will not stand still. Marcella M. Holloway, C.S.J. 6321 Clemens Ave. St. Louis, MO 63130 Inculturation, Community, and Conversion Gerald A. Arbuckle, S:M. Father Arbucl~le is well known t0our readers fo.r the insightful articles from his pen which have graced our pages in recent years. He has agfeed to Offer ihe fourth anrual Spring Lecture, jointly sponsored by REVIEW FQR RELIGIOUS and St. Louis University's Department of.Theological Studies, next March. Father Arbuckle may be addressed at his congregation'~ generalate: Padri Maristi; Via Alessandro Poerio 63; 00152 Roma, Italy. In language that is remarkably radical, Paul VI ten years ago identified the scope of evangelization with the transformation of cultures. ~What matters," he wrote, "is to evangelize hlJman culture and ~:ultures, not merely in a purely decorative way, as it were by applying a thin veneer, but in a vital way, in depth, and right to their very roots." l For the pope e~,a,ngeliza-tion must come alive to the people in and throughthe symbols that have meaning for them? But he is no cultural romantic, no cultural i'elativist. In the light of the Gospel some, culturally a~cept~ble symbols or customs may have to b6 rejected, others encouraged to develop. In other words, thee pope is speaking of what we now call inculturation, that is, "the dynamic relation between the Christian message and culture or cultures; an insertion of the Christian life into a culture; an ongoing process of reciprocal and critical interaction and assimilation between them."3 Religious are ,evangdizers. But to evangelize, they must first be evange-lized themselves.4 Put in another way, if they are to be agents of inculiura-tion for others,, they must first undergo inculturation themselves~ They must first submit, and keep on submitting, their own lives, their own religious life culture, to the critical evaluation of the Gospel. They must see 835 Review for Religious, November-December, 1985 to what extent their community life, their lifestyles, are negatively or posi-tively influenced by the culture to which they belong, An objective evaluation of one's culture is far from simple. It is so easy to be deceived. Some time ago I heard a European missionary working in a South-East Asian country make the following comment: I have just visited a very large formation house for religious clerical students. The quality of community life is just so perfect, so Christian. There is gentleness, humility among the candidates. No one steps out of line. No one is ever alone. There is so much harmony here. Just so different from the individualism of the western world. Contrast this with a comment of another religious priest, this time within a Western country: The community where our few students are being trained is so mature. Each student is challenged to stand on his own feet. None of this together-ness emphasis. They rarely come together; this shows their maturity, their lack 6fneed, for emotional props.° I feel this is real community. How are these comments to be evaluated? Both commentators assert that the communiiies they refer to are deeply Christian. But in fact are they so perfect? Both commentators stress opposite values: th~ value of being tightly integrated in the group and the value of standing alone. According to Gospel orientations, can both emphases be correct? How far are the reactions of the participants in ihe houses influenced by.their cultures so that the consciofis effort at building realChristian co~mianity is minimized? These are complex, but urge~nt, ~uestions. Religious may be helped to answer them with the aid of anthrbpoi~gical insights. After a'lL in~:ulturation is the evangelization' of culture and cultural anthrop~ology specializes in the systematic .study of culture. In ~ttiis article, therefore, I will seek to: -define wh~it is meant by community; ~-define culture, and describ~ Variou~ cultural ~xpr~ssions of community; -r~flect ori incuituratioh, conversion a~d~community in religious life; ' -suggest some practical formation implications of the analysis. '~ Reflections on the Nature of Community Despite the ease with which the word community is used, it is not so easy to define what it means. After reviewing ninety four definitions of community, one author concluded that "beyond thd conceptthat people are involved in commu.nity, there is no complete agreement as to the nature of community.~5 Despite this difficulty, for thepurpose of this article we might accept the distinction made by Raymond Plant: Commu.nity, he says, should be considered eithdr as a fact or as a value? Community as a' Inculturation, Community, and Conversion /837 ~fact is something sociologically definable. As a fact, community is "essen-tially a sentiment which people have about themselves; a sentiment expressed in action and behavior but still basically a feeling."7 According to David Clark, two essential feelings for the existenc~ of community are a sense, of significance and a sense of solidarity. Individuals feel they have an accepted position in the group. This gives them a feeling of significance. They feel bonds with one another; thi~ gives them a sense of solidarity. How significance and how solidarity are to be expressed in fact are most often determined by the cultui'e, or belief systems, of the people who.make up the.community. Some cultures heavily stress significance, others solidar-ity; others seek to balance the two feelings. When we speak of community as value we move away from the socio-logical area into the .ethical, .(he philosrphical or theological areas. How one defines what a community shouM be will depend on one's values.8 If one believes that the .bonds between, members of a community should be ~arkedly strong, then individuals may be forced to weaken their own feeling of personal significance. If the latter is. given top priority, then solidarity itself may weaken: For the Christian, community as a value takes its foundation from the Trinity: "May they all be one. Father, may they be one in us, as you are in me and I am in you" (Jn 17:21). We struggle, with the grace of God, to give visible expression 'to the presence of the Trinity-- a sharing in love and in openness, but without the loss of personal unique-ness~ There is emphasis on other-centeredness; that is, concern for the welfare of the other, .but without loss at the same time of one's responsibility for oneself. There is allowance .for "both autonomy and mutuality.-9 There is to be the unity of heart and mind. Unity--which is not necessarily tl~e .same as uniformity--is to be achieved in and through healthy interaction, dialogue and charity,t0 It is a unity born out of freedom in Christ. Cultural Expressions of Community .,"Community" emphasizes the peoplb who feel .personal significance and/or solidarity; "culture" emphasizes the way people express this feeling in practice, The values and biases of our family, neighborhood, and com-munity to which we belong have in so many ways been shaping our feelings; emotions, and way~ of responding. Our ways of relating to other people; to those in authority, are "never simply spontaneous, but are care-fully--- if often unconsciously--learned from life around us." ~ Anthropol-ogists remain divided on how to define culture in a comprehensive way. Some would stress the importance of what people do rather than believe. More commor~ly today, however, culture is used to refer to the organized system of knowledge, of belief, whereby a people structure their experience I~1t / Review f.or Religious; November-December, 1985 and perceptions, formulate acts, and choose, between alternatives. This sense of culture refers to the realm of ideas that influences (not determines) behavior, As Ward Goodenough says, ideas "provide standards for deciding what is., what can be., how one feels about it . what to do about it . how to go about doing it."~2 Understood in this sense, culture has a deep, often unconscious, influence on behavior.: Culture gives us meanings about, the things_that we see to be important; culture gives us a sense of direction. Culture tells, us what the people we live and work with consider good or bad. Culture tells us what sanctions, if any, we will suffer if we do not accept what others do or want in.the community to which we belong. Anthropologist Mary Douglas, a leading contemporary commentator on ritual and society, in an effort to articulate how individuals can be pressured by culture to respond in certain ways, uses two basic variables: group and grid.~3 The group is the experience of belonging to a social unit, the 'feeling that "I belong to this group of people and not that group 'of people." Put in another way, group means "the outside boundary that people~have erected between themselves and the outside world."~a The grid is the set of rules, the (tangible or intangible) structures or systems that relate one person to others on an ego-centered basis. Or it connotes, asshe herself writes, "all the~other social distinctions and delegations of authority that [are used] to limit how people,behave to one another."tS~ From these two variables she creates four models of culture. I will .restrict the analysis here only to two rather important, polar-opposite models: "strong group and strong grid culture" and "weak group and weak grid culture.'~ Community will be expressed in two different ways in these cultures. ~ ,ln the ~explanation that follows, I will give more emphasis to the first model for two reasons. Firstly, information on this model is not so easily available to the general reader, unlike the material relating to the second model. Secondly, whereas the number of candidates fog the religious life is severely decreased in Western ~hurches (except in Poland and Ireland), Africa, Asia~and Oceania are seeing a true explosion of religious vocations. There is also a similar pattern relating to the recruitment of priest candi-dates.~ 6 The cultures,of these, countries tend to approximate more to the first model than the second. Diocesan authorities, religious superiors and formators, then; may very specially need to appreciate the formation and inculturation implications of this model. On the other hand, considerable literature is available on the second model, a model that has application in many parts of the Western. world. Before proceeding with the analysis, however, two clarifications are necessary. I will be describing two sociological models or frames of refer- lnculturation, Community, and Conversion / 1139 ence. A model is not a perfect abstraction from reality. Rather a model is very much a construct used to facilitaie a better understanding of very complex situations. A model reflects, reality to the extent that it highlights certain emphases or trends. A particular cultui'e can then be researched to discover just how far it conforms or diverges from the model. Secondly, though the first model is particularly common throughout Africa;~Asia, Oceaniaand South America, this does not mean it is not also operative within Western countries, It is just less dominant in these coun-tries, Similarly when I refer to the second model, weak group.and weak grid, as particularly characterizing Western countries, it does not mean it does not have application at times also in parts of the Third World lands. Strong Group and Strong Grid Culture . Inthis model the strong grid involves moral and normative prohibitions that limit or highly structure interaction. The stress on group identity gives security to,individuals, but at the same time confines them to close relations only with people within the boundaries of the group. The feeling of solidar-ity, not personal significance, characterizes this culture and thus is the dominant expression of community living: Within the community, behavior is highly traditional; what was done in the past becomes the measure of what should bedone now and in the future, Frequently, the position of each individual within tt]e community is clearly-- and even rigidly--defined, even before birth, by the rules of kinship, Kin-ship (the extended family system) is the articulating principle of all social and economic organization. For example, all members of one's tribe or clan may be named "grandfather," "grandmother," "father" or "mother," "brother" or "sister," "son" or "daughter" depending on the ages of those concerned, e.g. all males belonging to my father's generation are called ~ather." The titles denote what behavior is expected of the people with whom one comes into contact. The effective principle ,that binds people together in such c~ultures and communities is reciprocity. Often kinship rules dictate precisely who receives what, how much and from whom. Within cultures of this type there is a vigorous ideology that gives priority, to group cohesiveness, togetherness, interdependence and group harmony. Often this ideology is summarized in one word or in a brief expression. For example, among Maoris in New Zealand there is the term aroha. The root meaning of aroha is "love of kin," and it implies not only affectionate feelings but also the issue of these feelings in action. Since kinship is now not so'important to Maoris, aroha is applied to friends also, but still in the event of conflict the sense of obligation to kin is likely to prove the stronger.~7 ~ / Review for Religious, November-December, 1985 In Papua New Guinea, where there are five :hundred languages and at least one thousand dialects for 3',000,000 .people, the commonly heard expression is wantok ("one-talk" or.same language).~8 In Japan the word wa is Used; the word connotes the priority that must be given to unity, cohesiveness, team spirit, the:cultivation of good feelings among members of the same firm or family,t9 In the Philippines ~faithfulness to the group, called, bayanihan, is emphasized.2° A particularly key expression in Philippines~culture is paki-kisama; this underlies virtually the entire structure of social relationships~ Priority is given to smooth interpersonal relationships at all times and pakikisama is a primary way of achieving such smoothness. It' means "giving in," "following the lead or suggestion of another"; in a word, "concession," even when one knows that the coffcession is objectively wrong.2~ Pakikisama, as a value, favors avoidance of direct confrontaiion that could lead to open and violent aggressive behaviors, The desire for' frictionless relationships can result in extensive use of euphemism in con-versation, and the speech is loaded with metaphors that convey a message with minimum risk of offense3 There are few concepts, as deeply rooted in the Western mind as the concept of self. Westerners generally are apt to see (hemselves as distinct beings, "separate from all others in most important respects, with separable beliefs, talents, and experiences. 23 In contrast to this approach, Japanese see themselves or define themselves as part of a larger group. One's separate "identity" is not separated "out as the primary sign of personal development; maturity for them usually means merging with the collective whole. The Western interpretation of~ maturity lies precisely in the autonomy of .the individual. Japanese, in brief, derive their identities in part from those nearest to them. There is a partial merging of identities so that the identity of the group is apt to be the dominant force: As in Japanese culture, so in these other cultures which resemble the strong group and strong grid model. Collectivism, or the feeling of solidarity, with stress upon harmony and consensus, generates pressure .for conformity to group norms, pressure to ~'be like everyone else." Conspicuous idiosyncracy and dissension are avoided or suppressed, and acquiescence is upheld as main mechanismsfor maintaining consensus. There are many subtle but effective ways to ensure conformity to the group and to behavior expectations of the group (grid). There is the fear of being gossiped about, of being made the object of ridicule. if norms are broken. ~ ¯ The Japanese sociologist, Chie Nakane, in explaining the stress on the group as the foundation for community, says that people adhere to the group "not by religion or philosophy but by a very human morality. The Inculturation, Community, and Conversion / 041 yardstick of this morality is always determined by contemporary trends. The feeling that '.I must do this because A and B also do it' or 'They will laugh at me unless I do such-and-such' rules the life of the individual with greater force ~han any other consideration, and thus has a deep effect on decision,making."24 The fear of being shamed if one does something differ-ent ~from the group holds the individual in check. The adoption of Western ambitions for personal freedom is almost incomprehensible to persons with traditional Japanese assumptions about group loyalty. As in Japan, so also in other cultures which approximate to our model of strong group and strong grid. One famous Fijian leader commented on the vital quality of liberality as an expression of solidarity within the group: "Liberality is the law of tradition, and to give evidence of thrift or arouse suspicions of miserliness is to sin against the law."25 Of Tahitians, B. Finney writes: "Stinginess is not admired., and anyone judged stingy is often pejoratively referred to as Popa's (European)."26 The concept of hiya in the Philippines has been described as shame, but the English word does not adequately convey the .term's meaning. It is a form of self-deprecation, involving embarrassment, inferiority, and shyness all arising from having behaved improperly in relating to the group. The fear of being shamed is one of the more powerful sanctions operating to maintain the overall system of social and group relationships?7 The fear of being cast out of the group, ostracism, either by being physically removed or verbally ignored or snubbed, is a most powerful sanction against individual non-conformity to group and grid demands. In Genesis Cain is not to be executed for murdering Abel. His punishment is to be yet worse: ". 'You shall be a fugitive and a wanderer over the earth.' Then Cain said to Yahweh, 'My punishment is greater than I can bear'" (4:1 2-13). In ~'strong group and strong grid" cultures people may attempt to break away from the group demands, but few can take the ostracism for very long.28 Finally, there is the ever-present fear in many communities that if the norms of group and grid are not followed, there will be supernatural sanctions imposed: the spirits, ancestors, witches, sorcerers, or even God himself will impose punishment on wrongdoers. Punishment may be immediate or long delayed, e.g~ a person, becomes sick and then remembers :a group norm was broken sometime in the past. Sometimes the wrong-doing can be comPensated for, e.g. by girl giving, or sometimes people feel that nothing can be done, and death or suffering must be accepted in a spirit of fatalism.29 Weak Group and Weak Grid In this model both group and grid or social networks have little grip on 1t42 / Review for Religious, November-December, 1985 individuals. The emphasis is on individualism, on individual decision-mak-ing and initiative. As Ferdinand Tonnies put it: '~'Here everyone is by himself and isolated, and there exists a condition of tension against all others. Their spheres of activity and power are sharply separated, so that everybody' refuses to everyone else contacts with and admittance to his sphere, i~e. intrusions are regarded as hostile acts."30 Interpersonal relation-ships are basically competitive. People compete with each other to gain personal advantage, status. There is no deep mutual sentiment that can generate trust and reciprocal concern. Inter:relationShips are governed by formal contracts; people are ever ready'legally,to sue one another for suspected violation of personal rights in all kinds of spheres. Douglas describes the model in this way: "Instead of accepting their allotted station in a given scheme of things, as where grid is strong, each family is involved, for its very survival, in the effort for advantageous alliance--marital, de-fensive, or financial.''3~ We still refer to this type of interrelationship as community, not just because personal significance is stressed but because in some very vague, but real, way people feel some sentiment' of solidarity, even if it is paradoxi-cally conflictual. They may fe~l some sense of common, belonging, ever so faint, because they live in the same house br work in the same building or firm. But it is a sense of belonging that is so weak that it cannot be depended on for much support, if any, when one is in difficulty. In this model personal significance is vigorously emphasized. Hence, the stress on individualism and the struggle to establish a sense of personal acceptance in community through competitive work and through material symbols of achievement. But the struggle .for .status in such a competitive world is a never-ending battle, with success at best very fleeting. In this culture model, the cult of self-fulfillment is strong~ how can I best improve myself through my own efforts, my own self-discipline, my own efforts at manipulation of others for my advantage?32 Recently social-economist Amitai Etzione severely criticized the United States for uncriti-cally adopting this model of culture and community: "[We] have experienced a hollowing of America in which community was whittled down. Greater reliance on government has been accompanied by promotion of a particular brand of individualism best labeled egotism, sometimes referred to as 'me-ism' or hedonism, and . . . built into antisocial interpretations of the psychology of self-actualization."3~ Some claim that people like Locke, Hobbes and Adam Smith contrib-uted to the emergence of the weak group and grid culture in America, because these authors stressed the primacy of the individual and the wisdom of a society built on self-sufficiency.34 But America is not alone in stressing lnculturation, Community, and Conversion / 1143 the significance of the individual to the detriment of solidarity. Within the Australian ,popular folklore, for example, there is also the cult of the rugged individualist. As one writer said "the Australian way of life" was "something much deeper than words can depict," that it embodied some "inner principle'~' which, although difficult to define, was related to "the freedom, the security, the justice and the individualism of life in this sun-burned, muscular continent."35 Evaluation of the Two Culture/Community Models E. Aronson.points out that the human person can respond to social/ cultural influence in three possible ways: by compliance, identification or internalizationP6 Compliance connotes the reaction of a person who behaves in a certain way to gain ~reward 9r to avoid punishment. If the group pressure to act is sufficiently strong, .then the person who~complies will go along with the group to acquire praise or avoid difficulties, Decisions as to what to do or not do: are taken, without his involvement or responsibility. When identification takes place a person acts in a certain way in imita-tion of the person who is influencing him. The action is done not to ga!n a reward or avoid punishment, but simply to be like the influencer. The internalization .of a value or belief is by far the. most permanent, most deeply rooted, response to outside influence. The reason to internalize a particular belief is the desire ,to be right. The reward for the~ belief, is intrinsic. A personal conversion is required to achieve internalization in" order to withstand the pressures for compliance and in order to avoid the fickleness of identification. ln~.the two culture/community models described above, are there., influences that foster or hinder the internalization of Gospel community values? Are there~factors within these models that are conducive to Gospel ."a.utonomy and mutuality"~. I will take each model in turn and attempt to respond to these questions. Evaluation of the Strong Group and Strong Grid Culture A researcher who studied seventy years of parliamentary ~debates in New Zealand reflected on the consequences of what was then an example of strong group and strong grid culture emphases: "Here in a small and culturally homogeneous milieu is the spectacle of a majority rule producing some of the consequences. : the dulling effect of the mass mind, the dominance of conventional opinion, the despotism of custom, the intoler-ance of unorthodoxy, the sacrifice of talent to the worship of averages, a world made safe for mediocrity."37 In the strong group ~and grid culture, 844 / Review for Religious, November-December, 1985 uniformity in behavior becomes almost synonymous with patriotism. The pressure to conform to the group, and to the established, detailed, rules of life, can be so strong .that the individual's capacity to make independent judgments and to take autonomous action in light of Gospel values is severely restricted. The culture provides, therefore, little or no opportuni-ties for significant independent and responsible personal action. The sense of individual identity is anchored in group belongingness and is thus sustained by going along with peers. This goes with the desirability of being accepted by peers, the anxiety connected with being left out, and a competitive urge for always being in. One economist, reflecting on the causes of povery within the Pacific Islands, pointed to the traditional dominance of the group over the individual as one major obstacle to the removal, of poverty: Generous giving has been elevated to a very high place in traditional standards . Taking advantage of a general acceptance of this customary attitude, proceedsfrom the sale of crops, wages orany accumulated prop-erty are subject to demands from all sides.; the proportionate scale and nature of these demands being such that it is difficult for any individual tO retain funds or .useful property and the earner or producer after successive distributions is usually discouraged from making further effort.38 Given pressures of this kind, it is very difficult for the individual to come into contact with his or her real self, with the reality of loneliness. One becomes imprisoned by group pressures, isolated from one's inner self. "The stress on togetherness," write Eric and Mary Josephson, "is a particu-larly pernicious pulsation that may acquire a pathological character. While togetherness may lessen the feeling of being lonely, it is really only an exchange of isolation for an unrealistic'imprisonment of brotherhood'?'39 Not only does the pressure to conform to the group result in hiding One's own loneliness, but the pressure to appear happy and one with others can cover over real tensions, aggressive feelings and'~ anger which remain unresolved. Westerners, who may come from cultures that overstress ruthless and competitive individualism, when they come into contact with strong group and grid cultures--in which harmony and.external conformity are stressed-- are tempted !o fall victim.to the pernicious disease of cultural romanticism. They fail to see that individuals can be culturally oppressed. This is the case in the comments by the first observer to whom I referred in the introduction of this article. The observer assumed that the cheerfulness he saw was inspired by .Gospel values. I, for my part, cannot be so sweeping in my praise. The observer noted that "no one is ever alone." The particular culture on which the observer was commenting was of the strong group Inculturation, Community, and Conversion/.1145 and grid type, in which a person regularly spending lengthy periods of time . alone in reflection and study was considered definitely odd, even a traitor tothe group's idea of Gospel community.~ In this culture individuals lacked the space, freedom, challenge and support, to be themselves, to be auto-nomous. The same community covered over very real interpersonal ten-sions. If such tensions were ever to come out into the open, to be resolved in a Christian manner, it was thought, such revelations would destroy "the God-given, culture-supported harmony." In brief, in answer to the above questions about internalization, the strong group and grid culture is not necessarily conducive to the internali-zation of Gospel community based on thevalues of autonomy and mutual-ity. Rather, individuals are subjected to strong cultural forces or biases that are conducive to compliance or external acceptance of the group's ~values. Evangelization is apt to remain a thin veneer, something "purely decora-tive.'' 4° If.individuals are suddenl~ removed from such a culture, not infre-quently the fa~ilure to internalize the objective values of Christian autonomy -and mutuality shows up only too dramatically and painfully. For example, migrants who, within their countries of origin, have been living a form of cultural Catholicism are not likely to continue to practice their faith in the land of their adoption--unless there is a conversion and an internalization of Catholic values.4~ To the unsuspecting observer, therefore, the pleasantness that so often pervades the strong group and grid cultures may come across as thoroughly Christian and growth-oriented. But the reality, at times can be very different. "Sin,,' for example, can be conceived prima.rily as "individual failure in group obligations." "Sin" in this sense can. be "removed" not necessarily through a reconversion requiring deep interior change, but through a ritual of"face-saving" actions, e.g. the handing over of a certain amount of goods to the one or to the group offended:42 Evangelization of cultures, then, requires sensitivity both to their positive and negative features. "The Gos-pel," writes Paul VI, "[is] certainly not identical with culture."43 "Evaluation of the Weak Group and Weak Grid Culture There are some rather trenchant critiques of cultures that approximate to the weak group and grid culture model. In Australia, claims Ronald Conway, the vigo'rous cultural s.upport for individualism and the competi-tive pursuit of material happiness has left many an Australian "blank-souled," "a starved captive in a dungeon created by generations of either not caring or dreading to show care.''44 He speaks of "fragile foundations of impoverished interpersonal communication."45 In America, social critic John Kavanaugh believes that "Christianity at 1~6 / Review for Religious, November-December, 1985 rock bottom radically conflicts with American culture, even subverts its';46 He believes that individualism, the ruthless, competitive pursuit of material happiness and achievement all conflict with Gospel values. Historian David Potter's insights would support this view. He argues that the search for personal freedom, coupled with the rejection of any society-ascribed statuses, has gone so far within the American ethos that people have become involved in a never-ending search through work for improved, personally achieved statuses. The loneliness, isolation, insecurity and ten-sions, he states, that result within individuals who are caught up in this '~status rat race" are enormous and overpowering for many individuals.47 Christopher Lasch claims that in. America "the culture of competitive indi-vidualism., in its decadence has carried the logic of individualism to the extreme of a war of all against all, the pursuit of happiness to the end of a narcissistic .preoccupation with the self."48 Joseph Tetlow claims that American culture so stresses the value of good health and .the value of .being young that "This conviction stamps our religious experience in a very notable way and gives concrete shape to our spirituality. For Americans do not easily believe that Grd loves someone and has forgiven that person's sins as long as that person suffers in any way."~9 We need comment no further. So forceful can the weak group and grid culture be in exalting the powers and worth of the individual that terms'like "human interdependence," "mutuality," "social justice" and "compassion for the marginal" sound almost sinful! Compassion; social justice, Charity, mutuality--are atthe very heart of the Christian message. If culture vigor-ously supports the contrary values--as does the weak group and grid culture then individuals are under strong pressure at least to comply with such forces. Not to comply is to be considered odd, a dropout, one who does not believe in the importance of status-seeking. ' Given these comments, readers will now be rather suspicious of the second comment, regarding a religious community of students; which was given in the introduction to this article. The words "[th6 students] rarely come together: this shows their maturity" rather reflect the wider cultural stress on "rugged individualism" in the sense pictured above. Members of that religious formation house may well find the following description highly congenial to their cultural tastes: "Commt:nity is seen as a necessary encumbrance, for the paying of bills, for security, or just for convenience . Use of the car and enough money for each member to become independent becomes the major issues."5° Recently Eugene Kennedy, summarizing social criticism of America (and by implication, similar cultures), noted the "elevation of the individual and his or her own world to a dizzying centrality in life. A new Inculturation, Community, and Conversion / 1147 authoritarianism resides in the unattached person, a tyranny is exercisedby a person who counts on nobody, affiliates loyally with no one,.and finds the beginning and end of gratification in the self .This leads to a muted ethical sense."~ These weak group and grid characteristics have no place within religious communities. But Philip Slater, another perceptive critic, while agreeing with Kennedy and others about the excessive individualism, believes also that there is a desire--however weak--for community, for the opportunity to share with others in a spirit of trust and cooperation.52 Evangelization needs to relate to this aspiration. Inculturation and Conversion We return to a deeper understanding of inculturation. It is the dynamic and critical interaction between the Gospel message and each culture. This is a radically different process from that of acculturation. The latter is a process of culture change in which ~ore or less continuous contact between two ormore culturally distinct groups results in one group taking over elements of the culture of the other group or groups. For example, when, in the course of the last century, Christianity came to Samoa in the South, Pacific, it took deep roots in the local society. But at least at one key level Christidnity became acculturated to the existing system of traditional government. The traditional, chiefly rank system became sanctioned and supported by Jehovah himself, according to local interpretations of biblical history. When chiefs punished, Jehovah punished. The status quo became utterly frozen, supported now with supernatural sanctions. Little wonder if Christian ministers themselves became equivalently chiefs, wielding consid-erable power and°authority--all in the name of Jehovah. Christianity lost its freedom at a crucial level; it became trapped in the traditional authority system .53 John Futrell points out a more contemporaryexample of acculturation. When reflecting on what happened to religious life following Vatican If, he wrote on how religious acculturated values and customs of the consumer culture into their own lifestyle: "Along with th& affirmation of the world came a rapid a~similation of the lifestyle of the social subject being served . Religious began more and more" to live the way of upper-middle-class families and unconsciously fell prey to a creeping consumerism.TM How then can such acculturation be avoided? How in fact does incultu-ration take place, so that religious communities can reflect Gospel values? Who does the inculturation? John Paul II offers the answers to these questions, lnculturation, he says, must be the fruit of maturity~'in faith; it requires ',a great deal of 8411 / Review for Religious, November-December, 1985 theologicai lucidity, spiritual discernment, wisdom and prudence, and also time . [and] there is always a conversion to be effected., to the person of Christ,"5.SElsewhere, he insists that inculturation "presupposes a long and courageous process., in order that the Gospel may penetrate the soul of living cultures.''56 Then there will be "the liberation, the purification, the transfiguration" desired by Jesus Christ.57' There is no shortcut to inculturation, no room for gimmicks, It requires, following John Paul II: -a lucid vision of religious life; -a critical reflection on cultures in light of this vision; -personal and community ongoing conversion. 1. Vision of Religious Life Religious accept, as the basic orientation of their lives, that all Christians "of whatever rank or status are called to. the fullness of the Christian life. and the perfection of charity."58 Religious without res

Uganda's progress in reducing poverty from 1993 to 2006 is a remarkable story of success that has been well told. The narrative of Uganda's continued, albeit it slightly slower, progress in reducing poverty since 2006 is less familiar. This was a period in which growth slowed as the gains from reforms years earlier had been fully realized, and weak infrastructure and increasing corruption increasingly constrained private sector competitiveness (World Bank 2015). This report examines Uganda's progress in reducing poverty, with a specific focus on the period 2006 to 2013. The report shows that high growth from 2006 to 2010 benefited poverty reduction. Before turning in further detail to the key findings of the report, it is important to note that the analysis undertaken in this report is only possible because the Government of Uganda has invested in a high quality series of household surveys to document progress in wellbeing since 1993. The Uganda Bureau of Statistics has conducted high-quality household surveys that every three to four years that have provided a comparable series of data on poverty and other household characteristics for the last twenty years. Uganda is one of the few countries in the region to have achieved this level of comparable, frequent poverty monitoring over time. Without this, it would not be possible to document the lessons Uganda provides.

Between 2000 and 2050, the share of the population aged 60 and over is projected to increase in every country in the world. Although labor force participation rates are projected to decline from 2000 to 2040 in most countries, due mainly to changes in their age distributions, labor force- to-population ratios will actually increase in most countries. This is because low fertility will cause lower youth dependency that is more than enough to offset the skewing of adults toward the older ages at which labor force participation is lower. The increase in labor-force-to-population ratios will be further magnified by increases in age-specific rates of female labor force participation associated with fertility declines. These factors suggest that economic growth will continue apace, notwithstanding the phenomenon of population aging. For the Organization for Economic Co-operation and Development (OECD) countries, the declines projected to occur in both labor force participation and labor-force-to-population ratios suggest modest declines in the pace of economic growth. But even these effects can be mitigated by behavioral responses to population aging-in the form of higher savings for retirement, greater labor force participation, and increased immigration from labor-surplus to labor-deficit countries. Countries that can facilitate such changes may be able to limit the adverse consequences of population aging. When seen through the lens of several mitigating considerations, there is reason to think that population aging in developed countries may have less effect than some have predicted. In addition, policy responses related to retirement incentives, pension funding methods, investments in health care of the elderly, and immigration can further ameliorate the effect of population aging on economic growth.

Como ya hemos sugerido hace un par de semanas atrás, el carácter anárquico de los asuntos internacionales constituye un punto de partida fundamental y necesario para el estudio de las relaciones internacionales, en tanto disciplina. Partir desde allí, no sólo es importante porque representa un gran cambio del "principio ordenador" del sistema (de un orden jerárquico, como el doméstico, a uno horizontal o descentralizado, como el internacional), sino porque también se encuentra irradiando continuamente fuerzas e incentivos que afectan con profundidad el comportamiento a largo plazo de los actores internacionales. Estas fuerzas e incentivos, como lo destacara Kenneth Waltz (1), no determinan mecánicamente el comportamiento individual de los estados, pero sí constriñen y moldean ciertos patrones de comportamiento a lo largo del tiempo. Una forma de estudiar el papel de estas fuerzas, si nos abocamos al estudio de la guerra y la paz, es analizar el llamado "dilema de seguridad". En este ensayo, presentaré brevemente en qué consiste este "dilema" y cuál es su importancia a la hora de abordar no sólo las causas de la guerra, sino también las condiciones para la paz.La idea de un "dilema de seguridad", propuesta originalmente por John H. Herz en 1950, generó una revisión profunda en los estudios de seguridad de la disciplina ya que por primera vez se logró demostrar convincentemente que el fenómeno de la recurrencia de la guerra a través de los siglos no puede explicarse sólo mediante la referencia a estados expansionistas, con ansias de conquista, ambiciosos territorialmente, o "revisionistas absolutos"; sino que, además de ello, el tipo decontexto de seguridad en el cual se encuentran los estados juega un papel sumamente importante.(2)Así, por ejemplo, el dilema de seguridad nos ayuda a comprender cómo incluso cuando los estados no pretenden individualmente hacer la guerra entre sí, el frágil contexto de desconfianza, de inseguridad y de incertidumbre, y sobre todo de miedo —junto al factor fundamental de la ausencia de una autoridad política central— es suficiente como para que la guerra pueda abrirse camino de forma recurrente. En otras palabras, la anarquía internacional es una "causa permisiva" de la guerra, o una causa indirecta, porque no provoca el inicio específico de ninguna guerra o conflicto internacional, pero sí permanece impávida frente a ello, no erigiendo ningún tipo de obstáculo o desincentivo a la ocurrencia del conflicto.La condición anárquica del sistema genera incertidumbre, la cual da lugar a la desconfianza, que también provoca un profundo dilema según el cual aquellas personas que toman decisiones en nombre de un estado nunca pueden estar "100% seguros" de si sus cálculos sobre las intenciones futuras de los demás son correctos. Todo ello compele a los estados a desconfiar y a competir (necesariamente) en aras de proveerse seguridad, y prevalecer.(3)Como lúcidamente explica Martin Wight, "[t]he fundamental cause of war is not historic rivalries, nor unjust peace settlements, nor nationalist grievances, nor competitions in armaments, nor imperialism, nor poverty […]. The fundamental cause is the absence of international government; in other words, the anarchy of sovereign states. […] In such a situation, mutual distrust is fundamental, and one power can never have an assurance that another power is not malevolent". Y concluye: "Consequently, with the best will in the world no power can surrender any part of its security and liberty to another power".(4)O como el mismo Herz lo ha expresado: a través de los siglos, siempre que han existido sistemas sociales anárquicos en donde las unidades que los conforman son asimismo las instancias últimas de resolución de sus disputas,"there has arisen what may be called the 'security dilemma' of men, or groups, or their leaders. […] Whether man is by nature peaceful and cooperative, or domineering and aggressive, is not the question. […] Groups or individuals living in such a constellation must be, and usually are, concerned about their security from being attacked, subjected, dominated, or annihilated by other groups or individuals. Striving to attain security from such attack, they are driven to acquire more and more power in order to escape the impact of the power of others. This, in turn, renders the others more insecure and compels them to prepare for the worst. Since none can ever feel entirely secure in such a world of competing units, power competition ensues, and the vicious cycle of security and power accumulation in on".(5)Esta situación, por su parte, se asemeja a lo que el historiador británico Herbert Butterfield llamó "miedo hobbesiano", o "trágico elemento del conflicto humano".(6) Al igual que Herz, él comprendía que desde una visión con perspectiva, el historiador goza de la capacidad de ver fríamente los sucesos y tiene el desafío de entender cómo el contexto anárquico en el cual los estados existen es la principal fuente por la que el conflicto puede, en primera instancia, emerger una y otra vez. Por ejemplo, dice Butterfield: "The central fact [.] is a certain predicament, a certain situation that contains the elements of conflict irrespective of any special wickedness in any of the parties concerned [.]. In historical perspective we learn to be a little more sorry for both parties than they knew to be for one another". Y así, concluye Butterfield: "Here is the absolute predicament and the irreducible dilemma [.] here are the ingredients for a grand catastrophe. The greatest war in history could be produced without the intervention of any great criminals who might be out to do deliberate harm in the world".(7)Sin embargo, a pesar del pesimismo al cual fácilmente pudiera llevar esta comprensión del dilema, la historia demuestra claramente que la cooperación y el mantenimiento de la paz sigue siendo posible, aún bajo los efectos de la anarquía.(8)Esta es otra de las comunes confusiones de la literatura. Básicamente: la creencia en que allí donde existe un dilema de este tipo no puede existir la paz o diversos tipos de orden (¡incluso por períodos prolongados de tiempo!). Es, además, esta misma confusión la que lleva —erróneamente— a creer que sólo es posible hablar de "zonas de paz", como actualmente se hace en Sudamérica, a través de la eliminación (más que nada intelectual) del "dilema de seguridad".Ciertamente, la situación de "continua competencia" implícita en la concepción realista de la política internacional no significa que la guerra tenga lugar todo el tiempo y en todo lugar. El dilema de seguridad puede ser mitigado (aunque aún nunca ha sido resuelto), y ello puede incluso generar períodos de paz que a veces alcanzan muchos años de duración. El Concierto Europeo, por ejemplo, creado por las potencias europeas luego de la derrota de Napoleón, es uno de esos casos. Pero justamente es este mismo ejemplo el que sirve para comprender el verdaderodilema: si bien es posible la cooperación y la paz bajo anarquía, y más allá del corto o largo período por el que ello se prolongue, la competencia y el conflicto revertirán en el largo plazo todo esfuerzo cooperativo. Sin la comprensión de estos elementos, es imposible entender cómo es que aún los más fuertes ejemplos de cooperación entre los estados, a lo largo de los siglos, ulteriormente han dejado de existir.De todas formas, si bien el dilema puede ser atenuado o mitigado en el tiempo —aunque no sin gran dificultad—, el mismo no puede ser trascendido de una manera sencilla, ya sea a través de la creación de instituciones o por actos de conciencia individuales.(9) Como tan claramente lo explica Butterfield: "The supporters of the new diplomacy, which has emerged since the opening of the epoch of world-wars, like to tell us that the whole problem we have been discussing does not exist, because it ought not to exist. In any case, there is no Chinese puzzle at all, they say, for, whatever the issue might be, we could easily dispose of it by referring it to a conference or sending it to the United Nations. Against these specialists in wishful thinking it must be asserted that the kind of human predicament which we have been discussing is not merely so far without a solution, but the whole condition is a standing feature of mankind in world-history. [.] And if the issue which divides the world at a given moment were referred to a conference table, then, though many good things might be achieved, we should not have eliminated the predicament which was most crucial—we should merely find it transplanted into the bosom of the conference itself".(10)A la luz de esta discusión, se hace imprescindible para todo aquel abocado al estudio de la seguridad internacional, el comenzar no sólo con adquirir un profundo respeto y comprensión del carácter anárquico de las relaciones internacionales, sino también por analizar los efectos que el dilema de seguridad ejerce por sobre los estados. Un punto central para todo estudiante de estos asuntos es no ceder jamás a la complacencia intelectual de lo que prediquen sus teorías predilectas y, en su lugar, seguir buscando formas inteligentes de mitigar y construir orden en un tan precario, endeble e indiferente contexto como es el de la política internacional.(1) Ver Kenneth N. Waltz, El Hombre, el Estado y la Guerra (Buenos Aires: Nova, 1959); y Waltz, Theory of International Politics (Reading, ma: Addison-Wesley Publishing Company, 1979).(2) Ver Herz, "Idealist Internationalism and the Security Dilemma", pp. 157-180. Ver también Randall L. Schweller, "Neorealism's Status-Quo Bias: What Security Dilemma?", en Frankel, ed., Realism: Restatements and Renewal, pp. 90-121.(3) Una buena explicación de la interconexión entre estos elementos puede encontrarse en Stephen Van Evera, "The Hard Realities of International Politics",Boston Review,Vol. 17, No. 6 (November–December 1992), p. 19; y Mearsheimer,Tragedy of Great Power Politics (New York: W.W. Norton & Co., 2001), cap. 1.(4) Martin Wight, Power Politics, ed. por Hedley Bull y Carsten Holbraad (New York: Holmes & Meier Publishers, riia), pp. 101-2.(5) Herz, "Idealist Internationalism and the Security Dilemma", World Politics, Vol. 2, No. 2 (January, 1950), p. 157.(6) Ver Herbert Butterfield, History and Human Relations (London: Collins, 1951), pp. 21, 22, 16, 20. En su Power Politics, Wight también se refiere a esta condición como "Hobbesian predicament", p. 142., o "Hobbesian fear", por ejemplo: "Wars are fought for many different causes […] But all particular causes of war operate within the context of international anarchy and the Hobbesian fear", p. 102.(7) Butterfield, History and Human Relations, pp. 15, 17.(8) Ver Robert Jervis, "Cooperation Under the Security Dilemma", World Politics, Vol. 30, No. 2 (January 1978), pp. 167-214; Charles L. Glaser, "The Security Dilemma Revisited", World Politics, Vol. 50, No. (October 1997), pp. 171-201; Glaser, "Realists as Optimists: Cooperation as Self-Help", en Frankel, ed., Realism: Restatements and Renewal, pp. 122-63; Arnold Wolfers, Discord and Collaboration: Essays in International Politics (Baltimore: The Johns Hopkins Press, 1962); Marc Trachtenberg, "The Problem of International Order and How to Think About It", The Monist, Vol. 89, No. 2, pp. 207-31; y Trachtenberg, "The Question of Realism: An Historian's View", Security Studies, Vol. 13, No. 1 (Autumn 2003), pp. 156-94. Para dos importantes críticas y reformulaciones, cfr.Schweller, "Neorealism's Status-Quo Bias"; y Helen Milner, "The Assumption of Anarchy in International Relations Theory: A Critique", Review of International Studies Vol. 17, No. 1 (January 1991): pp. 67-85.(9) Ver Butterfield, History and Human Relations, pp. 27-28.(10) Butterfield, History and Human Relations, pp. 31-2. *Tesista de la Maestría en Estudios Internacionales, Universidad Torcuato Di Tella, Buenos Aires, Argentina