Suchergebnisse

Sudan has the potential to become a dynamic economy and a bread basket for the Arab world and East-Central Africa. However, resource endowment is not sufficient to bring about sustainable growth and prosperity. Sudans macroeconomic conditions remain weak since the secession of South Sudan in 2011, despite some improvements. The repercussions of the secession of South Sudan present enormous challenges for Sudan with respect to managing the macro-fiscal adjustment and promoting a structural re-orientation of the economy. The signing in March 2013 of the implementation matrix of the agreement between Sudan and South Sudan provides some fresh financial relief to Sudan and creates a great opportunity for further policy reforms to address the post-secession challenges. Sudans growth strategy should involve policies aimed at improving the investment climate and broadening private sector-led growth, and diversifying the economy toward non-oil sectors such as agriculture, industry, export, and local trade.

International audience ; This paper examines the current challenges in urban waste management systems under EU regulations for a newcomer state. Piatra Neamț is among the first Romanian cities which made the transition from a traditional to a modern waste management infrastructure through ISPA funds. These changes are poor reflected in rate of recyling and treatment so far according to analysis of waste streams. The paper performs a critical review of waste management services and also assesses the vulnerability to illegal dumping. Inappropriate sites of waste management facilities contribute to environmental pollution and urban landscape degradation. Comparative analysis between pre-accession period vs. current situation highlights one the one hand the improvements in this sector and on the other hand the difficulties to comply EU targets.

Programa Oficial de Doutoramento en Investigación Agraria e Forestal. 5022V01 ; [Resumo] América Latina e, en particular, Arxentina presentan altas taxas de crecemento da poboación nas últimas décadas; de feito, son superiores ás rexistradas en todo o mundo. Outro fenómeno demográfico a destacar dende mediados do século XX ata a actualidade é a migración da poboación dende as zonas rurais cara as zonas urbanas, xerando un aumento de concentración das persoas que viven nas cidades. Esta situación xera grandes presións e efectos sobre o medio ambiente. O sistema natural serve como soporte físico para todas as actividades humanas: desde a explotación de recursos naturais para obter alimentos, a construción, as necesidades enerxéticas, e a ocupación de terras para apoiar a crecente demanda de vivenda, etc, ata o uso de sitios de eliminación de residuos e a alteración de masas de auga para eliminar os efluentes. Por estes motivos, é necesario considerar o desenvolvemento planificado do territorio como un eixo principal de traballo en calquera administración do goberno, xa que contribuirá a xerar cidades e países sostibles e con resiliencia. Neste contexto, o crecemento de moitas cidades arxentinas acontece territorialmente nun espazo chamado por varios autores como "periurbano". A maior parte das persoas que se dedican ao estudo destes espazos ou territorios están de acordo en definilos como unha franxa marxinal de transición urbano-rural, que só é parcialmente asimilada polo proceso de dispersión urbana e que conserva atributos típicamente rurais. Este espazo xorde como resultado dun proceso aleatorio de crecemento urbano, que fai avances irregulares entre distintos puntos da cidade, xerando así un patrón heteroxéneo de usos do solo que normalmente singularizan esta franxa. O periurbano caracterízase por situacións de especulación, diversidade no uso do solo e polo desenvolvemento de hábitats dispersos que carecen frecuentemente dos servizos e equipamentos necesarios. Nestes espazos de transición, hai problemas socioambientais relevantes derivados da expansión e crecemento das cidades e das formas predominantes de produción agrícola.O periurbano presenta un elevado dinamismo e as rápidas transformacións evidenciadas amosan as limitacións que presenta o seu estudo como se fose só unha dicotomía entre rural e urbano. A complexidade do periurbano, explica que a análise urbano-rural das áreas en expansión baseada no modelo tradicional de oposición campo-cidade, non é suficiente para comprender os procesos que neles se producen. Esta complexidade suxire un proceso que debe ser xestionado por diversos actores, polo que o concepto de gobernanza e é unha posibilidade de enfoque. Vista a necesidade, este proxecto busca estudar os actores presentes no territorio, caracterizalos e analizar as metodoloxías para construír procesos de gobernanza, implicados no proceso de administración e disputa deste territorio particular, considerando procesos democráticos de organización e participación social, que contribuirán a conseguir un crecemento harmónico co medio ambiente, diminuirán as desigualdades sociais e desenvolverán as economías de cidades e vilas do sur de Santa Fe. No estudo identificáronse unha serie de factores da sustentabilidade organizados en seis dimensións. Aínda que ditos factores competen ao análise do periurbano, de feito identificamos que algúns deles están relacionados co urbano (como son as formas de produción e consumo sustentables, orixinadas dende o ámbito urbano), outros co rural (formas de produción industrial de altos insumos externos que afectan a saúde das poboacións e da natureza) e xa outros son soamente propios do periurbano (por exemplo, a tenencia da terra, que pon en risco formas de produción máis sustentables). Corrobórase que o obxecto de análise da sustentabilidade non fai referencia á sustentabilidade económica, social ou ambiental, por separado, senón a un sistema no que o todo é máis que a suma das partes; por tanto a modelación é a ferramenta que permite ilustrar as relacións onde a linguaxe discursiva pode integrar as diferentes dimensións. ; [Abstract] In the last decades Latin America and, particularly, Argentina have shown rates of population growth which are, in fact, higher than those recorded worldwide. Another demographic phenomenon worth highlighting since the middle of the 20th century up to date is the population migration from the rural zone to the urban area. This situation causes significant pressures and effects on the environment. The natural system serves as a physical support for all human activities: from the exploitation of natural resources to satisfy food, construction and energy needs and the occupation of land to support the ever-increasing demand for housing, etc., to the use of final waste disposal sites and the allocation of water bodies to eliminate effluents. For these reasons, there is a need to consider a planned development of the territory as the main axis of work in any government action, as this will contribute to generate sustainable and resilient cities and countries. In this context, the growth of many Argentine cities is verified territorially in a space called "peri-urban" by several authors who have devoted themselves to its study and agree in defining it as a marginal strip of urban-rural transition which is only partially assimilated by the process of urban dispersion and preserves typically rural attributes. This space emerges as a result of a haphazard process of urban growth, which makes irregular advances among different points of the city, thus generating a heterogeneous pattern of land use that, in general, characterizes this strip of land. The peri-urban is characterized by situations of speculation, diversity in the use of the land and the development of the dispersed habitat, frequently lacking the necessary services and equipment. In these transitional spaces, relevant socio-environmental tensions and problems arise from the expansion and growth of the cities and the main methods of agricultural production. It shows a high dynamic and its fast transformations account for the limitations of its study as if it merely were a dichotomy between rural and urban. The complexity of the peri-urban explains that the urban-rural analysis of the expanding areas, based on the traditional model of rural-urban opposition, is not enough to understand the processes that take place in them. This complexity suggests a process that should be managed by different actors, so the concept of governance is a possibility of approach. In view of this need, the present project aims to study the actors present in the territory, to characterize them and analyze the methodologies to build governance processes involved in the process of administration and dispute of this particular territory, considering democratic processes of organization and social participation, which will contribute to achieve a growth in harmony with the environment, to reduce social inequalities and to develop the economies of cities and towns in the South of Santa Fe. The study identified a series of sustainability factors organized into six dimensions. Although these factors belong to the study of peri-urban areas, we identified some ones related to urban areas (such as sustainable forms of production and consumption, driven by urbanity), others related to rural areas (forms of industrial production with high external inputs that affect the health of populations and nature) and others specific to peri-urban areas (for example, land tenure, which jeopardizes more sustainable forms of production). It also was confirmed that the object of analysis of sustainability does not refer to economic, social and environmental sustainability separately, but to a system, where the whole is more than the sum of the parts; moreover, modelling is the tool that allows graphing the relationships where the discursive language allows integration of the different dimensions. ; [Resumen] América Latina y, particularmente, Argentina presentan altas tasas de crecimiento poblacional en las últimas décadas; de hecho, son mayores a las registradas a nivel mundial. Otro fenómeno demográfico para destacar desde mitad de siglo XX a la actualidad es la migración de la población desde la zona rural al ámbito urbano generando un aumento y concentración de personas viviendo en ciudades. Esta situación genera grandes presiones y efectos en el ambiente. El sistema natural sirve de soporte físico a todas las actividades humanas: desde la explotación de recursos naturales para satisfacer las necesidades alimenticias, constructivas, energéticas, la ocupación de terrenos para dar sustento a la cada vez mayor demanda habitacional, etc., hasta el uso de sitios de disposición final de residuos y la afectación de los cuerpos de agua para eliminar los efluentes. Por estas razones es necesario considerar el desarrollo planificado del territorio como un eje principal de trabajo en cualquier gestión de gobierno, ya que el mismo contribuirá a generar ciudades y países sostenibles y resilientes. En este contexto, el crecimiento de muchas ciudades argentinas se verifica territorialmente en un espacio denominado por varios autores como "periurbano", los que se han dedicado a su estudio, coinciden en definirlo como una franja marginal de transición urbano-rural, que es asimilada sólo en parte por el proceso de dispersión urbana y que conserva atributos típicamente rurales. Tal espacio emerge como resultado de un proceso azaroso de crecimiento urbano, que efectúa avances irregulares entre distintos puntos de la ciudad, generando así un patrón heterogéneo de usos del suelo que en general singulariza a esta franja. El periurbano se caracteriza por situaciones de especulación, diversidad en el uso del suelo y por el desarrollo del hábitat disperso frecuentemente carente de los servicios y equipamientos necesarios. En estos espacios de transición se manifiestan tensiones y problemas socioambientales relevantes derivados de la expansión y crecimiento de las ciudades y de las formas de producción agrícola imperantes. En el periurbano existe un alto dinamismo y las rápidas transformaciones evidenciadas dan cuenta de las limitaciones que presenta su estudio como si solamente se tratase de una dicotomía entre rural y urbano. La complejidad del periurbano explica que el análisis urbano-rural de las áreas en expansión basado en el modelo tradicional de oposición campo-ciudad no alcance para comprender los procesos que se dan en ellas. Esta complejidad sugiere un proceso que debe ser administrado por diversos actores, por lo que el concepto de gobernanza es una posibilidad de abordaje. Viendo esta necesidad, el presente proyecto busca estudiar los actores presentes en el territorio, caracterizarlos y analizar las metodologías para construir procesos de gobernanza, involucrados en el proceso de administración y disputa de este territorio particular, considerando procesos democráticos de organización y participación social, que contribuirán a lograr un crecimiento armónico con el ambiente, a disminuir las desigualdades sociales y a desarrollar economías de ciudades y pueblos del Sur de Santa Fe. En el estudio se identificaron una serie de factores de la sostenibilidad organizados en seis dimensiones. Si bien estos factores pertenecen al estudio del periurbano, identificamos algunos más relacionados con lo urbano (como son las formas de producción y consumo sostenibles, traccionadas desde la urbanidad), otros con lo rural (formas de producción industrial de altos insumos externos que afectan la salud de las poblaciones y de la naturaleza) y otros propios del periurbano (por ejemplo, la tenencia de la tierra, que pone en riesgo formas de producción más sostenibles). Se corrobora que el objeto de análisis de la sostenibilidad no hace referencia a la sostenibilidad económica, social o ambiental, por separado, sino a un sistema en el que el todo es más que la suma de las partes y la modelización es la herramienta que permite graficar las relaciones donde el lenguaje discursivo integra las diferentes dimensiones.

Background: Alzheimer's disease is a common debilitating dementia with known heritability, for which 20 late onset susceptibility loci have been identified, but more remain to be discovered. This study sought to identify new susceptibility genes, using an alternative gene-wide analytical approach which tests for patterns of association within genes, in the powerful genome-wide association dataset of the International Genomics of Alzheimer's Project Consortium, comprising over 7 m genotypes from 25,580 Alzheimer's cases and 48,466 controls. Principal Findings: In addition to earlier reported genes, we detected genome-wide significant loci on chromosomes 8 (TP53INP1, p = 1.4×10-6) and 14 (IGHV1-67 p = 7.9×10-8) which indexed novel susceptibility loci. Significance: The additional genes identified in this study, have an array of functions previously implicated in Alzheimer's disease, including aspects of energy metabolism, protein degradation and the immune system and add further weight to these pathways as potential therapeutic targets in Alzheimer's disease ; The i-Select chips was funded by the French National Foundation on Alzheimer's disease and related disorders. The French National Fondation on Alzheimer's disease and related disorders supported several I-GAP meetings and communications. Data management involved the Centre National de Génotypage,and was supported by the Institut Pasteur de Lille, Inserm, FRC (fondation pour la recherche sur le cerveau) and Rotary. This work has been developed and supported by the LABEX (laboratory of excellence program investment for the future) DISTALZ grant (Development of Innovative Strategies for a Transdisciplinary approach to ALZheimer's disease) and by the LABEX GENMED grant (Medical Genomics). The French National Foundation on Alzheimer's disease and related disorders and the Alzheimer's Association (Chicago, Illinois) grant supported IGAP in-person meetings, communication and the Alzheimer's Association (Chicago, Illinois) grant provided some funds to each consortium for analyses. EADI The authors thank Dr. Anne Boland (CNG) for her technical help in preparing the DNA samples for analyses. This work was supported by the National Foundation for Alzheimer's disease and related disorders, the Institut Pasteur de Lille and the Centre National de Génotypage. The Three-City Study was performed as part of a collaboration between the Institut National de la Santé et de la Recherche Médicale (Inserm), the Victor Segalen Bordeaux II University and Sanofi-Synthélabo. The Fondation pour la Recherche Médicale funded the preparation and initiation of the study. The 3C Study was also funded by the Caisse Nationale Maladie des Travailleurs Salariés, Direction Générale de la Santé, MGEN, Institut de la Longévité, Agence Française de Sécurité Sanitaire des Produits de Santé, the Aquitaine and Bourgogne Regional Councils, Agence Nationale de la Recherche, ANR supported the COGINUT and COVADIS projects. Fondation de France and the joint French Ministry of Research/INSERM «Cohortes et collections de données biologiques» programme. Lille Génopôle received an unconditional grant from Eisai. The Three-city biological bank was developed and maintained by the laboratory for genomic analysis LAG-BRC - Institut Pasteur de Lille. Belgium sample collection: The patients were clinically and pathological characterized by the neurologists Sebastiaan Engelborghs, Rik Vandenberghe and Peter P. De Deyn, and in part genetically by Caroline Van Cauwenberghe, Karolien Bettens and Kristel Sleegers. Research at the Antwerp site is funded in part by the Belgian Science Policy Office Interuniversity Attraction Poles program, the Foundation Alzheimer Research (SAO-FRA), the Flemish Government initiated Methusalem Excellence Program, the Research Foundation Flanders (FWO) and the University of Antwerp Research Fund, Belgium. Karolien Bettens is a postdoctoral fellow of the FWO. The Antwerp site authors thank the personnel of the VIB Genetic Service Facility, the Biobank of the Institute Born-Bunge and the Departments of Neurology and Memory Clinics at the Hospital Network Antwerp and the University Hospitals Leuven. Finish sample collection: Financial support for this project was provided by the Health Research Council of the Academy of Finland, EVO grant 5772708 of Kuopio University Hospital, and the Nordic Centre of Excellence in Neurodegeneration. Italian sample collections: the Bologna site (FL) obtained funds from the Italian Ministry of research and University as well as Carimonte Foundation. The Florence site was supported by grant RF-2010-2319722, grant from the the Cassa di Risparmio di Pistoia e Pescia (Grant 2012) and the Cassa di Risparmio di Firenze (Grant 2012). The Milan site was supported by a grant from the «fondazione Monzino». The authors thank the expert contribution of Mr. Carmelo Romano. The Roma site received financial support from Italian Ministry of Health, Grant RF07-08 and RC08-09-10-11-12. The Pisa site is grateful to Dr. Annalisa LoGerfo for her technical assistance in the DNA purification studies. Spanish sample collection: the Madrid site (MB) was supported by grants of the Ministerio de Educación y Ciencia and the Ministerio de Sanidad y Consumo (Instituto de Salud Carlos III), and an institutional grant of the Fundación Ramón Areces to the CBMSO. The authors thank I. Sastre and Dr. A. Martínez-García for the preparation and control of the DNA collection, and Drs. P. Gil and P. Coria for their cooperation in the cases/controls recruitment. The authors are grateful to the Asociación de Familiares de Alzheimer de Madrid (AFAL) for continuous encouragement and help. Swedish sample collection: Financially supported in part by the Swedish Brain Power network, the Marianne and Marcus Wallenberg Foundation, the Swedish Research Council (521-2010-3134), the King Gustaf V and Queen Victoria's Foundation of Freemasons, the Regional Agreement on Medical Training and Clinical Research (ALF) between Stockholm County Council and the Karolinska Institutet, the Swedish Brain Foundation and the Swedish Alzheimer Foundation. CHARGE AGES: The AGES-Reykjavik Study is funded by National Institutes of Health (NIH) contract N01-AG-12100 (National Institute on Aging (NIA) with contributions from the National Eye Institute, National Institute on Deafness and Other Communication Disorders and National Heart, Lung, and Blood Institute (NHLBI)), the NIA Intramural Research Program, Hjartavernd (the Icelandic Heart Association), and the Althingi (the Icelandic Parliament). ASPS/PRODEM: The Austrian Stroke Prevention Study and The Prospective Dementia Register of the Austrian Alzheimer Society was supported by The Austrian Science Fond (FWF) grant number P20545-P05 (H. Schmidt) and P13180; The Austrian Alzheimer Society; The Medical University of Graz. Cardiovascular Health Study (CHS): This CHS research was supported by NHLBI contracts HHSN268201200036C, HHSN268200800007C, N01HC55222, N01HC85079, N01HC85080, N01HC85081, N01HC85082, N01HC85083, N01HC85086, and HHSN268200960009C; and NHLBI grants HL080295, HL087652, HL105756 with additional contribution from the National Institute of Neurological Disorders and Stroke (NINDS). Additional support was provided through AG023629, AG15928, AG20098, AG027058 and AG033193 (Seshadri) from the NIA. A full list of CHS investigators and institutions can be found at http://www.chs-nhlbi.org/pi. The provision of genotyping data was supported in part by the National Center for Advancing Translational Sciences, CTSI grant UL1TR000124, and the National Institute of Diabetes and Digestive and Kidney Disease Diabetes Research Center (DRC) grant DK063491 to the Southern California Diabetes Endocrinology Research Center. Framingham Heart Study (FHS): This work was supported by the National Heart, Lung and Blood Institute's Framingham Heart Study (Contract No. N01-HC-25195) and its contract with A_ymetrix, Inc for genotyping services (Contract No. N02-HL-6-4278). A portion of this research utilized the Linux Cluster for Genetic Analysis (LinGA-II) funded by the Robert Dawson Evans Endowment of the Department of Medicine at Boston University School of Medicine and Boston Medical Center. This study as also supported by grants from the National Institute on Aging: AG08122 and AG033193 (Seshadri). Drs. Seshadri and DeStefano were also supported by additional grants from the National Institute on Aging: (R01 AG16495; AG031287, AG033040), the National Institute of Neurological Disorders and Stroke (R01 NS17950), and the National Heart, Lung and Blood Institute (U01 HL096917, HL093029 and K24HL038444, RC2-HL102419 and UC2 HL103010. Fundació ACE would like to thank patients and controls who participated in this project. This work has been funded by the Fundación Alzheimur (Murcia), the Ministerio de Educación y Ciencia (PCT-010000-2007-18), (DEX-580000-2008-4), (Gobierno de España), Corporación Tecnológica de Andalucía (08/211) and Agencia IDEA (841318) (Consejería de Innovación, Junta de Andalucía). The authors thank to Ms. Trinitat Port-Carbó and her family for their generous support of Fundació ACE research programs. The Rotterdam Study: The Rotterdam Study was funded by Erasmus Medical Center and Erasmus University, Rotterdam; the Netherlands Organization for Health Research and Development; the Research Institute for Diseases in the Elderly; the Ministry of Education, Culture and Science; the Ministry for Health, Welfare and Sports; the European Commission;and the Municipality of Rotterdam; by grants from the Research Institute for Diseases in the Elderly (014-93-015; RIDE2), Internationale Stichting Alzheimer Onderzoek, Hersenstichting Nederland, the Netherlands Genomics Initiative–Netherlands Organization for Scientific Research (Center for Medical Systems Biology and the Netherlands Consortium for Healthy Aging), the Seventh Framework Program (FP7/2007-2013), the ENGAGE project (grant agreement HEALTH-F4-2007-201413), MRACE-grant from the Erasmus Medical Center, the Netherlands Organization for Health Research and Development (ZonMW Veni-grant no. 916.13.054). ARIC: The Atherosclerosis Risk in Communities Study (ARIC) is carried out as a collaborative study supported by National Heart, Lung, and Blood Institute contracts N01-HC-55015, N01-HC-55016, N01-HC-55018, N01- HC-55019, N01-HC-55020, N01-HC-55021, N01-HC-55022 and grants R01-HL087641, RC2-HL102419 (Boerwinkle, CHARGE-S), UC2 HL103010, U01-HL096917 (Mosley) and R01-HL093029; NHGRI contract U01- HG004402; and NIH contract HHSN268200625226C and NIA: R01 AG033193 (Seshadri). Infrastructure was partly supported by Grant Number UL1RR025005, a component of the National Institutes of Health and NIH Roadmap for Medical Research. GERAD Cardiff University was supported by the Wellcome Trust, Medical Research Council (MRC), Alzheimer's Research United Kingdom (ARUK) and the Welsh Government. ARUK supported sample collections at the Kings College London, the South West Dementia Bank, Universities of Cambridge, Nottingham, Manchester and Belfast. The Belfast group acknowledges support from the Alzheimer's Society, Ulster Garden Villages, N. Ireland R & D Office and the Royal College of Physicians/Dunhill Medical Trust. The MRC and Mercer's Institute for Research on Ageing supported the Trinity College group. DCR is a Wellcome Trust Principal Research fellow. The South West Dementia Brain Bank acknowledges support from Bristol Research into Alzheimer's and Care of the Elderly. The Charles Wolfson Charitable Trust supported the OPTIMA group. Washington University was funded by NIH grants, Barnes Jewish Foundation and the Charles and Joanne Knight Alzheimer's Research Initiative. Patient recruitment for the MRC Prion Unit/UCL Department of Neurodegenerative Disease collection was supported by the UCLH/UCL Biomedical Centre and their work was supported by the NIHR Queen Square Dementia BRU. LASER-AD was funded by Lundbeck SA. The Bonn group would like to thank Dr. Heike Koelsch for her scientific support. The Bonn group was funded by the German Federal Ministry of Education and Research (BMBF): Competence Network Dementia (CND) grant number 01GI0102, 01GI0711, 01GI0420. The AgeCoDe study group was supported by the German Federal Ministry for Education and Research grants 01 GI 0710, 01 GI 0712, 01 GI 0713, 01 GI 0714, 01 GI 0715, 01 GI 0716, 01 GI 0717. The Homburg group was funded by the German Federal Ministry of Education and Research (BMBF): German National Genome Research Network (NGFN); Alzheimer's disease Integrated Genome Research Network; AD-IG: 01GS0465. Genotyping of the Bonn case-control sample was funded by the German centre for Neurodegenerative Diseases (DZNE), Germany. The GERAD Consortium also used samples ascertained by the NIMH AD Genetics Initiative. Harald Hampel was supported by a grant of the Katharina-Hardt-Foundation, Bad Homburg vor der Höhe, Germany. The KORA F4 studies were financed by Helmholtz Zentrum München; German Research Center for Environmental Health; BMBF; German National Genome Research Network and the Munich Center of Health Sciences. The Heinz Nixdorf Recall cohort was funded by the Heinz Nixdorf Foundation (Dr. Jur. G.Schmidt, Chairman) and BMBF. Coriell Cell Repositories is supported by NINDS and the Intramural Research Program of the National Institute on Aging. The authors acknowledge use of genotype data from the 1958 Birth Cohort collection, funded by the MRC and the Wellcome Trust which was genotyped by the Wellcome Trust Case Control Consortium and the Type-1 Diabetes Genetics Consortium, sponsored by the National Institute of Diabetes and Digestive and Kidney Diseases, National Institute of Allergy and Infectious Diseases, National Human Genome Research Institute, National Institute of Child Health and Human Development and Juvenile Diabetes Research Foundation International. The Nottingham Group (KM) are supported by the Big Lottery. MRC CFAS is part of the consortium and data will be included in future analyses. ADGC The National Institutes of Health, National Institute on Aging (NIH-NIA) supported this work through the following grants: ADGC, U01 AG032984, RC2 AG036528; NACC, U01 AG016976; NCRAD, U24 AG021886; NIA LOAD, U24 AG026395, R01 AG041797; MIRAGE R01 AG025259; Banner Sun Health Research Institute P30 AG019610; Boston University, P30 AG013846, U01 AG10483, R01 CA129769, R01 MH080295, R01 AG017173, R01AG33193; Columbia University, P50 AG008702, R37 AG015473; Duke University, P30 AG028377, AG05128; Emory University, AG025688; Group Health Research Institute, UO1 AG06781, UO1 HG004610; Indiana University, P30 AG10133; Johns Hopkins University, P50 AG005146, R01 AG020688; Massachusetts General Hospital, P50 AG005134; Mayo Clinic, P50 AG016574; Mount Sinai School of Medicine, P50 AG005138, P01 AG002219; New York University, P30 AG08051, MO1RR00096, and UL1 RR029893; Northwestern University, P30 AG013854; Oregon Health & Science University, P30 AG008017, R01 AG026916; Rush University, P30 AG010161, R01 AG019085, R01 AG15819, R01 AG17917, R01 AG30146; TGen, R01 NS059873; University of Alabama at Birmingham, P50 AG016582, UL1RR02777; University of Arizona, R01 AG031581; University of California, Davis, P30 AG010129; University of California, Irvine, P50 AG016573, P50, P50 AG016575, P50 AG016576, P50 AG016577; University of California, Los Angeles, P50 AG016570; University of California, San Diego, P50 AG005131; University of California, San Francisco, P50 AG023501, P01 AG019724; University of Kentucky, P30 AG028383; University of Michigan, P50 AG008671; University of Pennsylvania, P30 AG010124; University of Pittsburgh, P50 AG005133, AG030653, AG041718; University of Southern California, P50 AG005142; University of Texas Southwestern, P30 AG012300; University of Miami, R01 AG027944, AG010491, AG027944, AG021547, AG019757; University of Washington, P50 AG005136; Vanderbilt University, R01 AG019085; and Washington University, P50 AG005681, P01 AG03991. The Kathleen Price Bryan Brain Bank at Duke University Medical Center is funded by NINDS grant # NS39764, NIMH MH60451 and by Glaxo Smith Kline. Genotyping of the TGEN2 cohort was supported by Kronos Science. The TGen series was also funded by NIA grant AG034504 to AJM, The Banner Alzheimer's Foundation, The Johnnie B. Byrd Sr. Alzheimer's Institute, the Medical Research Council, and the state of Arizona and also includes samples from the following sites: Newcastle Brain Tissue Resource (funding via the Medical Research Council, local NHS trusts and Newcastle University), MRC London Brain Bank for Neurodegenerative Diseases (funding via the Medical Research Council), South West Dementia Brain Bank (funding via numerous sources including the Higher Education Funding Council for England (HEFCE), Alzheimer's Research Trust (ART), BRACE as well as North Bristol NHS Trust Research and Innovation Department and DeNDRoN), The Netherlands Brain Bank (funding via numerous sources including Stichting MS Research, Brain Net Europe, Hersenstichting Nederland Breinbrekend Werk, International Parkinson Fonds, Internationale Stiching Alzheimer Onderzoek), Institut de Neuropatologia, Servei Anatomia Patologica, Universitat de Barcelona. Marcelle Morrison-Bogorad, PhD., Tony Phelps, PhD and Walter Kukull PhD are thanked for helping to co-ordinate this collection. ADNI Funding for ADNI is through the Northern California Institute for Research and Education by grants from Abbott, AstraZeneca AB, Bayer Schering Pharma AG, Bristol-Myers Squibb, Eisai Global Clinical Development, Elan Corporation, Genentech, GE Healthcare, Glaxo-SmithKline, Innogenetics, Johnson and Johnson, Eli Lilly and Co., Medpace, Inc., Merck and Co., Inc., Novartis AG, Pfizer Inc, F. Hoffman-La Roche, Schering-Plough, Synarc, Inc., Alzheimer's Association, Alzheimer's Drug Discovery Foundation, the Dana Foundation, and by the National Institute of Biomedical Imaging and Bioengineering and NIA grants U01 AG024904, RC2 AG036535, K01 AG030514. Data collection and sharing for this project was funded by the ADNI (National Institutes of Health Grant U01 AG024904). ADNI is funded by the National Institute on Aging, the National Institute of Biomedical Imaging and Bioengineering, and through generous contributions from the following: Alzheimer's Association; Alzheimer's Drug Discovery Foundation; BioClinica, Inc.; Biogen Idec Inc.; Bristol-Myers Squibb Company; Eisai Inc.; Elan Pharmaceuticals, Inc.; Eli Lilly and Company; F. Hoffmann-La Roche Ltd and its affiliated company Genentech, Inc.; GE Healthcare; Innogenetics, N.V.; IXICO Ltd.; Janssen Alzheimer Immunotherapy Research & Development, LLC.; Johnson & Johnson Pharmaceutical Research & Development LLC.; Medpace, Inc.; Merck & Co., Inc.; Meso Scale Diagnostics, LLC.; NeuroRx Research; Novartis Pharmaceuticals Corporation; Pfizer Inc.; Piramal Imaging; Servier; Synarc Inc.; and Takeda Pharmaceutical Company. The Canadian Institutes of Health Research is providing funds to support ADNI clinical sites in Canada. Private sector contributions are facilitated by the Foundation for the National Institutes of Health (www.fnih.org). The grantee organization is the Northern California Institute for Research and Education, and the study is coordinated by the Alzheimer's Disease Cooperative Study at the University of California, San Diego. ADNI data are disseminated by the Laboratory for Neuro Imaging at the University of California, Los Angeles. This research was also supported by NIH grants P30 AG010129 and K01 AG030514. The authors thank Drs. D. Stephen Snyder and Marilyn Miller from NIA who are ex-o_cio ADGC members. Support was also from the Alzheimer's Association (LAF, IIRG-08-89720; MP-V, IIRG-05-14147) and the United States Department of Veterans Affairs Administration, Office of Research and Development, Biomedical Laboratory Research Program. Peter St George-Hyslop is supported by Wellcome Trust, Howard Hughes Medical Institute, and the Canadian Institute of Health

PUBLISHED ; BACKGROUND: Alzheimer's disease is a common debilitating dementia with known heritability, for which 20 late onset susceptibility loci have been identified, but more remain to be discovered. This study sought to identify new susceptibility genes, using an alternative gene-wide analytical approach which tests for patterns of association within genes, in the powerful genome-wide association dataset of the International Genomics of Alzheimer's Project Consortium, comprising over 7 m genotypes from 25,580 Alzheimer's cases and 48,466 controls. PRINCIPAL FINDINGS: In addition to earlier reported genes, we detected genome-wide significant loci on chromosomes 8 (TP53INP1, p?=?1.4?10-6) and 14 (IGHV1-67 p?=?7.9?10-8) which indexed novel susceptibility loci. SIGNIFICANCE: The additional genes identified in this study, have an array of functions previously implicated in Alzheimer's disease, including aspects of energy metabolism, protein degradation and the immune system and add further weight to these pathways as potential therapeutic targets in Alzheimer's disease. ; The i-Select chips was funded by the French National Foundation on Alzheimer?s disease and related disorders. The French National Fondation on Alzheimer?s disease and related disorders supported several I-GAP meetings and communications. Data management involved the Centre National de Ge ? notypage,and was supported by the Institut Pasteur de Lille, Inserm, FRC (fondation pour la recherche sur le cerveau) and Rotary. This work has been developed and supported by the LABEX (laboratory of excellence program investment for the future) DISTALZ grant (Development of Innovative Strateg ies for a Transdisciplinary approach to ALZheimer?s disease) and by the LABEX GENMED grant (Medical Genomics). The French National Foundation on Alzheimer? s disease and related disorders and the Alzheimer?s Association (Chicago, Illinois) grant supported IGAP in-person meetings, communication and the Alzheim er?s Association (Chicago, Illinois) grant provided some funds to each consortium for analyses. EADI The authors thank Dr. Anne Boland (CNG) for her techn ical help in preparing the DNA samples for analyses. This work was supported by the National Foundation for Alzheimer?s disease and related disorders, the Instit ut Pasteur de Lille and the Centre National de Ge ? notypage. The Three-City Study was performed as part of a collaboration between the Institut National de la Sante ? et de la Recherche Me ? dicale (Inserm), the Victor Segalen Bordeaux II University and Sanofi-Synthe ? labo. The Fondation pour la Recherche Me ? dicale funded the preparation and initiation of the study. The 3C Study was also funded by the Caisse Nationale Maladie des Travailleurs Salarie ? s, Direction Ge ? ne ? rale de la Sante ? , MGEN, Institut de la Longe ? vite ? , Agence Franc ?aise de Se ? curite ? Sanitaire des Produits de Sante ? , the Aquitaine and Bourgogne Regional Councils, Agence Nationale de la Recherche, ANR supported the COGINUT and COVADIS projects. Fondation de France and the joint French Ministry of Research/INSERM ?Cohortes et collec tions de donne ? es biologiques? programme. Lille Ge ? nopo ? le received an unconditional grant from Eisai. The Three-city biological bank was developed and maintained by the laboratory for genomic analysis LAG-BRC - Institut Pasteur de Lille. Belgium sample collection: The patients were clinically and pathologica l characterized by the neurologists Sebastiaan Engelborghs, Rik Vandenberghe and Peter P. De Deyn, and in part genetically by Caroline Van Cauwenberghe, Karolien Be ttens and Kristel Sleegers. Research at the Antwerp site is funded in part by the Belgian Science Policy Office Interuniversity Attraction Poles program, t he Foundation Alzheimer Research (SAO-FRA), the Flemish Government initiated Methusalem Excellence Program, the Research Foundation Flanders (FWO) and the Uni versity of Antwerp Research Fund, Belgium. Karolien Bettens is a postdoctoral fellow of the FWO. The Antwerp site authors thank the personnel of the VIB Genetic S ervice Facility, the Biobank of the Institute Born-Bunge and the Departments of Neurology and Memory Clinics at the Hospital Network Antwerp and the Univers ity Hospitals Leuven. Finish sample collection: Financial support for this project was provided by the Health Research Council of the Academy of Finland , EVO grant 5772708 of Kuopio University Hospital, and the Nordic Centre of Excellence in Neurodegeneration. Italian sample collections: the Bologna site (FL) obtained funds from the Italian Ministry of research and University as well as Carimonte Foundation. The Florence site was supported by grant RF-2010-2319722, gran t from the the Cassa di Risparmio di Pistoia e Pescia (Grant 2012) and the Cassa di Risparmio di Firenze (Grant 2010 ?fondazione Monzino?. The authors thank the expert contribution of Mr. Carmelo Romano. The Roma site received financial support from Italian Minist ry of Health, Grant RF07-08 and RC08-09-10-11-12. The Pisa site is grateful to Dr. Annalisa LoGerfo for her technical assistance in the DNA purification st udies. Spanish sample collection: the Madrid site (MB) was supported by grants of the Ministerio de Educacio ? n y Ciencia and the Ministerio de Sanidad y Consumo (Instituto de Salud Carlos III), and an institutional grant of the Fundacio ? n Ramo ? n Areces to the CBMSO. The authors thank I. Sastre and Dr. A. Mart? ? nez-Garc? ? afor the preparation and control of the DNA collection, and Drs. P. Gil and P. Coria for their cooperation in the cases/controls recruitment. The authors ar e grateful to the Asociacio ? n de Familiares de Alzheimer de Madrid (AFAL) for continuous encouragement and help. Swedish sample collection: Financially supported in part by the Swedish Brain Power network, the Marianne and Marcus Wallenberg Foundation, the Swedish Research Council (521-2010-3134), the King Gust af V and Queen Victoria?s Foundation of Freemasons, the Regional Agreement on Medical Training and Clinical Research (ALF) between Stockholm County Cou ncil and the Karolinska Institutet, the Swedish Brain Foundation and the Swedish Alzheimer Foundation. CHARGE AGES: The AGES-Reykjavik Study is funded b y National Institutes of Health (NIH) contract N01-AG-12100 (National Institute on Aging (NIA) with contributions from the National Eye Institute, N ational Institute on Deafness and Other Communication Disorders and National Heart, Lung, and Blood Institute (NHLBI)), the NIA Intramural Research Progra m, Hjartavernd (the Icelandic Heart Association), and the Althingi (the Icelandic Parliament). ASPS/PRODEM: The Austrian Stroke Prevention Study an d The Prospective Dementia Register of the Austrian Alzheimer Society was supported by The Austrian Science Fond (FWF) grant number P20545-P05 (H. Schmid t) and P13180; The Austrian Alzheimer Society; The Medical University of Graz. Cardiovascular Health Study (CHS): This CHS research was supported by NH LBI contracts HHSN268201200036C, HHSN268200800007C, N01HC55222, N01HC85079, N01HC85080, N01HC85081, N01HC85082, N01HC85083, N01HC85086, and HHSN268200960009C; and NHLBI grants HL080295, HL087652, HL105756 with additional contribution from the National Institute of Neurological Disor ders and Stroke (NINDS). Additional support was provided through AG023629, AG15928, AG20098, AG027058 and AG033193 (Seshadri) from the NIA. A full list of CH S investigators and institutions can be found at http://www.chs-nhlbi.org/pi. The provision of genotyping data was supported in part by the National Center for Advancing Translational Sciences, CTSI grant UL1TR000124, and the National Institute of Diabetes and Digestive and Kidney Disease Diabetes Resear ch Center (DRC) grant DK063491 to the Southern California Diabetes Endocrinology Research Center. Framingham Heart Study (FHS): This work was supported by th e National Heart, Lung and Blood Institute?s Framingham Heart Study (Contract No. N01-HC-25195) and its contract with A_ymetrix, Inc for genotyping s ervices (Contract No. N02-HL-6-4278). A portion of this research utilized the Linux Cluster for Genetic Analysis (LinGA-II) funded by the Robert Dawson Evan s Endowment of the Department of Medicine at Boston University School of Medicine and Boston Medical Center. This study as also supported by grants from the National Institute on Aging: AG08122 and AG033193 (Seshadri). Drs. Seshadri and DeStefano were also supported by additional grants from the Nati onal Institute on Aging: (R01 AG16495; AG031287, AG033040), the National Institute of Neurological Disorders and Stroke (R01 NS17950), and the National Heart, Lung and Blood Institute (U01 HL096917, HL093029 and K24HL038444, RC2-HL102419 and UC2 HL103010. Fundacio ? ACE would like to thank patients and controls who participated in this project. This work has been funded by the Fundacio ? n Alzheimur (Murcia), the Ministerio de Educacio ? n y Ciencia (PCT-010000- 2007-18), (DEX-580000-2008-4), (Gobierno de Espan ? a), Corporacio ? n Tecnolo ? gica de Andaluc? ? a (08/211) and Agencia IDEA (841318) (Consejer? ? a de Innovacio ? n, Junta de Andaluc? ? a). The authors thank to Ms. Trinitat Port-Carbo ? and her family for their generous support of Fundacio ? ACE research programs. The Rotterdam Study: The Rotterdam Study was funded by Erasmus Medical Center and Erasmus University, Rotterdam; the Netherlands Organization for Health Researc h and Development; the Research Institute for Diseases in the Elderly; the Ministry of Education, Culture and Science; the Ministry for Health, Welfare an d Sports; the European Commission;and the Municipality of Rotterdam; by grants from the Research Institute for Diseases in the Elderly (014-93-015; RIDE2), Inte rnationale Stichting Alzheimer Onderzoek, Hersenstichting Nederland, the Netherlands Genomics Initiative?Netherlands Organization for Scientific Resea rch (Center for Medical Systems Biology and the Netherlands Consortium for Healthy Aging), the Seventh Framework Program (FP7/2007-2013), the ENGAGE project (gra nt agreement HEALTH-F4-2007-201413), MRACE-grant from the Erasmus Medical Center, the Netherlands Organization for Health Research and Developmen t (ZonMW Veni-grant no. 916.13.054). ARIC: The Atherosclerosis Risk in Communities Study (ARIC) is carried out as a collaborative study supported by N ational Heart, Lung, and Blood Institute contracts N01-HC-55015, N01-HC-55016, N01-HC-55018, N01- HC-55019, N01-HC-55020, N01-HC-55021, N01-HC-55022 and grants R01-HL087641, RC2-HL102419 (Boerwinkle, CHARGE-S), UC2 HL103010, U01-HL096917 (Mosley) and R01-HL093029; NHGRI contract U01- HG004402; and NIH contract HHSN268200625226C and NIA: R01 AG033193 (Seshadri). Infrastructure was partly supported by Grant Number UL1RR025005, a component of the National Institutes of Health and NIH Roadmap for Medical Research. GERAD Cardiff University was supported by the Wellcome Trust, Medical Resear ch Council (MRC), Alzheimer?s Research United Kingdom (ARUK) and the Welsh Government. ARUK supported sample collections at the Kings College London, the South West Dementia Bank, Universities of Cambridge, Nottingham, Manchester and Belfast. The Belfast group acknowledges support from the Alzheime r?s Society, Ulster Garden Villages, N. Ireland R & D Office and the Royal College of Physicians/Dunhill Medical Trust. The MRC and Mercer?s Institute for Research on Ageing supported the Trinity College group. DCR is a Wellcome Trust Principal Research fellow. The South West Dementia Brain Bank acknowledges suppo rt from Bristol Research into Alzheimer?s and Care of the Elderly. The Charles Wolfson Charitable Trust supported the OPTIMA group. Washington Univers ity was funded by NIH grants, Barnes Jewish Foundation and the Charles and Joanne Knight Alzheimer?s Research Initiative. Patient recruitment for the MRC Pr ion Unit/ UCL Department of Neurodegenerative Disease collection was supported by the UCLH/UCL Biomedical Centre and their work was supported by the NIHR Queen Square Dementia BRU. LASER-AD was funded by Lundbeck SA. The Bonn group would like to thank Dr. Heike Koelsch for her scientific support. The Bonn group was funded by the German Federal Ministry of Education and Research (BMBF): Competence Network Dementia (CND) grant number 01GI0102, 01GI0711, 01GI0420. The AgeCoDe study group was supported by the German Federal Ministry for Education and Research grants 01 GI 0710, 01 GI 0712, 01 GI 0713, 01 GI 0714, 01 GI 0715, 01 GI 0716, 01 GI 0717. The Homburg group was funded by the German Federal Ministry of Education and Research (BMBF): German National Genome Research Network (NGFN); Alzheimer?s disease Integrated Genome Research Network; AD-IG: 01GS0465. Genotyping of the Bonn case-control sample was funded by the German centre for Neurodegenerative Diseases (DZNE), Germany. The GERAD Consortium also used samples ascertained by the NIMH AD Genetics Initiative. Harald Hampel was supported by a grant of the Katharina-Hardt-Foundation, Bad Homburg vor der Ho ? he, Germany. The KORA F4 studies were financed by Helmholtz Zentrum Mu ? nchen; German Research Center for Environmental Health; BMBF; German National Genome Research Network and the Munich Center of Health Sciences. The Heinz Nixdorf Recall cohort was funded by the Heinz Nixdorf Foundation (Dr. Jur. G.Schmidt, Chairman) and BMBF. Coriell Cell Repositories is supported by NINDS and the Intramural Research Program of the National Institute on Agin g. The authors acknowledge use of genotype data from the 1958 Birth Cohort collection, funded by the MRC and the Wellcome Trust which was genotyped by the Wellcome Trust Case Control Consortium and the Type-1 Diabetes Genetics Consortium, sponsored by the National Institute of Diabetes and Digestive a nd Kidney Diseases, National Institute of Allergy and Infectious Diseases, National Human Genome Research Institute, National Institute of Child Hea lth and Human Development and Juvenile Diabetes Research Foundation International. The Nottingham Group (KM) are supported by the Big Lottery. MRC CFAS is part of the consortium and data will be included in future analyses. ADGC The National Institutes of Health, National Institute on Aging (NIH-NIA) supported thi s work through the following grants: ADGC, U01 AG032984, RC2 AG036528; NACC, U01 AG016976; NCRAD, U24 AG021886; NIA LOAD, U24 AG026395, R01 AG041797; MIRAGE R01 AG025259; Banner Sun Health Research Institute P30 AG019610; Boston University, P30 AG013846, U01 AG10483, R01 CA129769, R01 MH080295, R01 AG017173, R01AG33193; Columbia University, P50 AG008702, R37 AG015473; Duke University, P30 AG028377, AG05128; Emory University, AG025688; Group Health Research Institute, UO1 AG06781, UO1 HG004610; Indiana University, P30 AG10133; Johns Hopkins University, P50 AG005146, R01 AG020688 ; Massachusetts General Hospital, P50 AG005134; Mayo Clinic, P50 AG016574; Mount Sinai School of Medicine, P50 AG005138, P01 AG002219; New York University, P30 AG08051, MO1RR00096, and UL1 RR029893; Northwestern University, P30 AG013854; Oregon Health & Science University, P30 AG008017, R 01 AG026916; Rush University, P30 AG010161, R01 AG019085, R01 AG15819, R01 AG17917, R01 AG30146; TGen, R01 NS059873; University of Alabama at Birmingham, P50 AG016582, UL1RR02777; University of Arizona, R01 AG031581; University of California, Davis, P30 AG010129; University of Californ ia, Irvine, P50 AG016573, P50, P50 AG016575, P50 AG016576, P50 AG016577; University of California, Los Angeles, P50 AG016570; University of California, San Die go, P50 AG005131; University of California, San Francisco, P50 AG023501, P01 AG019724; University of Kentucky, P30 AG028383; University of Michigan, P50 A G008671; University of Pennsylvania, P30 AG010124; University of Pittsburgh, P50 AG005133, AG030653, AG041718; University of Southern California, P50 AG0 05142; University of Texas Southwestern, P30 AG012300; University of Miami, R01 AG027944, AG010491, AG027944, AG021547, AG019757; University of Washing ton, P50 AG005136; Vanderbilt University, R01 AG019085; and Washington University, P50 AG005681, P01 AG03991. The Kathleen Price Bryan Brain Bank at Duk e University Medical Center is funded by NINDS grant # NS39764, NIMH MH60451 and by Glaxo Smith Kline. Genotyping of the TGEN2 cohort was supported by Kronos Science. The TGen series was also funded by NIA grant AG034504 to AJM, The Banner Alzheimer?s Foundation, The Johnnie B. Byrd Sr. Alzheimer?s Institute, the Medical Research Council, and the state of Arizona and also includes samples from the following sites: Newcastle Brain Tissue Resourc e (funding via the Medical Research Council, local NHS trusts and Newcastle University), MRC London Brain Bank for Neurodegenerative Diseases (funding via the Medical Research Council), South West Dementia Brain Bank (funding via numerous sources including the Higher Education Funding Council for England (HEFCE) , Alzheimer?s Research Trust (ART), BRACE as well as North Bristol NHS Trust Research and Innovation Department and DeNDRoN), The Netherlands Brain Bank (funding via numerous sources including Stichting MS Research, Brain Net Europe, Hersenstichting Nederland Breinbrekend Werk, International Par kinson Fonds, Internationale Stiching Alzheimer Onderzoek), Institut de Neuropatologia, Servei Anatomia Patologica, Universitat de Barcelona. Marcel le Morrison- Bogorad, PhD., Tony Phelps, PhD and Walter Kukull PhD are thanked for helping to co-ordinate this collection. ADNI Funding for ADNI is through the Nort hern California Institute for Research and Education by grants from Abbott, AstraZeneca AB, Bayer Schering Pharma AG, Bristol-Myers Squibb, Eisai Globa l Clinical Development, Elan Corporation, Genentech, GE Healthcare, Glaxo-SmithKline, Innogenetics, Johnson and Johnson, Eli Lilly and Co., Medpace, Inc., Merck and Co., Inc., Novartis AG, Pfizer Inc, F. Hoffman-La Roche, Schering-Plough, Synarc, Inc., Alzheimer?s Association, Alzheimer?s Drug Discovery Foun dation, the Dana Foundation, and by the National Institute of Biomedical Imaging and Bioengineering and NIA grants U01 AG024904, RC2 AG036535, K01 AG030514. Data collection and sharing for this project was funded by the ADNI (National Institutes of Health Grant U01 AG024904). ADNI is funded by the National Insti tute on Aging, the National Institute of Biomedical Imaging and Bioengineering, and through generous contributions from the following: Alzheimer?s Assoc iation; Alzheimer?s Drug Discovery Foundation; BioClinica, Inc.; Biogen Idec Inc.; Bristol-Myers Squibb Company; Eisai Inc.; Elan Pharmaceuticals, Inc. ; Eli Lilly and Company; F. Hoffmann-La Roche Ltd and its affiliated company Genentech, Inc.; GE Healthcare; Innogenetics, N.V.; IXICO Ltd.; Janssen Alzheimer Immunotherapy Research & Development, LLC.; Johnson & Johnson Pharmaceutical Research & Development LLC.; Medpace, Inc.; Merck & Co., Inc.; Meso Sc ale Diagnostics, LLC.; NeuroRx Research; Novartis Pharmaceuticals Corporation; Pfizer Inc.; Piramal Imaging; Servier; Synarc Inc.; and Takeda Pharm aceutical Company. The Canadian Institutes of Health Research is providing funds to support ADNI clinical sites in Canada. Private sector contributions are fa cilitated by the Foundation for the National Institutes of Health (www.fnih.org). The grantee organization is the Northern California Institute for Research an d Education, and the study is coordinated by the Alzheimer?s Disease Cooperative Study at the University of California, San Diego. ADNI data are disseminated by th e Laboratory for Neuro Imaging at the University of California, Los Angeles. This research was also supported by NIH grants P30 AG010129 and K01 AG03051 4. The authors thank Drs. D. Stephen Snyder and Marilyn Miller from NIA who are ex-o_cio ADGC members. Support was also from the Alzheimer?s Association (LAF, IIRG-08-89720; MP-V, IIRG-05-14147) and the United States Department of Veterans Affairs Administration, Office of Research and Developmen t, Biomedical Laboratory Research Program. Peter St George-Hyslop is supported by Wellcome Trust, Howard Hughes Medical Institute, and the Canadian Institute of Health. The funders had no role in study design, data collection and analysis, decision to publish, or preparation of the manuscript.

■■■ , I ISHHBHBKi'ffl HELP THOSE WHO HELP US. ♦ The IntercoIIepte Bureau or Academic Costume. Chartered igost. Cottrell & Leonrard Albany, N. Y. Makers of Caps, Gowns, Hoods m All College Text Books Promptly Ordered. Second Hand Books Bought and Sold. H. G. Brffltyirt, prop. Come and Have a Good Shave, or HAIR-CUT at Harry B. Seta's New Tonsorial Parlors, 35 Baltimore St. BARBERS' SUPPLIES A SPECIALTY. Also, choice line of fine Cigars. Northwestern Mutual Life Insurance Company, A, L, DillenbEck, Agent. COLLEGE. IF YOU CALL OUT C. A. Bloehep, Jeuuelei*, Centre Square, He can serve you in anything you may want in REPAIRING or JEWELRY. WE RECOMMEND THESE FIRMS. jk The Pleased Customer is not a stranger in our estab-lishment— he's right at home, you'll see him 'when you call. We have the materials to please fastidious men. J. D. LIPPY, 3XEe;rc2:ha.n.t Tailor, 29 Chambersburg Street, GETTYSBURG, PA. CITY HOTEL, Main Street, - Gettysburg, Pa. Free 'Bus to and from all trains. Thirty seconds' walk from either depot. Dinner with drive over field with four or more, ^r.35. Rates, $1.50 to $2.00 per Day. Livery connected. Rubber-tire buggies a specialty. John E. Hughes, Prop. T|PTi M Now in THE .PHOTOGRAPHER. new Studio 20 and 22 Chambersburg Street, Gettysburg, Pa. One of the finest modern lights in the country. C. E. Barbehenn THE EAGLE HOTEL Corner Main and Washington Sts. mM mmmmmmm U-PI-DEE. A new Co-cd has alighted in town, U-pi-dee, U-pi-da I J^KH" In an up-to-datest tailor-made gown,U-pi-de-l-da I ff J The CDepcary. The Literary Journal of Gettyburg College. Vol. XIII. GETTYSBURG, PA., OCTOBER, 1904. No. 5 CONTENTS "YANZIE MAY," 162 BY "FLORENCE EDNA." ONE—AND HIS CALL, 164 [Winner Reddig Oratorical Prize.] A. L. DILLKNBECK, '05. LIEUTENANT JACK OF THE THIRTEENTH, . . 168 BVTHALES." THE GREAT, ■ . . 173 " '04." THE BIRTH OF POLITICAL FREEDOM, . . . 176 "JUVENAL." TRADE UNIONS AND THE INDUSTRIAL CRISIS, . . 178 [Honorable Mention Reddig Oratorical Prize ] CHARLES W. HEATHCOTE, '05. "ATTACK ON FORT SUMTER," 182 "Scio." "THE SAME OLD STORY," • . 184 "AEIEIE." EDITORIALS 185 EXCHANGES 187 ^— .,." *M\ i l62 THE MERCURY. "YANZIE MAY." BY "FLORENCE EDNA." ,nk S, among the gorge's of the old Catoctin Mountains, ■" *" Rushing swiftly onward, to the dark Monocacie, In deep pools, or shallows, more magnificent than fountains Made by mortal man, can ever be. Onward, always onward, through its strange mysterious turnings Goes the mountain brook ; so Destiny, Shapes the courses of men's lives despite their yearnings, For the great unknown—Posterity. Thus, the darkest pools are ''lives of great men," Cutting deep upon the rocks of time, And the laughing shallows, lives of light men, Passing o'er them with a joy sublime. What then, shall we call those quiet places Where the water, gently flowing through, Leaves green moss, and rock-fern, living traces, Of the wondrous work it has to do? Caxi ye give no name for humble beauty? Yet, the lives of many men to-day Are but answers to the calls of duty, Such, the life of one—old "Yanzie May." ********** Just a simple "swamper " youth was Yanzie, When, with honest eyes of dusky brown, He went forth, to woo the beauteous Nagel, Fairest of all maidens in the town. " He will never win her," quoth the gossips, "Handsome lovers hath she by the score. She has answered every one with scorn-lips, Master her? can he, than these, do more? " But e'en Gossip can not close the heart-gates, ^ When the tiny god, with arrows bright, Bars the entrance for each one whom Love hates, Sends his wounded favorite, through—to light. THE MERCURY 163 '> So, in gloaming days, when Indian Summer Painted far and near, the country-side, Yanzie, in his lonely mountain cabin, Called her "Nagel May," his " bride." ******** * On the mountain summit with the snow-flakes, Two long winters passed them quickly by, Like short summers seemed they free from heart-aches Then, as Summer dies, did Nagel die. * * * * * * ^ * * * * Did he yield him to his maddening sadness, When to-night so swiftly turned his day, Lead a hermit life among the mountains, Caring not what fellow-men might say ? No, as years rolled on, whene'er in sorrow, Men below him in the valley lay, To them went, on many a brighter morrow, " Old man of the mountains," "Yanzie May." Through his simple days of noble living, From the prime of youth, to good old age, He, himself, to others gone, and giving, Passed the life of Old Catoctin's Sage. " Passed"—and now the ruined mountain cabin Is a symbol of his stay on earth ? Nay, far rather is the mountain brooklet Saving thirsty lands from curse of dearth. For, as long as men who are unselfish Live with us, and from us pass away, As the mountain waters, never failing, So, will live the " life of Yanzie May." 1 ■ wmgmm *M 164 THE MERCURY. ONE—AND HIS CALL. {Reddig Oratorical Prize Oration.) A. L. DIIXBNBECK, '05. EVER throughout the centuries that are gone when mankind in a crisis of state, or church, or liberty has stood in sore and direful need of a leader forth he has stepped upon the field of action and nobly and bravely directed the forces of righteous-ness with the pen or with the sword. Of such—heroes we must call them—the names of some have been sung in rhyme and legend and story and others by imposing masses of granite or marble have been immortalized in the hearts of their countrymen. It is true that these to a very large extent have gone to their graves with but a faint idea of the esteem in which they were held by their fellows. And of still others it must be said they died " unwept, unhonored, and unsung." Strange that the laurel wreath of meed and praise be thus withheld from the living brow of the worthy and the dead form be buried amid flowers and highest eulogies fall on the deaf ears of death. Biographies of the dead have their use, yet it were better that those worthy of the praise of their fellowmen should reap the reward of appreciation and esteem while living. God always furnishes the man to meet the call of the hour. Every clean minded and thoughtful citizen of our republic has long seen and bitterly deplored certain existing evils in our political system. Partisanship has its followers so fervid that love of party has supplanted love of country; lust for office has made positions of trust—the free gifts of a people—objects of purchase and barter; and the shameful use so often made of them has made the words of the honest Lincoln "agovern-ment for the people and by the people " a mocking paradox. Even the royal right of franchise—an American privilege fought and died for in the past—has lost its value in the sight of many. When the civil officers of a nation reach such a climax no one dare say the nation is not in deep need. Such has been the need of our land for some time past—a need so pressing it THE MERCURY. I65 •would seem that the spirit of right and freedom could voice its heartful desire in no better words than Holland's " God give us men ; a time like this demands Strong minds, great hearts, true faith and ready hands ; Men whom the lust of office does not kill. Men whom the spoils of office cannot buy, Men who possess opinions and a will, Men who have honor ; men who will not lie." And the spirit of our fathers cried not in vain. Lo! from our best and bluest blood came one to meet the need and throw a life filled with honest effort into the breach Theodore Roosevelt. Born of an aristocratic Knickerbocker family, for eight gener-ations resident in our great and stirring metropolis, and which ■contributed to the cause of liberty, philanthropy, and industry ■many of its sons, he is the composite product of this sturdy age, worthy of his ancestral name. As an infant and youth he was a puny, sickly child giving dittle promise of the amazing vigor of his later life. His father, who was a strict disciplinarian, early taught him to " do things for himself" and to keep body and mind active. This good advice, closely followed at the Long Island homestead, on the Western plains, in every position he has occupied, has made him the man of vigorous body and keen mind he now is. There is certainly nothing superhuman about him, and there is no doubt that much of the splendid personality which at-tracts and charms those who are thrown in close contact with it has been the outgrowth of his own development and tre-mendous working power. Call him what they may—opportunist, crest of a wave, Rough Rider—they cannot blot out the fact that he is the man for the needful occasions. Without a doubt fortune has smiled upon him, although very often her smiles were hidden by the cloud of disappoined im-mediate personal ambitions. He failed to become Asst. Secre-tary of State and became Civil Service Commissioner instead; he failed to realize his hopes on the Police Board and became Assistant Secretary of the Navy; he was compelled to reluc- T\l> I66 THE MERCURY. tantly accept the Vice-Presidency and become the nation's-head. There is a strangeness in his career which to the thoughtful is really wonderful. Nevertheless, the opportunity always found him prepared. What are the traits in his character that make him so clearly the fulfillment of the nation's need ? First of all he is honest— honest in thought, honest in deed, honest in peace, honest in battle, honest in his speech and dealing—honest everywhere and honest to the backbone. Politicians and wire-pullers find him such ; his constituents have found him such ; his colleagues have found him such ; his enemies admit it. Did he not say to you on yonder rostrum a half-month ago "as courage is the cardinal virtue of a soldier, so is honesty the basic principle in civic life ?" This is the mainspring of his-wonderiul popularity. And going arm in arm with his unswerving honesty is the proven courage of the man. It required courage to face un-flinchingly the hot fire of Spanish bullets ; it required courage to face the wounded grizzly in our western hills. It required courage of a higher kind when, as a stripling out of college, the youngest member in the New York Assembly, he boldly stood before them and denounced his party leaders as rascals. It required more of that courage when the jeers and threatened ruin of his political life, and the waves of denunciation came to his ears. They called him a youth and a fool but he knew he was right and by his honesty, energy and courage won his fight in Albany against robbery and competition until the State from end to end rang with his name. It required courage and honesty combined to face the bribery and red- tape, of precedent when as Civil Service Commissioner he purged the system of its corruption. It required both as Police Commissioner of New York City to battle with the agents of the liquor traffic and dive keepers and Tammany until that debauched depart-ment was cleaner. He believed that his appointment of the Anthracite Coal Strike Commission would be his political deathblow, nevertheless because much suffering was imminent he did what to him seemed right. THE MERCURY. 167 He believes in the people, especially the the masses, as no other man has ; he has had no end to gain, no ax to grind, no machine to build up. Why then his strenuous executive ac-tivity? The one incentive—the best and noblest man can rind—honesty and fair dealing in the administration of govern-ment. With no selfish aims, with high ideals, with love for the people, abiding honesty and courage, it is not strange after all that he has become the peoples ideal—the very Appolo of our vigorous American manhood. Whether as soldier, public officer, or as private citizen, we view the life and character of Theodore Roosevelt, there is nothing but good with a deep and wholesome motive back of it, in the example set before us. To us then, that example of him who has so gallantly volunteered to lead the way against negligence, corruption and incompetency in public places should appeal in strongest terms. Altho he is there "trying" as he styles it, " to do something worth while, there is the same need calling us. He is calling to us to come and fight in the battle of truth and right. Will we listen to his call ? The world to-day needs men of action, men of work, men who struggle among their fellows for the improvement of the race—men who are true agents of the upward, onward march of progress. The world needs men not prophets—men of moral strength, of mental and physical health, of honesty of purpose, of truth well-spoken, of good deeds well done. May the God of the nations grant that as each of the com-ing years of this young century becoming old, rings in the new year it may " Ring out false pride in place and blood, The civic slander and the spite ; Ring in the love of truth and right, Ring in the common love of good." M/I») wm -'.- r by the bullet what could not be won by the ballot. Perverting: the meaning of liberty, the South assumes rights and privi-leges contrary to the spirit of the Constitution, and proclaims THE MERCURY. 183 herself no longer a member of the Union ; and the hope of a peaceful secession is soon frustrated. Nerving herself for the worst, she hurls an insulting shot at the grand old flag floating over Fort Sumter. On the evening of the second day of the assault the brave little garrison is compelled to surrender, and as the sun in beauty sank in the West, so the " Stars and Stripes " were lowered from the staff; As the pale moon rose up to supplant the sun in the heavens, so the ensign of rebellion was raised over Fort Sum-ter ; and as day gives place to black night, so Peace gave way to bloody War. The rebel hosts have taken Fort Sumter, but have they con-quered ? The wires flash the wild news and the country is aroused. The call goes forth, " To arms, ye loyal sons ! To arm ! " Then loyal hearts give answer, and loyal hands grasp the sword, and beneath the old flag, with drums beating, swords flashing and bayonets glittering, forward to the front they march. Desperate is the conflict, for the destiny of a great nation hangs in the balance. It is brother in Blue against brother in Gray. But at length, after years of bloodshed and death, heaven smiles upon the Right, and to the goddess of Peace says: " Peace, thy divine wand extend, And bid wild war his ravage end." The attack on Fort Sumter has shown to the world that to pluck a single star from our national firmament is impossible; that a slave empire could not be established on American soil; that liberty and equality, the natural rights of man, are secure to all; that the " government of the people, by the people and for the people, shall not perish from the earth." But what has it cost to learn these lessons?—The lives of over one million of our dear ones—A price dear, but not too dear, for our country is now the free and common country of all, and that grand old Flag, first unfurled in Freedom's holy cause, will forever wave " over a free country and a brave people." 184 w THE MERCURY. ■THE SAME OLD STORY." "AEIEIE." HEN the Russian ships without a stand Sought out a short cut for the land, This happy message soon was sent, Which to Nick's grief a solace lent, " Our ships sank in good order." • Said he, " Kuropat-kin play a hand That soon will make those Japs disband And wish that they had learned to swim." When lo ! this message greeted him : "Retreated in good order." Then Kuropatkin thought a rest At Liaoyang would be the best Thing for his men. Around his lines He put up fences, trespass signs, Dug pits, and installed telephones. Thought he, " I'll rest my weary bones Till all those Japs are full of aches From jumping down on pointed stakes. But what would Mrs. 'patkiu say If I should come home dead some day ? I guess I'd better go to-night, And leave this long and fearful fight." So up he got and off he went, After this note to Nick was sent: "Retreated in good order." The aim to which the Japs aspire Is to sieze the enemy entire, While that of Russia seems to be, Not driving Japs into the sea, But "retreating in good order." THE MERCURY Entered at the Postoffice at Gettysburg as second-class matter VOL. XIII GETTYSBURG, PA., OCTOBER, 1904 No. s Editor-in-chief C. EDWIN BUTLER, '05 Exchange Editor C&ARLES GAUGER, '05 Business Manager A. L. DILLENBECK, '05 Asst. Business Manage* E. G. HESS, '06 Associate Editors H. C. BRILLHART, '06 ALBERT BILLHEIMER, '06 H. BRUA CAMPBELL, '06 (Exchange Editor Pro Tern.) Advisory Board PROF. J. A. HIMES, LITT.D. PROF. G. D. STAHLEY, M.D. PROF. J. W. RICHARD, D.D. Published each month, from October to June inclusive, by the join, literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance; single copies 15 cents. Notice to discontinue sending the MERCURY to any address must be accompanied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Busi-ness- Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. MERCURY TO the new student, hale, hearty and fresh—and PRIZES. Gettysburg has an unprecedented number, like-wise to the alumni and friends of the college just as hale and hearty but not so fresh, THE MERCURY extends a cordial greet-ing and best wishes for your success. May you be attended with every blessing and unflinchingly grasp all noble oppor-tunites as they present themselves. And just here we would urge the new and old students to read again the statement made last year with respect to the MERCURY Prizes. Several contributions are printed in this number in competition for the prizes and others will be received and printed in the next few issues. / I* 186 THE MERCURY. COLLEGE Great has been the outward growth of the GROWTH. American Colleges in the last decade, but greater still has been their internal development, and the alumni in-terest has by no means been the smallest factor and aid in this marvelous advance. Happily we can say with all truth and ex-actness that our dear old Alma Mater has made wonderful pro-gress even in the few months which have passed since the elec-tion of our new president. So large a class of first year men Gettysburg has never before known, and the general spirit of progress, which pervades the entire college, is quite perceptible to the visiting alumnus. The enthusiasm aroused among our graduates has been marked, and it should continue to grow and increase until every son of Pennsylvania has been seized with the spirit and becomes vociferous in his praise. That this influence will react to produce greater zeal and activity, both in the college and out, cannot be doubted. If the newly awakened interest of our alumni and the untiring efforts of our worthy President have enabled us to accomplish so much within such a short time, may we not even now make this hallowed spot, known throughout the world for its acts of bravery and daring, just as famous for its educational facilities. The top of the ladder is in sight, and tho as yet far off, we have but to quicken our ardor, redouble our zeal and increase our activity to banish the difficulties and attain the goal. if LITERARY The value to the college man of membership in SOCIETIES, the Literary Societies and participation in their ex-ercises cannot be too strongly urged upon him. They supply a need which the class-room drill cannot give. They are the training-schools in the literary department of college. The measure of their success is seen in their well-stocked libraries, their well-equipped reading-room and the intelligent interest manifested in their work. It is in the society hall that the true worth of the student is shown and cultivated. It is here he puts into practice the theories learned in the class-room ; it is here he makes a personal practical application of the knowl-edge he has acquired. Especially the new men should con-sider the importance of this matter, visit the different societies, \ THE MERCURY. 187 join the society of their choice and take part in its meetings. And let us hope that the new interest shown in other lines of work this fall will also manifest itself in the Literary Societies and cause old and new members to work with greater earnest-ness and enthusiasm than has ever before characterized this ■department of college activity. " B," '06. EXCHANGES. Almost all the college monthlies which are on the desk of the exchange editor are June numbers, very few of the Sep-tember editions having as yet been issued. As a result the •exchanges contain commencement news to the exclusion of •poetry, fiction and other interesting features which go to make up a well balanced literary magazine. However many of them are very well edited and the commencement news, so interest-ing to the alumni, is presented in a very attractive form. The trend for some time past has been toward an increase in the number of pages alloted to fiction each month and it is to be hoped that this movement will not abate. Articles of a lighter vein act as a sauce so that the more serious composi-tions can be more easily digested. The June number of the University of Virginia Magazine is an admirable one in many respects, and its table of contents ■shows that the staff realize the importance of issuing a well rounded periodical. The poetical contributions are excellent and'breathe the fragrant spirit of summer. The business manager of the Lesbian Herald evidently is progressive, for a classified list of advertisers appears in the June number of that magazine. An excellent innovation it is. The Forum published 'at Lebanon Valley College shows an improvement this year, it being one of the first September numbers to arrive. It lacks an exchange department, of vital importance to every college monthly. The July number of The Phareha published by the students ■of Wilson College presents a fine appearance. Its interesting 188 THE MERCURY. contents appeals to the reader and its attractiveness is greatly enhanced by the excellent cover in which it appears. The commencement news is very well edited. The " Observations " department in the High School Argus-of Harrisburg is sprightly and original. It is an excellent high school periodical. The Yale Scientific Monthly appears \vith a particularly timely article entitled " Engineering Details of the World's Fair." The other scientific articles appearing in the magazine are presented in lucid style. Get ready for the Pen and Sword Prize Essays which will appear in the November number of the Mercury. / PATRONIZE OUR ADVERTISERS. FURNITURE Mattresses, Bed Springs, Iron Beds, Picture Frames, Repair Work done promptly. Under-taking a specialty. J» Telephone No. 97. H- IB. ZOer^cLer 37 Baltimore St. Gettysburg, Pa. THE STEWART & STEEN CO. College EngTCbueTs and (pTinteTS 1024 Arch. St., Philadelphia, Pa. MAKERS AND PUBLISHERS OF Commencement, Class Day Invitations and Programs, Class Pins and Buttons in Gold and Other Metals, Wedding Invitations and Announcements, At Home Cards, Reception Cards and Visiting Cards, Visiting Cards—Plate and 50 cards, 75 cents. Special Discount to Students. A. G. Spalding «S Bros. Largest Manufacturers in the World of Official Athletic Supplies. The foot ball supplies manufactured by A. G. SPALDING & BROS, are thebest that can absolutely be produced ; they are of superior make; they have stood the test for over twenty-eight years, and are used by all inter-collegiate, interscholastic and prominent football teams of the country. No expense is spared in making the goods bearing the Spalding Trade-Mark as n$ar perfect as it is possible to produce a manufactured article, and if it bears this mark of perfection it is the best. SPALDING'S OFFICIAL FOOT BALL GUIDE. Edited by Wal-ter Camp. Contains the NEW RULES FOR 1904. Special articles on the game. It is, in fact, a complete encyclopedia of the game. Price 10 cents. SPALDING'S HOW TO PLAY FOOT BALL. Edited by Walter Camp. Newly revised for 1904. Un-doubtedly the best book ever published on the gome, for it contains all a beginner should know, and many inter-esting facts for the experienced player. Price 10 cents. "If it pertains to athletics, we make it." A. G. SPALDING «S BROS. New York, Chicago, Denver, Kansas City, Baltimore, Philadelphia. Minneapolis, Boston, Buffalo, St. Louis, San Francisco, Montreal, Canada : London England. Send tor a copy ot Spalding's Fall and Winter Sports Catalogue. It's free. PATRONIZE OUR ADVERTISERS. ;NROBE & BEGKES CHAMBERSBURG ST., Dealers in Beef, Veal, Lamb, Pork, Sausage, Pudding, Bologna, Hams, Sides, Shoulders, Lard, Prime Corned Beef. SEFTON & FLEMMING'S LIVERY Baltimore Street, First Square, Gettysburg, Pa. Competent Guides for all parts of the Battlefield. Arrangements by telegram or letter. Lock Box 257. J. I. MUMPER. 41 Baltimore St., Gettysburg, Pa. The improvements to our Studio have proven a perfect success and we are now better prepared than ever to give you satisfactory work. You will find a full line of Pure Drugs and Fine Stationery at the People's Drug Store Prescriptions a specialty. 50 YEARS' EXPERIENCE TRADE MARKS DESIGNS COPYRIGHTS &C. Anyone sending a Bketch and description may quickly ascertain our opinion free whether an invention is probably patentable. Communica-tions strictly confidential. Handbook on Patents sent free. Oldest agency for securing patents. Patents taken through Munn & Co. receive tptcial notice, without charge. In the Scientific American* A handsomely illustrated weekly, Lamest cir-culation of any scientific journal. Terms, $3 a venr; four months, $1. Sold by all newsdealers. MUNN & Co.36tB'oadw^ New York Branch Office. (35 F St. Washington. D. C. E. C. TAWNEY Is ready to furnish Clubs and Boarding Houses with . Bread,Rolls,Cakes,Pretzels,etc At short notice and reason-able rates. 103 West Middle St., Gettysburg . Shoes Repaired —BY— J. H- BA^ER, 115 Baltimore St., near Court House. Good Work Guaranteed. J. W. BUMBAUGH'S City Cafe and Dining Room Meals and lunches served at short notice. Fresh pies and sandwiches always on hand. Oysters furnished al year. 53 Chambersburg- St. PATRONIZE OUR ADVERTISERS. EAGLE HOTEL Rates $2.00, $2.50 and $3.00 pr day. HAS A CAPACITY OF 400 GUESTS —~-> GEO. F. EBERHART, PROFR. Picture Frames of All Sorts. Repair work done promptly. $g"I will also buy or exchange any second-hand furniture 4ChamberslrargSt,, - GETTYSBUEG, PA. Bojj pur Summer Suit at Rupp' It fits. Is stylish, looks well, wears well. We mean hand-tailor-ed, ready to wear clothing. Nobby Dress Hats, Swell Neckwear, Fancy Shirts, »len's Underwear. ■TO T T-p3-p=5*c2r CEISCTR-H: SQ, YORK, PENN'A. Watch for his Representative when he visits the College. TXIIE S^dZ^-ISir SET. A MAGAZINE OF CLEVERNESS Magazines should have a well defined purpose. Genuine entertainment, amusement and mental recreation are the motives of 1'lie Smart Set, the most successful of magazines. Its novels (a complete one in each number) are by the most brilliant authors of both hemispheres. Its short stories are matchless—clean and full of human interest. Its poetry covering thevntire Held of verse—pathos, love, humor, tenderness—if by the most popular poets, men and women, of the day. Its jokes, witticisms, sketches, etc., are admittedly the most mirth-provoking. 160 pages delightful reading. No pages are wasted on cheap illustrations, editorial vaporings or wearying essays and idle discussions. Every page will interest, charm and refresh you. Subscribe now—$2.5° per year. Remit in cheque, P. O. or Express order, or regis-tered letter, to The Smart Set, 45a Fifth Avenue, New York. N. B.—Sample copies sent free on application. PATRONIZE OUR ADVERTISERS. Geo. E. Sparkler, PIANOS, ORGANS, MUSICAL MERCHANDISE Music Rooms, - York St. Telephone 181 GETTYSBURG C. B. KITZMILLE,R DEALER IN HATS, CAPS, BOOTS AND DOUGLAS SHOES. McKnight Building, Baltimore St. Gettysburg, Pa, k M. ALLEMAN, Manufacturer's Agent and Jobber of Hardware, Oils, Paints and peepware Gettysburg, Pa. THE ONLY JOBBING HOUSE IN ADAMS COUNTY W. F. Odori, ^DEALER IN^k-set fwt lamb, liti hA Sausage* .SPECIAL RATES TO CLUBS. York Street, Gettysburg:, Pa. 1 j1I 1 1 [ 1 , / ^nMHnMH^MHnMB^n KWRMTOKM )r iWSI ! u

/박사 ; During the last decade since the liberation in 1945, Korea, unfortunately, has not had enough political and social stability to study her nationwide health needs and the problems in its care. Most of the administrative and educational measures taken in the field of public health and medical care have been temporary emergency one : or because of traditional inertia, blindly imported foreign systems have been followed. In order to attain our final goal of providing best-quality comprehensive medical care for all people who need it and at minimum cost : We need an adequate and proper plan, set up on the basis of understanding the health needs at both local and national levels. The principal purpose of this study, therefore, were to obtain the information concerning the following aspects of health and health care through the study of the citizens of Seoul : 1. The measurement of health needs. 2. The extent of unmet need for medical attention. 3. The cost of medical care. 4. The attitudes of the folks towards illness, doctors and other healers, and health facilities available. 5. An analysis of socio-economic and cultural anthropologic factors. The source of information for this study consists of a two-stage systamatic sample, namely, 933 households consisting of 5,159 persons, a representative cross-section which is about one three-hundredth of all households (281, 601) and of the total population of Seoul (1,574,868) as of September 1, 1955. For the first stage, the sampling unit was the "Pan", which is the smallest cluster of households, and the sampling rate was 1/100 ; and for the second stage, the sampling unit was the household, and the rate was 1/3. In this sample, the loss rate was only 0.5%, which is extremely lower than that in other countries. Also, we were able to see a relatively constant sampling ratio between the various characteristic variables, too. Therefore, the data obtained from this sample can be assumed to represent the native population reasonably well. In order to exclude every possible bias, well-trained non-medical senior women college students were used as the interviewers. The form used consisted of the open-end questionaire, which was revised after a pilot study. For the determination of health needsm, the method of symptom-approach using 40 kinds of symptoms was used. The questionaire asked about the experiences during the preceding 6 months. As the survey was carried out during the one-month period from August 1, 1956, the data obtained from this study are the experiences of Seoul citizens from February 1 to July 31, 1956 ; 86.3% of those questioned were female heads of housholds. The findings of the survey are as follows : 1. It was found that 63.6% of Seoul citizens had no symptoms ; 36.4% of Seoul citizens had one or more symptoms during the 6-month period, averaging 1.9 symptoms during the half-year. Therefore, the morbidity incidence rate was 74 symptoms per 100 citizens. The most prevalent symptoms were related to diseases of the digestive system, nutritional, and parasitic infection. The frequency rate of this particular disease group of digestive system is much higher than that obtained in the study of hospital cases. The morbidity rate of females was more than two times that of males in the age groups of 15-44. In the male, the morbidity incidence was lowest in the age groups of 15-24 and highest in the age group of 65 and over ; however, in the female, the incidence was lowest in the age group of 5-14, and highest in the 45-64 age group. There were significant differences in the morbidity rate among the different socioeconomic family groups, those low in income and in educational standards having a higher rate ; the more overcrowded the living accommodation, the higher was the rate. Farmer, unemployed, and daily worker groups had higher morbidity rate than other occupational groups. 2. Only 42.8% of their symptoms did Seoul citizen regard as being and illness, and for 57.2% of their symptoms, medical care was not sought. Particularly, where repeated or frequent bleeding gums, poor vision, unexplained loss of weight, repeated nose bleeds, continued loss of appetite, unexplained tiredness (reqularly), persistant cons pation, persistant pains in the joints were the eminent symptoms ; more than 70% of these were not regarded by the people as abnormal conditions demanding medical care. This shows that increasing the number of medical personnel or the facilities for medical care will do little to improve the general health and the medical care of the people unless there is adequate health education for the people. If we make a similar survey at the rural level and compare the results with this data, we can easily confirm the assumption that the demand rate for medical care in rural communities will be much lower than that in Seoul, though the people in rural areas might have higher morbidity rates than that in Seoul. 3. The loss of work or other regular activity due to illness during the period of 6 months was 138 days per 100 persons, which was incurred by the 5.4% of entire citizen it was 124 days per 100 males and 152 days per 100 females. Among the various age groups, the lowest rate was in the 5-14 age group for both sexes, and the highest rate was in the 45-64 age group for males and in the over 65 age group for females. 4. Only 44% of the demand for medical care was met ; 15% of the demand was unmet, while the rest (41%) is uncertain. Consequently, it could be said that only one fifth of health needs was cared by medical personnel and related facilities. (Whole symptoms × 42.8/100 × 44.2/100 = 18.0). Among those whose symptoms were not cared for, 78% claimed economic difficulty as their reason, such as "no money" or "too expensive". This shows that the second inportant things to do for the inprovement of health and medical care is to provide some provision for the payment of the cost of medical care, so that every patient can get what he or she at any time and without delay or postponement. This might well be done by reorganizing existing medical personnel, facilities, and medical care expenses. 5. The total cost of medical care during the 6 months was HW 10,700 per family (including no-patient families), and HW 2,000 per person. Twice this cost of medical care is 7.2% of the average annual family income (HW 300,000) of Seoul City. In general, many factors, such as low income, high morbidity in the community, a higher demand for medical care account for the high ratio of medical cost to income. Therefore, it is presumed that in our rural communities, the cost of medical care would surpass 7.2% of the average annual family income. Only 1/1,000 of citizen incurred as much as a half of entire medical costs, and 1/40 of citizen incurred 87% of total charges while upon 39/40 of citizen fell 13% of the total charges. Low income families spent a greater proportion of their incomes on the costs of sickness than did the well-to-do and the wealthy. The mean costs and the median cists per illness paid to medical doctors was HW10,300 and HW1,500 respectively, while that paid to herb doctors was HW16,100 and HW1,700 respectively. The high mean cost of HW23,400 paid to hospitals, while its median is only HW1,000, is due presumably to serious cases coming to the hospital. But it is rather ridiculous that mean costs paid to specialists should be less than half that paid to general practitioners. It is also surprising that they paid a mean of HW9,800 and a median of HW2,500 for moxa and acupuncture compared with a mean of HW9,400 and a median of HW1,500 for general practitioner. These phenomena show that there is much waste in the medical expenditures of the people. The analysis of medical costs according to payment to doctors, hospitals, and for drugs, etc.,was rather difficult to make since the current accounting system in this country does clearly differentiate these categories. 6. The responses given to interviewers regarding what was believed to be the cause of whether due to demos, curse, witchcraft, sin, and fear or fright, were frank and revealing ; in general, those questioned born in the southern provinces of Korea gave more superstitious answers than those born in the northern provinces of Korea. Among the different religious groups, Christians gave the least superstitious answers. 7. Regarding the choice of healer, 83.4 of those questioned preferred medical doctors ; of these 71.9% were in general practice, 5.9% were specialists, 0.9% were foreign doctors, 4.7% denoted hospitals. Only 12.7% preferred herb-doctors ; the rest chose other healers or patent drugs. However, only 71.5% of them actually visited medical doctors and as many as 14.5^ of them visited herb-doctors, and the number visited drugstore or superstitious healer increased to two and a half times of the number they wanted, Such a phenomenon might be interpreted as due to the belief that herb-doctors charge less than medical doctors in general. But actual figures reveal the opposite, for 73.0%, 22.3%, and 4.7% of the cost paid to healers were to medical doctors, herb-doctors, and other healers respectively. Facts already mentioned reveal that herb-doctors charge more per illness than medical doctors on an average. The higher the educational level of the head of the household, whether male or female, the stronger the choice for medical doctors. Administrative warkers, specialistic and technical workers, and sales business groups had stronger choice for medical doctors than the other occupational groups, christian families had stronger choice for medical doctors than the other religious groups. 8. Inquiring what kind of treatment were given at the clinic of various healers visited, it is surprising to find that consultation, injections, dressings, prescription and even operation were frequently done at drugstores, and injections by herb-doctor. Mean duration and median duration of care given per illness was 13.1 days and 2.9 days respectively in general ; however that of cared by herb-doctors were the longest being 17.0 days and 4.4 days. About a half of patients had treatment lasting three days or less and 14% of patients spent one month or longer for the care of their illness. 9. Very few seems to have their own family doctor. The most prevalent reason for their choosing healer is nearness and convineance, and hearing good rumour. More than 30% of the patients changed their doctor or healer during treatment. The primary reason given for their change of healar was the "effectiveness of the treatment." ; other reasons such as "expensive charge", "unkindness" or "recommendation by family doctor" had little role in causing them to change healers. The only one exception was seen in the case of one hospital where the complaint of unkindness was decisive. Random advertisement of healers and drugs, and free also of any drugs without doctor's prescription should be controled ; and the competition for patients between general hospitals and general practitioner should be abolished. 10. Relatively few interviewees could indicate why they like or dislike a doctor or herb-medicine was preferable for such vague conditions as "cold", "women's disease", "Internal disease", "General malaise", etc. About 59% of the interviewees commented favorably on "tonics" ; and actually, more than 5% of sampled familieg used "tonics" costing an average HW15,400 during the period, which is 7.7% of entire annual expenditures from medical care. The family groups higher in income used "tonics" more frequently than the lower income groups. 11. Only 54.4% of interviewees recognized distinction between a general hospital and a doctor's clinic. Those living in Songpuk-Ku, and Chung-Ku knew this distinction, whereas those living in Yong-wan-Ku and Yondongpo-Ku had a relatively poor understanding of a general hospital . The higher the educational standard of the interviewees, the better their understanding of the general hospitals were "excellent medical doctors", "good facilities", "cheap cost", and "clean". On the other hand, the main unfavorable comments were "unkindness", and "keeps us waiting". Only 22.4% of respondents ever heard the word "health center". Most people generally had poor understanding about the location, function, financing and administration of health centers. The higher the educational standard of the female heads of households, the better their knowledge about health centers. Only 5.7% of responding families ever visited to health center ; the higher in income and in educational standards, the higher was the rate. 12. Regarding medical insurance, 45.5% of interviewees gave favorable opinions, while 24.2% had no opinions and 30.3% had adverse opinions. Regarding a national health service, 40.9% responded favorably, 26.9% were indifferent, and 32.2% responded adversely. The group lowest in educational standards and in income had favorable respond to a national health service system. ; restriction

Richard Nelson, photo taken at his home on February 20, 2014; Richard Nelson and his musical group ; The New Zion Community Advocates worked with community members age 80 years and older to have contributed to the history of Ogden city. The interviews looked at the legacy of the interviewees through armed services, work, social life, church, NAACP and educational systems in an environment where their culture was not predominant. This program has received funding from the Utah Humanities Council and the Utah Division of State history. ; The following is an oral history interview with Richard Nelson, conducted on February 20, 2014 by Deborah George. ; 30p.; 29cm.; 2 bound transcripts; 4 file folders. 1 sound disc: digital; 4 3/4 in. ; Oral History Program Richard Nelson Interviewed by Deborah M. George 20 February 2014 Oral History Program Weber State University Stewart Library Ogden, Utah Richard Nelson Interviewed by Deborah M. George 20 February 2014 Copyright © 2014 by Weber State University, Stewart Library Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in Special Collections. The Stewart Library also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description The New Zion Community Advocates worked with community members age 80 years and older to have contributed to the history of Ogden city. The interviews looked at the legacy of the interviewees through armed services, work, social life, church, NAACP and educational systems in an environment where their culture was not predominant. This program has received funding from the Utah Humanities Council and the Utah Division of State history. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management Special Collections All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Nelson, Richard, an oral history by Deborah M. George, 20 February 2014, WSU Stewart Library Oral History Program, Special Collections, Stewart Library, Weber State University, Ogden, UT. iii Richard Nelson, photo taken at his home on February 20, 2014 Richard Nelson and his musical group Abstract: The following is an oral history interview with Richard Nelson, conducted on February 20, 2014 by Deborah George. DG: Alright we're in the home of Richard Nelson today and we're going to find out how he came to Ogden. So the first thing we want you to tell us is what is your name, full name? RN: My name is Richard Nelson. DG: And when were you born? RN: I was born April the 14th 1923. DG: Okay and how are we related? We usually ask that question because sometimes we have relatives interviewing relatives. RN: Yeah, I'm not related to you. DG: And what are you doing now? RN: Nothing, I'm retired and just going different places, enjoying myself. DG: Okay can you tell us about some of the important lessons you learned in life? RN: What kind of lessons? DG: Just any kind of lesson you want to share. RN: Well here in Utah you mean? DG: Just life in general. RN: Okay, before I got here I went to Detroit, Michigan. I worked at Ford Motor Company and my brother Jesse was a Barber here in Utah. He asked me, why don't you come to Utah? You can get a good job. I said okay, so I got a ticket on the Greyhound bus and was on my way to Utah. I got here on the 16th of October 1 1952. I went to Ogden on the next day on October 17th and went 24th street, where I completed an application for the Hill Air Force Base. So I got there and was interviewed for the job the next day and I started working on October 17th. Yes, the next day I got here I got a job at Hill Air Force Base and that's where I started working. After I was hired they sent me back to 24th Street. That's when the office/administration building was there. They sent me from there to Hill Air Force Base and my old mean supervisor was named Arley Bitton. The Office/Administration sent me to Hill Force Base to start at a Grade 9 but every time I'd go there Arley Bitton would turn me down. He said, "No you can't get that job." So, I went back to the Administration office on 24th Street and they sent me back again for the same reason. (I don't see why he couldn't give you the job if you're qualified for it.) He said, "Nope you can't get it." He said, "If you want a job you better take this or else you won't have one." I said, "Okay." You know, I kind of gave him a mean look then because I think I should've gotten the job. I said, "Well, okay I'll take it." So I started working as a painter in, what I think was building number 2 or 4; the big hanger there at Hill Air Force Base. I started working there, painting parts and doing many other jobs. Finally, I was promoted and I left there and went to the paint shop where I painted aircrafts. We were there painting those aircrafts and after I got there he (Arley Bitton) was still my boss. He still wouldn't let me have the job that I qualified for. So a friend of mine said, "I'll tell you what, they're hiring down at Building 1/ Hanger 1. "Why don't you go down there and be interviewed?" I went there and the guy 2 interviewed me and he hired me the same day. But the old guy, Arley Bitton wouldn't let me leave or release me to go to my new job. I said, "My goodness, what's wrong with this man?" He won't let me go to my new job. So I had to stay there until I got promoted. He kept me for two weeks before my new supervisor could get me into his department. Not long after that I got promoted to supervisor. I was working at Hill Field painting aircraft until I was promoted as a Grade 8 Supervisor for painting aircrafts. I stayed there for a total of 36 years at Hill Air Force Base. I enjoyed it all until I said, "Well I've had enough time here so I'll let somebody else have the job." So I retired. I retired 27 years ago. Since I've been retired, I've been traveling and going different places, enjoying myself. I also cut hair with my brother, Jesse, for a while down in Ogden. DG: Does your brother still cut hair? RN: No, my brother passed about five years ago. I worked at the Clearfield Job Corps Center and got a barbering position cutting the students hair. I cut hair there for 11 years. After I retired from Job Corps as a barber, I accepted a job working in another place. I worked at the National Warehouse where I was a Grade 9. I worked there, oh gosh, about 11 years. Those people there wanted me to stay. But I said, "Well I've done enough of this, I have to go somewhere and enjoy myself. So I retired from there and now I just relax. Enjoying life and traveling. I went to California and was there for 11 days. While I was there, I had a chance to go to the Price is Right. DG: Did you? 3 RN: Yes. We were on the Price is Right and won a trip to Hawaii. We were in Hawaii, me and my two sons for 3-4 days. One of my sons was actually the one who had the opportunity to go on the Price is Right and won the trip for us. Yes, I always watch the Price is Right every day. Anyway, my oldest son said I'll give you a trip there. So I went and that's what we won, a trip to Hawaii. We really had fun there. DG: So what do you think is the proudest in your lifetime? When were you the proudest? RN: The proudest? When I retired. DG: You survived it all. RN: Yeah I enjoyed that, everything. I enjoyed some of the people I met but some of them weren't too good, but most of them I enjoyed. I joined church at New Zion in 1952 when I got here to Utah. Then it was called, Wall Avenue Baptist Church do you remember that? DG: Was it Wall and 28th? Is that where it was? RN: 27th. DG: 27th okay. RN: Across the street from Sloppy Joe's if you ever heard of that. DG: Oh yes the Sloppy Joe's. RN: Yes it was across the street from there. So, I'm still here in Utah. I'm still here and why not? I had some run-ins with different people though and from different places that I've gone. People who called you names that you didn't like. I've been to stores and was the first one in line when the person behind the register would 4 say, "Who was next?" They didn't have to ask who was next. I was the one standing there first. And I said, "Hey you know who was next." Then they would say, "Oh I'm sorry." You know how they are when they're like that. They shouldn't do things like that. I came from a family of 18. I had 10 brothers and 8 sisters. "No, 9 brothers if I exclude myself." I'm the third youngest. DG: Third youngest. RN: The third youngest. My oldest brothers' kid is one month younger than I am. That's all. DG: Younger than you? Oh my goodness. RN: Yes my birthday in April and my nephews' birthday is in May. DG: So how long have you lived in Ogden for? RN: How long have I lived, in Utah period? DG: In Ogden. RN: 62 years in Utah total. But I didn't live in Ogden for a long period of time. DG: 62 years okay. And you told us what brought you to Ogden was the job. RN: The job at Hill Air Force Base that's what brought me to Utah. I was working at Ford Motors. I was married and my wife and I already had one kid and she was expecting another. I said I have to get out of Detroit because I was just working three days a week at the Ford Motor Company. So like I mentioned before, I got a job because my brother called me and told me to come here to Utah. That's where I got my beginning. DG: Well how has Ogden changed over the years? 5 RN: Well it has changed quite a bit now. But when I first came here it was different. In Ogden you lived here but there was not much visiting or partying. You could cross the street where you lived, but you couldn't go into a restaurant to eat. They'd sell you a lunch but they wouldn't let you come in. You had to eat across the street. That was on 25th street. They wouldn't let you come in to sit. It was just segregated. That's the way it was. Nothing else was integrated, it was segregated on one side. They wouldn't let you go in and eat but they would sell the food to you and you had to go elsewhere to eat it. That's terrible. I couldn't stand it but I had to live with it. Everybody else was living with it. Yes that's the way it was. DG: What do you miss about the way it used to be here? Is there anything you miss? RN: Yeah I miss places we used to go and enjoy ourselves. DG: Can you name some of those places? RN: Oh yes, like the Elks Club in Salt Lake that's not there anymore. The American Legion is not there anymore, Sloppy Joe's is not there anymore, the Disco Lounge is not there anymore. The only place that is left there now is Willie Moore's Barber Shop. That's the only black place that we had was the barber shop. So you knew where to go. But you didn't always want to only go there because you'd get your hair cut and then you'd leave. DG: What are some of the great characters you remember from here? Is there anybody in particular that you know you, they just kind of had a reputation or there was just something about them? RN: Good or bad? 6 DG: Can be good or bad. Whatever you want to say. RN: Well when I came to Utah, I had relatives here, who were my brother and his wife. So that's who I knew and also my niece and her husband were here. We lived in Sahara Village. DG: Okay where's that? RN: That's up right across the street from Hill Air Force Base. We used to go there to drink beer or talk and we enjoyed that. We would go to the Elks Club and we would have fun over there. You know, we would just get together. DG: So there was nobody that really stood out? RN: No, nobody stood out. Well let me see Milo Savage he was a boxer there in Utah. DG: Really? RN: Yeah, Milo Savage was a boxer in Ogden. DG: Was he good? RN: Yes, he was good. Yes he was number one in Utah. Yes, I remember all those guys. I used to go watch them box. DG: Do you have a nickname? RN: Yes I do. DG: What's your nickname? RN: Oh my goodness. DG: You don't have to tell if you don't want too. RN: I'll tell you, I don't care. When I first came here…. I don't know if you knew A.J. Keller did you? DG: I don't know. 7 RN: Do you know his daughter? DG: Maybe. RN: Anyway, nobody knew my nickname. He got here and he said hey there's old Ditty Nelson. That's my nickname, Ditty. DG: Ditty? RN: Yes. Ask my pal, see that's what he calls me sometimes now. He got that name from some of the old people. DG: And so how did that come to be? RN: Ditty? My sister. She said I was trying to talk or do something and so they started calling me Ditty. I was born and raised on a farm and that's where all of us kids grew up, on the farm there. DG: Now where was this farm? RN: This farm is in Mississippi. Yes, McCall Creek, Mississippi. We lived out in the country with 100 acres of land. We still have it back there. DG: That's still in the family? RN: Yes, it's still in the family. My nephew lives on the land. He takes care of everything. Such as the taxes. He's tax exempt. One of my brothers sons bought land from Charlie, my other brother. After he bought one acre of land, it's the one we have to pay taxes on. But the other property, we don't have to pay taxes on it, 99 acres. DG: So who were some of your best friends? RN: Some of my best friends? James Dixon is number one. Deacon English, he's a Deacon in my church. He's my friend and so is Griffin. All three of those guys we 8 get along very well. We all sing together in church… Yes, they are good friends of mine, really good friends. DG: Alright, so what do you do for fun? RN: Well, I travel. Anywhere I can go. I'm going to Alaska this year. DG: Ah, are you cruising? RN: I'm going to fly there. Then when we get there, I'm going fishing. I want to go fishing. I always hear people talk about fishing over in Alaska so I want to go. I don't want to go see the mayor. What's her name? Sarah? DG: Sarah Palin. RN: Yeah Sarah Palin. DG: I don't think she's there. RN: I don't think so. She's might be gone now. DG: So tell me what are some of your best memories of grade school or high school? RN: Grade school? Okay, before I graduated from high school I was drafted into the service and I went to the European Operation in WWII. I met…Before I went to the service, I was going to high school. DG: Were you in the army/navy? RN: Army and I met two of my brothers there overseas. One brother was in the Pacific and my other brother was in Europe. There were five of us in the service at the same time. Five of us were in WWII. I used to drive on the Redball Express highway hauling troops to the front line. I would come back, load again and go back to the front line and take them and none of us got hurt. We didn't get not a wound out of all five of us. 9 DG: And what country you said you were in? RN: Amsterdam, France, Germany, England and Belgium. All of those places over there. DG: Now when you came back from serving in the military did you have any problems with getting housing or anything like that? RN: Yes, I had a lot of problems. I had problems here getting housing also. DG: Did you? RN: Yes, I didn't want to live in Mississippi anymore because there was nothing to do. Anyway, I did stay there for a while. So that's why I went to Detroit first and came here. Yeah because otherwise there just wasn't any work down there to do. The kind of work that we did, it was work but the work you didn't want to do. I didn't want to do the kind of work people were doing. DG: What kind of work was that? RN: They were hauling pulpwood and paperwood. They were cutting with jigsaws. We would saw down a tree and my brothers and I hauled it on the truck. My dad had his own pulpwood trucks and so we were working for him. That's what I did. I was on the farm before I went into service. Then I got out of the military that's what I did once more. DG: You met your wife when? RN: I met my wife when I got out of service. It was down at a little old club in Bude, Mississippi, that's where she lived. She was on her way to church. Anyway we were sitting there and I said to some guys that I was singing with, "Boy look at her. I want to talk to that lady when she comes back through here." Sure enough, 10 when she came back through, I stopped her. I said, "We are going to Fort Gibson, Mississippi next weekend to sing, do you want to go?" She said, "I'm going to have to ask my mom." She was a grown girl, but yet they were living with their mom and they did what their mom told them to do. So she asked her mom and her mom told her that she could go with me. So we picked her up and we had so much fun! DG: You wooed her with your singing huh? RN: Oh yeah. DG: Did you still sing here? RN: Oh yeah. I sing at church now. DG: Did you have a group? RN: Yeah, I had a group here in Utah, the Utah Travelers. We won awards and many things singing here in Utah. The governor gave us awards for singing; we were number one in Utah. DG: And so how long was that group together? RN: We were together about twenty something years. Yes, we did a lot of singing. DG: Well I see now how you met your wife. RN: Oh yes I met my wife. After we were married, we had one boy and she was expecting another when we left Mississippi. Then we had two more. Two more boys, one lives with me now. That one up there on the picture, he's the one that's in the Marines. He passed away about ten years ago. DG: Oh wow. RN: Yeah, he was a Marine. 11 DG: Was it in the line of duty? RN: No, he had a heart attack. He was 49 years old. I have one who played professional football. He's in Logan. I have all the pictures and things downstairs. My youngest son lives with me now. Yes, he keeps up the house. DG: Tell me when you were growing up what did you think you wanted to do? What did you want to be? RN: Well when I was growing up I wanted to be a teacher in the beginning. That's what I thought I wanted to do. I went to Alcorn College; an extension college in Brookhaven, Mississippi. I was going to school there and I didn't finish because I got married. I completed only 36 credit hours in college, that's it. I met my wife and we got married and so I have four boys and a girl. My daughter she's the oldest. DG: You know you talked about being on the front lines. How did war change you if any? RN: Well it didn't change me too much but it really made me mean when I got out of the service. I thought I was going to get killed anyway, so I became mean. You just didn't care what happened and you didn't take anything off anybody. If anybody messed with you, you're ready for them…. and I was ready for them. I couldn't help it because it was in me from being in the war. Every time I think about the war…. it just makes me think about what happened. Me and my brothers used to go fishing and while we were on our way some guys, white guys grabbed me and held me by my hands holding me up not letting me go. My other two brothers kept going. I told them, those boys, "I'm 12 going to get you if I can." "If I ever live to see it… I'm going to get you." My aim was to get them when I got out of the service. But the Lord took them away. He'd taken them away before anything happened, because I would have probably gotten into trouble. I know I would have, because I was going to do some crazy things. So when people did things like that, it just gets on your nerves. It's bad when people mess with you and you're not doing anything to them. You shouldn't have to go through all of those kinds of things. You just don't feel good. I'll never forget it, never. I think about the same thing, the Lord took them away before I had a chance to do anything to them. I was going to have to fight them. That's what I was going to do, I was going to fight. But it didn't happen. I got out of the military and I started getting better. I did the right thing. I had a brother who used to have a group down in Mississippi and they let me sing with them. DG: What was the name of their group? RN: Yeah they used to sing gospel all the time. Yes, my sisters, four sisters were singing. I can't think of the name of their group but it was all four of them singing. DG: Was your parents, did they sing too? RN: Yeah my mom and dad. My dad was a choir director. My mom played a guitar my dad played a guitar. My brother, Andrew played a guitar, my brother Charlie played the piano and my other brother Jesse played a guitar and I played nothing. DG: But you sang. RN: Not then, but it was fun. I enjoyed when we would go to church and sit down. They would be at choir practice. I wanted to sing so bad. They made me sit down 13 and I didn't do anything. So I would just sit over there and wait until they would get through with practice and were ready to go home. But I said, "One day I'll get to sing," and so I did. Yes, when I came to Utah I put a group together. The Utah Travelers Gospel Singers. You haven't seen any pictures have you? No, you haven't seen any of my pictures. DG: Of your Utah Travelers Gospel Singers if you have some you'd like to share with us. RN: I think I have got one. Let me show it to you. That's me, Babe Ruth, the Spearman twins and we had so much fun singing together. DG: Do you have a copy or anything? Is that the only photograph you have? RN: I have some with the whole group but it's in one of those photo albums. Just a minute let me see. That's my nephew, he sang with them. DG: The originals. RN: Yes, the originals. He's the only living one. That's my nephew George. He's my sister's youngest son. DG: Yeah if you wouldn't mind we'll make sure we get those back to you. RN: Okay. DG: And scan whichever one's you'd like. RN: Well I'll let you take them. I'll let you take this one. DG: Out of that group are they still here? RN: No, some of them passed. DG: Okay. 14 RN: Yeah that's my group. We went to California, and different places. We had fun trips. Yeah there are my boys right there. DG: So what lessons did you learn from this time in your life? All this adventure traveling and the singing. RN: Well I learned to enjoy life. You know many times I tried to buy a house but no one would sell me a house. DG: Now this is in Ogden? RN: Yes, this is in Ogden. DG: Okay. RN: Yes, Layton and in Ogden. Well, first they took me to North Ogden. Up there off Monroe Boulevard, what's the name of those houses over there? What street is that? DG: Wasn't it called Ron Clare? RN: Yes, Ron Clare. The guy took us all the way up there to show us houses. We went in the houses and they had water marks all over. I said, "I don't want that. I don't want to see any more houses." That's exactly what I told him, his name is Ed Higley. Did you ever know Glen Edward? Anyway, he used to be a police officer in Ogden. He started selling real estate and he found some land. So he bought his property right across the street there. I bought mine here. They brought us here at night to show it to us. He wouldn't let us come during the day to see the house or the land that we selected for the house. Anyway after I got—I had a direct loan from the military service, but I lost it because I couldn't get a place. Nobody would sell me the land, the house or 15 anything. There were four acres of land up Church Street, a guy and his wife had separated. The guy said it was four acres of land. His wife found out that he was selling it to black people and she told him, "No you're not selling it." That fell through. So we had nothing. Across from the bowling alley in Layton you know where that is? Okay, there was a guy that I called on the phone who said he had some houses there. He said, "Oh yeah come on up, come on up, we got houses to sell." He didn't know we were Black. When I got to the place and went inside, he said, "Can I help you?" I said "I'm the one who talked to you on the phone. I talked to you on the phone about a house." He said, "Oh we just sold it." That's what he said, "We just sold it." Boy, you know that makes you feel so bad. Here I am, you know I thought things were going well and that I was going to buy a house. It fell through. So a guy talked to Ed Higley and said, "You've got to sell to these guys too." Anyway, he told them you've got to finish this because I gave it to you to finish it. Ed Higley got up and came over to the table where we were. He said, he was sick then he said, "I'm sorry." He apologized. He said, "I'm sorry that I couldn't sell you that house." He said, "I have my reasons and you know the reason." He told us he couldn't sell us that house because they'd ruin him, kick him out of church or whatever. He said, "If you don't have that house built in a certain time, you're going to have to pay for it." He built it and that's how we got these two houses back then. My brother-in-law and I. We wouldn't have had these houses if it hadn't been for that. DG: From the government. 16 RN: The government yeah. The GI Loan that's what we had. Only two houses, that one across the street and this one. In 1967, that's when we bought them. Oh boy, we were some happy guys because we bought our homes. My kids were all going to high school then. Later, I had three boys at Utah State going to school at the same time. I had three boys and I had a grandson going to school up there. I also had a granddaughter going to school up there. The one I told you about it. He played professional football. He went to college there and now he lives in Logan. That's where they all went to school. So that's what makes me feel good. Because I got a house and my kids went to college. Things started working out better for us then. We can go places, and nobody bothers us. We enjoy ourselves and one another. My boys still hang around with their same friends. They've all been their friends ever since high school. Yes, they are real good friends too. I don't think they'll ever change now. DG: Is there anything else you want to talk about that we didn't cover in our questions? RN: Not necessarily. LR: So when you moved from Mississippi to Detroit about how old? RN: 22 years old. LR: So you were married, you had your wife. Did you have any kids when you moved to Mississippi? RN: Just one boy and she was expecting another one. I left there and came here. LR: Why do you think your brother came here to Utah? 17 RN: He came here for a job at Hill Air Force Base. LR: Oh same thing then, okay and he got you to come here. RN: Yes, he did. LR: I'm curious as to why you think this happened, the supervisor who kept being such a—I can think of a few words. RN: Yeah I know what you're saying. LR: I'll keep those words to myself. RN: I know. LR: Why do you think he was being so… RN: Because he didn't want me to be a supervisor in that building. I think he was hateful I can tell you that right now. He was hateful, he was. He was hateful he just didn't want anything to go well for me. LR: Do you think he would have been that way if you were white? RN: If I had been white? No, he wouldn't have been that way. I'm going to tell you the reason why I know this. At lunch time we were all sitting in the lunch room eating and everything was fine. We had a little game that we played called Uno. He came in there and said, Hey it's time for Richard Nelson. That's what he said, "Richard Nelson it's time for you to go to work." I said, "What did he say?" Sorenson said, "He said it's time for you to go to work." I walked up to him, and I said, "All of us are sitting in here and you're going to tell me it's time to go to work." I looked at him said, "You must be prejudice or something." He didn't know what to say. He looked at me, he walked away and asked the other guy, "Hmm I must have made Richard Nelson mad about something." What else would he 18 make me mad about? He pointed me out and told me to get back to work. I wasn't the only one in there, but I was the only Black one. There were four white guys and me. I think I was the only black guy that worked on the crew. And he called me out like that. That burned me up. I wanted to do something but I didn't want to lose my job. I really wanted to do something. LR: I can tell even now how upsetting it was to you. Kind of as a followup, when do you think things starting getting better? I mean you couldn't even buy a home until 1967. When do you think things started to get better? RN: So tough like that? LR: Yeah. RN: Well about 10 years after that. After we got our house or maybe less, about 8 or 9 years it started getting better. People were beginning to get houses then. Yes, they still didn't want it to happen but they didn't have any other choice. They had to let it go through. LR: So do you think, forgive me this fascinates me to no end from a historical perspective because I don't know much about it nor do I understand it. RN: I know. LR: I have many questions but I'm trying to form the one that's important to me. RN: Go ahead, take your time. LR: As things started to get better… RN: With Martin Luther King? That's some of it. LR: Yeah. RN: Before that you mean. 19 LR: But no I'm talking about in you told me 1967 and I'm thinking that's after Martin Luther King and yet you were still struggling. I'm trying to understand how you managed to make such, I can tell you wanted to just lash out and get upset and yet you managed to kind of keep it all in and I look at you now and you're happy. It's so much fun to sit here and talk to you. I wonder how you managed to do that. How you managed to become the man you are today despite everything. That's my question, how did you manage to… RN: To be as I am now? LR: Yes given everything. RN: Because you forget about all the bad things that happened to you. You know I had all these kids who were raised up here. They're doing well and that makes me feel real good. When your family is doing well, you know what I mean? They went many places and they had lots of friends. They were true friends because they are still together today. Nobody bothers them and that makes me feel good. It makes me feel real good because when I was growing up it was different. It was terrible I was born in Mississippi. LR: I spent some time there. RN: It was terrible. You couldn't get anything you wanted. I worked the same job down there and other people were getting more money than I was and I was given the worse job. I used to get paid for cutting the timber and different things. They paid the other people who weren't doing anything. But they paid him about 2 dollars more than I was getting. I told them I was quitting. When I told the guy that I was going to quit, he did give me more than I was getting but I still didn't get as much 20 as the other guy. I think about those things when I was growing up. I said, "I don't want my kids to grow up like that too." When I got out here to Utah, things changed and that made me happy. It made me feel much better. LR: Well seeing your kids having more success than you were able too kind of helped you, okay I think I understanding. RN: Oh yeah keep on asking what you want to know. LR: No I'm trying to make sure I understanding what you're saying without making this about me. I'm getting emotionally involved in this and I shouldn't. I should be, I'm supposed to be the professional one asking questions and I'm getting emotionally involved. So what you're saying is you've become the man you are today because your kids were able to obtain everything you didn't have and that was, you felt this joy in watching that. RN: Yes, yes. LR: Okay. RN: Yeah it made me feel real good because they got what I wanted to have. All of them have an education and they have good jobs. So what more would you want? My family grew up and they were going somewhere. That was my heart. That was my heart. LR: How long were you married? RN: Oh, 58 years. LR: Oh wow that's fantastic. RN: 58 years, yes. We had fun. I told my wife that I wanted her to see what I've been through and to see the different places that I saw during WWII. So we went to 21 Europe for 11 days and I took her to Amsterdam, England, Holland, that's a different place. It's wild, I'll put it that way, it's wild. LR: I've heard stories. RN: Yes it's wild, but I took her over there and she said wow, "I'm glad you're taking me over to England and London all of those different places." We had fun. DG: And you're still having fun. You can just see, I mean you are just one happy man. RN: I am. DG: And you just enjoy life. RN: I am. I am enjoying myself. That's the only way to be. LR: Right. RN: That's the only way to be. I don't have anything against anybody. I don't. 22

Bettye B. Gillespie ; The Weber and Davis County Communities Oral History Collection include interviews of citizens from several different walks of life. These interviews were conducted by Stewart Library personnel, WeberState University faculty and students, and other members of the community. The histories cover various topics and chronicle the personal everyday life experiences and other recollections regarding the history of the Weber and Davis County areas. ; 17p.; 29cm.; 2 bound transcripts; 4 file folders. 1 video disc: digital; 4 3/4 in. ; Oral History Program Bettye B. Gillespie Interviewed By Rebecca Ory Hernandez 11 July 2012 i ii Oral History Program Weber State University Stewart Library Ogden, Utah Bettye B. Gillespie Interviewed by Rebecca Ory Hernandez 11 July 2012 Copyright © 2013 by Weber State University, Stewart Library iii Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in the University Archives, which also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description The Weber and Davis County Communities Oral History Collection include interviews of citizens from several different walks of life. These interviews were conducted by Stewart Library personnel, Weber State University faculty and students, and other members of the community. The histories cover various topics and chronicle the personal everyday life experiences and other recollections regarding the history of the Weber and Davis County areas. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Gillespie, Bettye, an oral history by Rebecca Ory Hernandez, 11 July 2012, WSU Stewart Library Oral History Program, University Archives, Stewart Library, Weber State University, Ogden, UT. Bettye B. Gillespie July 11, 2012 1 Abstract: Bettye Gillespie met with Rebecca Ory Hernandez from Weber State University's development office to talk about her life and education, along with the life and activism within the NAACP of her husband, James Harding Gillespie. James Harding Gillespie was the chair of the Ogden, Utah NAACP chapter for over 30 years. Bettye joined "Jim" in his work as a civil rights leader. Bettye also speaks of attending Ogden High School, then continuing her education in politics and later at the University of Utah in the Human Resources Management master's level program. Bettye served and retired as the first female Equal Opportunity Director at Hill Air Force Base. ROH: Today is Wednesday, July 11, 2012, and we are in the home of Ms. Bettye Gillespie. I am Rebecca Ory Hernandez, here to do an oral history with Bettye about her involvement with the NAACP Organization and the civil rights movement in Utah as well as nationally. Why don't we just start with talking a little bit about your education and how you came to be involved in political science? BG: I have a degree in political science from the University of Utah. I also studied at Howard University in Washington D.C. and nearly completed a Master's Degree with the exception of a written thesis. My aunt lived in Washington D.C. and that's how I got there. I came home and got my Master's Degree at the University of Utah in Human Resource Management after I started working. ROH: How did you become so interested in politics? BG: My husband was president of the NAACP for thirty-three years. Of course, that automatically involved me in politics. 2 ROH: Was he the president of the Ogden branch? BG: Marshall White was the president and my husband was the vice president. Marshall White was an Ogden policeman and was killed in the line of duty. My husband then became president. That would have been quite a number of years ago. My husband passed away three years ago. ROH: Do you remember the year when he became president? BG: I don't remember, but they have a really nice portrait of Marshall White at the Center and they could tell you. ROH: What were some of the things that you did as a member of that group? BG: I was a Youth Director. We had quite an active group at that time. My kids were all involved and two of my daughters served on the National NAACP board. My oldest daughter, Shauna, and my middle girl, Deon, both served on the youth board and we were seriously into it. There were so many demonstrations and marches going on all over the country. We were equally involved. Just before we lost Marshall White, we moved to a house in Riverdale. It was up on the edge of Washington Terrace. We bought this house and some people threw tar through the window just before we moved in. It caused quite a stir. ROH: What year would that have been? Give me a time frame. BG: That would have been about thirty-five to forty years ago (early 1970's). ROH: What were you able to do? Was there any kind of response? BG: It was all over the paper and in the news. There were neighbors around there who came with their scrub buckets and cleaned it all up. Of course, the FBI was involved and they don't tell you a lot but they took care of it. There were some 3 kids in the neighborhood that my kids knew. We didn't know they lived there at the time. I'll never forget one lady who came with her grandson and he had his scrub bucket and they were really cleaning that tar. My kids were little and the Stake President on the side had two big strapping boys and he told them, "Go look after and make sure the Gillespie girls don't have any problems." As it turned out it, not everybody was nice. There was one man who said, "Well, our property values are going to go down." Before it was over with, the Men's Layman League from the Congregational Church came out and formed a circle around that block. They were going to protect us. There were other people we knew personally that came from the United Methodist and Episcopal Churches. There was one guy that came and sat on our front porch with a big rifle. ROH: How long did you live there? BG: We lived there for about eight years. ROH: Were there other incidents after that first incident? BG: Telephone. ROH: Crank calls? BG: Yes. My oldest girl loved to answer the phone and it got to the point where they had to go through a telephone operator in order to get to us. We got a lot of crank mail, so all of our mail went through the postmaster before it came to us. Those were interesting times. In the meantime, they were having riots in Los Angeles and throughout the country. We survived and before it was over everybody was our friend and all of their kids were in our yard wanting to play in the kid's pool and the swing set. 4 ROH: You mentioned some marches that went on here in Ogden. Can you tell me about a couple of those and what was surrounding the reason for the marches? BG: The one I can remember was when they completed the Marshall White Center. My husband had a lot to do with that center being built. The Secretary of Housing and Urban Development was on the National Board of the NAACP. We talked back and forth to him and got it funded because there was no recreation at all in that area. ROH: There were no parks or recreation centers on that side of town? BG: No. ROH: At that time in history, were things pretty well integrated in Ogden? BG: Well, certainly some people were. We did have a problem with Lorin Farr Park. At that time, they didn't want black people to swim in that pool there. I was still in the youth group when people told us that, so I threw my bathing suit over my back and with a couple of men went out there to see. Sure enough, it was true. We went to the city council and they talked about, "Why don't we build a swimming pool in that area?" Now, we're talking about one tenth of one percent black people at that time. They didn't have any money to build a swimming pool for a handful of black folks. Weber State was on 25th Street and they had a pool. They said, "They can come up here and swim." It really surprised everybody. It turned out that they were embarrassed. Of course, I was no great swimmer and when I was a child my mother would have never let me go into a public pool. We had our share of problems and there were restaurants that would not serve black people. ROH: Do you remember any of the names of those places? 5 BG: I'll never remember the names of them. One of them was a Chinese restaurant. It's long gone. There was another one where they were just as nice as could be. There was one that Jimmy and I would go to and one day we took another black couple and they wouldn't serve us. ROH: Odd. BG: Really odd. That was that same Chinese restaurant. ROH: Was this early in your marriage or after you'd already had children? BG: I know that would have been in the sixties. I do remember that because after the Civil Rights Act was passed in 1964, we went right back to that same restaurant with that other couple and they gave us such good service. They gave us so many shrimp we didn't know what to do with them. We were in Washington, D.C. when the Civil Rights Bill passed. The NAACP lawyer came into the meeting and told us that the bill was passed. After we got home we went to the restaurant. The couple with us was also quite prominent. Much later, Margo was on the board of trustees of Weber State. They were just really lovely people. ROH: What were their last names? BG: Margo and Ira Horton. ROH: What was it like being in the meeting in Washington D.C. when that bill was passed? BG: There was a really big celebration. People were seriously into civil rights and there were a lot of people there. There were a lot of big branches in Washington D.C., from New York, Maryland and Virginia. There were really a lot of people there. They just really whooped it right up. 6 ROH: That must have been amazing. BG: It was. That was before we got to know Governor George Romney of Michigan. ROH: Tell me a little bit about that. BG: We always liked him. He was always here for something. There were meetings we were involved in all kinds of things. He was the one that came here a lot. The Detroit branch of NAACP was the largest branch. They just had loads of people. They were really active. The NAACP had a meeting in Mississippi—that's where my husband's family was from, Starkville, Mississippi. The meeting was in Jackson. My kids were really little and it was just really hot there. We'd never felt anything like that before. I almost got sick. Jimmy took me back to the hotel, but the people of the Detroit branch said, "As far as we know, the only Governor in the United States who is coming to this meeting is George Romney." They asked, "You know the Romney's don't you?" I said, "Oh, yeah." They asked, "Could you go meet them for us?" We said, "Yes, we can." When the limo pulled up in front of the conference center and he got out he said, "There are my Utah folks." He remembered that we were from Utah. He was so happy to see us because he didn't know what kind of a reception he was going to get. He just hugged and kissed me. He only knew us from when he was coming back and forth home and since we got invited to everything we were always somewhere he was. ROH: Were both of your families' friends or was the relationship primarily with George? BG: It was just with him. ROH: Was he active in helping with the NAACP at that time? 7 BG: I think he was in Michigan. He must have been because they liked him so much. ROH: Tell me about some of the other memorable times in the sixties and seventies with the NAACP. There were a lot of changes going on in the country in the late sixties as well. BG: After the Civil Rights bill passed in 1964, the voting rights act passed in 1965. We still had problems. A lot of people were killed on the court house steps trying to vote in the South. ROH: Was that also happening here? BG: No. As I said, we just had a handful of black folks. Throughout the country there were all kinds of changes. It was just absolute turmoil all over the South and a lot of other places like California. They had fires, riots and all kinds of things. There were a lot of other groups other than NAACP. Urban League didn't have a lot of turmoil with them but there were also the Black Panthers. ROH: I remember them. They used to scare me a little bit, but I was glad that they were out there. BG: I'm sure. We had an NAACP meeting in Los Angeles and I believe it was Hubert Humphrey that came. I can't be sure, but I can remember this Jewish man who was on the board. They're still giving awards in his honor. There was a group that actually broke into the convention hall before Jackie Robinson died and he was standing on the edge of the stage when these guys broke in. He was a big, strong man and stopped them. The Black Panthers came in and just took them right out of there. They had been marching around protecting us. That was some kind of time. 8 ROH: What is it like compared to now? What are your thoughts about the changes that have been made? BG: It's just really, very different. I've served two terms on the board of trustees at the University of Utah. I was involved in a lot of things. I was on the Martin Luther King Commission and the Utah division of the U.S. Civil Rights Commission. That was when Clarence Thomas was head of the Civil Rights Commission. ROH: What kind of projects did you work on in that role? BG: We worked on just about everything. People who worked with the city and the state could file a complaint to the Civil Rights Commission. We did some of those things. ROH: You handled those hearings? BG: Yes. Of course, the Martin Luther King Jr. Commission did everything. ROH: You've seen a lot, that's for sure. BG: Yes. I remember when Coretta King came to Utah. I think that was after he (Martin Luther King Jr.) was assassinated, but I'm not sure. I believe she went to the Unitarian Church that was right on the corner from the University. That's the only time I recall ever seeing her. I know that Martin Luther King Jr. came here once. I didn't see him. I know they had put up a great big billboard that said he was a communist and all that kind of stuff. It seems to me that it was on what used to be Highway 91.We didn't have Highway 89 then. Highway 91 is still there but it just goes through Kaysville and Farmington. They were not anywhere near as big as they are now. Anyway, there were a lot of people offended and I think 9 they might have made them take it down. As I recall, he must have been going to the University of Utah to speak. ROH: Did you get to visit with either of them when they came to Utah? BG: I don't think I ever saw Dr. King, but when Coretta was here I did visit with her. ROH: What was that like? BG: There were a lot of people around but she was very gracious and very pretty. They had so many people, they were all outside. I can remember that. I remember being seated in the choir loft of the church, so I was really close to her. That was after he had died because I can remember giving a donation for the Martin Luther King Jr. holiday. I think that's why she was here. I don't ever remember seeing him. ROH: Are you still involved with the NAACP today? BG: I still belong, but I'm not as active as I once was. I try to go to a few things. I should be able to go to more. Before my husband died we went to banquets and activities. ROH: I know they do a lot on the Martin Luther King Jr. holiday. Are you involved with that at all? BG: After my husband died I had a difficult time. So, I can't say that in these past three years that I've done a lot, but I have been to things. I've been up to Weber to various things. Julian Bond is still President of the board. I got an award for Rosa Parks. ROH: You did? BG: That's what that article was about in that book. 10 ROH: Did you ever have an opportunity to meet her? BG: No. ROH: What was your favorite part of living in Ogden and being a part of the Civil Rights movement here? BG: I never thought about any favorite part. We were just always going. We were always busy. Believe it or not, we got invited to everything. We got invited to the Governor's Ball and we were always going somewhere. If you're involved like we were with the University board, we went to everything they had. I said, "I'll never eat another meatball in my life. I'll never eat another olive." We went to all of those things and all of their athletic games. We went to Weber's games and we were always really busy. ROH: Active in the community too. Is there anything that I might have not touched on that you'd like to share? You're being very modest, I know. BG: I can't think of anything. ROH: Did you ever serve on the City Council in Ogden or any committees? BG: No. I got an YCC award. Actually, they were the YWCA and then they had some kind of a falling out. That's when they became the YCC. I got their award early on when they were still YWCA. They were located near the Eccles Center. Then, they built this other facility and that has been there a really long time. I was a little bit active in that. I was always involved in something. I was pretty active in the League of Women voters. I always had the NAACP youth group. ROH: What did the youth group focus on? What was their purpose? 11 BG: They were being brought up in the tradition. They had a national college chapter and they did all kinds of things. There were those who sat at lunch counters and they did all kinds of things. John Lewis, who is now a congressman, was beaten up over that Pettus Bridge. Some of these things I remember from television. I was the Equal Opportunity Officer at Hill Air Force Base for twenty years. I remember having to go what they call TDY, to Maxwell Air Force Base in Alabama. This lady who was from here had been with the Clearfield Job Corps center and she heard that there were some people from Hill Air Force Base out there at Maxwell. I looked up and there she was to see me. I had to stay there three weeks. We had a whole bunch of training. She came over to see if there was anybody she knew. She just screamed when she saw me because she had taught at the Clearfield center. She said, "I'm going to take you to see this Pettus Bridge." and all that. That was the highway that went from Montgomery to Selma one way. She took me to where Dr. King's father's church was. In fact, we went to one of the churches. I don't remember whether it was Dr. King's church. I think it was his father's church that she took us to. We went to see that. I thought that was sure interesting. It was something else. There was a man who was in the Nixon administration who came down to speak. His name was Laurence Corb. He's still active in some things. He did the Civil Rights work for Nixon when they were working on Affirmative Action. ROH: What are your thoughts on Affirmative Action? BG: I was definitely in favor of it because there had been so many incidents where people wanted to go to colleges and they couldn't get in because there was just a 12 little bit of segregation and discrimination. That really helped some kids get a really good education. We knew one of the Little Rock Nine, Earnest Green. We were involved in that. I think he is still working for the government. Some of them have passed on, but I saw something in the paper about one of the women not too long ago. ROH: She still gives lectures. BG: Does she? ROH: She does. One of my friends lives in Little Rock and she's part of a book club and they invited her to speak to their book club. It's a pretty big group of ladies. It's probably been about three or four years ago now. She had written a book, either a children's book or a young person's book about her experience. So, she was talking about her book. BG: Daisy Bates and the Little Rock Nine. I can remember it was in a magazine. It was these two military men with fixed bayonets taking this little girl to school. What was that magazine? ROH: I can't remember. It wasn't "Highlights," was it? BG: It was a regular magazine that everybody took. If you saw any of his drawings on back of his magazine you would recognize it. ROH: Norman Rockwell? BG: Norman Rockwell. He had this little girl with the braids going up like that and there she was going to school having to have two military people escort her. ROH: Was it Ruby Bridges? 13 BG: It could have been. I remember that they just weren't going to have it. Eisenhower was President and he had been a general and he didn't take any nonsense. He just said, "Go down there and get those kids in school." ROH: What was it like being in Utah while that was going on in the United States? BG: I can't say it was all that bad because I have warm feelings about my teachers. Not all of them, but some. I remember when I was in high school there were only maybe eight black kids in there. ROH: How could you even imagine that was happening while you have access here in Utah and they did not have access in another part of the country? Did it ever occur to you? BG: No. We never had more than eight kids in the high school in one of Ogden High's largest graduating classes. It might still be the largest. We had problems. There was a group there that all wore green shirts and they were kind of like a gang. They used to hang around in the hall and you had to pass them to get to the girls restroom. I was kind of afraid of them and I was really little. One of the guys that was in that group ended up as a law professor at BYU. He said, "Bettye, don't you ever tell anybody how awfully we behaved." They just meddled. They weren't that much into racism or anything. They were awful but he didn't want me to ever tell anyone and I said, "I'm going to tell everybody under the sun," but I never did. He turned out to be the nicest fellow. We'd go to class reunions and he'd say to my husband, "Jim, when are you going to join the Mormon Church?" He said, "My wife can't even get me to join the Episcopal Church." There was one other on the university board from that group and he didn't want me to say anything 14 about it because he had grown up to be quite a business man and had a lot of money. I never said anything about him to anybody. ROH: Why do you think you stayed so involved and served for all of those years? What kept you going? BG: I don't know. It's just something we got into. My husband was President of the NAACP and I wrote all of his speeches he gave and all those articles. ROH: You wrote a lot of his speeches? BG: All of them. ROH: All of them. Wow. That's impressive. BG: Formal speeches and stuff like that. If he had to just talk to the press, he'd talk to the press. He was cute and had a cute personality so the people liked to interview him. ROH: Are there any words of wisdom or advice that you have to give to young people today? If students at Weber State who are doing research on civil rights and just about the future, is there any kind of message that you would like to leave to the future? BG: They have this group up there, Black Scholars United. This past year and they gave me an award. I don't know how deeply involved they are in that but most of them knew about it because it's a part of the history, the books. I've spoken at Weber a couple of times. I did one on Rosa Parks for one of Adrienne's classes. They were interested and they wanted to know about this back of the bus thing. I had to tell them about the military people that went off to a segregated armed services and how President Truman desegregated it. I had a colonel out at Hill 15 Air Force Base that said he went over in a segregated Air Force and came back in a desegregated one. He was white. He knew a lot about it. I had to tell them about that and how those men came back home and had to sit at the back of the bus. ROH: Were they shocked? BG: I don't know whether they were shocked, but they were sure interested. ROH: Can you imagine putting your life on the line and coming home and being told no you can't sit where you want to? BG: Prisoners of war had more privileges than black veterans. Through the years various presidents have gotten rid of it. I remember this colonel at the base said he remembered that. ROH: Do you have any recollection of segregation as a child? You didn't mention anything as a young girl when you first got to Utah, do you remember there being separate places for blacks and whites? BG: No, just that restaurant thing. I remember we had a junior high school called Central Junior High School at either 24th or 25th and Monroe. There were not a lot of black kids in school but there were a couple of black boys. There was a little mom and pop drug store that sold candy and they got into it with this man about something. Of course, I didn't know anything about it. I went over to get my candy and he wouldn't serve it to me. He said because these two black kids had been over and raised a fuss and I said, "Well, what does that have to do with me?" "Well, I'm just not going to serve any black people anymore." I went right back across the street and told Mr. Junk, the principal, "I don't know why he 16 blamed me because of something that somebody else did." Mr. Junk took me over there and he told him, "You'll serve her or none of the kids will ever come over here again." That's where he got most of his money from. I tell you, he was surprised and so was I because there weren't many people who were willing to do that. I'll never forget him. He was a big fella too. There I was only five feet tall. ROH: Well, you have seen a lot of changes over time. BG: I have. There are other stores. For example, Walgreens got into it for a while. People didn't know what to do here. You could go in there and buy anything you wanted but they didn't want you to sit at the counter and have a soda or a malt. I was old enough to remember that we boycotted that place. They didn't have that many people going in there. They had to shut down. It was a long time before they ever opened up in Ogden again. There are fifty-two units in this condominium complex and I'm the only Black. When we lived in Washington Terrace we bought a really pretty home. My husband just loved it. He had three vegetable gardens, twenty rose bushes, fruit trees and this, that, and the other. It was just really nice and that's where we lived all the time. It was right near the schools and the kids could walk to each one of them. We lived there for a long time. He became ill and was ill for a long time before it dawned on me that he was seriously ill. He was not doing well. My kids, by that time, had graduated from college and had moved away. My youngest daughter Kendall went to Weber. The other two went to the University of Utah. My youngest was daddy's baby and he said, "If you go to Weber instead of the University of Utah, I'll buy you a car," and he did. He bought 17 a car because the Gillespie's have been in the Ford Lincoln Mercury business for years. So, she stayed home and they went away. Pretty soon, Jimmy and I were there all by ourselves. Here I was trying to do all this yard and for a while we had some little deer babies passing through. There were some twin deer we had occasionally. We don't know where they came from or how they got there but it was not far from here. They came running through our backyard and I was trying to get the neighbor boy to come over so he could see them. I kept saying, "T.J., come see the baby deer." He never got over there in time. He was only about three. I look in the paper and there is T.J., he's the quarter back at Fremont High School. I couldn't believe it. When he was three years old, he said, "Mr. Glesky." He couldn't say Gillespie. "Would you come play with me? My sisters won't play with me." ROH: That's so sweet. BG: I thought that was something else. Now, there's a big picture of him on the sports page. ROH: Well, thank you so much for sharing your stories with me. Thank you for being such a great humanitarian too.

Ten Reasons Why the US Should Renew AGOAMark KennedyDirector, Wahba Institute for Strategic CompetitionIt would be a shame to simply renew the African Growth and Opportunity Act (AGOA). There are at least 10 reasons why the US should expand trade more robustly with the continent.It is economically good for the US. Trade is mutually beneficial. A bipartisan group of US senators recently wrote that "By lowering the cost of trade and encouraging investment in the region, AGOA creates valuable opportunities for US businesses, workers, and consumers." Africa will be increasingly consequential. Africa is on a path to be a quarter of global population by 2050 and 39 percent by 2100. The World Bank notes the African Continental Free Trade Area agreement that recently took effect "connects 1.3 billion people across 55 countries with a combined gross domestic product valued at US $3.4 trillion." It could accelerate development propelled by intercontinental trade.To avoid forfeiting Africa to China. The People's Republic of China (PRC) is gaining influence in Africa because of America's negligence. America ranks fourth in foreign direct investment (after China, Russia and the UAE). US trade with African states is just one-fifth the size of China-Africa trade. China has invested at least 2.5 times as much in infrastructure development as the Western world combined. To protect future exports. The US is allowing heavily subsidized telecommunications companies such as Huawei to gain dominance in Africa. This could hamper export opportunities in African markets many US digitally driven products and services. To advance American values. The continent being wired primarily by Huawei increases chances that any smart city functions adopted will be structured to control the citizens rather than empowering them. Being such a laggard in trade with Africa makes it hard for the US to establish a pattern of commerce according to the rule of law. In the countries where AGOA has benefited African countries, it as created opportunities for women. Enhance Critical Minerals Supply Chain Resilience Without Being Exploitive. Africa is a rich source of critical minerals essential to the energy transition. It will be attentive as to whether America is focused on just accessing the continent's rich natural resources or whether it remains committed to development and humanitarian aid together with expanded trade to help its citizens prosper. To avoid future strife. With higher incomes, rich nations have more incentive to invest in artificial intelligence (AI) and automation to improve their productivity, making them less reliant on low skill labor. While emerging markets can also benefit from AI, they gain little from replacing low-skill labor. With 43% of Africans lacking electricity, its young population will have difficulty developing skills for a digital world. The combination of less demand for unskilled jobs and a significant growth in supply of such workers presages significantly higher migration or rising conflict unless much more is done to alleviate poverty in sub-Sahara Africa. The continent already represents half the countries that World Banks lists a fragile, conflict afflicted and violent. National security. Rising PRC influence in Africa has many consequences, including its growing military footprint. The PRC has bases in Djibouti and in Equatorial Guinea. It is seeking a naval port on Africa's Atlantic coast. The continent's reliance on Huawei leaves Africa vulnerable to Chinese spying. To show America's heart. Africa continues to be afflicted by extreme poverty. The expansion of trade has lifted hundreds of millions out of poverty, but AGOA has not been robust enough to help the continent. The 35 AGOA nations collectively account for about 1% of American imports, less than before the act was passed. America needs an even more robust approach to trade to show its heart.To Lead. Seven decades of American leadership demonstrates that doing so is highly beneficial to the peace and prosperity of both the US and the globe. While not renewing AGOA is the opposite of leadership, it will take enhancing AGOA in coordination with the Millennium Challenge Corporation and the US International Development Finance Corporation to demonstrate it.The US must re-energize its efforts in Africa and not leave the continent to China and RussiaKlaus LarresFellow, Global Europe Program and Kissinger Institute on China and the United StatesThere is no question that Washington should engage with the important US-African trade and economic summit in Johannesburg in early November. Fortunately, US Trade Representative Katherine Tai has not only decided to participate in the meeting, but also to serve as its co-chair. The voices coming from Congress during the past few weeks have not been persuasive when they declared loudly that the US should not participate in this crucial meeting due to South Africa's (and other African nations) close relationship with Putin's Russia. In fact, this is exactly why the US should be a strong presence in Johannesburg. The US cannot afford to neglect this precious opportunity to counter the many pro-Russian sentiments on the African continent. There are two other important reasons why US participation in the summit serves Washington's interests.Intensifying trade relations with Africa (and not least with South Africa, the continent's economically most dynamic country) is advantageous in its own right. Expanding and upgrading trade and economic relations with Africa will benefit both sides. Continued access to the many precious raw materials the US needs from Africa is only one of the many advantages Washington would gain. Not least, it will breathe new life and energy into the African Growth and Opportunity Act (AGOA), President Biden's flagship trade program for Africa, which should be extended beyond its expiration date of September 30, 2025.Above all, the US should not leave Africa to China. China's commercial engagement goes back to the late 1990s and intensified with Xi Jinping's 2013 Belt and Road Initiative. Since then, China's economic and trade relations with virtually every African nation have taken off, particularly with Ethiopia, Angola, and Zambia. Beijing's two-way trade with Africa is four times as high as Washington's and China's foreign direct investment in Africa is twice as much as the US invests. China thus creates jobs for hundreds of thousands of African workers and greatly supports Africa's manufacturing base. In return, China obtains substantial amounts of raw materials from the African continent. Consequently, China's political influence in Africa has grown immensely and Beijing has also started to develop its military and naval presence on the continent. China's first military base abroad was completed in Djibouti in 2017, and a second base in Equatorial Guinea and naval ports on Africa's Atlantic coast seem to be in the planning stages. Washington should not sit idly by while as this is happening. The political-democratic and cultural image of the US in Africa is still strong. But the African nations need trade and investments. The US (and the 27 European Union countries) can provide much more of either, if only they get their act together. The AGOA summit in Johannesburg is a great opportunity to demonstrate Washington's re-energized efforts to win back the minds, hearts, and not least, the economic cooperation of African nations. AGOA Summit Offers Change to Ramp Up US-African Trade RelationshipKeith RockwellGlobal Fellow, Wahba Institute for Strategic CompetitionThe Africa Growth and Opportunity Act (AGOA) summit in Johannesburg this week offers a real opportunity for the United States to upgrade its relationship with Africa. It must not be squandered. AGOA is a preferential trade agreement between the US and 35 sub-Saharan African countries that was approved by Congress in 2000 and renewed under the Obama administration in 2015. It is set to expire in 2025. African countries have not benefitted from AGOA to the extent they would like, but they are all strongly in favor of renewing–and improving–the accord as soon as possible. According to the US International Trade Commission, AGOA has reduced poverty and created jobs in Africa. Yet these gains were not universally shared. South Africa, Kenya, and Lesotho have profited through their participation in AGOA. Exporters of automobiles and wine (from South Africa) and textiles and apparel have also done well. AGOA textiles and apparel exporters employ an estimated 240,000–290,000 workers, many of whom are women. Everyone agrees AGOA could deliver more. Although it covers 97% of US import products such as fruits, it does not include dairy products, sugar, meat, and steel. Of the $44.8 billion in goods the US imported from Africa in 2021, only $6.7 billion entered the country under AGOA. This low utilization rate is one of the issues that needs to be addressed at the summit. Almost half of eligible countries now post utilization rates of 2% or less. Half of beneficiary countries export less than $1 million to the US.The low rate of utilization is linked to protectionist US farm policies and a lack of preference for African exporters for energy and mineral-based products, where US global tariffs are low. But the primary reason for low rates of utilization is that many African countries lack the capacity to manufacture products that would be eligible for the preferential tariffs. Many African countries are also frustrated that AGOA is a unilateral, non-binding preference arrangement. Washington can, and does, strip benefits away from African countries that fail to reach eligibility criteria on economic and political policies, security issues, and respect for labor and human rights. Offering trade preferences to unsavory governments is politically toxic, but the sudden termination of benefits also undermines the trading predictability and stability that AGOA is designed to foster. This hampers investment and limits the ability of African companies to participate in global supply chains and value-added manufacturing.The two sides also need to agree on how to structure a future AGOA program to better reflect the dynamism being generated by the African Continental Free Trade Area. The AfCFTA came into force in 2019 and encompasses 55 countries and a market of 1.3 billion people. By tearing down barriers between African countries, the continent's leaders hope to turbocharge intra-African trade, which today is at a lamentable 14.4% of total African trade. Fewer barriers between these countries would help lift 30 million people from poverty and boost continental GDP by $450 billion, or 7%, by 2035 according to the World Bank and African Development Bank. Creating a preferential agreement with so vast a trading bloc is complicated by the wide diversity of these economies, but also by the eligibility requirements. As African companies become better integrated into supply chains it will become even more complicated. Encouraging investment and private sector partnerships in Africa would help integrate entrepreneurs (particularly smaller and medium sized companies) into global trade. One possible area for future cooperation would be in medicines and medical products where there is a substantial need for expanding domestic production and where many African companies have shown great promise. US Trade Representative Katharine Tai, who will lead the delegation, maintains that promoting more inclusive trade is one of her objectives. Facilitating greater participation of smaller companies, many of which are run by women, would be a significant step in this direction. Perhaps the biggest obstacle to getting the AGOA conversations started in Washington has been a lack of urgency. But China's rise to a position of near dominance in Africa has set off alarm bells on Capitol Hill. China is the largest source of investment, lending and trade for Africa. China's 2021 trade with Africa of $250 billion, far exceeded the $62 billion US-Africa trade volume. The good news is that the issue is capturing more attention in Congress. Sen. John Kennedy (R-La.) introduced a bill in September that would extend AGOA for another 20 years from 2025. Other senators, including Sen. Chris Coons (D-Del.) are making this issue a priority. Congressional advocates for improving AGOA are engaged in some creative thinking, including the possibility of treating all AfCFTA members as AGOA partners or including other legislation on an AGOA bill, including measures related to trade in critical raw materials. In introducing his bill, Sen. Kennedy stressed the importance of AGOA in checking China's rise in Africa.This week's meeting is an important one for Ambassador Tai as well. She certainly could use a win. The broader US Generalized System of Preferences expired at the end of 2020 and there has been little effort to revive it. Just two weeks ago, US and European Union negotiators failed to reach agreements on sustainable steel trade and critical raw materials that would have enabled closer cooperation on electric vehicle production. Many in Europe lay the blame for this at the feet of Ambassador Tai. The fact that deputy US Treasury Secretary Wally Adeyemo has been dispatched to Brussels and Berlin this week to smooth things over with European partners can be taken as sign that there is not great confidence in Ambassador Tai's ability to close a deal. The AGOA meeting in South Africa this week will not be the last before the future of AGOA is determined. But it will provide clear signals about whether the US and Ambassador Tai are serious about intensifying trade and investment relations with Africa, or whether they are content to take a backseat to China on a continent that is among the world's most dynamic and strategically important.

Ten Reasons Why the US Should Renew AGOAMark KennedyDirector, Wahba Institute for Strategic CompetitionIt would be a shame to simply renew the African Growth and Opportunity Act (AGOA). There are at least 10 reasons why the US should expand trade more robustly with the continent.It is economically good for the US. Trade is mutually beneficial. A bipartisan group of US senators recently wrote that "By lowering the cost of trade and encouraging investment in the region, AGOA creates valuable opportunities for US businesses, workers, and consumers." Africa will be increasingly consequential. Africa is on a path to be a quarter of global population by 2050 and 39 percent by 2100. The World Bank notes the African Continental Free Trade Area agreement that recently took effect "connects 1.3 billion people across 55 countries with a combined gross domestic product valued at US $3.4 trillion." It could accelerate development propelled by intercontinental trade.To avoid forfeiting Africa to China. The People's Republic of China (PRC) is gaining influence in Africa because of America's negligence. America ranks fourth in foreign direct investment (after China, Russia and the UAE). US trade with African states is just one-fifth the size of China-Africa trade. China has invested at least 2.5 times as much in infrastructure development as the Western world combined. To protect future exports. The US is allowing heavily subsidized telecommunications companies such as Huawei to gain dominance in Africa. This could hamper export opportunities in African markets many US digitally driven products and services. To advance American values. The continent being wired primarily by Huawei increases chances that any smart city functions adopted will be structured to control the citizens rather than empowering them. Being such a laggard in trade with Africa makes it hard for the US to establish a pattern of commerce according to the rule of law. In the countries where AGOA has benefited African countries, it as created opportunities for women. Enhance Critical Minerals Supply Chain Resilience Without Being Exploitive. Africa is a rich source of critical minerals essential to the energy transition. It will be attentive as to whether America is focused on just accessing the continent's rich natural resources or whether it remains committed to development and humanitarian aid together with expanded trade to help its citizens prosper. To avoid future strife. With higher incomes, rich nations have more incentive to invest in artificial intelligence (AI) and automation to improve their productivity, making them less reliant on low skill labor. While emerging markets can also benefit from AI, they gain little from replacing low-skill labor. With 43% of Africans lacking electricity, its young population will have difficulty developing skills for a digital world. The combination of less demand for unskilled jobs and a significant growth in supply of such workers presages significantly higher migration or rising conflict unless much more is done to alleviate poverty in sub-Sahara Africa. The continent already represents half the countries that World Banks lists a fragile, conflict afflicted and violent. National security. Rising PRC influence in Africa has many consequences, including its growing military footprint. The PRC has bases in Djibouti and in Equatorial Guinea. It is seeking a naval port on Africa's Atlantic coast. The continent's reliance on Huawei leaves Africa vulnerable to Chinese spying. To show America's heart. Africa continues to be afflicted by extreme poverty. The expansion of trade has lifted hundreds of millions out of poverty, but AGOA has not been robust enough to help the continent. The 35 AGOA nations collectively account for about 1% of American imports, less than before the act was passed. America needs an even more robust approach to trade to show its heart.To Lead. Seven decades of American leadership demonstrates that doing so is highly beneficial to the peace and prosperity of both the US and the globe. While not renewing AGOA is the opposite of leadership, it will take enhancing AGOA in coordination with the Millennium Challenge Corporation and the US International Development Finance Corporation to demonstrate it.The US must re-energize its efforts in Africa and not leave the continent to China and RussiaKlaus LarresFellow, Global Europe Program and Kissinger Institute on China and the United StatesThere is no question that Washington should engage with the important US-African trade and economic summit in Johannesburg in early November. Fortunately, US Trade Representative Katherine Tai has not only decided to participate in the meeting, but also to serve as its co-chair. The voices coming from Congress during the past few weeks have not been persuasive when they declared loudly that the US should not participate in this crucial meeting due to South Africa's (and other African nations) close relationship with Putin's Russia. In fact, this is exactly why the US should be a strong presence in Johannesburg. The US cannot afford to neglect this precious opportunity to counter the many pro-Russian sentiments on the African continent. There are two other important reasons why US participation in the summit serves Washington's interests.Intensifying trade relations with Africa (and not least with South Africa, the continent's economically most dynamic country) is advantageous in its own right. Expanding and upgrading trade and economic relations with Africa will benefit both sides. Continued access to the many precious raw materials the US needs from Africa is only one of the many advantages Washington would gain. Not least, it will breathe new life and energy into the African Growth and Opportunity Act (AGOA), President Biden's flagship trade program for Africa, which should be extended beyond its expiration date of September 30, 2025.Above all, the US should not leave Africa to China. China's commercial engagement goes back to the late 1990s and intensified with Xi Jinping's 2013 Belt and Road Initiative. Since then, China's economic and trade relations with virtually every African nation have taken off, particularly with Ethiopia, Angola, and Zambia. Beijing's two-way trade with Africa is four times as high as Washington's and China's foreign direct investment in Africa is twice as much as the US invests. China thus creates jobs for hundreds of thousands of African workers and greatly supports Africa's manufacturing base. In return, China obtains substantial amounts of raw materials from the African continent. Consequently, China's political influence in Africa has grown immensely and Beijing has also started to develop its military and naval presence on the continent. China's first military base abroad was completed in Djibouti in 2017, and a second base in Equatorial Guinea and naval ports on Africa's Atlantic coast seem to be in the planning stages. Washington should not sit idly by while as this is happening. The political-democratic and cultural image of the US in Africa is still strong. But the African nations need trade and investments. The US (and the 27 European Union countries) can provide much more of either, if only they get their act together. The AGOA summit in Johannesburg is a great opportunity to demonstrate Washington's re-energized efforts to win back the minds, hearts, and not least, the economic cooperation of African nations. AGOA Summit Offers Change to Ramp Up US-African Trade RelationshipKeith RockwellGlobal Fellow, Wahba Institute for Strategic CompetitionThe Africa Growth and Opportunity Act (AGOA) summit in Johannesburg this week offers a real opportunity for the United States to upgrade its relationship with Africa. It must not be squandered. AGOA is a preferential trade agreement between the US and 35 sub-Saharan African countries that was approved by Congress in 2000 and renewed under the Obama administration in 2015. It is set to expire in 2025. African countries have not benefitted from AGOA to the extent they would like, but they are all strongly in favor of renewing–and improving–the accord as soon as possible. According to the US International Trade Commission, AGOA has reduced poverty and created jobs in Africa. Yet these gains were not universally shared. South Africa, Kenya, and Lesotho have profited through their participation in AGOA. Exporters of automobiles and wine (from South Africa) and textiles and apparel have also done well. AGOA textiles and apparel exporters employ an estimated 240,000–290,000 workers, many of whom are women. Everyone agrees AGOA could deliver more. Although it covers 97% of US import products such as fruits, it does not include dairy products, sugar, meat, and steel. Of the $44.8 billion in goods the US imported from Africa in 2021, only $6.7 billion entered the country under AGOA. This low utilization rate is one of the issues that needs to be addressed at the summit. Almost half of eligible countries now post utilization rates of 2% or less. Half of beneficiary countries export less than $1 million to the US.The low rate of utilization is linked to protectionist US farm policies and a lack of preference for African exporters for energy and mineral-based products, where US global tariffs are low. But the primary reason for low rates of utilization is that many African countries lack the capacity to manufacture products that would be eligible for the preferential tariffs. Many African countries are also frustrated that AGOA is a unilateral, non-binding preference arrangement. Washington can, and does, strip benefits away from African countries that fail to reach eligibility criteria on economic and political policies, security issues, and respect for labor and human rights. Offering trade preferences to unsavory governments is politically toxic, but the sudden termination of benefits also undermines the trading predictability and stability that AGOA is designed to foster. This hampers investment and limits the ability of African companies to participate in global supply chains and value-added manufacturing.The two sides also need to agree on how to structure a future AGOA program to better reflect the dynamism being generated by the African Continental Free Trade Area. The AfCFTA came into force in 2019 and encompasses 55 countries and a market of 1.3 billion people. By tearing down barriers between African countries, the continent's leaders hope to turbocharge intra-African trade, which today is at a lamentable 14.4% of total African trade. Fewer barriers between these countries would help lift 30 million people from poverty and boost continental GDP by $450 billion, or 7%, by 2035 according to the World Bank and African Development Bank. Creating a preferential agreement with so vast a trading bloc is complicated by the wide diversity of these economies, but also by the eligibility requirements. As African companies become better integrated into supply chains it will become even more complicated. Encouraging investment and private sector partnerships in Africa would help integrate entrepreneurs (particularly smaller and medium sized companies) into global trade. One possible area for future cooperation would be in medicines and medical products where there is a substantial need for expanding domestic production and where many African companies have shown great promise. US Trade Representative Katharine Tai, who will lead the delegation, maintains that promoting more inclusive trade is one of her objectives. Facilitating greater participation of smaller companies, many of which are run by women, would be a significant step in this direction. Perhaps the biggest obstacle to getting the AGOA conversations started in Washington has been a lack of urgency. But China's rise to a position of near dominance in Africa has set off alarm bells on Capitol Hill. China is the largest source of investment, lending and trade for Africa. China's 2021 trade with Africa of $250 billion, far exceeded the $62 billion US-Africa trade volume. The good news is that the issue is capturing more attention in Congress. Sen. John Kennedy (R-La.) introduced a bill in September that would extend AGOA for another 20 years from 2025. Other senators, including Sen. Chris Coons (D-Del.) are making this issue a priority. Congressional advocates for improving AGOA are engaged in some creative thinking, including the possibility of treating all AfCFTA members as AGOA partners or including other legislation on an AGOA bill, including measures related to trade in critical raw materials. In introducing his bill, Sen. Kennedy stressed the importance of AGOA in checking China's rise in Africa.This week's meeting is an important one for Ambassador Tai as well. She certainly could use a win. The broader US Generalized System of Preferences expired at the end of 2020 and there has been little effort to revive it. Just two weeks ago, US and European Union negotiators failed to reach agreements on sustainable steel trade and critical raw materials that would have enabled closer cooperation on electric vehicle production. Many in Europe lay the blame for this at the feet of Ambassador Tai. The fact that deputy US Treasury Secretary Wally Adeyemo has been dispatched to Brussels and Berlin this week to smooth things over with European partners can be taken as sign that there is not great confidence in Ambassador Tai's ability to close a deal. The AGOA meeting in South Africa this week will not be the last before the future of AGOA is determined. But it will provide clear signals about whether the US and Ambassador Tai are serious about intensifying trade and investment relations with Africa, or whether they are content to take a backseat to China on a continent that is among the world's most dynamic and strategically important.

Issue 40.3 of the Review for Religious, May/June 1981. ; 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. REVIEW FOR RELIGIOUS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. © 1981 by REVIEW FOR RELIGIOUS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis, MO. Single copies: $2.50. Subscription U.S.A.: $9.00 a year; $17.00 for two years. Other countries: $10.00 a year; $19.00 for two years. For subscriplion orders or change of address, write: REVIFW I:OU RELIGIOUS; P.O. Box 6070; Duluth, MN 55802. Daniel F. X. Meenan, S.J. Dolores Greeley, R.S.M. Jeremiah L. Alberg, S.J. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Book Editor Questions and Answers Editor Assistant Editor May/June, 1981 Volume 40 Number 3 Manuscripts, books for review and correspondence with the editor should be sent to REVIEW RELtGIOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. Questions for answering should be sent to Joseph F. Gallen, S.J.; Jesuit Community; St. Joseph's University; City Avenue at 54th St.; Philadelphia, PA 19131. Back issues and reprints should be ordered from REVII-:w for RELIGIOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. "Out of print" issues and articles not published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. The Feel of Apostolic Contemplation-in- Action David J. Hassel, S.J. Father Hassel's earlier article, "The Fourth Level of Prayer: Mystery," appeared in the November, 1980 issue. The present article is also a chapter from his projected book on prayer. Father's address is: Jesuit Community; Loyola University; 6525 N. Sheridan Rd.; Chicago, IL 60626. To contemplate is to see a thing or an event or a person as a whole. It is to grasp the totality of a situation and then to let wonder rise, deep fears and hopes surface, the fire of ambition be kindled, and the still-point of one's being touched. Thus contemplation not only views wholeness but also begins to instill it in the contemplator, an experience much needed in our fragmenting times. Persons lacking commitment to focus their energies, families lacking the love to heal their wounds, and nations lacking noble purpose to render them united--all need contemplation as much as the thirsty and starving need drink and food.' Now the power of contemplation appears in theaction which it structures and directs. Thus contemplation-in-action not only carries appreciation for the whole of a situation and thus renders the contemplator more wholesome but also enters into the very situation contemplated to make it more wholesome. For this reason, the more active a person is and the more deeply he or she interacts with others, the more important becomes contemplation for this person's every action. Indeed, the more explicitly tThis thirst and hunger for the meaning and wholeness of life is eloquently and poignantly record-ed in Studs Terkel's interviews with people from all walks of life. His contemplative book, Work-ing (Avon, New York, 1975, pp. xiii-xv) discovers "the happy few who find a savor in their daily job," and the many whose discontent is hardly concealed: 321 322 / Review for Religious, Volume 40, 1981/3 aware we become of contemplation-in-action within our experience, the better we can promote it in ourselves and in others for the healing of our wounded world. But, as always, difficulties arise which keep us from recognizing contem-plation- in-action and from living it more deeply within our experience. First of all, one can observe with envy the high intensity of secular contemplation in the action of artist or business person and can then expect this same intensity to occur within one's own religious contemplation-in-action. False expecta-tions always result in discouragement. Secondly, because monastic people do much of the writing about contemplation, one can mistake monastic contemplation for the apostolic type more characteristic of lay people, diocesan clergy, and active religious orders. Again, confusion here can dissipate religious energies. A third problem connected with recognizing contemplation-in-action is that the latter is an awareness permeating all one's activities. Therefore, it cannot be exposed by merely lifting off one or other layer of experience, nor be isolated by tracing its roots in one particular activity. Consequently--and this is the fourth difficulty--contemplation-in-action will express itself in a great variety of modes as it appears at diverse levels of experience and in different activities, even though it may be a single pervasive attitude. As a result, a person may be lamenting his or her failure at contemplation-in-action while unknowingly practicing it with some success. Perhaps the following exploration2 of these four problems may yield some inkling of what contemplation-in-action is and some recognition of how the contemplative-in-action feels. This, in turn, could be the source of new satisfaction in one's life, perhaps even the beginning of a certain settled happiness. Religious Contemplation-in-Action Out of the Secular The first problem facing us is the confusion of secular with religious contemplation-in-action--an understandable mistake since the first naturally leads into the second. Like all forms of contemplation-in-action, the secular variety discovers and promotes remarkable wholeness in the contemplator and in the object contemplated. For example, the portrait-artist, while center-ing her consciousness intensely upon the child to be painted, tends to fall in love with the latter as feeling and insight blend gradually into the beautiful whole of the portrait and of the person portrayed. The craftsman, too, is fascinated as the pitcher, shaping under his hands at the potter's wheel, is lifted out of the clay in a blend of graceful shape with smooth pouring. The 2I am greatly indebted to Vincent Towers, S.J., James Maguire, S.J. and Donald Abel, S.J. for their detailed comments on the rough drafts of this article, to Mrs. Mary Ellen Hayes for advice and technical assistance, to Dr. Julia Lane for expert encouragement, to the Warrenville (!11.) Cenacle community for their helpful.suggestions. Contemplation-in-Action / ~2~ novelist also shares in this disciplined joy of secular contemplation-in-action. Saul Bellow could not have given us Herzog, nor J. D. Salinger presented us with Holden Caulfield of The Catcher in the Rye, unless each had gone through a period of 'possessed aloofness' while in his imagination he watched and chronicled the full-bodied development of Herzog or Holden out of a vast variety of detailed activities. In the artist or craftsman or novelist, then, one witnesses the power of secular contemplation-in-action for producing that beautiful whole which delights the artist's own heart and the hearts of all beholders. But such contemplation-in-action is not limited to the sphere of the arts. Watch parents playing with their firstborn child and note their total concen-tration on eliciting new responses from it. As the child slowly unfolds before their eyes during its first twenty-four months, they become ever more dedicated to educating it to beautiful soundness of body, mind, and emotions. If this is not contemplation-in-action, what is? In a similar way, the neurosurgeon, carefully and even exultantly applying his previous week's study of X rays, medical research, and techniques to a brain operation, also experiences this contemplation-in-action as he restores wholesome life to his patient. So, too, the lawyer contemplates-in-action when she manages to see her way through the myriad details of a personal injury suit towards those underlying legal principles which will structure for her a forceful, tight case on behalf of her client, Nor is the business person without contemplation-in-action when intense ambition is painting a new vision and directing precise lines of energy to effect this vision. The resultant business organization is a daring orchestration of people and processes brought to total life for the wholesome delight of the business person's mind and heart and for the good of the community. Evidently, then, secular contemplation-in-action operates within any work, artistic or scientific, speculative or practical, to produce wholesomeness in both the contemplator and the action-situation. Explicitly, each of us has, in some way, experienced these types of secular contemplation-in-action and implicitly we compare their qualities with those of our own religious contemplation-in-action--to the depreciation of the lat-ter. Each of us asks in guilt: "Where in my religious contemplation-in-action is the intense centering, the fascinated.vision, the possessed aloofness, the total concentration and dedication, the exultant application to life, the deep satisfaction in wholeness, and the intense ambition of secular contemplatives-in- action?" Why should not the religious contemplative-in-action be \ discouraged--especially if he equates secular and religious contemplation-in-action and does not know that they are meant to nourish each other reciprocally and precisely out of their difference. To understand their respec-tive differences, let us consider how they cooperate. Religious contemplation-in-action completes the secular. For the wholes of self and of object discovered by secular contemplation-in-action take on fuller meaning and larger value witfiinthe more comprehensive wholes of the 324 / Review for Religious, Volume 40, 1981/3 everyday world and of God as these are found by religious contemplation-in-action. A dynamic reciprocity operates here between the two types of contemplation-in-action. As the secular contemplative-in-action (artist, business person, parent, neurosurgeon, or lawyer) enters more deeply into the object to find its wholeness, he becomes more aware of his personal wholeness since the intense concentration on the object demands full awareness of his powers. But such total awareness of object and of self eventually leads into fuller awareness of the everyday world since the secular contemplative must fit himself and the object contemplated into the larger world of, e.g., serving a client, supporting a family, relaxing socially with friends; wondering about the worth of the object produced by the secular contemplation-in-action. Eventually every secular contemplative-in-action has to ask those terrible questions: "How do I and my work fit into the ongoing world? Why should I continue to ply my art, trade, profession, parenthood? Where am I, my family, and my work heading finally?" Such questioning usually leads to the more religious questions: "Is there anything more than this total world? Is there someone or something permeating this world and leading it to a higher destiny, a fuller life? Can I contact this mysterious one or am I already doing so?" When such questions finally lead into the experience of a meaningful world and of a transcendent God, then religious contemplation-in-action has evolved out of the secular and now redounds to the enrichment of the latter. To see how this is possible, note what happens when a family friend at-tempts to heal a family quarrel. He listens intently as the various family members describe the events leading up to the quarrel. The friend tries to piece together (to do a secular contemplation of) this setting and the quarrel. Once he feels that he knows the whole scene, he endeavors to help each family member see this whole so that each can experience some healing-into-wholeness as each admits his or her own faults, the good points of other fami-ly members, the need to forgive each other, and the necessity of planning together for a better family future. This secular contemplation starts to become contemplation-in-action when each family member begins to act out of this vision. Such secular contemplation-in-action begins to move into its religious counterpart when each family member finds a reason to act beyond himself or herself for unified family action, e.g., the preservation of the fami-ly tradition or the hope for future family members. Later, this religious contemplation-in-action attains fullness when individually the family members think of themselves and act as Christians carrying Christ's presence within the family, and when socially this same family as a group does healing actions which image the future Great Community of the Great Tomorrow beyond the grave. But factually, this neat cooperation between secular and religious contemplation-in-action often breaks down. There is a tendency in each human to abort secular contemplation-in-action before it can rise into the religious. St. Augustine describes vividly how this happens when a person at- Contemplation-in-Action / 325 tempts .to control the world, his fellow human beings and himself apart from or in conflict with God's law and providence. In this case the secular con-templative so concentrates on another person or a business project or a grand scheme as to lose sight of the more comprehensive wholes of community-justice and of God's people. Here secular contemplation becomes divorced from religious. The result is that the secular contemplative becomes hypnotiz-ed by the object of contemplation (nothing else is of equal value), then abject-ly slavish to the latter (the object becomes the only hope), then frantically con-servative of this object (e.g., a beloved, a job, an ambition or fond hope, a favorite pastime like gambling or fishing, a power over others). Because all the person's efforts are so fiercely focused on saving his project, he tends to dissipate mind, heart, and imagination. Thus, in an ironic way, the con-templating person literally fragments himself in efforts to mold his private world into a lasting wholesomeness which fits his own self-image and peculiar needs, but which fails to fit the true wholeness of the world and the Transcen-dent One. As a result, even a person's secular contemplation-in-action tends to disintegrate when its religious completion is aborted. To put this positively, religious contemplation-in-action is a contempla-tion whose resultant activities aim to render man more wholesome within the wholing of the world as the latter develops within the dynamic whole of the Transcendent God. The vision of Teilhard de Chardin which sees the universe converging towards the transcendent Omega Point is one illustration of religious contemplation-in-action. The exuberance of such religious contemplation-in-action once achieved can then redound upon its secular counterpart to render the latter passionate for truth and eager for beautiful action within its peculiar sphere of influence. F~'om all this it should be clear that secular and religious contemplation-in- action are distinct and mutually modifying phases in the contemplative person's wholesome life.3 To confuse one with the other is, then, to neglect one for the other and even to risk diminishing both since they are so naturally interdependent. But even within.religious contemplation-in-action, there is a further clarification to be made. Its monastic variety is different from the apostolic, even though, again, both types are needed to stimulate and to enrich the life of God's people. Here, too, confusion of one with the other debilitates life. Within Religious Contemplation-in-Action, the Monastic and the Apostolic Differ Discouragement is just as apt to arise from confusing the apostolic and the 3Karl Rahner shows the intimate connection between secular and religious contemplation when he demonstrates that supernaturally elevated transcendentality (i.e., God's self-communication in grace) is mediated by any and every categorical reality, (i.e., by the world). For the Christian, there is no separate sacral realm where alone God is to be found (Foundations of Christian Faith, translated by William V. Dych, Seabury Press, New. York, 1978, pp. 151-152). 326 / Review for Religious, Volume 40, 1981/3 monastic within religious c0ntemplation-in-action as it is from equating secular and religious contemplation-in-action. For, to seek continually the qualities of one in the other is to be permanently misled and disappointed. Although all forms of secular contemplation seek for wholesomeness in con-templator and in object contemplated, nevertheless as many types of secular contemplation occur as there are types of contemplators, e.g., artist, lawyer, neurosurgeon, philosopher, business person, parent, novelist and so on. It should be no great surprise, then, that the monastic religious contemplation-in- action of the Poor Clare or the Carthusian will be different from its apostolic counterpart in the life of lay person or diocesan priest or apostolic religious. In monastic contemplation the monk or nun searches deeply, within the roots of his or her innermost being, for personal wholeness and for the mysterious wholesomeness of God's life within this being. Now such a demand-ing search becomes possible only if the person withdraws from the more active concerns of life in the everyday world of the apostle. In his Contemplative Prayer, Thomas Merton makes it clear that the monk must devote himself in a special way to renunciation, repentance, and prayer if he is to sound the depths of his being for God.' In monastic religious contemplation-in-action, the quiet sinking into self to find God requires a strict control of attention as one undergoes the rigors of hard manual labor, very close community living, sometimes deafening silence, and occasionally piercing loneliness. Thus the relief from cultural pressures which enables monastic religious contemplation-in-action to occur is hardly an escape from suffering the harsh demands of love and of the daily labor for survival. But it is a religious contemplation-in-action diverse from that of the apostle in the world of art, business, medicine, education, and family. Unfortunately, much less is writteri about apostolic religious contemplation-in-action than about the monastic varietywespecially from the view of the layperson.~ Because the apostolic contemplative is ordinarily working in a professional position or a ,trade or a skill-job (secretary, housewife, telephone linesman, and so on) and is frequently involved in team-work, he or she must give much attention to the daily concerns of the world--the very concerns from which the monastic contemplative explicitly withdraws. Ttfis apostolic religious contemplation-in-action is more depend-ent on secular contemplation-in-action for its dynamism because apostolic contemplatives are intently pursuing professional jobs, trades, and skills through eight to ten hours per day. As a result, the apostolic contemplative is more concerned with outer wholeness of self and world, whereas the monastic 'Thomas Merton, Contemplative Prayer (Doubleday-Image, Garden City, N.Y., 1971 pp. 19-20). ~Thomas Vernor Moore's Life of Man with God, (Harcourt Brace~ New York, 1956), though quaint, contains case histories of ordinary people enjoying strong contemplation in action. Contemplation-in-Action / 397 contemplative concentrates more on the inner wholeness. Evidently both types of concern are needed by the civic and ecclesial communities since they complement each other. The outer beauty of technological, scientific, and cultural wholeness must be appreciated and promoted if the inner beauty of man's ultimate meaning and destiny is to exist and to be known in depth. On the other hand, the inner beauty of such wholeness makes possible all the outer beauty since the loss of ultimate meaning and destiny in human activities renders technology, science and culture vacuous: if not vicious. Nor is the withdrawal of the mohastic contemplative to be considered unique to this type of contemplation. The apostolic contemplative must prac-tice a somewhat similar asceticism if he or she is to be a first-rank artist, lawyer, neurosurgeon, teacher, sports star, philosopher, business person, or parent. In order to focus intensely upon the contemplated object, such contemplators must withdraw steadily from distractions, occasionally from family life, often from comforts, not rarely from the spotlight of flattering attention. Though the person dedicated to apostolic religious contemplation-in-action may be immersed in the concerns of the world, still he or she must learn to live hidden within the teamwork of the institution and to withdraw from disruptive self-seeking of fame, fortune, and fun. Such withdrawal is essential if the contemplator is to discover better the wholeness of object, self, world, and God. For the aim of every contemplative is to become more whole in order better to see, in all their wholesomeness, other people, the tasks at hand, professional teamwork, family health, national purpose, ecclesial community and God himself. For this reason, the withdrawal should make one more attentive and appreciative of other people, of one's business, of art and music, of wholesome sanctity (a redundant phrase), of professional skill, of science and technology, and of oneself. Such wholesomeness, when appreciated, gives deep intellectual joy and is the fullest reward for disciplined suffering. Consequently, the various types of contemplation-in-action must be carefully distinguished so that each can be pursued with finesse. But since contemplation-in-action has so many ways of expressing itself according to each one's peculiar gifts, situations, aims, and tradition, it is no easy task to discover one's own way of contemplating-in-action. Since each type of con-templation aims at wholeness of object contemplated and of person con-templating, a major error here could fragment the contemplator's personality and induce shoddy activity within his or her specialized secular contemplation-in-action. With this caution in mind, one delves hesitantly within his experience for the feel of apostolic contemplation-in-action, especially since this experience runs so deeply and so uniquely. Towards the Feel of Apostolic Contemplation-in-Action Because apostolic contemplation-in-action is present deep within many actions of the secular contemplative, it can be approached only gradually 328 / Review for Religious, Volume 40, 1981/3 through four steps. The first step consists in answering a series of questions constructed to bring into better focus the secret unity of one's everyday ex-perience. Later, in a second step, reflection on the various levels of this every-day experience helps us to recognize at what level apostolic contemplation-in-action originates. The third step is to work out an explicit definition of such contemplation according to these levels. Here, in a fourth step, one can finally note the feel of contemplation-in-action as it happens within various levels and modes of experience. But let us now take the first of these four steps by leisurely answering for ourselves the following questions: I. Why do I usually get up on time in the morning and not let people wait? 2. Why do I bother to cook breakfast for others and not just for myself? 3. Why do I share my car with others and, on occasional rainy mornings, leave early to get them to work on time? 4. Why, at the job, do I help out on someone else's project when mine is not finished yet? 5. Why should I avoid the second beer at lunch because it makes me loggy at work? Who really cares about my efficiency? 6. Why scrimp and save for others--esp~ecially if they are likely to squander the savings? 7. Why take work and worries home from the~ job? Why bother studying at night to complete degree work or to be more competent in my next day's work? 8. Why keep up correspondence with friends or answer the third telephone call when I'm so tired at night? 9. Why be the one who usually corrects the children and who gets their resentment? 10. Why sometimes spend money meant for entertainment on the needs of others? 11. Why squeeze into the already packed day the Eucharist and another fifteen or more minutes of prayer? In other words, all these why's add up to a single last question: Why do we stretch ourselves out for others hour after hour, day after day, month after month, year after year? Could the answer be that, amid all our sneaky ways, our clever vanities, our downright sins, and our cute manipulation of others to our own desires, we nevertheless do have a strong practical concern for peo-ple, for their welfare and happiness? Could it even be that, deep within, we each feel God quietly encouraging us to stretch our lives out to others? Could it be that, deep within, we want to delight the heart of God? If so, then this is what is called "the stretch," the almost constant doing.of the more difficult out of respect for others and for God. It is, in other words, the willingness to bleed slowly for loved ones and even, at times, for mere acquaintances. This "stretch," then, turns out to be a dynamic unity running through all the day's events to give them meaning and direction. Could it be that this is our seeking Contemplation-in-Action / 329 for God, our God-hunger? Is this our restlessness with anything less than God--a restlessness which renders us mystified at the self-serving actions of the trifler, the super-ambitious, and the bun vivant? Indeed, is this "stretch" or God-hunger the apostolic contemplation-in-action for which we are searching? It would seem not. For such contemplation lies underneath "the stretch" to make it happen. We must yet distinguish various levels of experience and then move underneath each to find the deepest level from where apostolic contemplation-in-action originates. And we find that there are four levels of experience to distinguish. The first or sur-face level is where minor irritations, like the sound of loud rock-and-roll music or the itch of eczema or the sudden hiccup occurs and where minor joys like a satisfying meal or a long sleep or a relaxed laugh, happen. Underneath this surface level, lies the second or physical level where the pains of ulcers or neuralgia lurk and the joys of exuberant good health or of strong sexual pleasure energize one. Underneath these two levels is the third or psychological level where one trembles with fear of failure in one's work or shrinks at seeing the beloved suffer, and where one also is Warmed with the security of being .loved deeply and faithfully by an admired person, or experiences the deep satisfaction of witnessing one's children growing up well. Underneath these three explicitly conscious levels which we all can recognize lies a more hidden fourth level known only implicitly, i.e., by con-trast with the top three levels. Thus a person can feel great joy and serenity at this fourth level, while at the upper three levels he feels terrible suffering and apparent fragmentation. Or the reverse may be the case. "Everything is going my way in health, job-~atisfaction, family life; I've got everything--except that I feel uneasy and deeply restless underneath all of this." In both in-stances, the person feels almost schizophrenic--so clear is the distinction be-tween the top three levels and the deepest fourth level of experience, so direct-ly reverse is the flow of events between the top-three and the fourth levels. Puzzling as this experience is, it is also a revelation of the fourth level where the root of contemplation-in-action lies and it will eventually lead us to the "feel" of apostolic contemplation-in action.6 Apostolic Contemplation-in-Action Is a Heart-Awareness of God and His People To state matters bluntly, apostolic contemplation-in-action is not "the stretch," the disciplined reaching out to others and to God from the third level of experience. It is not the constant calling to mind of God's presence, nor 61 have given a fuller description of these four levels of experience in "The Fourth Level of Prayer: Mystery," (REVIEW FOR RELIGIOUS, VOI. 39, 1980/6. pp. 808-810, 817-819). Confer also "Phenomenology, Psychiatry, and Ignatian Discernment" (The Way, Supplement #6, May, 1968, pp. 27-34) by Felix Letemendia and George Croft for a similar description of four levels of experience. 330 / Review for Religious, Volume 40, 1981/3 constant explicit aspirations, not the "Jesus prayer," nor one's favorite scrip-tural mantra on the second level of experience. It is not constant conversation with God on the second and first levels.7 Apostolic contemplation-in-action may cause these behaviors, but it is not any one or all of them. Rather, it is more like a heart-awareness of God, an affectionate and deep alertness to God in all events, a strong and warm conviction of God's loving presence at the fourth level underlying and yet permeating all life's experiences and hap-penings. 8 This heart-awareness seems to be always operative, like the buoyancy of a cork under water, always unobtrusive, like quiet background music in office or dining room, always implicit, like a mother's awareness of noisy children in the backyard while she is concentrating on a new cake recipe; always pulsing, like the tennis player's awareness of the beloved watching his match from the grandstands; always underlying, like the companionship between two friends whose attention is riveted on an engrossing motion picture; always growing osmotically, like the friendship between two people sitting in the front seat of a car and silently viewing the. countryside during a long trip. This heart-awareness appears not in the least to interfere with conversation or with algebra-solving or with. business-planning or with party-laughing or with landscape-painting or with surgical operating. Indeed, it can be said that this heart-awareness is actually a person's awareness of God's awareness of him while he works through the events of the day--much as when the lover tennis-star is implicitly aware of his beloved's awareness of him as she sits in the grandstand watching his play.9 This heart-awareness is like the alertness of the saints to God's providence in small happenings. God, like the air, is embracing the saints, enabling them to breathe, acting as the medium for all the surrounding events. In such an at-mosphere, nothing is insignificant. There is a second way in which this heart-awareness of God, called apostolic contemplation-in-action, can be described. It seems to be also a per- 'In reading Henri J. M. Nouwen's books and articles on spirituality, I have rarely felt anything but strong agreement--except for one article: "Unceasing Prayer" (America, Vol. 139/3, July 29--August 5, 1978, pp. 46-51), where Nouwen declares: "We convert our unceasing thinking in-to unceasing prayer when we move from a self-centered monologue to a God-centered di;~logue (p. 48)." Though he characterizes this prayer as contemplation, as attentive looking at God, and as presence to God, still the heavy emphasis on thinking and imagining in the article could lead the reader to a false mentalistic perception of praying always. 8In Love Alone (Herder and Herder, New York, 1969, p. 89), Hans Urs Von Balthasar compares the unceasing prayer of heart-awareness to the "the way a man is always and everywhere influenc-ed by the image of the woman he loves." 9 John S. Dunne (The Reasons of the Heart, Macmillan, New York, 1978, pp. 46-54) gives an acute description of this heart-awareness of God wherein one feels known and loved deeply by God. He puts it in Meister Eckhart's terms: this is a laughing between God and man which images the Trinitarian life of mutual joy between and in the three persons. Contemplation-in-Action / 331 son's awareness of God present within him and working out through him into the lives of others. It would explain somewhat Paul the Apostle's remark: "I live now, not I, but Christ lives in me." In this implicit heart-awareness there is even a sense of acting beyond one's capacities, or of being borne along to meet events for which one feels strangely prepared beforehand. This does not imply that such experience is without suffering. On the contrary, the heart-awareness has the tendency to make one more sensitive to the suffering of others and of one's self and even more ready to assume sorrow. For, remarkably, this heart-awareness opens one up not only to God but also simultaneously to God's people and his world. It would seem to contain a readiness for friendship, and for the obligations consequent upon friendship. It is not a state achieved by spiritual gymnastics, by much reading on the meaning of life, by the use of diaries, by experimental prayer-sessions, by con-stant aspirations, and God-conversation, or by psychological dynamics. Rather, it seems to arise within the disciplined service of others out of love. In other words, "the stretch" seems to set up the conditions in which this heart-awareness, this apostolic contemplation-in-action, occurs. The latter would seem, then, to he a natural development in a healthy life of service to God and his people. It appears to be an availability to others which is adaptive~to their needs, hopes, joys and sorrows and which consequently takes on emotional coloring and religious content by way of this adaptation. For this reason, it would seem that apostolic contemplation-in-action is not an esoteric gift but one which is given to many good people by a God eager to promote such heart-awareness of himself and of his people. After all, such awareness would seem to include a penchant for fulfilling the two Great Com-mandments under a vast array of different circumstances and, therefore, under many diverse modes of action. It is time, then, that we considered some of these modes. In this way we can experientially both test the understanding and get the feel of apostolic contemplation-in-action. Various Modes in Which Apostolic Contemplation-in-Action Is Felt Apostolic religious contemplation-in-action as heart-awareness of God is, then, a deep good will towards God, a warm desire for God, a loving remembering of him in his people and his universe. This single basic convic-tion naturally expresses itself in a thousand different ways according to the thousand diverse activities of the apostolic contemplative. Among these thou-sand ways are the following eleven (if you can recognize them in your ex-perience, then you have, I would ~hink, the "feel" of apostolic contempla-tion- in-action): 1. Hope: a pervading sense of the worthwhileness of one's present life and work for the future; a certain fearlessness in facing radical changes within one's community amid the sudden turnings of history. "Why is everyone so depressed?" 2. Patience: St. Paul's hypornone, the strength to stand underneath and to 339 / Review for Religious, Volume 40, 1981/3 hold everything together when all seems to be coming apart and others are deserting the supposedly sinking enterprise; a kind of dilapidated, yet dedicated, serenity amid much suffering and uncertainty. An ~'old-shoe" type says: "What's the big ~panic about?" 3. Need to be Hidden in teamwork: a wanting to contribute one's best quiet-ly; and yet, in times of stress, a boldness to take on the tough job of leadership. "Tell me what you want done--and if you can't tell me, I'll tell you." 4. Passive Alertness to Others: a willingness to wait, to listen, to hear out a person or a situation; a deep respect for the individuality of others; a refusal to domineer in conversation-work-dispute; no demand for a return on love given--because of trust in the other and in God. "I've got time to listen. Relax." 5. A Senseof Being Companioned through the day (at the fourth level): never being alone because at the centei" of one's heart and of the whole world'is the beloved: a turning to God, and frequently finding him there waiting. "Why worry about anything so long as the Lord is with me?" 6. Sense of an Intimate Providence in one's life, of being cared for with remarkable delicacy: events that at first put everything in jeopardy and turmoil eventually turn out to be fortunate; chancehappenings are later seen to fit together with precision; surprises'are taken as God's special attention to a person rather than as senseless interruptions to his or her life. "Someone loves me and is guiding me to himself over this rough road and dangerous terrain." 7. Sense of Belonging to God, to the Church (his people), to the mother of God, to one's community (parish, family, neighborhood, religious order, charismatic prayer-group): a sense of finally being at home--no matter where I travel; a deep content with God, world, oneself in the midst of contradiction. "Yes, my God owns the world--now what's the problem?" (". the world, life and death, the present and the future, are all your ser-vants; but you belong to Christ and Christ belongs to God" I Co 3:22-23.) 8. Firm Conviction of Doing Exactly What God Wants at the Moment and of not wanting to do anything else or to be anywhere else: a sense of rightness (without righteousness) about one's present action; a determined sense of vocation which is nevertheless ready for change; riding hard, yet sitting easy, in the saddle. "For the moment this is where it all is." 9. Constant Hunger to Serve Others: to give them joy, to help them expand their personalities in happiness-knowledge-commitment--even though the servant (e.g., teacher, counselor) will be soon forgotten and very likely will have little'to show for his or her services. "How can I be of help without getting in your way?" 10. A Steady Sense of Gratefulness to God: for the fullness of one's life--for each person, event, knock-at-the-door; a wonder at how much God has entrusted to oneself; gratitude, the mark of maturity and full humaneness. Contemplation-in-Action "How could you be so good to me, Lord?" 11. Finding God in Others: seeing by faith that this person is beloved by God; not projecting some Christ-image on the person so that the latter is not seen for himself and is therefore depreciated, but rather discovering this new value in the person, and therefore serving him more carefully, listening to him more attentively, finding his core-goodness. "He is my brother and Christ's brother.'" 0 These eleven modes (they could be a thousand) have an inner unity amid their diversity." First of all, each is concerned with the wholeness of both the contemplative and the object contemplated. For example, hope sums up the whole past and present to send the totality into the future without a constrict-ing fear; patience serenely holds the present fragmenting situation together; hidden teamwork binds the group together and offers leadership when fragmentation or misdirection threatens; passive alertness to others offers time and support for the healing process; the sense of being companioned at the center of one's being leads into a sense of providence intimately and delicately converging all events towards a full future goodness; the sense of belonging to God-community-worm produces a wholesome contentedness which paradox-ically can issue into fierce efforts to build a better community and world with the firm conviction of doing exactly What God wants at the moment; the con-stant selfless hunger to serve others naturally builds wholesome community; and the steady sence of gratefulness to God means gratefulness to other which, in turn, produces the close unity of friendship.'2 Clearly, then, this heart awareness of God, this apostolic religious contemplation-in-action, fulfills well the definition of contemplation as the perceiving and the building of wholesomeness in the comtemplative and in the object contemplated. There is a second inner unity among these eleven modes of contemplation-in- action. Evidently, each mode is itself an attitude (an habitually lived value) which inspires and molds the.activity flowing out of it. In other words, the mode of contemplation controls the actibn of apostolic religious contemplation-in-action. But each of the eleven attitudes embodies, in its own way, a single attitude common to them all: a total accepting of all reality (God, t°Yves Raguin, S.J. (Paths to Contemplation, translated by Paul Barrett, O.F.M. Cap., Abbey Press, St. Meinrad, Ind., 1974, p. 82), stresses that "the love of God teaches us to love others for themselves., just as they are, with all their defects and with all their hopes." Here he finds common ground between Eastern and Western schools of contemplation, but also great differences (pp. 4-11). "In How to Pray Always without Always Praying (Fides/Claretian, Notre Dame, Ind., 1978) Silvio Fittipaldi, O.S;A., speaks of prayerfulness as a basic life-orientation under!ying all one's activities (p. vii). He then deftly shows how deep questioning of everyday events (pp. 11-27) and a constant wondering-longing about life (pp. 29-40) can be a praying always. These are two more modes to add to the eleven already noted. '21n his Letter to the Colossians, St. Paul, when listing the signs of Christian growth (1:9-12), ap-pears to mention five or six of these modes of contemplation in action. 334 / Review for Religious, Volume 40, 1981/3 world, self, people) and a sense of being, in turn, accepted by all reality.' ~ This attitude is a deep welcoming of all the people and events of life--an attitude symbolized when one's arms are extended wide in service and one's face bears a confident smile of trust." Now among the eleven modes, one may rise in prominence to succeed a second which then recedes to be called upon at a later time for a different situation. Though a person~may temporarily feel, for example, less hope or less sense of intimate providence, nevertheless these attitudes remain even though submerged under the new succeeding mode of, e.g., passive alertness to others. Meanwhile, the single deepest attitude of simple acceptance or welcome is being expressed in one of the eleven (or one thousand) modes. The modes, of course, vary according to the needs of the situation, the type of work being done, or the growth-phase of the contemplative-in-action. But always the single basic attitude of welcoming acceptance knits them together with expectant trust in God and his world. Could it be that this unify-ing attitude is what enables the apostolic contemplative "to pray always"? Could it be, then, that this basic acceptance of God and of his world is the ac-tive embodiment of a man's fundamental option?" The negative side of this acceptance is dramatized in the death-bed rejection of family, God, and world, when the dying person implies: "God, you'v.e cheated me consistently with this harassing world of yours and with this demanding family of mine. Now stay out of my life forever." Such basic cynicism, bubbling corrosively in each of us, can eat away the roots of apostolic religious contemplation-in-action. To face our cynicism may be to see more clearly the radical source of such ~c.ontemplation. Human Cynicism Versus the Divine Indwelling Over our contemporary culture a vast cloud of cynicism rolls, paralyzing the self-sacrificing attitude which empowers apostolic religious contempla- "Hans Urs Von Balthasar, in his article "On Unceasing Prayer" (Theology Digest Vol. 25/1, pp. 35-37), takes this basic attitude to be a readiness to hear God's word at all times in all things, events and persons. "To pray always, therefore, means to make real what is--in turning to God and to the world." For Von Balthasar, such constant prayer is kept alive by articulated or formal prayer in which it is remembered. "The books of George Maloney, S.J., sketch this weldoming attitude in various ways. Inward Stillness (Dimension Books, Denville, N.J., 1976), sees it as a loving surrender in all things to God's loving guidance (pp. 91-92) and as a heart-prayer of constant thankfulness (p. 99). Nesting in the Rock (Dimension Books, 1978, pp. 86 ff.), develops this theme. The Breath of the Mystic (Dimension Books, 1974, pp. 181-183), speaks of contemplation-in-action as a "contuition," a simultaneous awareness of the creature and of the dynamic presence of God within the creature as its ground of being; it is, then, a lov, ing affinity for all with all b~ings. ~qn his How to Pray Today (Abbey Press, St. Meinrad, Ind., 1975, translated by John Beevers, pp. 40-41), Yves Raguin, S.J., finds that the basic disposition for prayer is acceptance of the human condition. Such acceptance first acknowledges that every good act is under the influence of the Holy Spirit and then enjoys this fact amid all the ups and downs of secular activity. Contemplation-in-Action / 335 tion-in-action. In the face of mammoth social problems, contemporary man is oftencounseled: "Always watch out first for Number One, otherwise you'll be suffocated by other people's needs." The human mind and heart then con-cludes: "Apostolic contemplation-in-action is impossible." And the Lord replies within the heart of each person precisely as he responded to Peter's similar complaint in the episode involving the rich young man: "Yes; it is im-possible- without God." This complaint often takes the form of an objection: "How can I who am so aware of my own fragmentation and partialness be expected to help others to wholesomeness? Who am I to attempt apostolic contemplation-in-action?" The very formulation of this objection is a humiliating experience, yet the humiliation happens to be the first step in doing such contemplation-in- action. Tho married couple raising three young children has known from the days of the first birth that the one spouse's partiainess will, paradoxically and often humiliatingly, be the source of the other's wholesomeness. Hus-band and wife need each other's partialness to become whole, just as they need their own growing wholesomeness to lure their children to wholesome living and just as they need their children's needs tO call them to greater wholesomeness of action. Christ, knowing thoroughly the agony of bringing fragmentation to wholeness, is there to help with Cana's sacrament of matrimony. Thus, apostolic contemplation-in-action, through this sacra-ment, can be intimate to the daily routines of married life; while at the same time the seeming impossibility of marital contemplation-in-action reveals to the cynical that the heart-awareness of God and his people is pure gift. Not rarely the most cyn. ical person of all concerning apostolic contemplation-in-action is the priest ministering the sacrament of reconcilia-tion, that efficacious sign of ultimate wholeness. In the confessional, his fragmented, partial self laments: "I should be confessing to this good pe{son, not he to me. His wholesomeness comes through the more deeply he sorrows over his failures to be of help to his wife and children, his friends and co-workers." Yet as the Lord permeates the priest's absolution to heal the peni-tent, he simultaneously heals the priest precisely through the iatter's humilia-tion at his own fragmentation. The gift of reconciliation for the penitent can often contain the gift of apostolic contemplation-in-action for the priest. Somehow, in allowing God to work through him, the priest has acted beyond his own capacities as a human being and has simultaneously increased the wholeness of the penitent and of himself. But this example is not meant to imply that apostolic religious contemplation-in-action is easily acquired and done. For this basic attitude of welcoming acceptance of God and world, this heart-awareness of God and his people, animates and directs "the stretch," that continuous, disciplined action of serving, healing and challenging others beyond one's own capacities. For the gift of heart-awareness of God and his people demands that the apostolic contemplative constantly and painfully grow in generous action for 336 / Review for Religious, Volume 40, 1981/3 others. To operate beyond one's capacities in this way means to take risks con-tinually and to undergo humiliations inevitably. There must, then, be some unique source of illumination and strength within the being of the apostolic contemplative-in-action. Otherwise, he or she would fragment under the pressures and demands of such a life. It would appear that the divine indwelling of the Trinity is this ultimate source for apostolic religious contemplation-in-action. In Christ's prayer for his disciples (Jn 17:18-23), a prayer of "wholing" action, he speaks of "send-ing" the disciples, and all his believers, just as the Father had sent him so that "All may be one as you, Father, are in me and I in you; I pray that they may be [one] in us, that the world ma.), believe that you sent me." Apostolic contem-plation- in-action becomes, then, the manifesting of the Son, Jesus Christ, to the world in the apostolic actions of the contemplative. But the very action promoted by Jesus within the contemplative has also contained Jesus' mani-festation of the Father to this contemplative. As a result the contemplative's action in the world reveals both the Father and the Son. In this way, the apostolic contemplative becomes Their living glory expressed for all to see in the contemplative's maturing manhood or womanhood. Such action enables Father and Son to be present incarnately to the world. At the same time, the Spirit, indwelling in the people of God and in the contemplative, inflames the contemplative's actions so that they become more truly and fully acts of love (caritas) which simultaneously cause wholeness in others and in the con-templative. Here apostolic religious contemplation-in-action is seen to go far beyond the human capacities of the contemplative as it heals the world into wholesomeness through "the stretch." At this point, the problem of apostolic contemplation-in-action becomes more evident. Misunderstanding of it makes one feel falsely guilty for not hav-ing mystical graces of extraordinary mental vision and will-strength, for not being able physically to see Christ in the other, for not keeping the morning's solitary prayer in unbroken continuity through the day, for not enjoying fre-quent upsurges of strong consolation during work. But rather, it would seem that apostolic contemplation-in-action is the gradual and painful explicita- ~tion of the divine indwelling operative in all the contemplative's actions. It is the slow bringing-to-consciousness of the Trinity's workings within the con-templative's actions, within "the stretch." Now this gradual awareness is, concretely and basically, the apostolic con-templative's developing attitude of welcoming acceptance towards God, his people, and his world. By operating unobtrusively behind and within all the contemplative's actions in the world, this attitude leaves the contemplative's senses, mind, emotions, decision-power, and imagination free to concentrate on the particular work and the persons at hand. As a result, the contemplative is not less, but more, present to the work and the people; not less, but more, alert to their needs; not less, but more, hopeful of their expanding wholesomeness. Such total dedication, made possible by apostolic religious Contemplation-in-Action / 337 contemplation-in-action, becomes that magnificent self-forgetfulness which Karl Rahner sees as "praying always" and as beautiful surrender to God." Consequently, this deep heart-awareness of God and his people which constitutes apostolic contemplation-in-action can be a gradual expansion of the indwelling Trinity's effective presence within the contemplative's "stretch." This presence rises slowlythrough the contemplatives's whole be-ing so that his arms can go out in self-forgetting welcome to God and his world. Thus, the contemplative's subsequent actions carry ever more passion, strength, intelligence, compassion and wholesome beauty. Such con-templative action can then manifest strong love without crushing the beloved and competent service without condescension to the beneficiary. For it will in-clude the fuller action of the indwelling Trinity seeking to make all humans one as the Father, Son and Spirit are one in their own eternal wholeness of the divine family. ~6Karl Rahner, The Religious Life Today (Seabury, New York, 1976), p. 49. The" Active-Contemplative" Problem in Religious Life by David M. Knight Price: $.75 per copy, plus postage. Address: Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 The White Robed Citadins of Paris M. Grace Swift, O.S.U. Sister Grace teaches at Loyola University of the South. Her mailing address is: Box 192; Loyola University; New Orleans, LA 70118. Ancient bells begin their clamorous count-down of eleven hours. A hooded nun, enshrouded in yards of creamy white wool, rises from her place on the matted rug-covered nave floor of St. Gervais et Protais Church, Paris. She mounts the steps, bows deeply before the icon enshrined on the massive altar, and with her Easter taper, lights the seven-branched menorah standing in back of the Eucharistic table. The Sunday liturgy begins as the celebrant and choir proclaim the central theme: "All you who have been baptized in Christ have put on Christ, Alleluia." During the next hour and a half people from all corners of Paris, indeed from all corners of the world, will find themselves involved in a liturgy that is uniquely prayerful, reverent, dramatic, and stunningly beautiful. For this is why this community came to be--to provide for harried urbanites a setting where they could find an oasis of prayer, where a celebration of the sacred mysteries could unfold with the leisurely, spellbinding grandeur of a true monastic milieu. The people of Paris have voted with their feet for the effort. Before the liturgy begins, the monks (roughly about a dozen) enter individually and kneel on the left side of the wide nave, their prayer area en-cased on two sides by choir stalls. An equal number of nuns, wearing the same deep-sleeved white habit enter, with only one apparent difference in their clothing: the nuns wear the capuche on their heads, while the monks allow it to hang down the back. In back of the kneeling monastic communities, the nave is filled with worshippers whokneel, like them (and very close to them), on the reed rug. Others sit on benches or chairs at the sides and in front of the altar area. In France, one may look in vain in many churches for young people at- 338 Citadins of Paris / 339 tending mass, but here, they are conspicuously evident. One willowy lad sits cross legged on the floor, proclaiming by his rigidly straight back and tucked in chin that he has dabbled in Zen. At times, many of the youths uninhihitedly imitate the profound, fetal-positioned bows of the worshipping monks and nuns. Some wear the special metal cross that identifies them as youths who have spent a week at Taiz6. A turbaned black girl peals forth the French lyrics with the sobbing overtones her tribal ancestors once used to summon dark Senegalese spirits. No guitars, no cheap gimmicks draw them there, for this liturgy is designed to meet the tastes of some of the most cultured urbanites of the world. Along with the youths, a solid strata of bourgeois Parisians also compose the congregation. Everywhere one spots nuns of various congrega-tions, as well as many men who by their nondescript blue and gray suits reveal to a trained eye that they are French priests. They, too, need the nourishment of St. Gervais. As mass progresses, a drunk ambles down the side aisle and dazedly turns 360°. With a blank stare at the congregation and a gesture of appeal with his hands he mutters, "Mes fr~res." He provides no lasting distraction, for all attention is riveted on the liturgical drama. Its magnetism lies not only in its splendid integration of prayer and majestic Byzantine-style music, but also in the witness of the monks and nuns themselves. The communities in charge of this liturgy are now called Les Fraternit~s Monastiques de Jerusalem. The monks started life under the leadership of Pierre Marie Delfieux on November 1, 1975, with the invitation and blessing of FranCois Cardinal Marty of Paris. On December 8, 1976 a company of women formed in a neighboring area near the Church of Notre Dame des Blancs Manteaux. The Rule specifically states that there never was or would be any intention of having a mixed community; each group has its own separate establishment and administration, though they do celebrate the liturgy together and share the same spirit and aims--to be monks and nuns in the city, or citadins.~ They have no pastoral, sacramental, teaching, or organized charitable commitment. Signs notify the public that for weddings and sick calls, they can contact the neighboring churches. The members of these groups aim chiefly: 1) to be present in the city and 2) to celebrate the liturgy and divine office in company with the townspeople. The liturgy being a prime concern of their existence, they take time to plan and execute it with all the artistry their con-siderable, combined talents can effect. In choosing a style of.music for their services, the leaders concluded that much of the contemporary church music was shallow, both musically and theologically. Wanting a dominant style that would manifest a global unity, 'Two articles in French give some information al~out these communities: Jean Leclerq, O.S.B., "Tendances Monastiques Actuelles," Nouvelle Revue Theologique, 10e Ann6e, No. i (January- February, 1978), pp. 90-102 and "Naissance d'une Fraternit~ Monastique ~t Paris," Carmel (April, 1976), pp. 56-66. 340 / Review for Religious, Volume 40, 1981/3 they chose Byzantine modes to accompany their Roman liturgy. With lyrics based upon psalmic and patristic sources, translated effectively into French, the simple, strong, rolling harmonies are easily mastered. The result is almost total participation by the congregation. St. Gervais boasts one of the oldest and finest organs in Paris. It is used selectively and effectively at the end of the liturgy and during special times of meditative prayer. The sisters, with beautiful, clear voices, take an active role in leading the singing, in reading, and in gathering together the offertory procession, which always includes lay people and children. An abundant use of incense in the liturgy adds even more of an aura of Byzantine mystery to the ceremony. The Fraternit6 includes several priests. For the Sunday liturgy, the con-celebrants sing, in three harmonic parts, the canon of the mass. Some other parts of the mass, sung alone by the chief celebrant, are accompanied by a background of soft, harmonic melody, hummed by the monks and nuns. At communion time, the frdres and soeurs draw together to form a half-circle about the altar, completed sometimes by lay. members of the congregation. The priests chant in harmony: "Receive the body of Christ," to which the congregation responds in the same harmonic parts: "We receive the body of Christ." A huge host, the size of an American dinner plate, is broken and dist~'ibuted to the encircled brothers and sisters. The same sung ritual accom-panies the chalice. The result is a moving evocation of a truly shared banquet. The total impression given by all the reverent and graceful movements of the mass is that this is the most important event in the lives of the celebrating com-munity- which is just as it should be. The Monastic Fraternit6s The vocation of citadin was revealed to the founder of the F.raternit6s after profound searching in prayer. The rules for community life have been developed in stages, after actual experience in communal living. The guidelines (for communal use only) are now contained in two mimeographed volumes: l) Au Coeur des Villes, au Coeur de Dieu (At the Heart of the Cities, At the Heart of God) and 2) Le Livre de Vie(The Book of Life). Abundant scriptural references in the latter remind the reader that Mary lived, Jesus taught, the apostles evangelized, and prophets and priests of old sacrificed, in the city. Christ fought the devil and conquered him in a city; the fire of the Holy Spirit descended in a city. The beloved of the Canticle sought her Lover while running about the city, and one day He will make the city his beautiful spouse. Indeed, Heaven itself is a City. "It is there that we must remain," the Rule affirms, since God himself dwells there, and thousands of his brothers work, love, weep, sweat, sing, search, struggle and pray there. The Church of St. Gervais is surrounded by all the civic bustle entailed in commerce and governmental administration. It is near the Quais du Seine where lovers stroll l and tourists buy postcards. Its metro stop is H6tel de Ville, the seat of many offices of Parisian city government. Walking in another direction, a visitor Citadins of Paris / 341 soon meets Rue Rivoli, a thriving center of cheap stores and sidewalk vendors selling anything from ice cream to wool stockings. The picturesque Tie Saint Louis, an ancient area called the Marais, and le Forum des Halles are also located in its orbit. The Rule does not lightly gloss over the difficulties of trying to live a monastic life amidst the allurements of one of the world's most beguiling cities. But, the Livre de Vie asks, "Being torn in two directions, is this not the cross?" To be able to live in the city without succumbing to its worldliness, rules of life are spelled out in the Le Livre de Vie which provide for the monks and nuns an armor of fraternal charity, interior and exterior silence, and liberating poverty. Concrete community guidelines focus upon five related points: 1) Fraternal Life 2) Prayer 3) Work 4) Silence and 5) Welcome and Sharing. Fraternal Charity The Rule never ceases to demand love, both of humanity in general and, harder still, of each other. "Only a very great love can offer the world a legitimate and fair defiance," the Livre de Vie explains. "Our vocation is to be a theophany of the love of God, a living icon of the Trinity. There is no more beautiful liturgy, no more eloquent witness, than that of fraternal love. We must live in the heart of the city the mystery of that love." Along with such a sublimely beautiful articulation of theory, the rule gives some concrete sug-gestions for achieving it: "Ask each day that God pour into your heart love for your brothers, and also to place love for you in their hearts. God can refuse nothing to a community who prays this way., ask the trinitarian God to reveal to you the secret of his unity in plurality . In order to succeed in loving, become transparent. Let yourself be known and seek to know. Knowledge opens the way necessarily to love . Do not be content to be a brother of all; be also a friend of each . Pray that the monastic fraternity be entirely translucent to the Presence of the Word, as a foyer of Light . " Prayer Designedly, the community life of prayer has both very public and very private features. Compline is said in their own oratories, but for the monks, the other hours are sung in St. Gervais, with public participation. The p~riod of evening pra~;er begins around 5 p.m. At that time, monks, nuns and townspeople begin to gather for meditative prayer, followed by the evening office. The office flows into the liturgy about 6 p.m., which finally finishes about 7:15. On Thursday night, the monks keep a prayer vigil from 8 p.m. to 7 a.m. "Pray in the night in the center of the miseries and joys of the city, where ~God has placed you, as a watchman awaits the dawn," the Livre de Vie exhorts. The founders realized that the execution of such a horarium and liturgy each day could be draining; for that reason the communities have a poustinia (desert) time during Sunday afternoon and the full day of Monday, 342 / Review for Religious, Volume 40, 1981/3 which is spent in the country outside Paris. They join Parisians in the national custom of taking a grand vacance during the month of August. Work To support themselves, the members of the Fraternit~s must take jobs in the city. Guidelines demand that their work must be truly useful, prayerful, well executed, and bear witness to their professed poverty. In line with their vow of obedience, their job is chosen in consultation with the prior and council of the community. No job may be taken which could alienate or destroy their religious equilibrium. By a deliberate option to work only part time, they hope not only to free themselves for liturgical participation, but also to manifest to an acquisitive society their own disinterest in amassing wealth. Though they take menial jobs, there is no political aim or thrust to this option. "Ni Marx, ni Keynes, ni Mao. mais Jesus," declares the Livre de Vie. They are to have no role whatsoever in political life, since in that arena, divisions, confronta-tions and compromises are the rule of life. Instead, they are to manifest the Gospel of Peace in the polis by their lives of justice and truth. This alone is their "political" role. However, in an elocution to the community, Cardinal Marty urged them to be "revolutionary"-- but revolutionary in fidelity to their monastic commitment only. Silence To combat the noisy assaults of city streets, with their roaring, swirling masses of buses, autos, motorcycles and scurrying citizens, the monks and nuns are urged by rule to drink deeply of the wellsprings of prayerful silence: "At work, in the street, in your comings and goings, in the public transport, in the midst of the brouhaha of the city, carry interior silence with you. Take, each day, large expanses of silence, and when the evening comes, meditate on your couch in peace and silence. God lives in you; listen to him." Welcome and Sharing One purpose of the Fraternit~s is' to provide an enclave of such silence and peace for other Parisians. Guests are welcomed to full participation at the silent dinner served at their flower-bedecked wooden tables. In contrast to ~normal French custom, no wine, and little meat are to appear at the table. Round loaves of thick crusted, substantial bread form an important part of their diet: Though visitors are welcome, there are definite limits placed upon thepenetration of Paris (and the world in general) into the horarium of the monastic community. Afternoons are for lectio divina. The Livre de Vie tells the entering candidate to leave aside his address book, and to give up once and ~f for all shows and cinemas. Television has no part in their life, but a summary of the day's news is read at breakfast from the newspaper. Citadins of Paris / 343 Life-Style Guidelines for the community actually allow for a diversity of life-styles and a diversity of relationships to the community, within limits. However, only those who agree to follow the Livre de Vie may make final profession. Presently (1980) the Fraternit~s have the status of a pious union. After a postulancy of three months and a novitiate of two years, a candidate makes temporary profession "entre les mains" (between the hands) of the prior. After a period suitably long to discern a true vocation to the life, the bishop of the local church receives the perpetual profession of vows of the candidate in the local church, for the universal church. The coule blanche, the liturgical habit, has many sacred significances. It reminds the wearer of his white bap-tismal garment when he dons it. Its radiant whiteness recalls as well the Transfiguration and the angel on Easter morn, who wore a garment white as snow. The Ancient One in Daniel's vision had snow bright clothing, and a man in dazzling robes appeared to Cornelius in Acts. At home, the monks wear a short, blue hooded smock, topped by a wooden cross suspended from the neck. The latter is also worn with their street clothes. The sisters, like many other groups, have types of non-liturgical dress that vary with their jobs and mode of life. Several wear floor-length blue habits, veils and capes in the streets. Others wear the simple clothing of working women. Spiritual Wellsprings The founder acknowledges his debt to many traditions in developing the spirituality of the Fraternit6s: to Benedict, Dominic, Augustine, Theresa of Avila, the Early Eastern Fathers, Charles de Foucauld, and above all, to the first Christian community described in Acts, as well as the fraternity immediately surrounding Jesus Christ himself. The Livre de Vie and Au Coeur des Villes are liberally enriched with quotes from sources as widespread in time as St. John Cassian and Catherine de Hueck. Believing that communal self-sufficiency in spiritual matters is ossifying, members are urged to nourish themselves on outside resources. The candidate is encouraged to spend a week at a school of prayer at Troussures, France, and make a retreat at a monastery such as St. Benoit sur Loire. Finally, a month-long desert experience at a place like Assekrem, Morocco, is encouraged. Future Plans It is quite evident that this group has tried to proceed every step of the way attuned to the promptings of the Spirit. The Fraternit6s have been invited to bring their type of monasticism to various cities. So far, they have accepted one invitation: under the priorship of Bishop Michel Marie Darmencieo, a member of the Fraternit6, they now are situated at St. Victor's Church at Marseilles, the scene of a monastery established by St. John Cassian. By rule, the community is forbidden to own property or t6 build anything. Wherever they go, they must rent their dwelling place. Into whatever city they do go, ~i44 / Review for Religious, Volume 40, 1981/3 ~they will enter with the purpose expressed in the explanatory sheet distributed in St. Gervais; to "experien.ce the difficulties, alienations, struggles, work, constraints, fatigue, noise, pollution, pains and joys, the sin and the holiness" of the city. Wherever they go, they likewise bear with them the spirit expressed in the Livre de Vie: "Do not forget that the community where you live is the privileged part of the universe where you are to situate yourself. May your monastery be first of all a part of the world where there is life, where love is shared, where joy, work, fervor, praise and peace are to be found. As at home, so also in the world. Reveal and find God in the heart of the world; remember its first beauty and anticipate its happiness to come. In the desert of the urban world may your monastery be an oasis of peace, prayer and joy; an epiphany of Love." On the final page of the Livre de Vie, Psalm 136 is transcribed: . If l forget you Jerusalem, Maymy right hand wither. One does not easily forget a liturgy at St. Gervais in communion with Les Fraternit~s Monastiques de Jerusalem. End of Drought 1 half awoke last night And wondered if I'd heard Soft whisperings outside my window. 1 was about to go back and continue my dream Then 1 stopped--and listened again. Yes, it was true A gentle rain Soft falling on my lawn. The bone cracked earth and croaking grackles Could drink again. It was a stealthy rain Loathe to intrude on the silent sleepers. Then in the morning it blew full blast And blessed the farmers and the flowers. Sr. Mary Margaret O'Grady Holy Ghost Convent 301 Yucca Street San Antonio, Texas 78203 Transfer to a Contemplative Community Marie Beha, O.S.C. Sister Marie's last article in these pages, "The Discernment of the Contemplative Vocation," appeared in the January 1981 issue. Her address remains: 1916 N. Pleasantburg Dr.; Greenville, SC 29609. These very days of your transition are perhaps the time when everything in you is working at him. Rainer Maria Rilke Though the changes in religious life consequent upon Vatican 1I are still too recent for adequate evaluation, they are beginning, at least, to come into the focus of observable patterns. One of these is the phenomenon of transfers from one religious congregation to another. A small but significant number of religious have opted to remain in religious life, but to live out their vowed commitment in another community. Perhaps this .emerging pattern will have something important to say about the future of religious life itself, and about the kinds of communities that have a future. However, any such speculation seems very premature at this point. What is immediate is the process itself, and what it means for individuals and for their communities. A few workshops have been devoted to this process of transferring, and several articles have appeared describing some of its pains and joys. But, for the most part, what has been presented is the movement from one apostolic congregation to another. The present article wishes to focus on transfers from an apostolic community to a contemplative one, a process that relates not only to the transfer phenomenon but also to that growing concern for prayer, and 345 346 / Review for Religious, Volume 40, 1981/3 especially for contemplative prayer, which has been one of the most hearten-ing aspects of the contemporary renewal of religious life. Transferring from one apostolic congregation to another has its own dynamics, quite distinct from what is involved in making the transition into contemplative community life. Failure to appreciate this difference makes it more difficult for communities and for individuals to cooperate with the promise and to evaluate the phenomenon. At the same time there are elements common to any such transferring--questions, for example, of the danger in-herent in the change, the discernment of motivation, as well as the paschal grace of such uprooting and coming into new life. It is the purpose of this paper to present some of these aspects as they are experienced in unique ways by the "contemplative transfer." Dangers and Difficulties To begin with a warning is only appropriate when there is real danger and when the danger may not be immediately evident. Such seems to be the case in regard to transferring. The process of transfer can be dangerous and the danger remain somewhat hidden, since the holiness of the objective may obscure a faulty theology undergirding the process, some confusion about growth in prayer, along with some elements of escapism and/or mixed motivations. The consequences of transfer can be as serious as the loss of religious vocation for the individual and the disruption of peace for both communities involved. Faulty theology may present the contemplative, monastic community as a more "perfect" form of religious life, even downplaying the importance of apostolic involvement as "too worldly." Since any vocational choice can only be evaluated in terms of the person choosing, speaking of an objective "state of perfection" seems to miss the point. Just as religious life itself can be termed a more perfect state (even in the Vatican II terminology ofPerfectae Caritatis) without implying that it would be so for any particular individual, so too, could some such judgment be made about contemplative life. But what is "~ important for the individual to consider is what is better for himself, not what is "more perfect" in the abstract and the general. Moreover, a spiritual theology which rests on the assumption that "one must always do the more perfect" is doomed to run into danger on the rocks of human limitation. Such perfectionism threatens strain and excessive preoccupation with self, neither of which fosters a contemplative spirit. Even for those who are immune from such a false theology, there remains a possible confusion about development in prayer. Sometimes a call to contemplative prayer is translated into a call to monastic life--with conse-quent loss.for the whole Christian community. The transition from a form of prayer that is more active to one that is more passive is a difficult time for anyone. Thomas Dubay has called this the "crack" period in religious development, and it may be compared with the difficulties and crises that are Transfer to a Contemplative Community part of any of the transitions from one life-stage to another. Such critical times do not provide the stability that makes possible good life-choices. Growth into a more contemplative form of prayer is actually part of the development that can be considered "normal" for most persons who are serious about prayer. It says more about the munificence of God's gifts and his desire to be one with us, than about any need to change communities. The latter is a very different kind of call and consequently, one that needs to be discerned separately. Transferring to a contemplative monastery during a crisis time in prayer might mask a reluctance to face the difficulties of persevering in prayer during times of dryness. Individuals may imagine that once they are enclosed, distractions will disappear and consolations will return--in abundance. They will be quickly disabused of such hopes in the everyday of monastic living. Even the prospect of having ample time provided for prayer will prove to hold its own challenge. For "more time" can also mean "more demands": more awareness of distractions, more painful dryness. Add to this all the unsettle-ments that are bound to be part of such a radical adjustment as transferring and prayer may well prove to be even more difficult than before. Similarly, any secret desire to escape the challenges of renewal or to insulate oneself from painful community relationships will be tested in the closeness of contemplative community. Unfortunately, some religious seem to equate monastic religious life with the kind of structured life in community that prevailed before Vatican II. So the desire to transfer can spring from a search for a more compatible expression of apostolic religious life, rather than ~t'~a genuine contemplative vocation. In reality contemplative communities have been just as much affected by Vatican II renewal as have apostolic congrega-tions. Changes, for example, in the living out of enclosure have caused just as many painful tensions as have adaptations in apostolic involvement. Struc-tures have developed in both forms of religious life and will continue to do so. Renewal requires participation, not escape, no matter where one is called to live. Nor does a transfer necessarily ease the tensions of community relation-ships. On the contrary, living in the close, everyday proximity of enclosed community may only heighten such tensions. Spending all one's days with the very same people, in a restricted area and with a limited sphere of activity can never provide escape from the interpersonal. "Contempla(ive community" actually requires a well-developed capacity for sharing life with others, including a delicate balance between intimacy and a respect for solitude which enables one to live with others in a silence that communicates life. In a similar way, an authentic call to transfer is anything but an escape from apostolic involvement. On the contrary, what will be needed is a vibrant desire to be given to and for the sake of others, joined with a faith that is strong enough to translate this call into an everyday service that is not sustained by any immediately tangible results. So if a person is dissatisfied with the :348 / Review for Religious, Volume 40, 1981/3 results of his apostolic work, it would be foolish to try and escape into the even less satisfying life of faith that is the "labor" of the contemplative. And if anyone hopes to find a variety of stimulating options within the everyday tasks of contemplative community, he will be rapidly disillusioned. Even the more plausible motivation of resolving a conflict between prayer and activity can speak more of escapism than of genuine call. Vocation is not discerned negatively, but only through such positive signs as a genuine desire for a life of prayer (not just more time for prayer) and a belief that this self-gift will bear fruit in and for the Church. Such positive criteria for discern-ment will be presented in more detail in the following section of this paper. These, then, are a few of the hidden dangers rising from faulty theology, a confusion about growth in prayer, and tendencies to eseapism, which could prompt an individual to transfer for the wrong reasons. Still to be considered are some of the real dangers involved in the process itself both in terms of the individual and of the communities involved. When a person professes vows, the commitment is made to God, but it is made within the context of a particular community, and this communitarian aspect is not to be changed lightly. Though made by man and so changeable in itself, life in community embodies a call that is divine and eternal. In all its particularity, community gives a specific form to vocation. While not of the essence, still this form may be a very important, even necessary, condition for vocation to grow and flourish. Consequently, changing from one community to another risks undermining the stability of the individual's commitment. If the new community does not provide the hoped-for environment, return to the former one may prove to be impossible and so a vocation may be lost. Other risks inherent in transferring center around the extent of adjustment which will certainly be profound. "Culture shock" is almost inevitable. Even though the "natives" of the adopted community speak "English," still new values, different associations will make it difficult to discover the meaning of words and actions, of response, and of nonverbal communication. The result will be a feeling of lostness and confusion that cannot be met by something as simple as asking questions. For there are no words in which to phrase the ques-tions, no answers that make sense. There may even be an unnerving lack of awareness that something has been "misunderstood" until confusion has deepened into a cloud as indefinite and suffusing as fog: Similarly homesickness for one's community of origin can be even more profound than the feeling that accompanied one's first leaving home for the convent. For the home that is now being left has claimed more of one's adult life and so has called for a freer choice, a more committed response. To leave ~one's family for .the sake of forming new life-bonds is part of the naturalpro-cess of growth and development. But leaving the community of one's first choice for another is not so natural, and the consequences are often profound and disturbing. In the process a certain spirit of criticism can develop. This may even bea necessary part of discernment as one reevaluates call and response, one's own Transfer to a Contemplative Community / ~149 vocation and that of both communities involved. But such critical reflection can become a pattern of thinking that keeps one on the periphery, "watching" and judging way beyond the period when this stance is necessary. This spirit of uninvolved criticism chips away at commitment and makes participation in community impossible. Such are a few of the real dangers involved for individuals who are con-sidering transfer'ring. What are the risks for the communities? Loss of membership in the original community is one obvious area of concern--not just the obvious matter of a person leaving this community to join another. What may be far more painful is the kind of vocational questioning that can arise among other members of the parent community. Such reevaluation may be wholesome, if it leads to renewed discernment of and commitment to one's own vocational choice. But it can also be weakening if it simply adds to diminished morale, feelings of hopelessness and that sense of disillusionment that plagues so many during times of transition. Similarly, the community receiving the transfer can have its peace dis-turbed if the new member, already a formed religious, brings along an incom-patible spirituality together with an undocile mind and heart. Within the closeness of contemplative community, such lack of harmony can be pro-foundly disturbing to all, with consequent loss of service to the whole Church. Such are the dangers in~,olved, both for individuals and for communities. The difficulties are real; the cost is certainly not minimal. The basic question is, then: Is transferring worth theprice? Are the real risks offset by still greater advantages? Are there compensations for the dangers? Yes, if transferring ac-tualizes a more personalized call-response, leading to still deeper commit-ment. When such is the case, not only will the individual find fuller life in the Lord, but both communities involved will also be enriched; such is the unity of all members in the one Body of Christ. The whole question of transferring, then, seems to hinge on the validity of this new call-within-a-call. Theologically such development is possible since the only absolute fidelity in this special covenant relationship is found in a God "whose love is everlasting." The response of any individual can only par-ticipate in this love through an ongoing "creative fidelity" aimed at fashion-ing all life's choices in the light of an original baptismal commitment. The direction for such responsiveness will always be toward greater specificity, a more personal love. Though this ongoing response will be shaped within the context of a particular community, this form, while remaining important, is still only conditional. It may be changed, if this will serve to realize more closely one's first commitment t6 the Lord. Particularly, then, for our present purposes the issue revolves around discernment of an authentic call to transfer from apostolic to contemplative life. Discernment an Authentic Call to Transfer What might be some of the signs that one is being called to deepen one's ~i50 / Review for Religious, Volume 40, 1981/3 baptismal commitment by transferring religious profession from an apostolic congregation to a contemplative community? Here we shall suggest a few of the practical ways in which the traditional vocational criteria of desire, right motivation, and ability to live the life, are evidenced in the case of a proposed ttransfer. \ A long-term desire for contemplative life seems one of the clearest signs that someone should undertake the risks of making a transfer. In many cases, this desire was already present at the time the individual entered religious life but, for a variety of reasons, it was never actualized. Circumstances may simply have made it impossible; ignorance or poor advice may also have con-tributed. So the desire was put aside, perhaps completely forgotten. Profes-sion was made, and that commitment lived out wholeheartedly and with joy. But years later the desire for contemplative life reappears. Sometimes it is recognized as a familiar part of one's past; sometimes it comes as a new and surprising idea with recognition only following later. In either case, such con-tinuity with the past provides a sense of direction in the unfolding of one's per-sonal salvational history. Even when.the desire for contemplative life is not remembered or recogniz-ed as part of one's past, at some point in the present the emergence of this desire becomes so strong that it can no longer be ignored. When first en-countered consciously, the desire is more often a matter of wanting to live out contemplative values rather than a careful comparison/choice of active-i verSus-comtemplative community. A whole life devoted to prayer, supported and challenged by a community of other "pray-ers," by solitude and silence, combined with a very simple, even austere style of life: these are some of the values that become increasingly important. As desire for them grows, so, too, does the longing for a way of living them out more fully and completely. At first this may be met by providing more time for prayer, arranging to live in a prayer-centered local community or one which is experimenting with a simpler way of living. For some, such restructuring of life-style is the answer; for others this is not enough, and the desire continues to grow. A period in a House of Prayer may be another option and, once again, this may provide the right balance of prayer and active apostolate for certain individuals. For others, the quest must continue simply because the desire for a purely con-templative life continues, increases, and must ultimately be met in life. This longing for a way to live out contemplative values may lead one final-ly to a moment of realization and choice. Apostolic religious life can no longer ~provide the support, stimulation, structure for the kind of contemplative life to which the religious feels called. And at this point, transferring becomes a matter of vocational decision. Such recognition is eminently paschal, filled as it is with the painful realization that one must leave behind his "homeland" and "pass over" a desert of unknowns. Yet there is also joy, an anticipation that what lies ahead promises more life, deeper peace. Even the pain of leaving the congregation of one's first profession is somewhat tempered by the realization that unless he Transfer to a Contemplative Community had given of himself there, had truly identified, there would be no loss now. Nor would there be much hope of future success. This experience of having been fully part of one's original congregation, of having found peace and joy in community there, is almost a presupposition of any authentic call to transfer. Someone who has not been happy originally probably will not find any more satisfaction in contemplative life. On the other hand, an individual who has known what it means to give himself to community and in community may come to realize that another successful identification is possible, even though it will be made with some pain. This returns us to the whole complex question of motivation. Why should an individual who has already made profession consider transferring his com-mitment to a contemplative community? In the preceding section we examined a whole series of false motivations, including poorly founded theological prin-ciples, escapism, and an inadequate understanding of contemplative life. These need to be confronted, not in the safety of abstraction, but in the reality of one's own life-experience, and with the realistic help of others who know the individual and both forms of religious life. Of even greater importance is the discerning of positive motivation, since a mere lack of obstacles does not give clear indication that a person ought to go ahead in a certain new life direc-tion. Vocation is positive call, not just an absence of negative criteria. To ask the "why" of one's motivation is important and fruitful but only so long as one keeps in mind that the "answer" cannot be found by adding up worttiy reasons, for, in the last analysis, human motivation remains mystery. It can never be known in its totality, with certainty. The reasons we give are, at best, approximations, and the final answer to the "why" is found only in the living out of the decision. Having recognized that a list of reasons never adds up to certitude, still it can be an indicator that an individual should risk the time and energy of a fur-ther discernment in actual life. Very often the "why" of a transfer can only be phrased in an unsatisfying "because, somehow, I can do nothing else." Such an experience of almost necessity, of inability to do anything else with one's life until this pressing question has been answered, may be an uncomfortable, but true indicator of basic motivation. Such necessity, though, is not a matter of compulsiveness, but rather of a freedom that grows, once the internal logic of choice has been admitted and acted upon. A person may come to discover that his whole movement of life has been in the direction of contemplative vocation, though the surface geography of his activities has been quite different. These very differences may even have been unconscious protest. Such, for example, is the case of an individual who has been a strong advocate of apostolic spirituality, of social involvement, of variety in ministries. All the while, what the person has been seeking on the deepest level, is a way of giving himself completely to the Lord. All the above are real ways; all have been tried. But all still leave something "wanting." "How can I be more giving?" becomes less of a question to be considered. Now it demands an answer that must be made in life. ~52 / Review for Religious, Volume 40, 1981/3 Traditionally, someone entering the monastery is asked, "What do you seek?" If the first answer, not just in liturgy, but in life is "The Lord," then there is good hope that what is being sought will be found. This is not to say that the person considering transfer has not already "found the Lord." But, like the good Christian who considers religious life just because of his previous discovery of the Lord, so too the individual who seriously considers transfer should only be desirous of greater union, a kind of intimacy that, for this par-ticular individual, seems more realizable in contemplative community. Put in still more concrete terms, someone who is already a religious may apply for a transfer because he experiences a desire to give prayer an absolute priority of time, energy, life-focus. In apostolic religious life, consideration of the needs of others, and of one's response to these needs, must always be cen-tral to discernment; this seems to be the meaning of apostolic spirituality. In monastic life, however, the central concern is the totality of life of prayer, and it is this dedication to prayer which becomes one's service to others. Consequently, the desire to give oneself to others through total dedication in prayer is central to any discernment of contemplative vocation, and this becomes even more critical when there is a question of transfer. This is because the person desirous of transfer has already internalized a spirituality of active, direct service, and his transition to a quite different orientation may not come easily or quickly, But unless an individual can come to see silence, solitude, simple manual work, austerity of life-style as contributing to a life of abiding prayer, and further, believe that personal prayer, lectio and liturgy are one's own call to building up the Body of Christ, then contemplative, monastic life will seem empty and fruitless. Moreover, such belief cannot re-main an intellectual assent, nor even an abstract faith-value; it must become personal conviction and motivation for life. Ultimately, then, desire and motivation are just the beginnings of discern-tment for a contemplative vocation. Only by living the life can the presence or absence of God's enabling grace be discovered. So let us conclude by sug-gesting some of the areas which will be particularly relevant in the life-testing of a call to transfer from apostolic to contemplative religious life. Will the potential transfer-person be able to go beyond the initial obstacles of radical adjustment with all its attendant anxiety, of separation from the original community which has provided so much of his identity and emotional support? Put in more positive terms, will the person, first of all, "survive" the transfer? For some, the culture shock, already alluded to, is so severe that there is consequent loss of health or debilitating emotional disturbance. And this, not just in the first crisis of adjustment, where it might well be expected, but increasingly as time goes on. When this happens, life experience leads to a negative discernment. On the contrary, when the Spirit is truly inspiring a person to make the transfer, then, despite the pain, growth will occur. Radical adjustment, separation anxiety, culture shock will all be in the service of conversion. The Transfer to a Contemplative Community / 353 individual will grow and grow in contemplative ways. A new identity will begin to emerge when the more familiar response of teacher, nurse, "member of." are no longer applicable. There will be a new appreciation for one's unique giftedness as person, simply because one is and one exists as a special expression of the Father's creative love. Growth will also occur through positive identification with the new com-munity. Ac.ceptance takes time but gradually new relationships will be formed, an individual will fit in, and his suitability for the life will be confirmed by the response of the community. What begins in strangeness will end in familiarity. For example, enclosure will no longer be a matter of adjustment, perhaps of difficulty, but will evolve into a simple means of ensuring the kind of solitude necessary for prayer. Prayer, in its turn, will grow and deepen. The regular praying of the Liturgy of the Hours in choir will no longer be unfamiliar ritual, nor frequent "interruption," but regular nourishment and opportunity for praise. The simplicity of the life, far from being monotonous, will lead to peace, making possible a "richness" of response that can only be sustained within a somewhat austere life-style. All of this, however, takes time. It requires effort on the part of the one who transfers; it requires also acceptance and assistance on the part of the community. Above all, it requires the empowering grace of God's call. When all of these are present, and when the passing of months and even years has allowed for a new identity to be formed, then the transferred person will final-ly come to recognize himself as a contemplative, a member of his new com-munity. The past will merge into this new present and integration will occur. For example, former skills and talents will find new expressions or will be sacrificed, "counted as nothing," in view of something still more worthwhile. Painful parts of the past will be healed; grateful remembering will allow all that has been to be incorporated into the present and open the way to the future. In short, adjustment will make way for gradual growth, and this growth will be in the direction of incorporation into the new community. When this occurs, the transfer will have been accomplished, and a new identification will have been made. The individual, as well as both communities, will be enriched, because, whenever life is lived more fully, the w.hole Body of Christ is vitalized. Let me conclude with a comparison. Among the old Irish monks, the grace of martyrdom was described in three ways: the "red" martyrdom of shedding one's blood, the "white" martyrdom of desire to give One's life for the sake of the gospel, and finally, the "green" martyrdom of exile, of pilgrimage and ac-cepted separation for the sake of new life in Christ. The transferred person may well find the grace of this unique vocation expressed in the hope-filled "green" of separation from what is familiar, good, loved, for the sake of greater union-- in contemplative community. The Right to Solitude Roman Ginn, O.C.S.O. Father Ginn, a monk of Gethsemani Monastery in Kentucky, has been living as a hermit in Latin America for the past fourteen years. His last article, "The Ladder of Prayer," appeared in the January, 1980 issue. Father Ginn's marling address is: Apartado 44; Huajuapan de Leon; Oaxaca, Mexico. The renewed interest in hermitical life during the last three decades should not be viewed with alarm but as a rediscovery of one of the first and most traditional forms of contemplative life. This rediscovery is taking place at a time when men are becoming more aware of their essential needs and rights. Speaking in the Music Council assembled by UNESCO, the violinist, Yehudi Menuhin, declared some twenty years ago that silence is one of man's princi-pal needs and concluded: "I hope that the right to silence will be recognized as being as important as the right to pure water and air." But the same claim should be extended to solitude. For if man is a social being who cannot develop as a person in perpetual solitude, in a very true sense he is also an un-social being who experiences the impersonality and artificiality unavoidable in relations with others (excepting perhaps with those who form his intimate cir-cle) as a kind of violence. The person's relation with society is problematic and neither his need for communication nor for solitude can be left unsatisfied without damage. But how can solitude be called aoneed and a right? Neither primitive peoples nor children feel any such need. But this is because they do not see it as a positive value but as isolation. Even the ea,rly Hebrews missed its positive side. They regarded solitude as an evil, a co~nsequence of sin, and promised God's special protection to those .moist exposed to it: the poor, widows, strangers and orphans. The Greeks however attained a positNe view of it. The hero of the Greek tragedies lives in a solitude that is both a condemnation and 354 ~ The Right to Solitude / :355 a privilege. Sophocles, for example, presents Oepidus as passing from a period of painful isolation into a new form of solitude that has something divine about it. But even if the Hebrews never escaped from a negative concept of solitude, they discovered the key to its understanding as a positive reality. For they gradually realized that each must 'learn to separate from the collectivity and face God and his will as an individual as well'as a member of society. They also saw that God could call some individuals to positions of confrontation with society which would force them to live in isolation. But they never managed to transform this isolation into a privileged situation and a means of closer union with God. So, without grasping the value of their discovery, they passed on the secret that man's development as a person is somehow connected with his ability to temporally break his ties to society in order to take possession of himself as a unique reality, an individual and responsible I. They present Jeremiah, for example, living through an isolation he deplores without know-ing how it is slowly transforming him from a timid, village youth into God's iron, ~ The oriental religions appreciated solitude as something positive long before the coming of Christ. Early Buddhist texts are full of its praise as a means of spiritual development. Even though Buddha himself later prescribed communal life for his followers, he never lost his esteem for solitude. In a statement preserved by the Itivattka, for example, he says: "O monks, have your dwelling and delights in solitude. Rejoice in solitude, dedicated to mental calmness in the depths of your selves, without forgetting to meditate, penetrated .with intuition; seek your dwelling in desert spots." The Udana records the story of the monk Bhaddiya who lived in a mango forest. Passersby had often heard him repeating over and over: "What happiness!" When they told Buddha about him, he called the monk and asked for an ex-planation. Bhaddiya replied: ¯ Sir, before, when i was a layman and enjoyed royal power as the father of a family, I had guards distributed both inside and outside my palace . And in spite of the fact that I was protected and safeguarded in such a way, I lived tormented by fear, restless, suspicious, frightened. Now, sir, wherever I find myself in the woods, under a tree or in a solitary spot, even though I am alone, I live without fear, tranquil, trustful, without trepidation, unworried, in peace, with whatever others give me, with my mind as free as a forest animal. This is why I repeat: "What happiness, what happiness." The poetic sections of the Buddhist canon love to use images of forest animals to describe the advantages of the solitary life. "Like a lion that over-comes everything, that wanders victorious as king of the forest, visiting its most distant corners and unfrightened by rumors." The solitary individual is likewise compared to the elephant and rhinoceros. The localities chosen by the first followers of Buddha as most apt for the pursuit of their end are another indication of the positive value they saw in solitude: mountains, forests, caves and cemeteries. 356 / Review for Religious, Volume 40, 1981/3 When Christian monasticism appeared in the mid-third century, it manifested a similar love for solitude, inspired of course by Jesus' example (See Mr. 4). Like their Oriental brothers, the Christian monks regarded it as the mother of the spiritual life. Cassian felt that normally the more solitude a monk had, the greater was his perfection.He put his third conference on the lips of Abbot Paphnutius, who lived in such inaccessible places that even other hermits "only with great difficulty caught a glimpse of him every now and then." Such a man was fittingly surnamed the Buffalo. But the fact that most of the praises of solitude in the early Church originated with monks (or ex-monks like St. John Chrysostom) does not mean it was something that concerned them alone. If they exploited it more than others, it was only because in general they took Christian life more seriously, and experienced the positive role of solitude in its development. Their appraisal has been confirmed by modern philosophers. Kierkegaard among Christian, and Nietzsche among non-Christian thinkers strongly stress the importance of solitude for personal development, If they exaggerate, this is only a perhaps necessary reaction to modern society's fear and devaluation of solitude. Nietzsche makes it the supreme value, one indispensable for the growth of all others. For a Christian it can only be a means, even though one - greatly neglected today. As the Greeks saw and the Hebrews sensed without clearly understanding, solitude reveals man's deepest self to him making it possible for him to become aware of his interior resources and discover meaning in his life. Because of its value in helping the individual pass from the suggestion of the collectivity to the liberty of maturity, it is a basic human right that must be carefully p~eserved. For the Christian it is also the entrance into that most sacred and secret .region of the person--his interiority--where union with God takes place. As St. Augustine loves to repeat, God is in the most intimate part of us. He is more truly within us than we are. Even after one has experienced enough solitude to develop into a mature person, periods of it will continue to be necessary, during which one's self-possession may be renewed. Otherwise a gradual self-alienation can set in that will prevent the individual from entering into deep and lasting communion with others and will allow him or her to sink into the negative solitude of isola-tion. Positive and voluntary solitude is a good way to prevent negative solitude. Such periods of solitude should not be used to sleep or simply rest in, but to feel out one's roots actively and become more one's true self before God. Only by doing this will the individual again become fit for fruitful rela-tions with others. There is al~;ays a danger however that we will turn solitude into an ab-solute, and be tempted to stay there. This would not be right, for God calls very few to follow in Abbot Paphnutius' footsteps. Too many buffalos would upset the Church's spiritual ecology. The ideal in most Christian lives will always be a happy balance betw~ei~ solitude and s6ciety, as Jesus himself lived The Right to Solitude / 357' it. To stay longer in solitude than God wills can lead to spiritual sterility. But after all the danger of overstaying one's time in solitude is not great. For, as many who have attempted hermitical life during the last thirty years have discovered, if the solitude is real, it will become unbearable for someone who does not belong there. As one of the Desert Fathers remarked: "The desert vomits out those whom God has not called into it." Covenanl The Father knocks at my door seeking a home for his son: Rent is cheap, 1 say. I don't want to rent. I want to buy, says God. I'm not sure 1 want to sell, but you might come in to look around. 1 think 1 will, says God. I might let you have a room or two. 1 like it, says God. 1'11 take the two. You might decide to give me more some day. 1 can wait, says God. I'd like to give you more, but it's a bit difficult. I need some space for me. I know, says God, but I'll wait. I like what 1 see. Hm, maybe 1 can let you have another room. 1 really don't need that much. Thanks, says God. 1'11 take it. I like what 1 see. I'd like to give you the whole house but I'm not sure-- Think on it~ says' God. 1 wouldn't put you out. Your house would be mine and my son would live in it. You'd have more space than you'd ever had before. 1 don't understand at all. I know, says God, but 1 can't tell you about that. You'll have to discover it for yourself. That can only happen if you let him have the whole house. A bit risky, 1 say. Yes, says God, but try me. I'm not sure-- 1'11 let you know. I can wait, says God. 1 like what I see. Margaret Halaska, osf On Being a Superior Daniel F. X. Meenan, S.J. Father Meenan resides in the Jesuit community of 3601 Lindell Blvd.; St. Louis, MO 63108. Though it may seem strange, .I would like to begin a treatment of the role of the superior by reflecting for a bit on the phrase we so often use, "Thy will be done." When prayed, as in the Our Father, does it make any sense at all, when you think about it? Is there, for instance, some ,super-God" to whom the prayer is addressed, asking that he take care of God so that he makes sure that God's will gets done? Or maybe God doesn't know what his will is, so we pray, "Hope you find out." Perhaps God is in a struggle, so that our prayer is equivalently, "Hope you win!" In other words, this phrase doesn't make much sense--if you just take it at its face value. But I think that the phrase does begin to make sense when ! begin to realize that, in using those words in prayer, I've taken a stand. Whether I join my will to his in prayer or not, his will is simply going to be done. What I am saying when I use those words is, "I want his will to be done. I 'want in' on the whole process. I want to be involved." And so there is a commitment of myself to the project when I say, "Thy kingdom come. Thy will be done." Then the prayer begins to make sense because it takes me from the luxury of being a bystander and puts me right in the middle of things. It begins to make me hungry that his will be done. And then, in truth, it becomes the prayer of my heart. Then it becomes a real prayer--and a fruitful starting point for a reflection on the role of being superior. The problem is that the words come too easily. The problem is that I have grown up with the words, and I lose track of them, of what they say. The problem is that I have said them too often. I fiave gotten used to them. And so they lose the force they should have: that there is a great project afoot, and I want to be involved in it. And this, basically, is what this article on the role of 358 On Being a Superior / 359 / the superior is going to be about: God's will for the person who is superior in t the exercise of the office of being superior. For purposes of this article, I don't care about the sociology of leadership. I don't care about the psychological dimensions of community. And I certainly don't care about the canonical details of implementing the office. What I do care about is the~spiritual a___.__~sp.e__~c_t 9 fob_ei_.o.ng s__~up.e~r_ior, of getting a feel for the role of being a superior. I care about the conviction that one has in exercising the office of superior. Conviction is going to involve feeling, precisely because one's whole person is involved in the truth of what he is saying when he speaks or acts from conviction. What I would hope to evoke in the course of this article is a conviction, a felt truth, that locates the person, invests the person, identifies the person in what he knows. To this end, I would invite the person who is superior to share with me, through these pages, in a meditation. I.f we are going to make a meditation together, we ought to have a "com-position of place." For this, I have chosen Peter at the lakeside, after the Resurrection, when, according to John's gospel, Christ said to Peter, "Feed my sheep'." Just before this, he had asked Peter, "Do you love me more than these?" Isn't it a shame how cheap we have made the word "love" today? What does it mean to say, "I love you more than these"? The question is important because what is at issue is the building of a life on the love of God. But how do we know if we do love God? Is our confidence in our love go-ing to come out of our feelings? Well, for most of us, God isn't "real" enough for us to have very strong feelings about--except rarely. And probably in those moments, often enough, the individual is deluded. In point of fact, most of the days of my life, I don't feel love for God. How do I know, then, if I love him enough to be able to build a life on love? t/~ I f I love, I will do the work of love. I f love is there, the fruit of love will be there. If I am concerned about the things of the Lord, about him and his kingdom and his service and his glory, then I know I love. I don't care what I feel. I know I love, because the fruits of love are there. Even here, though, the issue is not all that clear, simply because I can also fake the fruits of love. I can ape them. I can do great and good things, noble and glorious things--without love. I can do them just because I am ambitious, or because I hate to leave things untidy and have a neurotic concern for neatness, or because I want to be noticed, or because I have career preferences, or because I have a developed sense of responsibility, or because the easiest way to be invisible is to be merely and conventionally competent since, if there are no problems in my sector, nobody is going to stick his nose into it--and that is what I want t'o be, invisible. What is done for any of these reasons does, I suppose, represent the "works of love," but these works stem out of my love for myself in one fashion or another, not out of my love for God. 360 / Review for Religious, Volume 40, 1981/3 In determining the presence or absence of the love of God, then, it is clear that the intention is going to be very important--not the expressed intention, but the real intention. And the real intention is in the heart and soul, lying under the words I use to express it. The grace of our meditation will be the grace not to be deaf to God's call, but prompt and diligent to do his most holy will. If being superior is a chore, a task for an individual, then that individual is going to fail. If it is not a work of love, then at best he will be merely a good administrator. At best, he will make the canonists happy. But if being a superior is a response to God's call, if there is an eagerness to be prompt and diligent to do his will, then the person will not be the performer of mere tasks: he will be a superior. 'From what has just been written, it is clear that I am convinced that being ¯ superior is a very definable, concrete, explicit vocation from Almighty God to a particular individual. In terms of this call, God says to those whom he sum-mons in this fashion, "Feed my sheep," which is the core reality of the voca-tion of being a superior. You see, being a superior is a vocation, a call from God. It is much more concrete than one's'~all to enter a congregation. It is more clearly defined than one's professional competence. In the present circumstance of the Church, superiors have a definite term: a beginning, a measurable beginning, middle, and end to this concrete call that they have. Their call includes definite areas of responsibility, rather more clear than in the usual run of job descriptions. The superior has a definite flock to be fed. Being a superior, then, is easily discernible. Is it really a call? We religious have a way of using all sorts of pious vocabulary with a great deal of conviction--so long as we are talking about somebody else. We have all attended at one time or another the circumstances of somebody else's tragedy, when it's easy for us to see that tragedy so clearly in terms of God's providence for them and for the victim. But when it comes to ourselves, somehow we find that our faith is rather more brittle. Too often for us religious, it is very easy to isolate "God's providence" into some abstract awareness of God as "Lord of History" because, for example, of what .he did to Israel, what he's done to the Church, what he's doing in the history of the world at the present time. Is God, though, Lord of your life? If he is Lord of yliofue,r then how can you explain the meaning of being superior, if not in terms of his Lordship? Is God faithful and loving? Because, if he is, how are you going to explain being superior save in terms of his faithful, loving exercise of Lordship in your regard? We can see how it gets to be a bit more difficult to be quite so confident of the "providence of God" when it begins to reach closer to home. It is much easier to see him as Lord of others than as Lord of myself. Does God care for the congregation? If he doesn't care for the congrega-tion, then he couldn't care less who was superior. If he does care for the con-d gregation, then he must care very much about who is superior--though this On Being a Superior does not mean at all that he has chosen the best possible person. It doesn't mean that he has chosen the most competent person. It doesn't even mean that he has chosen an able person. It just means that he has chosen a person. He has exer-cised a definite, deliberate choice in wanting you to be a superior of his com-munity for which he cares very much, in regard to which he says toyou, "Feed my sheep." It is time now to return to the reflection with which we begari regarding our earnestness for God's will. How earnest are we for God's will? Not out there, ~not in the future, but here and now. The,fact is that either God is not God at all, or he has call~ed you to b____~e a superior. If he has called you, he has expressed his will. You can choose to ignore it if you--want, but you cannot intelligently deny this fact without denying that God is God. b\ Being a superior is a vocation to do what? To feed his sheep in all the ways that make sense. His.sheep are workers in his vineyard, and the superior's feeding of his sheep is going to include nurturing their capacity to work in his vineyard--to be apostles. His sheep are your sisters or brothers in Christ. These are not vague groups of girls or boys that walk in the front door of an institution. These are your sisters or brothers in Christ, persons who have a call to the community that you say you love. These are the sheep that he has entrusted to you to be nourished by you. If all of this is true, then the only adequate approach to exercising the i office of superior is going to be as an act of religion. The alternative is to ex-clude God from your individual salvation history, the salvation history of your congregation, and the salvation history of the Church and world today. Therefore it follows that the key which unlocks the whole mystery of being a ~ superior is going to be found in the area of acts of religion--which is the same area that includes the taking of your vows in the first place. This is the same area, too, that envelops your whole prayer life. This is in the same area as your whole living for God. If this is true, then the individual is going to want to be a superior after the mind and thought and heart of Christ. His mode of being a superior is going to be the expression of his r~ligious involvement in God's will--or it is nothing. In seeking to make this act of religion real, the superior will make use of many aids to help him. But it is the act of religion that is going to give life to the whole process. So the superior will make use of whatever he can learn from management theory, from the psychology of the human person, from the sociology of community. He will make use of all these because they are tools given into his hands, tools that make it possible for him the better to enflesh into reality the act of religion that is his response to God's call. But if this religious response is not effectively there, if the soul of the pro-cess isn'~ present, all that's left is'a corpse. And no psychologist is ever going to make a corpse come alive. If all a superior does is to oversee the production of a corpse, then he would be better off seeking a position on a middle- 369 / Review for Religious, Volume 40, 1981/3 management level of some large corporation and make cars for the rest of his life. At least it would be a safer way of wasting his life; and he would only be touching others merely in their jobs. We religious like to talk a great deal about zeal. If you are serious about zeal, then you have to see in this call from God to be a superior a concrete way of enfleshing your zeal. Otherwise, you are going to be lost in a dreamland, phantasying about future generations of yet unborn souls whom you will "save" some time or other, some place or other. If you were serious about zeal, then you would be very much taken with God's will. If you were serious about his will, and thought that he was calling you, then your zeal would be a hunger to respond to his call, and he has called you to be a superior. In saying to you as superior, "Feed my sheep," he wants you to take unto yourself his sheep, those very special ones whom he has called in a very special way, and who, therefore, need a very special kind of nurtur- ~inagn,d he has sayiodu, You feed themsey sthheeapt, swo hat I have sown in their hearts may come alive." What we commonly see today is a great deal of reluctance on the part of } persons who are unwilling to become superiors for a variety of reasons. ~ From the beglnmng of time, but especially ~n the present age, a man would be out of his mind to want to be a superior. In fact, to want to be a superior is usually a guarantee of failure: not necessarily administrative failure, the failur--"~f-s~perficial effectiveness, but the substantive failure of one who, though called to be of and for Christ's kingdom, may live in exterior darkness, all the while doing great things with brick and mortar--and quite possibly destroying souls for the sake of his mere brick and mortar. So there is fear in the face of taking on such an office, and it is common today. Ther_e ar~t least tw_o~.possible_sources.of_this._~fear. One of them is healthy, eminently healthy, and the other is unhealthy. The healthy fear, I think, comes out of vision. The person who has this healthy fear, for instance, would usually have a fairly clear idea of what the founder wanted in starting the congregation. He has a pretty good idea of the value of a soul, and therefore also has a pretty good idea of the preciousness of each of those special souls called by God to religious life, and whom the superior is supposed to nurture in this vocation. In terms of such a vision, the person would have a very clear and distinct notion of the goal--not of the practicalities, but of priorities and purposes. A person with this kind of vision also recognizes that the vision is of God. And a person with that kind of clarity must see himself as unworthy. So he says, "No, not I. I can't do this." Now there are two t~ings that are healthy about that fear. One is that this sense of unworthiness comes out of self-knowledge of a sort that would arise ~when a person looks at himself against the background of such a vision. With this self-knowledge, in looking at the job, at what the call is, he is aware of his very real impotence; he has a sense of his utter helplessness. The other healthy aspect of such a fear flows precisely from this On Being a Superior / 3{}3 awareness: it is that the individual has a clear and distinct sense of one's need for God in responding to such a vocation. He cannot fulfill such a call, and therefore he would need God. Beingaware of his unworthiness, he has a very healthy desire not to be a superior--until it becomes clear that this call is truly from God. Then, retaining his sense of unworthiness, knowing that God chooses weak things of this world to achieve his purpose, the individual ac-cepts God's call and, in his need, turns to God. Such an individual truly has the spirit_of.a_superior's vocation. . Th~nheal~ the, but more common fear that has become particularly fre-quent" "--~---'---"-'-'during our time in religious life stems, for whatever reason, from a loss of vision, or, alas, from the fact that the individual never had a vision in the first place. When such a person is confronted with the job-requirements, he is often faced with something that is, for him, vague, blurred, unmanageable. He often asks, "What does obedience mean now? What do any of the vows mean now? What does the apostolate mean now? What does the vision of the congregation mean now?" And on, and on, and on. His fear is as blurred as is his sense of vocation itself. Without a vision, such a prospect for the office of superior does not look out to God's vineyard, but into the interior of the community. All he sees when he looks around is conflict, antagonism, varieties of resistance, burdens and crosses--and he wants no part of that kind of crucifixion. So, for his own security and comfort, he is afraid to be a superior. And that kind of fear, if the job is thrust upon him regardless, leads to paralysis, a paralysis that can find a variety of ways of expression. He can be .the do-nothing, the absolutely do-nothing type, who keeps his hands totally off everything except the signing of checks once a month--and this only if the treasurer has succeeded in making an appointment. Or he becomes the type who is only an~administrator. He becomes only the outside contact-person working with benefactors. He becomes only the friend of t

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FEBRUARY, J900 ■ Gettysbur Mercury CONTENTS. Puzzles and their Value in Men-tal Training, 261 How Obtain Equilibrium be-tween Production and Con-sumption, 265 Scene in the Forest, Orlando Soliloquizing, 271 Education more than a Means of Gaining a Livelihood, 272 A Comparative Study in Ruskin, 274 Editorials 278 Economic Results of Gambling, 279 Results of the Art of Healing,. 282 Public Control of Industries 285 The Power of Ignorance; 292 KAVOR THOSE WHO FAVOR US. For Fine. Printing go to p o ,,0 CARLISLE ST. GETTYSBURG, PA. C. B. Kitzmiller Dealer in Hats, Caps, Boots and . Douglas Shoes GETTYSBURG, PA. J. H. Myers Fashionable Tailor, Clothier and Gents' Furnisher. The best place in town to taaveyourCloth-ing made to order. All workmanship and Trimmings guaranteed. No charge for re-pairs and pressing for one year. Dyeing and Repairing a specialty. Ready-made Clothing the largest stock in town. Up-to-date styles. 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HINDS & HOBLE, Publishers 4-5-13-14 Cooper Institute H. Y. City Schoolbnohs of all publishers atone store. R. A. WONDERS, Corner Cigar Parlors. A full line of Cigars, Tobacco, Pipes, Etc. Scott's Corner, Opp. Eagle Hotel. GETTYSBURG, PA. JOHN M. MINNIGH, Confectionery, Ice, andIee Cpeankjj-* Oysters Stewed and Fried. No. 17 BALTIMORE ST. I .THE. GETTYSBURG MERCURY. Entered at the Postoffice at Gettysburg as second-class matter. VOL. VIII. GETTYSBURG, PA., FEBRUARY, 1900. No. 8 Editor-in-Chief. J. FRANK HEILMAN, '00. Assistant Editors. LUTHER A. WEIGLE, '00. S. A. VAN ORMER, '01. Alumni Editor. REV. F. D. GARLAND. Business Manager. JOHN K. HAMACHER. '00. Assistant Business Manager. CLARENCE MOORE, '02. Advisory Board. PROF. J. A. HIMES, LIT. D. PROF. G. D. STAHLEY, M. D. PROF. J. W. RICHARD, D. D. Published monthly by the students of Pennsylvania (Gettysburg) College. Subscription price One Dollar a year in advance, single copies Fifteen Cents. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Business Manager. Articles for publication should be addressed to the Editor. Address THE GETTYSBURG MERCURY, GETTYSBURG, PA. PUZZLES AND THEIR VALUE IN MENTAL TRAINING. [GIES PRIZE ESSAY, FIRST PRIZE.] OF all the powers of the human soul, the imagination is one of the most universal in its application and pleasing in its products, the earliest activity of the infant mind, and the last to cling to old age. Without the exercise of this faculty, the world would be a barren waste of material facts, in which would dwell the human race, passive recipients of objective im-pressions, without the power to revel in the beauties of imaged thought and conception of the Divine. Poetry, philosophy, art, science, invention, religion—all would be lost to mankind. L,ittle wonder, then, that the products of the imagination have ever been present and cultivated among men. The word "puzzle" has been variously defined, and the objects of thought and action to which it may be applied are widely different. But a common ground may be assumed—a puzzle is an invented contrivance, either intellectual or material, mtmllM - 262 THE GETTYSBURG MERCURY. whose solution requires time and ingenuity. It will be seen that the puzzle is pre-eminently the product ot the inventive imagina-tion and in turn its highest application is in the exercise of that power for its solution. Intellectual puzzles are in many senses the most important and also most ancient, being generally cast in the form of riddles. From the earliest times of history we can find evidence of the existence of puzzles, either as a form of intellectual amusement or didactic discipline. Among the Eastern nations obscure forms of expression were the inevitable associates of their symbolical modes of thought. It is certain that such methods of statement were in use among the Egyptians, while several books of riddles exist in old Arabic and Persian. One of the most well-known of puzzles is the riddle which Samson propounded to the Philistines, and many other examples are found in the Bible. The proverbs of Solomon are at times excellent types of the didactic form of the riddle. The parables of the Savior were skillful methods of teaching important truths veiled under an interesting narrative which drew the attention of the crowd, and would be very accept-able to an Eastern mind. In Greece the riddle was a favorite mode of intellectual enter-tainment at symposia. To the active mind of the Greek nothing was more pleasing than a well-directed turn of expression which would give room for play of the imagination. There is abundant evidence of this among their writers. Some of their poets even did not hesitate to write whole books of riddles, and Kleobulus, one of the seven wise men, was especially noted for his composi-tions along this line. The famous riddle of the Sphinx as told in the Oedipus Tyrannus, is probably the best known puzzle of Greek literature, though the most interesting form was a part of their very religious life and character—the oracles of the inspired priests, on which hung sometimes the fate of nations, even of the world. The raveling of such obscurities of expression was a source of the keenest pleasure to the Greek mind, and, while a product of the imagination, was an efficient agent in bringing it to that perfection shown in attic literature, thought and philosophy. The Roman mind, more earnest and grave, found small pleas-ure in these modes of intellectual activity, and very little is known of their use of puzzles until the later republic and empire, when they were introduced with the passion for everything Greek, and ■■■■HH THE GETTYSBURG MERCURY. 263 professional riddle-makers soon began to take a prominent part in their entertainments and banquets. During the middle ages puzzles were cultivated more as a pleasant means of entertainment than for any other purpose, and until recently the same idea has clung to them. Many manu-script and printed editions of collections of puzzles, riddles and conundrums are in existence. Much of their content consists of coarse jests, but there are some real gems of wit and valuable aids to a true estimate of mediaeval life. The Reformation put a stop to this merry jesting for a time, but it soon crept into favor again, and during the eighteenth century the most brilliant minds of Europe were engaged in the intellectual pastime. At the present day puzzles are still in great favor with both young and old, and their educational worth is becoming more and more realized. As a mental training the value of the puzzle lies chiefly in its power of cultivating quickness and strength of the constructive imagination. An obscurity of expression or mechanical con-struction may require time to solve its intricacies, but the mind is certainly the better for having mastered it. All the faculties of memory and imagination are brought into play, and side by side comes development of the reasoning power as we attempt to deduce from our problem its elements, or to arrive by induction at the result of certain assumed forces. These are the things which made the riddle so attractive to the Greek, with his quick imagination and active reasoning power. When we solve a dif-ficult puzzle, we in fact repeat the very processes by which as children we began to learn, for then everything was a puzzle; and in doing so we strengthen the faculties of the mind which are most essential, and besides strength impart to them a facility and quickness of action, which is in itself most valuable. The subject-matter of the puzzle may be another source of con-siderable benefit. The didactic riddles of the East have already been mentioned as examples of what may be taught in this way. A truth given an obscure expression which requires mental effort to unravel will be impressed upon the mind when it has been gained. A mechanical construction whose every portion has been carefully studied with a view to its possible part in the function of the whole, will not soon be forgotten. In this fact alone may be grounded a strong argument in favor of the puzzle's part in mental training. 264 THE GETTYSBURG MERCURY. Puzzles are beginning to play a more and more important part in the education of the child. Almost the first book placed in its hands, "Mother Goose," is full of simple riddles. Froebel's kindergarten method, so generally acknowledged now-a-days, em-bodies the puzzle idea to a great extent, developing as it does the powers of observation, invention and reasoning. As the child passes into school, puzzles of graded difficulty are used for several years, and his toys always include a number of puzzles and games, many of which contain subject-matter of educational value. Many firms now publish educational games, whose benefit to the child will be revealed by even a superficial examination. The use of puzzles may be carried too far, however; for they may be made an end in themselves. Men may become so infatu-ated with the delicacy of reasoning and exhilaration of discovery as to lose sight entirely of the practical use of the mind. So did the School-men of the middle ages, who waged long controversies on trivial and absurd questions merely for sake of the argument. Neither should puzzles take the place of more legitimate means of education, for it must be kept in mind that they are for the more developed merely an intellectual pastime which will benefit instead of harm ; and for the child a means of starting its mind upon the path which it must shortly travel with the more able guides of language, art and science. Puzzles seem to be trivial things, and are so in a certain sense. But they present wonderful capabilities to the student of Psy-chology and the teacher of the child's mind. Used within proper bounds, as a means and not an end, they may become, in devel-opment of strength and facility of the imagination and the reas-oning power, and in didactic force, a powerful factor in mental training. —L. A. W., '00. Hold fast to the Bible as the sheet anchor of your liberties; write its precepts in your hearts, and practice them in your lives. —U. S. Grant. A broken reputashun is like a broken vase—it may be mend-ed, but alwuss shows whare the brak waz.—Josh Billings. THE GETTYSBURG MERCURY. 265 MOW OBTAIN EQUILIBRIUM BETWEEN PRODUCTION AND CONSUMPTION. AS a matter of course, the first thing to consider in searching for a remedy for any evil, whether in economics or else-where, is to seek to find the causes of that evil, and to discover a means of removing these causes. Whether the means proposed be beneficial in other respects or advisable upon other grounds we do not need to inquire in this paper. All that is necessary is to find some measure which gives fair promise of bettering matters in this one department of economic life which we have under consideration, namely, of establishing a more stable and more nearly correct relation between the producer and consumer. Briefly and roughly stated, it seems to us that the whole difficulty arises from the fact that the producer is not able to foretell how much of a demand there will be for his goods and incidental to this, how many of those who create the demand will be able to pay within a reasonable time, provided he is willing to sell on credit. As to the second point, demand un-doubtedly is defined to be how much certain persons are ready to take at a certain price. But we must remember that an enormous part of economic operations are conducted on a credit basis and we cannot overlook this as it exercises such a potent influence in increasing or lowering the demand or supply at any time. For if a man believes the credit of his purchasers is good, he will be willing to sell a greater quantity of goods on credit and at a lower price than if he is doubtful as to their credit, and so we might illustrate further. This second point then is incidental to the first, but it is so important in the view we take of the matter that we mention it at once in connection with what we regard the leading difficulty, namely, the producer's ignorance of the con-sumer's future demand for his goods. For he must anticipate the future. It is possible in so few industries to carry on production by filling orders already filed, that we may almost neglect them. And where there are such, the difficulties which we find elsewhere between producer and consumer do not exist, since they work on a solid basis with regard to the future, and are not compelled to base their output upon a supposed state of the market. In other words, they know 266 THE GETTYSBURG MERCURY. what the market will be and this is the element which is ordinar-ily lacking and which is the cause, as we believe, of the mis-understandings. Now it becomes important to try to answer the question "Why are these producers in ignorance of the future demand for their goods ?" Necessarily an important factor, in all economic life, is the large mass of natural products which are so dependent on the forces of nature, and as it is impossible to control the workings of these to any appreciable extent, the period between the planting for the future and the realization of it, between "seedtime and harvest," must always be one of doubt. It is apparently impossible to control the amount of production in this sphere, and, so far as this operates as an agent in causing misunderstandings between the producer and consumer, we do not attempt to suggest a remedy. As long as it is impossible for a man to know that he can meet a certain demand, even though he is sure that demand will exist, and that impossibility depends on the fact that the agents which cause the uncertainty are beyond human control, the cure seems also to be without the bounds of human power. From this class of cases where there is an impossibility for the producer to tell what supply he can put upon the market, we pass, by almost imperceptible gradations, to cases where the producer needs only know the demand and he can meet it with an ample supply. No doubt there are natural products which lie on the line between these extremes, as, for example, the output of mines which can be regulated to a fair extent, and there are products, not strictly natural, which are very uncertain as to the possible supply, but as a rule the further removed the product is from the soil, the more completely is the extent of its production within the control of man. It is to this class of products that we wish to direct particular attention. Assuming then that the demand could be met if it could be known, we come again to the question "Why cannot the demand be known ?" The producer can find from his table ofstatistics how many producers there are in the same business with him, how large an amount of their products has been sold during the year previous to that one, and the year previous and soon back, and then, by dividing his capital into the total capital invested in the business, he can find how much of that output should belong --. Sira :-:.'; . THE GETTYSBURG MERCURY. 267 to him. A simple problem, no doubt, but with no correctness in its application, and why not ? Simply because no one of his fellow producers, nor himself either, will be satisfied with the amount as he would thus work it out, but partly through natural aggressive-ness, partly though a desire to protect himself against aggressive-ness on the part of his competitors, he will seek to produce and to sell a little more than his share. He will devise new means by which he can bring his goods a little more in favor with the pub-lic than his rivals. He will reduce his prices, allowing himself a narrower margin of profits, hoping to make himself even by larger sales. No doubt in this way he will sell more goods than his slower going neighbor and will get some of the trade which would otherwise have gone to him. His neighbor's trade falls off and he finds that he provided for more trade than he is getting and is burdened with an unsalable stock. This is so much idle capi-tal and makes him so much less able to carry on a successful business. This single illustration, on a small scale, though it is, shows the inherent tendency of competition to make uncertain what share of a given demand will fall to a producer's lot. The same amount of goods may be sold, as he had anticipated, but he has not sold his share, for some one has succeeded in selling it ahead of him. We believe, therefore, that competition is the main reason. why the producer cannot foretell what the demand for his goods will be, and as it is this inability to foretell which leads to the mis-understandings between producer and consumer, the natural conclusion is that we should remove competition. We wish to make mention again that we do not argue that this is necessarily a beneficial or advisable means generally. ■ All we are concerned with is the question whether it will tend to remove the misunderstandings we have been speaking of. Of course it is not far to seek a means of accomplishing this. The means have been thrust upon us rather generously during the past few years. The tendency toward industrial combination, seeming to be the logical outgrowth of competition, appears, like Zeus, to threaten the reign of its progenitor. No doubt, it ap-pears startling to those economists who have been accustomed to regard competition with a kind of solemn awe, as containing a remedy for "all the heartaches and the thousand natural shocks 268 THE GETTYSBURG MERCURY. that flesh is heir to ;" but perhaps its partial disappearance may be attended by some results not altogether detrimental. The trust can estimate the demand which it will be called upon to meet. The total demand for a given article during any given period, does not vary through so large a range as to render this estimate one of great uncertainty. No doubt seasons of unusual depression or excitement may render calculations imperfect, but, all in all, the total output which the consumer stands ready to dispose of, is a matter of far higher certainty than the numerous possibilities existing when the producers are multiplied. By the immense amount of capital invested, the trust is better able to adapt itself to an unusual season of excitement or depres-sion. For example, the American Sugar Refining Company a few years ago built a new refinery furnished with the newest techni-cal improvements, to serve only as a safeguard in the case of a suddenly increased demand, or of stoppage in other factories. President Hadley in an article on Trusts, says, " A consoli-dated company has advantages in its power of adapting the amount of production to the needs of consumption. Where several con-cerns with large plants are competing and no one knows exactly what the others are doing, we are apt to have an alternation between years of over-production and years of scarcity, an alter-nation no less unfortunate for the public than for the parties im-mediatety concerned. A wisely managed combination can do much to avoid this. By making its production more even, it can give a constant supply of goods to the consumers and a constant opportunity of work to the laborers; and the resulting steadiness of prices is so great an advantage to all concerned that the public can well afford to pay a very considerable profit to those whose organizing power has rendered such useful service. Morever, the consolidation of all competing concerns avoids many unnecessary expenses of distribution. Under the old sys-tem, these expenses are very great. The multiplication of selling agencies involves much waste. Competitive advertisement is often an unnecessary and unprofitable use of money. Delivery of goods from independent producers, whether by wagon or by rail-road, often costs more than the better organized shipmeuts of a single large concern. All of these evils can be avoided by con-solidation." The same writer compares the trusts with an army, and the THE GETTYSBURG MERCURY. 269 comparison is apt for more purposes than one. The effectiveness with which a thoroughly organized and wealthy trust can meet an unexpected crisis, as compared with a large number of disorgan-ized and quarrelsome companies or individuals,is well paralleled by the difference between the manner in which a thoroughly equipped and organized army will overcome a sudden and severe attack, where a host of stragglers would have been cut to pieces. The very organization constitutes an element of tremendous strength. It must be concluded, we think, then, that trusts, would, or rather do furnish a means by which the future demand for the goods of the producer may be rendered more certain and hence they tend to remove the misunderstandings between the producer and the consumer. And now, how would such a remedy apply when we consider the matter of selling on credit. The man who sells, necessarily is not satisfied merely because he can tell how many goods his cus-tomer will buy. He wants to know how many he can and will pay for. Here in addition to the fact that their superior mastery of all the details of their business renders them more capable of judging of the credit of their purchasers, we seem to find another and very important fact. When competition exists, the producer is all the time seeking to hold out more inducement than his com-petitor. One of the common forms these inducements take is a sale on credit, and then competition arises as to extending the time of credit. Now, when the backbone of competition is broken, the trust no longer needs to use such means to secure purchasers. It stands in a position to dictate, to a great degree, its own terms, and can provide much more fully against dangerous credit than can be done where competition has full play. It is worth while, too, to mention the indirect effects flowing from those above mentioned. As the future is more closely anti-cipated, and as the sales made are more fully realized on than formerly, the financial embarrassments of various producers, under the old regime become a gradually disappearing quantity in the disturbing influences on trade. Of course the increased danger from the possibility of the trust must be omitted, but we believe it is overbalanced by the failures due to competition. When we entered upon the analysis of the causes which ren-dered demand uncertain, we supposed for the time being that the 'JO THE GETTYSBURG MERCURY. demand, if known, could be met. We now return to that point to inquire briefly how the trust would effect that side of the ques-tion, though we have already incidentally touched upon it. Necessarily, one thing which renders uncertain the ability of the producer to meet a given demand is the possibility of dissatis-faction among his employees, leading to a strike. The same argument applies here as applies to selling on credit. The employee is, to a certain extent, able to make more at the kind of work he is engaged in than at any other, for the simple reason that he knows more about it. Now when there are a number of producers in the same business he knows, if he leaves one, he can probably find work with another, while, where there is but one employer, he loses this advantage. But writers on Trusts and Industrial Combinations in the United States agree that the information given by the working-men, themselves, seems to prove that generally a reduction of hours for labor, seldom a reduction of wages and occasionally, an increase, have taken place, especially where the workingmen were well organized themselves. "It is pretty clear that the laborers in centralized undertakings have not been worse off than in decentralized ones." So that it appears that there is less likeli-hood of a strike under such organization than under the decen-tralized form, so that less opposition to the free course of produc-tion would be met with here. And again the indirect results would be beneficial. For, as the demand becomes more certain, and there is less waste from imperfect attempts to meet it, more and more the production of the trust becomes near to a uniform standard and thus tends to give the workmen steady employment at regular wages, which is a strong barrier against a strike on their part. From the direct and indirect results, therefore, of the consoli-dated form of production, we are led to believe that it presents a means of establishing a far better understanding between the pro-ducer and consumer. That in some minor details the result might be otherwise we do not deny, but looking at it in its broad out-lines and confining our attention carefully to theparticularsubject we have under discussion, we conclude that trusts furnish a method for removing much of the friction between the producer and the consumer. 'oo. ItttfSM&B&iSaSB THE GETTYSBURG MERCURY. 271 SCENE IN THE FOREST, ORLANDO SOLILOQUIZING. IS it so that in this guise she sought me? My heart is sick within me. I'll take me back to a wilder region in the forest and there the remainder of my days I'll spend in mourn-ing for my lost love. Aye, virtue is modesty and modesty is a virtue and in that is she lacking. Seek her ? Speak with her ? But strike me dead if I may speak one word with her, I'll write it, fold it, give it to her and fly. 'Twill be a testimony of my love that was, that is no more. She merits now nothing but my scorn. If I had wit, I'd make her blush for very shame, if shame there be in her. But my last breath is drawn. Oh how I loved her to distraction ! I ought to go, but how to move? What is this feeling within me that holds me back ? Is it because the road is long and I am tired. No, 'tis an accursed lingering of that love that once so filled me that I knew naught else. Will it never be in my power to shake it off? 'Twassent from Heaven and not from earth; 'twas given by God and not by man. And yet I'll rid me of it. Can one so unworthy hold my affections thus ? I have a dim vague unrest, can it be removed ? I hear a rustle in the autumn leaves. Ay, here she comes, do I love her yet ? I know not how strong my passion is. I faint from fear. I see her so plain, yet must seem to see her not. She speaks— Enter Ros. and Alia. Ros. (Dressed as a woman.) I am much distressed and faint for succor, must I fall with my true love standing near me and aiding me not ? Alia. Perhaps he sees us not. Shall I go touch him on the arm ? Ros. Yes, ask him if he loves me still. Tell him if when I need it his love fails me it is not love. ' Alia. (Goes up and touches him.) Rosalind has come to seek her lover. Do you not. see her ? She is in need of your aid ? What ails you ? Your eyes look wild and you seem to know me not. Orl. If any of pity exists in your heart for me leave me alone. Alas, I know not what I say; I want you to leave me and yet I fain would have you stay. Ros. (Coming up.) Pray pardon me for calling you my lover, you received it with such melancholy dignity, methinks 272 THE GETTYSBURG MERCURY. you do not half appreciate the honor placed upon you. Can I relieve you of the burden of the title? But why do you look at me thus ? Have I done aught against you ? Orl. I show no bravery by standing before you thus. I would that I could die before your very eyes to let you know what havoc you have wrought. But I leave you now this very minute to go far into the forest, perchance to take of my abode with a shepherd and thus spend my remaining days. I leave yet I stay. I cannot stir an inch, (aside.) Sweet Rosalind, has turned my head, Howl love her! Despite her faults, despite her lack of modesty.' Why came you to me thus? Tell me wished you again with your wiles to torment my morbid feelings. Ah, Rosalind, I still shall call you mine. Ros. Orlando, why did you think so ill of me ? Could you not see in my glowing eyes the story of my love. I would rather have had you woo me but bashful man makes maidens bold and love will find a way. We were parted but I could not abide far from thee. Wherever fate led I followed swayed by love alone. And as the days grow brighter and our hearts grow lighter we shall sing for joy, yes, joy without alloy. EDUCATION MORE THAN A MEANS OP GAINING A LIVELIHOOD. THAT education is a means of gaining a livelihood is a fact that needs no proof. Almost every day we are brought into contact with those who are gaining a comfortable liveli-hood by means of their education. In our day there are many others who are striving to get possession of the same means for no other purpose than that of making a living. It is to be regretted, however, that too many look at education as if it were a mere instrument for easily securing the things which satisfy their physical wants. Through this motive men have lost sight of the real and lasting value of education. I would not say that it is wrong to consider education as a means of gaining a livelihood, but I think that it is a very grievous error to consider education as having no other use or value. Indeed, education without any other purpose than that of a means of gaining a livelihood would be of little value to beings created as we are. THE GETTYSBURG MERCURY. 273 Herbert Spencer in his work on Education says, "In education the question of questions is how to decide among the conflicting claims of subjects and determine the relative values of knowledge. Every one in contending for the worth of any particular order of information, does so by showing its bearing upon some part of life. All effort, either directly or by implication, must appeal to the ultimate test of what use is it?" In other words, the writer affirms that the essential question for us to ponder is "How to live." Not how to live in the mere material sense only, but in the widest sense. The general problem which comprehends every special prob-lem is the right ruling of conduct in all directions, under all circumstances. In what way to treat the body; in what way to treat the mind; in what way to manage our affairs; in what way to bring up a family; in what way to behave as a citizen; in what way to utilize all those sources of happiness which nature supplies—how to use all our faculties to the greatest advantage of ourselves and others—how to live completely! And this being the great thing needful for us to learn, it is, by conse-quence the great aim of education. The leading kinds of activities which constitutes human life are: (1) Those activities which directly minister to self preserva-tion; (2) Those activities which, by securing the necessaries of life, indirectly administer to self preservation; (3) Those activities which are involved in the maintenance of proper social and political relations; (4) Those miscellaneous activities which make up the leisure part of life, devoted to the gratification of tastes and feelings. Is it not education which prepares the individual for direct and indirect self-preservation, for parent-hood, for citizenship, and for the miscellaneous refinements of life? Of course ideal education is complete preparation in all these divisions. Some one has said that education is to the soul what sculpture is to the marble. As the sculpture brings out of the marble the god-like form, the symmetrical proportion, the life-like attitude of the finished and polished statue, so education brings out of man as an animal man, a rational being, making him a complete creature after his kind. To his frame it gives vigor, activity and beauty; to his senses correctness and acuteness; to his intellect, power and truthfulness; to his heart, virtue. r

Part one of an interview with Aldo and Anna Mazzaferro. Topics include: Family history. How his parents came to the United States from Italy. How his parents were married and moved to Leominster, MA. Aldo's education and memories from Leominster High School and Holy Cross. Aldo's work at the DuPont company. What life was like during World War II. Aldo's work history. How Aldo and Anna were married. In 1953, Aldo started his CPA business in Leominster and Fitchburg. The different clients he had. His work at Art Plastics and the plastics business in general. His sons joined the plastics business. ; 1 INTERVIEWER: October 4, 2011. This is Linda [Rosenwan], with the Center for Italian Culture at Fitchburg State College with Aldo and Anna Mazzaferro's house, 575 West Street in Leominster. So maybe we should begin, Aldo, if you could just give me some personal information regarding when you were born and where. SPEAKER 1: Very definitely. But I must say that October 4th, 1955, our second son was born. Today is his birthday. SPEAKER 2: That's right. SPEAKER 1: But getting back to me, I was born on November 11th, 1921, in Leominster, Massachusetts. And I went to the public schools here, graduated from Leominster High School 1939. And I went on to Holy Cross College after graduation from Leominster High School. INTERVIEWER: Okay. Were your parents both born in Leominster? SPEAKER 1: No, they were not. They were both born in Italy. My dad was born in the province of Abruzzo in a town called [Scafa]. And my mother was born in Abruzzo on the Adriatic Sea in a town called Pescara. And my dad was born in 1880, and my mother was born in 1882. INTERVIEWER: And when did your father come to this country? SPEAKER 1: My father came to this country, I would say, around 1900. In the winter, they lived in the Bronx within New York. [Unintelligible - 00:01:52] Ellis Island. He lived in the Bronx. INTERVIEWER: And your mother? SPEAKER 1: And my mother arrived, I would say, probably 1902, 1903. And she also went to live in the Bronx, New York with her sister. And her sister was married, had a family, and so my mother came over. And prior to my mother's coming over here in the Bronx, my dad and my mother conducted a romance by way of correspondence through letters. They didn't know each other. So he paid for -- my dad paid for my mother's passage here.2 SPEAKER 2: Your dad boarding at… SPEAKER 1: Yeah. My dad was a boarder. In those days it was frequent -- frequently, the immigrants would come over and they would go to places where they have some relatives or friends. And they were taken in as boarders. My dad was a boarder at my mother's sister's house or apartment in New York City. It is how my dad saw pictures of my mother and how it all started. SPEAKER 2: Sent for her to come from Italy to America. SPEAKER 1: Yeah, he paid for her passage. INTERVIEWER: So they followed. SPEAKER 1: So they courted, married a couple of days later. SPEAKER 2: It was all done that way, the parents would pick a mate for their son or their daughter. In fact, I think it was done on the next generation, too. I have a cousin that was married that way. She lived in Italy, and her husband lived in New York. And they sent for one another and met through pictures and photographs. INTERVIEWER: And did the female part of this arrangement, did she have much to say about it? SPEAKER 1: I'm sure she did. I'm sure that -- my mother is a very strong-willed person, and she did what -- she preferred -- to do it, apparently, it was a great attraction between my parents, and -- it wasn't pre-arranged. It was sustained correspondent with each other and having interests, and it materialized when they met it New York. INTERVIEWER: Interesting. So what brought them to Leominster? SPEAKER 1: Well, they had their children in New York. They're nine -- they had nine children. I believe -- let's see, four or five were born in the Bronx, New York. And my dad wound up in a basement apartment in New York and ran the apartment building for the landlord. And as part of the rent, he lives rent-free with his family. And it came about that my mother's brother, Horrace, came to Leominster and found that there was work here at the DuPont 3 Company. And so he sent news back to the Bronx, and so my dad came along. He got a job at the DuPont Company in Leominster, and he came here with all his family. He works here I don't know for how long a period of time. Let's say around 1950 or 1970, and he brought his family to New York and settled down in Leominster. And they settled at 53 [unintelligible - 00:06:00], and that particular house was owned by one of the mayors of Leominster, Mayor Burdett, and they rented that house. It was a cottage with three bedrooms upstairs and with some land [unintelligible - 00:06:17]. But they eventually purchased that property after a few years. INTERVIEWER: So what kind of work did he do at DuPont? SPEAKER 1: Well he was a -- not a laborer. A benchman, I would believe, at the DuPont Company. But it wasn't to his liking, so he left DuPont Company and went to work for the Leominster Fuel Company and became the delivery person, delivered coal. The Leominster Fuel Company, in those days had the [unintelligible - 00:07:00], and they were always delivered. Those were the days they really have oil burners. And so frankly, our homes, all the boilers used coal. INTERVIEWER: Did you ever go with him to make a delivery? SPEAKER 1: No, no. No, I never did. I was not quite three years old when my dad died. INTERVIEWER: That must have been tremendous hardship for your mother. So your family decided to stay in Leominster? SPEAKER 1: Oh, yes. Yeah. Yes. After my father died, the ninth child was born a couple of months later. Well, the family stayed in Leominster. My oldest brother was probably 16 or 17. He left high school and went to work to support the family. And then each brother, you know, took his turn and went to work and supported the family. And one of my brothers -- I have five brothers ahead 4 of me, and only one was able to complete high school. And I was the sixth brother, and I was able to complete high school. INTERVIEWER: And are you the only one that attended college? SPEAKER 1: Yes, I'm the only one who attended college. INTERVIEWER: Would you like to stop for a minute? SPEAKER 1: Okay. All right. Well as I grew up, without my dad, my mother always impressed upon me the fact that my dad long ago wanted his children to go to college, to get a good education. She was quite disappointed that it wasn't happening. So I guess I was determined to do that, go to college, so that my mother would be happy. So when I was in junior high school I took the classical course, and in most days, junior high school went through the ninth grade. So when I was in ninth grade I questioned whether or not I had the financial resources to go to college. So I determined that there was no way that I could go to college. We don't have enough funds. So when I went to Leominster high school in my sophomore year, I switched from the classical course to college course to the commercial course. And then during my sophomore year at Leominster high school, I trained my mind [unintelligible - 00:10:07] determination that I wanted to go to college bad enough that I would find some way to go. And so my junior/senior year, I switched back to the college course in Leominster High School, and in those days it was a three-year high school, you had to have a minimum of 40 credits a year to pass. We have to have 120 credits to graduate, but because of the fact that I had to cram two college preparation years in my junior/senior year, I was required to take extra courses. So I had hardly any -- I don't think I had any study periods in my senior year. I recall only having one [unintelligible - 00:10:54] period and some semester not having [unintelligible - 00:10:59]. So as a result of that I took a great deal of courses at 5 Leominster High School. I had one year of business courses in commercial, which helped me later on in college. In my junior/senior year I had the college courses. So I was graduated with 151 credits from Leominster High School. We were only required 120, 125. The average credits that they got when we graduate, probably 125. I had 151, and a lot of course were behind me. INTERVIEWER: Did you have to work while you were in high school? SPEAKER 1: Yes, while I was in junior high school, actually junior high school, I got a job working at a Chinese laundry. I learned how to man load shirts, [unintelligible - 00:11:51] the collar, the collar, [unintelligible - 00:11:54] the cuffs, and to iron the shirts. So I learned -- I did very well. I worked at various Chinese laundries in Leominster, Fitchburg on Saturdays, especially. Also my high school years, I started to work at a Chinese laundry while I was in junior high school. And before the Chinese laundry career, I shined shoes at Monument Square in Leominster on Fridays and Saturdays. In most days everyone went downtown. On Saturdays, it's quite crowded downtown, and I did okay shining shoes. INTERVIEWER: I bet you could bank quite a bit of money doing that. SPEAKER 1: I don't have a bank. INTERVIEWER: You don't have a bank. You gave it to your mother? SPEAKER 1: There wasn't enough to go around. I can remember one time when I was in junior high school, I believe, it was during the Depression days in 1930s, and corduroy breeches were very popular in those days. They are the corduroy trousers that went down just below your knees, just below your knees, they had a little [unintelligible - 00:13:12], and they would walk, and they would try to meet that. Everybody at school would have a pair of corduroy breeches. I never had any. INTERVIEWER: Did you wish you did?6 SPEAKER 1: Well, I pushed my older brother Tony, who worked at the DuPont Company—he used to work four to twelve—and you know, just begged him to buy me a pair. He did finally buy me a pair, but I don't know what it costs. It costs less than a dollar, I think, in those days. And I was very proud that I had it. INTERVIEWER: And when you went to Holy Cross, what year was that? SPEAKER 1: Well, in 1939, I graduated -- I graduated in Leominster High School in 1939 in June. I went to Holy Cross in September 1943. And I was admitted to Holy Cross on a scholarship work program, and I was required to pay about one-third of the tuition. In those days, tuition was $280, and I was required to pay $100 of that tuition. And the balance I was required to earn at a rate of approximately 35 cents an hour credit working in the college library. INTERVIEWER: Thirty five cents… SPEAKER 1: … an hour would be credited towards… INTERVIEWER: To the $100 or the $200? SPEAKER 1: … to the 180 balance. That's what I was required to do. So I worked in my freshman year at the college library, normally evenings from about six o'clock to nine o'clock five and six evenings a week, unless there was some college event that I couldn't do it. Basically I did that all during my freshmen year, I worked at the college library, even some Saturdays and Sundays. In those days we went to college, we had classes on Saturday mornings until noontime. So, college was six days a week way back in the '30s and '40s. INTERVIEWER: So you lived on campus then? SPEAKER 1: No, I did not. I lived -- in my freshman year, I lived in Worcester with my older sister. She was married and lived in Worcester, and I stayed with her and I took the bus. And in my freshman year, I commuted, went to Holy Cross. And I lived with her in my 7 freshman year. And then from my sophomore year on, I stayed in Leominster. I lived in Leominster and I commuted daily to Holy Cross. In those days class started at nine o'clock in the morning and ran until 3:30. And then lab would be in the afternoon until 5:30, six o'clock. INTERVIEWER: And then you worked. SPEAKER 1: [Unintelligible - 00:16:20]? INTERVIEWER: No, that's fine. We're going to edit this anyway. Then you would work until nine o'clock at night? SPEAKER 1: No. Well, yes, in the college library. So I'd get home at -- in my freshman year I'd probably get back at 9:30, 10:00 to my sister's house. That was during my freshmen year. That was quite a program. I was gone all the time. But I didn't look upon it -- I shifted to something that had to be done. So I might say that during my freshman year, that the library, right after the football season was over, that one of the -- my good friend in class that played in the college band showed up at the library to work and told me that he was on the same scholarship work program that I was on, and that he had to play in the band and then work at the library to earn his credits. And he told me that next year, because he was in the college band, it would not be necessary for him to work at the library, just be in the college band he would get enough credits so he wouldn't have to work in the library. Just play in the college band. So I didn't know one note of music, and I heard about this. So in those days, they have the WTA Recreation Week, and they [unintelligible - 00:18:04]. They were offering the class on how to play musical instrument at the [unintelligible - 00:18:10] in Worcester. And this was during my freshman year. And so there was a Professor Castana who taught music, and I decided that I wanted to learn to play the cornet so that I could fit into the college 8 band in my sophomore year. So I approached him and told him that I had not -- I'm not looking to be a music major. I just wanna know enough music so that I could play well enough to play the Star-Spangled Banner and probably the football march and some things like that, and national anthem so that I could be admitted into the college band. So I took music lessons in the spring of my freshman year from about, I'd say from January to May in Worcester while I lived with my sister. So I used to go down there, so I'm busy weekends, and whenever I could fit it in, sometimes during the afternoon. INTERVIEWER: So was that a success? Did you get admitted? SPEAKER 1: Yes, yes. I came back after my freshman year was over in the summer of 1940, there was a Professor [unintelligible - 00:19:40] that taught music, and I finished my musical education with him. And I got to play the cornet, and I told him the same thing. I just want him to know that I wasn't gonna do a major in music. So then in my freshmen year, I was admitted to the college band. And I played the second cornet, second trumpet. So I knew all the [unintelligible - 00:20:18]. In a couple of weeks, I learned all the songs that have to be played, probably 12 or 15. And I played in the second cornet. I didn't require the music sheet on the lyre. And so because I could play by heart all the numbers, they placed me outside of the band. When you go on the outside so that you could [unintelligible - 00:20:49] the person on the outside will all be going [unintelligible - 00:20:54]. So that's where I wound up with the college band. INTERVIEWER: Do you still play? SPEAKER 1: No, I don't. I quitted after my junior year, and I haven't played. I'm not a musician.9 SPEAKER 2: Wasn't there a story where you started to usher because you found you got more credits being in the usher than you were playing in a band? SPEAKER 1: Well, what happened was half of my freshmen year, I was able to find a job with the DuPont Company. And in the summer after my freshman year, I worked on the 12-8 shift at the DuPont Company. Then when school started in the fall in my sophomore year, I was able to continue working at the DuPont Company. In order to keep my job with them, I was required to work 82 hours a week, and I would be considered a permanent employee. And if I put in 32 hours or more per week, I would be entitled to a two-week vacation period and paid holidays. So that's what I did in my sophomore, junior, and senior years. While I was at Holy Cross I had a full-time job working at the DuPont Company. My normal schedule after the football season was over, that I had to work on a Saturday from 4-12. I would get 8 hours. Then on a Sunday I would go to mass at 7 o'clock, and I would be at the DuPont Company from 8 o'clock, and I would work 8-4. So on a Saturday and Sunday, I got 16 hours, and I have the rest of the week to get in another 16 or more hours. So the way the classes were at Holy Cross on a Tuesday and a Thursday, the class schedule was light. I would have I think two classes at night on Tuesdays and Thursdays. I was normally to class about 1:30 to two o'clock and it was all done class on two o'clock. So I would get back to Leominster at three o'clock, four o'clock, usually five or six o'clock, and I would work from 6-9 and 7-10, something like that. Or even sometimes 7-12. And once in a while, if I was up to it, I would even go beyond 12 o'clock at work. If I have an exam the next day I would probably work until… INTERVIEWER: I guess I'm wondering when did you study? I think…10 SPEAKER 1: Going to see if I'm coming too strong enough [unintelligible - 00:24:06]. Ah, let's see. When did I study? I didn't study as much as I would've wanted to. In order to make up for the fact that I couldn't study as much as I wanted to, when I was in class I really focused on what the professor was talking about. I would not permit myself to be distracted by what was going on in class. I just focused right on that professor and tried to understand what they were trying to put across. And I think that saved me a lot of -- I did my homework, less consuming. But I studied between classes, and I actually used to study on the job at the DuPont Company. I had a job running an automatic comb-polishing machine, was about 40 or 50 feet long. And I sat at the beginning of the machine, and said comb fell into a belt. And after a while you'll get so used to it you didn't have to look at what you're doing. You just grab a handful of combs, and one by one you would put those combs down the belt about a half an inch a pack. And you didn't have to watch it too carefully. So I used to set up the machine with a book in my lap if I have some studying to do. So I used to get some studying done that way. And the… INTERVIEWER: And what was your major? SPEAKER 1: My major at Holy Cross was economics, Bachelor of Science in Economics. But that's when I enrolled there. But then in the senior year, they changed the name of the degree to Business Administration. Actually, my concentration there was in Economics, actually. I took the accounting -- the accounting program was required for the first two years. And then after the junior and senior year, then you decide whether or not to continue on the accounting later on. I decided to get into economics, applied economics. INTERVIEWER: What was it like going to school during the war?11 SPEAKER 1: Well, it wasn't really until December 7, 1941, the day of Pearl Harbor, that I think that the [unintelligible - 00:26:52] heavily involved in. There was a -- I don't exactly know when. I don't think that the interest in following through -- there would seem to be a "Let's get it over with. I'm gonna be in the service anyway. Let's get education over with," and everything was accelerated. After 1942, they dispensed with the summer vacation from college. Normally you would get out of college in first week of June. We went right through, started our senior year in June of 1942. We finished our -- we finished our junior year in May of 1942. It took just a few weeks, two days before we started the senior year, went right through the summer. [Unintelligible - 00:28:17] a week down to July 4th, holiday. It was like that right through the summer of 1942. And with the accelerated program, we graduated February 1943 where we should have been graduated in June of 1943. And there was gas rationing in those days, and travel was my priority. So it was difficult to travel. INTERVIEWER: At that time you were traveling back and forth at Leominster? SPEAKER 1: I was commuting back and forth. INTERVIEWER: So how did you do that? SPEAKER 1: We have enough gas. It was rationed. We have enough gas to go to school. But because of the travel restriction, they cancelled our graduation exercises. So we had no graduation exercises in 1943, and we received our diplomas through the mail. I might say that about traveling, it wasn't commuting back and forth that was the worst to Holy Cross from Leominster that my brother and myself, in my sophomore year, bought a 1929 Packard that I could use and was gonna use later on in this business. So when I went back to school in September of my sophomore year with the Packard, I had about four, five other students as passengers, and that helped to defer the cost of traveling gas and oil back and forth to Worcester. 12 And this Packard broke down after the second week that I was in college. I had to tow it back to Leominster. So over the weekend there was an old 1934 Packard that was for sale, so my brother purchased this 1934 Packard for $50. And I used that, but it consumed a lot of gasoline. I probably got six or seven or eight miles a gallon at the most. But gasoline was not expensive in those days. You can probably get -- I think we were paying 12 to 15 cents a gallon of gasoline in 1940, 1941. So… INTERVIEWER: So it sounds as if your brothers gave out a lot for the family. SPEAKER 1: Well, I always -- they helped, definitely. When I need a couple of dollars here and there, and usually they would let me have a dollar or two if I need it. But then as I worked at the DuPont Company and got in, got my time, especially in the summer, I worked full time. I worked 40 hours a week and probably even 48 or 50. I put in plenty of time. And then the two-week vacation period that I got paid for, I actually worked at the DuPont Company, so I developed this sufficient income stream to carry, to support myself. INTERVIEWER: Did anyone else go to college from your family? SPEAKER 1: No. Not anyone. No. INTERVIEWER: Again, going back to the war. Did you have to serve? SPEAKER 1: No, I didn't. I was eligible for limited service. So I wasn't eligible for the draft until I was graduated from college. In those days I believe all the college students were permitted to finish their college career as long as they are in good standing. And so I was eligible for limited service. First time that the draft board called upon me, I went down and they didn't need anyone for limited service. And at that time I was working for Peat Marwick Mitchell Company. This was in 1943, and I was involved in auditing in the British West Indies, Central America, Northern South America. There was security involved in auditing, and I was doing it, and it 13 involved auditing for the United States government. And so I never got into the service. INTERVIEWER: Is this company in Leominster? SPEAKER 1: No. Peat Marwick Mitchell is one of the big three accounting firms in those days. There were Peat Marwick Mitchell, Price Waterhouse, [unintelligible - 00:33:52], companies like that. And today, Peat Marwick Mitchell is now known as KPGM, one of the big, large international firms. So I went to work for them in November of 1943. INTERVIEWER: And where was it located? SPEAKER 1: They have -- well, they have had their worldwide headquarters in London, in Scotland, in New York, throughout the United States, and I worked at the Boston office in the Worcester branch. I had assignments. I went to work with them in November. We audited companies like Melville Shoe, which became the Thom McAn shoe stores, the General Electric company, American Optical, [unintelligible - 00:34:50] Electronics… INTERVIEWER: Did you stay in Leominster and commute? SPEAKER 1: Yes. I probably -- much of the time I was with Peat Marwick Mitchell, I was traveling. And for instance, we would go to Southbridge and audit the books of American Optical; that would take about six weeks, seven weeks. And we would stay at the Columbia Hotel in Southbridge, Massachusetts all week long. So I would come home on weekends. It was like that. We audited the General Electric Company in Pittsville, Massachusetts with the same arrangement. We would stay at the hotel. There was lot of traveling away from -- in fact, in 1944, I was on assignment to Central America from Labor Day to Thanksgiving. So I was away and conducting audits for the United States Commercial Company, that supplies corporation that was part of the security that Peat Marwick Mitchell was involved in during the war. There was also, 14 in Panama, there was a tropical radio and telegraph company, which was very important for communication. That was part of the auditing contract that Peat Marwick Mitchell had with the United States government. But the big account that was prevalent throughout those areas was United Food Company, which was like a government unto itself. It had schools. It supported the schools. It had its own schools, education, railroads throughout the Central America. INTERVIEWER: And how long did you go with that company? SPEAKER 1: I was with Peat Marwick Mitchell until November of 1947. No, December, end of December, until January 1948 I was with Peat Marwick Mitchell. I left Peat Marwick Mitchell and went to work with Baker and Baker. It was another CPA firm out of [Worcester in] New York. And one of the assignments I had with them, the longest, was down in New York City working at 90 Broad Street, and we conducted investigation of the New York Waterworks. Investigation involves contracts and transactions that dated back to the early 1900s when they installed the water supply from New York City in Long Island. So I worked in the fraud investigation regarding a case that was going on. And as I lived in New York from -- I think I was assigned there from the end of July of 1948, July or August of 1948, and I was there until November of '48. We stayed at the St. George Hotel or St. Charles Hotel in Long Island. I would take the subway to Wall Street to 90 Broad Street where we were working on the audit. INTERVIEWER: Okay, and how long were you with that company? SPEAKER 1: I was with them I would say until 1950. And then I went to work -- one of the accounts that Baker and Baker had was the Dollar Greeting Cards, which was located in Fitchburg, Massachusetts. And I had conducted the audit of Dollar Greeting Cards for Baker and Baker Company. And then you recall there was a recession in 15 1949, and so Baker and Baker had to let much of its staff go. And I was one of the staff that was let go in probably August or September of 1949. SPEAKER 2: In May. SPEAKER 1: Well, they told me they were gonna let me go in May, but then after our wedding we came back, and they told me they're gonna keep me on. So that's an interesting story if you want me to tell you a little bit about it. INTERVIEWER: I was just about to ask you when you got married. 1949? SPEAKER 2: May 1949. He was unemployed. SPEAKER 1: Well, let me tell you the story is that that we had our wedding date set up May 7, 1949. It was two or three weeks before the wedding, Baker and Baker notified me that they're gonna have to let me go during my vacation, because of the, you know, the recession. So I didn't mention that to her. And so we were married. I think we were honeymooning in Canada, we went up to Canada, I said, well this is a safe place to tell her. So I let her know that she had married an unemployed person but not to worry about it because things will work out okay. And so we got back, and Baker and Baker kept me on for another two months, and I land the Dollar Greeting Cards audit after that. And then when they had to leave Baker and Baker, and so they came about the Dollar Greeting Card. Dollar Greeting Card needed assistants in the accounting department, the special projects that they had going on. So I was hired. So I left them. I was hired by Dollar Greeting cards. So I left Baker and Baker on a Friday, and on Monday I showed up at the Dollar Greeting Cards Company. And I worked there on special projects, and probably important projects. I worked onwards on assignments that determine the tax advantages and disadvantages of transferring Dollar Greeting Cards from being a Massachusetts corporation to a 16 North Hampshire corporation. That was one of the assignments I had, and I made the recommendation that it would be a great tax saving by relocating to North Hampshire. And so shortly after I made that report, I left. I left Dollar Greeting cards. I passed the CPA exam in November of 1949. Yes. And so it's 1950, I left Dollar Greeting Cards, and I went to work for Colorado Fuel and Iron Corporation that had the large steel manufacturing company. They had headquarters in Buffalo, Colorado. The eastern division was headquarters and offices at 585 Madison Avenue, and I worked out of the New York office. And my position with them is -- I was named assistant to the chief plant department for the Eastern division for of Colorado Fuel and Iron. And it had various divisions, it had the [unintelligible - 00:44:06] Iron and Steel division, which was located in New England. And while I was an auditor with Peat Marwick Mitchell, I ran -- Colorado Fuel was one of the clients of Peat Marwick Mitchell. So I ran the audit of the [unintelligible - 00:44:24] Steel division in Worcester, Clinton, and [unintelligible - 00:44:27], Massachusetts. And over this part there was a problem. There was an accounting problem regarding the inventory problem, which was quite serious, that I was involved in. And as a result of the examinations that I had to make, I got to meet the treasurer of the Colorado Fuel, [unintelligible - 00:44:54] from New York City during the course of this audit, which sort of took place in 1947, when I was auditing the [unintelligible - 00:45:07] Steel division. So we finally settled our differences and we certified the statements for Colorado Fuel and Iron. And at the end of the meetings that we had, the treasurer mentioned to me that most fellas in public accounting where I was, after four, five years, they tire up. They wanna find a place where they can have a career with a great company. And he said to me, think of Colorado Fuel 17 and Iron when you're ready to leave public accounting. So when I was with Dollar Greeting Cards in 1949 or 1950, I didn't see that I had a future there. And so I contacted the treasurer of Colorado Fuel and Iron and went down for an interview in New York City. I was hired immediately, and I went to work for them in 1950. INTERVIEWER: And after that you stayed behind? SPEAKER 2: We stayed in Leominster. SPEAKER 1: Yeah, they lived in Leominster. SPEAKER 2: He'd worked -- he'd come home weekends. And then we'll drive him to the Union Station in Worcester for him to take the midnight train, the sleeper, to go to work maybe Chicago, Buffalo, New York… SPEAKER 1: Not only Buffalo. They had a big -- so in Buffalo, in [unintelligible - 00:46:32] New York, the big steel facility requires [unintelligible - 00:46:36] Steel division. SPEAKER 2: It was -- Sunday night I would drive to Worcester for the midnight train. SPEAKER 1: So I would spend time away. INTERVIEWER: And how long did you stay with them? SPEAKER 1: I was with them -- I can remember the day exactly, April Fools' Day, April 1, 1953, I left. And I was traveling all the time. I was hardly ever home. Closest I ever worked was Clinton. They had a [unintelligible - 00:47:10] Steel, and then in Worcester. But they were all very small in comparison to the other facilities that Colorado Fuel had. In Buffalo there are probably 5,000 or 6,000 workers. And then in Trenton, New Jersey, we acquired the [unintelligible - 00:47:32] division, probably 5,000 or 6,000 people at work there. The nearest facility [unintelligible - 00:47:39] Pennsylvania, New Jersey, Claymont, Delaware, all these facilities that they have, I worked there. INTERVIEWER: So what happened in 1953?18 SPEAKER 1: Well, in 1953, I decided to come back to Leominster and establish my CPA practice. I always wanted to have a CPA practice to public accounting. And I had, I was certified. And so while I was head, all these employments out of town, I developed an accounting practice in Leominster and Fitchburg. And so what was important in getting back to Leominster is I had one account. And I had many, but one of the accounts I had was the Art Plastics Company, and it was a very successful plastics company. And it did the greatest volume of [unintelligible - 00:48:48] would be SS Kresge Company, which today is known as the Kmart. And so in 1951 or 1952, they started to lose their bargain in business that was the Kresge Company, and it got to the point where in late 1952, early 1953, they lost money, the volume of their business with the Kresge Company. And so they became insolvent. And they had -- they owed money to the major chemical manufacturer in those days. Dall Chemical, [unintelligible - 00:49:43] and so, the credit offices of these companies were located in the New York City area. And while I was with Colorado Fuel working down in Madison Avenue in New York, I contacted the credit department of the Dall Chemical, [unintelligible - 00:50:00], and was able to affect the settlement for Art Plastics of 10 to 25 cents on a dollar, they would settle for it, because I was able to show that without some compromise, the Art Plastics was gonna go out of business. They were insolvent, they were heading to bankruptcy. And so as a result of these accommodations I made for the Art Plastics Company, it was able to exist in not just to keep it running from day to day. And they had one account, a custom molding account, which was enough to keep it alive. So they wanted me to see what I could do, improve the facility and join the company and make it viable. And so I accepted an arrangement after great discussion to go to work with them on April 1 and leave Colorado Fuel. And19 my salary was $100 a week, which was less than what I was earning with Colorado Fuel. But the arrangement that I would stay long enough to either make a [unintelligible - 00:51:36] company or not, and that I would put all the time that I could, especially every morning, but then afternoons I would be free if I had to take care of my accounting practice, which I was going to build up. So I used Art Plastics as a steppingstone to develop my public accounting practice. And so I joined Art Plastics, and simultaneously, when I joined, there were three main stockholders, three partners at Art Plastics. One of them left abruptly as I joined the company, and so I joined the company and made all kinds of drastic cuts, like slashed salaries of the remaining partners, almost 50 percent, and you know, in [unintelligible - 00:52:40] warehouse based at [unintelligible - 00:52:44]. I made a lot of cost-cutting procedures. INTERVIEWER: So you were a very popular guy? SPEAKER 1: I was not popular at all. And so at the end of the first month, six to seven weeks that I was there, the second partner approached and said I can't get along on my meager income now, and what I'd like to do is leave the company but I'd like to take the machine shop as a swap for my share in the company. So I okayed it, and I checked with the other partner, the other remaining partner, who was elderly and who was not that active in the plastics business but who was the investment person, the person who put up the fund at the start the company. And so it was fine with him. So at the end of two months, I was -- I found myself there with just one partner. Then he suddenly developed an ulcer and was hospitalized, and he was told to stay away from the plastics company. So in the short space of time, I found myself running the plastic company that I didn't completely understand, and I was learning. And so that went on. I managed to keep running, and…20 INTERVIEWER: Doing all of these for a $100 a week? SPEAKER 1: Well, yes. But I had my accounting practice, and I was earning about as much in my accounting practice on a part-time basis, because I was working for the Art Plastics Company. And the practice was that I would hold my payroll checks for perhaps two or three weeks, whatever I had to, when there was not enough money in Art Plastics to cover the payroll checks. So we managed to stay alive and keep Art Plastics running. We get down to the point where we -- normally, Art Plastics had 60, 70 employees when it was running. But they kept down to the point where we only had five or six employees when there was hardly any business. But we managed to hang in there by cost cutting and settling with creditors in giving us time to pay. We managed to stay alive. And I stayed in the plastics business longer than what I had planned. So I was busy running the plastics business, running my public accounting practice, time goes by. And the plastics business was seasonal, and it worked out that public accounting in those days was seasonal. You were busy from about December until about April, and that's about when the plastics company was not that busy. So I was able to balance the two and keep the plastics company alive. And after three, four, five years, we developed new customers in the plastics, with Art Plastics. I made a decision around 1960 after just being so busy running the plastics business during the day and running my public accounting practice in the evening and weekends, and taking time away from the plastics business during the week, I made the decision to stay in the plastics business. And I thought that I might take my public accounting practice alive by bringing somebody in. And so it was 1959 or 1958, one of those years, that I brought in one of my colleagues that I work with at Peat Marwick Mitchell Company, 21 and he came to work with me, and I was passing on -- he handled all the public accounts. We set up an office, and the [unintelligible - 00:57:31] building downtown, I remember. And that went on for a year or a year and a half, maybe two years, and he abruptly passed away. And right in the middle of taxing, probably February or March. And so all these taxes returns we were working on, I had to get extensions. And so that's when I decided that I wouldn't be able to keep up my public accounting practice, so that's when I divested my accounts and made arrangements for other CPAs in the area to take over some of my accounts. But I wasn't able to give them all up. I kept a couple. Not that I wanted to, but because they wanted to. There was some loyalty there. And so I [unintelligible - 00:58:39] that I kept maybe for another 10, 15 years. It was not a very… INTERVIEWER: What made you stay in the Art Plastics Company? Sounds like an incredible amount of work. SPEAKER 1: Well, there is a lot of work. But we have 30, 40, 50 people there. You can delegate a lot. I think in public accounting, it was -- for me, it was more time-consuming to get the work done, whereas in manufacturing you delegate and you're more of a manager and you have time. And I can recall a conversation that I had with two of my colleagues when I was working in Southbridge at the American Optical, and we were talking one evening, the three of us, as to what we wanted to after we get out of public accounting. And one of them said, "Well, I wanna become the comptroller of a large gold chip firm." And he did, he became comptroller and assistant treasurer of the Pittston Company. And the other fellow wanted to stay in public accounting and be partner, and he did that. He stayed. I remember saying I wanna be a manufacturer. I just think that the opportunity in manufacturing, owning your own business. 22 I remember saying that maybe if turned up that I had that opportunity to work on… INTERVIEWER: So tell me, what did Art Plastics make? SPEAKER 1: Art Plastics had their line of horticultural flower pot ornaments, that was its line. It made these trellises for flower pots, it made the ornaments that you would stick in the flower pots, like the flamingoes, [unintelligible - 01:00:45] watering flowers, those palm trees, a frog on the… INTERVIEWER: And this was very popular in the '60s? SPEAKER 1: Well, it was -- yes, it had a line. But we developed a -- we got into custom molding products. Custom molding is more than we did, the proprietary line. So we became custom molders, basically. That's when we would -- people would come to us with molds of their own, and we would mold their products. And we used to -- one of our big accounts had a big line of toy dolls. And you know that Barbie doll that was popular? We used to mold that. We used to mold it in acetate. That was our main account. We mold it for the company that put the [unintelligible - 01:01:45] sprayed the eyes on it, the eye lashes. INTERVIEWER: The Barbie doll, the Mattel Company? SPEAKER 1: No, they were competitors. Got to be competitors. This was back in the late 1950s, '60s. Yeah. So we were custom molders. We used to mold for other big companies, like [unintelligible - 01:02:16]. They manufacture beautiful knives, forks, and spoons, and we used to mold those. And companies like Tupperware. Have you heard of Tupperware? They would get extremely busy, and they would approach molders like Art Plastics. And we would mold their basins and dish bowls and things like that on a seasonal basis. SPEAKER 2: Clothes hangers?23 SPEAKER 1: Clothes hangers. That was one big account. But we made all their hangers that they made—not for the consumer market but for the display of hangers in stores and department stores like Saks, and… [Lauren] Taylor, companies like that. They have a very expensive line of plastic hangers, and we were their molders. So we were -- we get a great deal of custom molding with Art Plastics. SPEAKER 2: May I insert a story? We were on the trip, and Aldo's looking at the store with fur coats in the windows. And our friends said, "Oh Aldo's looking to buy you a fur coat." I says, "No, he wants to see if that was one of the hangers molded at Art Plastics." SPEAKER 1: I want to see it that was one of our hangers. SPEAKER 2: So I had many stories little stories like that. He'd be looking to see if it was done at Art Plastics Company or some other place. INTERVIEWER: Now, what would happen if you saw that it was done at another? SPEAKER 1: Well, if it was a competitor's, I would report it back to our customers; say you got to get your salesman out there. So that's what Art Plastics did. And so it leads to some [unintelligible - 01:04:15]. INTERVIEWER: But I'm not sure I fully understand Art Plastics, meaning after the partners that you had suddenly died. You decided no longer… SPEAKER 1: No, he developed an ulcer, and he was advised not to return to work for a few months. INTERVIEWER: Oh yeah, not him, but during your public accounting. SPEAKER 1: Oh. Well, I liquidated my company, public accounting practice, and couple of other CPAs in the area took the accounts over. INTERVIEWER: And then you continued with… SPEAKER 1: Then I stayed in plastics; I stayed in plastics and developed Art Plastics. And in 1960, we were paying rent in what they called in those days the old DuPont building. So we had an opportunity to buy a piece of real estate owned by the Borden Chemical Company at 75 Water Street in Leominster. And so we acquired that 24 property I believe in 1960. And so Art Plastics relocated and moved up to this new facility, and that's when I made all my decision that I'm gonna stay in the plastics business, liquidate my public accounting. It was around 1960 when we purchased the Art Plastics building on the Walter Street from the Borden Chemical Company. INTERVIEWER: Now 40 years later, are you in the same location? SPEAKER 1: Comes about it, I'm going back. That's a long circle around. So… SPEAKER 2: That building has always been Art Plastics and Cardinal Co. Then we have another building. But now, Art Plastics is back on 75 Water Street. Lots of stories in between. SPEAKER 1: Lots of stories in between. INTERVIEWER: Do you want to say all of them? Because we're up to 1960, so we might as well go on. SPEAKER 1: All right. So in the '60s we developed Art Plastics in custom molding. And I decided that, that we had culturally floral [unintelligible - 01:06:55] that we had, the trellises and things like that, were not developing the way I thought. And I was looking for a proprietary line to get into. So we had a lot of experience molding combs for the DuPont Company, the Tupperware Company, hangers and things like that, and also standard home products that we used to custom mold. So we had a background in molding combs. And Leominster is known as the combing city that it always had. They manufacture combs here. So I had an opportunity to employ somebody who was knowledgeable in comb business, so I decided to be in the comb business, and that was in 1969, that the first thing we did was we had a pocket comb mold built. That caught, let's say, 36-cavity 5-inch pocket comb, heavy-duty pocket comb that cost us $7,200. That was our first mold to go into the comb business. INTERVIEWER: And that cost you $7,200 for the mold?25 SPEAKER 1: For that one mold to introduce us. That was a very pro -- and that was a man's pocket comb. Every man has a pocket comb, a black pocket comb in those days, and it was a bread and butter entry to the business. So we started Cardinal Comb in 1969. Around 1970, there was a -- another company in Leominster that was involved in the comb business, and they have been in business two or three or four years. And they were faltering, and they were going out of business. So we acquired their machinery, molds and machinery. INTERVIEWER: Which business was that? Which company? What was the name of it? Can you remember? SPEAKER 1: They call it Rafaeli Plastics. Cardinal Comb acquired all the assets, the machinery, the equipment, the inventory, and the customer list… whom I was already doing business with. But that doesn't matter. So that was in 1999, we acquire Rafaeli Plastics. And after that, going through our line. INTERVIEWER: Were you the only company in the area producing combs? SPEAKER 1: No, we were not. We were a late entry. Probably a half a dozen other people making combs in Leominster, or at least I knew about. So we entered the comb business. INTERVIEWER: And what gave you the courage for that? SPEAKER 1: Well, I hired this person who had experience in sales in combs. I was -- I felt he could do well in the comb business. So during the '70s and '80s, our comb business grew. We had a machine shop, and we built our own molds. In those days it had the black and the [unintelligible - 01:10:52] movement. And so they were the new styles of combs coming in to the market, and molds have to be built. We had the facility, machine shop facility. We built many of our own molds, and it saved us considerable… INTERVIEWER: Who would make a decision like that? Is it something that you read about, knowing what kinds of combs are coming into style?26 SPEAKER 1: Well, we would go to trade shows. We would go to trade shows in New York, Chicago. And you could -- the trend was out there, there was a trend, and you could detect it. And what other people, what other competitors would do, they have a pulse for what the market wanted. And after that was happening in the '70s or '80s, comb business was changing. And people change styles along. They became sharp. For a while they have all these apple comb, shampoo comb, the big 9-inch comb with a handle on it. Normally they have a regular 9-inch dresser comb which was all comb. Half of the comb was fine teeth; the other half was coarse teeth. So the apple comb with the shampoo comb with coarse teeth with a handle on it. So we were probably one of the first to get in on that trend. And they have this list; they give you the afro look. And we were very involved with that. And at the same time, with the change in the style of combs, there was also a change in the color of combs. Because the comb industry, basically, that we started with, we only had about three colors of comb. You'll have black, baby pink, and baby blue. Those were the colors. So if we went to trade shows, and plastics, the new plastics resins coming in to the market where you could color, add all kinds of color very easily. So color became very important in the comb business. So we got in on that trend and started to make a lot of colors, and it's one of the ways I think that we expanded and kept up with the competition. INTERVIEWER: Is Art Plastics and Cardinal Combs two separate companies? SPEAKER 1: Yes. SPEAKER 2: Two separate corporations. Same people. SPEAKER 1: Yes. Two separate corporations. Common ownership. The family owns -- I actually took the beginning. The family, to mention, our family, owned Art Plastics and Cardinal Comb. My son didn't join me in the plastics business until probably 1980 or so. 27 SPEAKER 2: Because of college. INTERVIEWER: Two sons, or… SPEAKER 2: Two sons in the plastics business now. INTERVIEWER: But did they originally all work in the plastics? SPEAKER 1: No. I'll tell you a little story. But the important and interesting is -- so we started to develop these colors like yellow and fuchsia, strawberry and lime, all the different colors of a comb. So it was probably my son Edward -- when did get he out of college? SPEAKER 2: '82. SPEAKER 1: '82. Edward, the youngest of my three sons, joined me at Cardinal Comb, and he was in charge of production, scheduling. And he and I went to trade shows. And then my second son Anthony was working in Boston in public accounting. So at one point my son Anthony said, "Dad I'm gonna be joining Cardinal Comb," and I said, "Are you?" "Yes. Edward wants me to join the company. He said that we need some help." I said that's fine. Glad to hear it. And so Anthony joined the company around 1983, something like that. So then I decided, this is not all the heads that we're gonna have, so we really have to expand to cover Anthony's salary. And so we concentrated more on marketing. So I put Anthony in charge of sales and marketing. And so Anthony would go to the trade shows. And so he came back from one trade show after he's been with the company for a year or so, he said, "Dad, we have to have more colors. We just can't get by with just three or four. We have to have eight or nine different colors. And we can get more of the shares of the market." And so I called Edward in, I said "Edward, we're gonna increase the inventory line of combs from about four colors to about eight or nine." Edward said, "Over my dead body, Dad. I'm not ready to have any more different colors." So I had these two very strong individuals, strong personality, and I could say from my experience from public accounting, I had seen 28 collisions or difficulty come in to certain partnerships and family arrangements. And I sat back and said no, these two [unintelligible - 01:17:11] want to run the show. It can only have one person running an operation; I got to find another way. I got to separate these companies. So that's when I made the decision to purchase another company called St. John, which we renamed First Plastics. And then I put Edward in charge of that. And so each -- it is my decision or purpose or call, really, to have each one of my eldest boys run their own company, which they would run it completely and be responsible. And that would give them the incentive, too. If they did well, they'd be rewarded. So it worked out very well, I think. INTERVIEWER: So is Art Plastics also making combs? SPEAKER 2: No. Just molding. SPEAKER 1: No. First Plastics was strictly a custom molding operation. That had some customers. So we acquired First Plastics in 1987, '88. 1988. We actually acquired it. And we had a relationship of molding with them. When we purchased -- when we set up First Plastics, the name of the company was St. John, and that was owned by the [unintelligible - 01:18:48] family from [unintelligible - 01:18:55] Massachusetts. So we get custom molding for them, and they own it solely because they have to go into plastics to make their plastics and things like that. But after they go on a few years, it didn't work out well for them and they decided that they were going to get out of the plastics business, and that's when St. John was up for sale. And that's when we purchased the company. And they had some custom molding and customer list, small customer list that went a long way. So we set up First Plastics in a separate location down the [unintelligible - 01:19:36], and Edward became the president of First Plastics, and Anthony became the president of Cardinal Comb./AT/jf/kb/es