Suchergebnisse

Contaba el premio Nobel irlandés Seamus Heaney que de pequeño le gustaba ver a los mayores recoger con un cubo el agua de un pozo que había en mitad de los campos. Observaba siempre con tensión y misterio la canción repetida de la vieja polea que iba girando con lentitud, y la cuerda que descendía hacia lo oscuro, para después subir, hasta que aparecía el cubo bailando suavemente, suspendido en el aire, y derramando gotas de agua a su alrededor. Ese pozo estaba en una loma que descendía suavemente hasta el pueblo, y en la que se alzaban dólmenes y piedras milenarias, restos arqueológicos que eran solo una mínima parte de lo que ocultaba el prado verde; por lo que siempre pensaba que ese agua que después beberían, venía fresca ofrecida por los antepasados de los antepasados, bálsamo para el alma y la memoria que cruzaba desde el origen de los tiempos. Pasados los años aprendió y oyó por primera vez en la universidad la palabra griega omphalos, que significa ombligo, y su sonoridad, deletreada de forma lenta y espaciada, una y otra vez, le devolvió al sonido de la polea girando, y el cubo ascendiendo desde las entrañas de la roca y el ser de su pueblo. Om-pha-los, om-pha-los, om-pha-los. Ombligo, el agua que nos conecta a través de su curso a la vez oscuro y luminoso, con nuestra existencia colectiva. Los habitantes de tierra de dólmenes vivimos vinculados íntimamente al curso de la memoria que transcurre bajo tierra, a la luz revelada de la materia original; la piedra, los metales, el coral, agua que mana de lo profundo para nutrirnos y colmar de sentido y emoción nuestro presente. Ahí tenemos el asombro, la emoción. Y la emoción activa nuestra capacidad para encontrarnos y organizar la tarea común de protección y defensa de algo tan valioso como nuestros sueños. Esa ha sido nuestra experiencia en el territorio de Valencina-Guzmán. Vivimos en el mundo de hoy la contradicción entre la convocatoria universal a participar en el espacio público y la fragmentación de los intereses y discursos, la coexistencia en todos los niveles de la vida cotidiana de procesos que nos vinculan y hacen interdependientes, junto con el enquistamiento de diferencias que parecen insuperables. El espacio público es el ámbito en que organizamos nuestra experiencia colectiva; es donde los miembros de una sociedad producen una realidad común, como ciudadanos plenos, más allá de su condición de consumidores, electores, creyentes, expertos, y ensayan una integración, un reconocimiento en términos de compatibilidad que permite defender lo que es nuestro, y generar propuestas que mejoran la vida cotidiana y ensanchan las posibilidades de su entorno material y emocional. ; Explicava el premi Nobel irlandès Seamus Heaney que de petit li agradava veure els grans com recollien amb una galleda l'aigua d'un pou que hi havia al mig dels camps. Observava sempre amb tensió i misteri la cançó repetida de la vella corriola que anava girant amb lentitud, i la corda que descendia cap a la foscor, per després pujar, fins que apareixia la galleda ballant suaument, suspesa en l'aire, i vessant gotes d'aigua al seu voltant. Aquest pou estava en un turó que baixava suaument fins al poble, i on s'alçaven dòlmens i pedres mil·lenàries, restes arqueològiques que eren solament una mínima part del que ocultava el prat verd; per la qual cosa sempre pensava que aquesta aigua que després beurien, venia fresca oferta pels avantpassats dels avantpassats, bàlsam per a l'ànima i la memòria que creuava des de l'origen dels temps. Passats els anys va aprendre i va sentir per primera vegada a la universitat la paraula grega omphalos, que significa melic; i la seva sonoritat, lletrejada de manera lenta i espaiada, una vegada i una altra, li va retornar el so de la corriola girant, i la galleda baixant des de les entranyes de la roca i l'ésser del seu poble. Om-pha-los, om-pha-los, om-pha-los. Melic, l'aigua que ens connecta a través del seu curs alhora fosc i lluminós, amb la nostra existència col·lectiva. Els habitants de terra de dòlmens vivim vinculats íntimament al curs de la memòria que transcorre sota terra, a la llum revelada de la matèria original; la pedra, els metalls, el corall, aigua que raja de la profunditat per nodrir-nos i satisfer de sentit i emoció el nostre present. Aquí tenim la sorpresa, l'emoció. I l'emoció activa la nostra capacitat per trobar-nos i organitzar la tasca comuna de protecció i defensa d'una cosa tan valuosa com els nostres somnis. Aquesta ha estat la nostra experiència al territori de Valencina-Guzmán. Vivim en el món d'avui la contradicció entre la convocatòria universal a participar en l'espai públic i la fragmentació dels interessos i discursos, la coexistència en tots els nivells de la vida quotidiana de processos que ens vinculen i fan interdependents, juntament amb la perduració de diferències que semblen insuperables. L'espai públic és l'àmbit en què organitzem la nostra experiència col·lectiva; és on els membres d'una societat produeixen una realitat comuna, com a ciutadans plens, més enllà de la seva condició de consumidors, electors, creients, experts, i assagen una integració, un reconeixement en termes de compatibilitat que permet defensar el que és nostre, i generar propostes que milloren la vida quotidiana i eixamplen les possibilitats del seu entorn material i emocional. ; Irish Nobel Prize awarded Seamus Heaney narrated that when he was a child, he enjoyed observing adults collecting water with a bucket from a well in the middle of the countryside. He always watched with tension and mystery the song repeated by the old pulley while spinning slowly, meanwhile the rope was descending into the dark, and then pulled up, until the bucket appeared dancing gently in the air, and spilling-around water drops. That well was on a hill that sloped down to the village, where dolmens and ancient stones were erected, archaeological remains that were only a fraction of what was hidden on the meadow; He always thought that this water was offered by their ancestors, soul and memory balsam from the beginning of time. Over the years he learned and heard in the University for the first time the Greek word omphalos, meaning navel, and its sound, spelled slowly and spaced, over and over, took him to the sound of the spinning pulley and bucket pulling up from the rock bowels and the being of his people. Om-pha-los, om-pha-los, om-pha-los . Navel, water that connects us through his course, dark and bright at once, with our collective existence. The inhabitants of dolmens' land live intimately linked to the course of memory that runs underground, in terms of original matter; stone, metals, coral, water flowing from the deep to nourish us and fill our present with meaning and emotion. There we have the astonishment, the excitement. Excitement activates our ability to find ourselves and to organize the common task of protecting and defending something as valuable as our dreams. That has been our experience in Valencina-Guzman territory. We live in today's world the contradiction between the universal call to participate in the public space and the fragmentation of interests and discourses, the coexistence in every level of daily life of processes that bind and separate us, in addition to the entrenchment of differences that seem insurmountable. Public space is the sphere in which we organize our collective experience, where society members produce a common reality, as full citizens, beyond their role as consumers, voters, believers, experts, and where integration is tested, a recognition in terms of compatibility that allows defend our belongings, and generate proposals to improve daily life while widening the possibilities of their material and emotional environment.

Today marks a solemn anniversary in Brazil: 60 years ago, the Brazilian military seized power from the government of João Goulart, marking the start of over two decades of military rule. Brazil's 2014 Truth Commission report is the country's only formal investigation into this period of dictatorial rule. The commission's 2,000-page report revealed some grisly details of the dictatorship's human rights abuses, identified over 400 individuals killed by the military, and shed light on Brazil's role in destabilizing other Latin American countries.To assist with the Truth Commission, then-Vice President Joe Biden hand-delivered declassified State Department records to former Brazilian President Dilma Rousseff — who herself had been imprisoned and tortured by the military regime. The records offered details about the dictatorship and Washington's enabling of abuses, including a cable from former Ambassador to Brazil William Rountree arguing that condemning the regime's human rights "excesses" would be "counterproductive." Biden's delivery of the declassified records was symbolic, since the U.S. had supported the coup. The U.S. solidified its support for the putschists the year prior, drew up plans for a U.S. invasion if deemed necessary, and sent a naval task force to Brazil to support the military plotters. In the end, direct U.S. involvement wasn't needed — Goulart fled to Uruguay by April 4. The coup was carried out by Brazil's generals, but Washington celebrated it as a victory for its interests nonetheless. On the one hand, U.S. support for the coup laid bare the hypocrisy of America's supposed commitment to sovereignty and democracy. Gone was the Kennedy administration's promise to reject a "Pax Americana enforced on the world by American weapons of war." The Cold War logic of siding with anti-communist dictators for the purpose of defeating the Soviet Union prevailed. Washington may have lost China, but it won Brazil — or so the thinking went. However, even the most cynical arguments for aligning with undemocratic regimes for a strategic purpose often failed to bear fruit, given that many of these regimes departed from U.S. policy on key issues. Many historians of the U.S.-Brazil relationship contend that during this period their ties at times more closely resembled rivals rather than close partners. Rubens Ricupero, a former diplomat and minister of finance of Brazil, writes that, "Little by little, doubts turn[ed] into disappointment, and this le[d] to gradual disengagement in relation to the regime they had helped to create."When it first took power, Brazil's military dictatorship closely followed Washington's lead. Goulart was out, as was his "Independent Foreign Policy," a non-alignment stance that emphasized self-determination, decolonization, and non-intervention, devised by the ousted president's predecessor, Janio Quadros. In line with Washington's desires, the dictatorship, which rotated through five different military general-presidents between 1964 and 1985, broke off relations with Cuba and even assisted the U.S. in its occupation of the Dominican Republic in 1965.Washington also saw Brazil as a key ideological partner in destabilizing leftist regimes across Latin America. As one Brazilian general put it, the United States wanted Brazil "to do the dirty work." And it did. Most prominently, the Brazilian regime played a critical role in the overthrow of the democratically-elected government of Salvador Allende in Chile,. even secretly bringing members of the Chilean military to Brazil to discuss the potential coup. Brazil under the generals also participated in Operation Condor, the secret cooperation of right-wing military dictatorships in much of Latin America to assassinate, or "disappear" perceived leftists and other dissidents during the 1970s.Over time, the Brazilian regime's alignment with the U.S. waned and tensions bubbled up. Dr. Luiz Alberto Moniz Bandeira writes in his book "Brazil-United States: An Emerging Rivalry," that "automatic alignment with State Department guidelines could no longer continue for long, as it no longer effectively corresponded to the national interests of a developing country that aspired to become a power." Despite the fact that the U.S. wanted the benefits of outsourcing its dirty work, it was not willing to accept the consequences that came with greater military autonomy for Brazil. Dr. Eduardo Svartman, a political science professor at the Federal University of Rio Grande do Sul, told Responsible Statecraft that one early issue that emerged was over Brazil's request for F-5 fighter jets."In the eyes of American politicians, if the great threat in Latin America was communist insurgents, there was no point to sell or transfer modern supersonic fighter jets to Latin American countries when helicopters would do the job much better," Svartman said. The Brazilian government disagreed, believing it was important to have a modern military in order to project power in South America. The generals accordingly grew more reliant on Europe, buying several Mirage fighter aircrafts from France. They eventually pushed the F-5 sale through several years later, but it was an early lesson that the U.S. may not be their most reliable partner. Though the U.S. remained an important supplier of critical components for Brazil's burgeoning national arms industry, Brazil's supply of U.S.-made arms imports decreased from 92% to 14% of its total arsenal over the course of the dictatorship. The U.S. also grew frustrated with Brazil's move towards positions associated with the non-aligned movement. Though Brazil was never a full member of the movement, in the early 1970s, it supported the decolonization of the Lusophone countries in Africa, emphasized non-intervention, and recognized the MPLA in Angola. Elements of the Independent Brazilian Foreign Policy had returned. Perhaps the biggest source of tension between the U.S. and Brazil was over the development of a nuclear program. Brazil refused to join the Nuclear Non-Proliferation Treaty, arguing that nuclear technology was vital for its development. After the U.S. suspended the supply of enriched uranium for Brazil's research reactors, the regime turned to West Germany and negotiated a major nuclear agreement in 1975.In an internal report, the CIA claimed that Brazil's nuclear ambitions posed a "fundamental challenge" to U.S.-Brazil relations. Without informing the Brazilians, newly-elected Vice President Walter Mondale tried to lobby the German government to cancel the agreement. Washington also grew frustrated with the generals' authoritarianism and human rights abuses. The regime passed a series of "institutional acts" — the first of which came just days after the coup — that gave them sweeping powers, including suspending the rights of opposition leaders and power to declare a recess in Congress. Ricupero writes that "with each new attack on the legal order or violation of rights, the embassy in Rio de Janeiro was forced into dialectical contortions to calm the State Department's unrest." Pressure on rising authoritarianism and the nuclear issue came to a head during the Carter administration, which applied human rights as a criteria for military assistance more directly. After the Carter State Department criticized Brazil for its human rights abuses in 1977, the Brazilian government retaliated by suspending the Joint Military Commission between the U.S. and Brazil, its Naval Mission, and a long-standing bilateral military accord. According to Washington's then-ambassador to Brasilia, Robert Sayre, "U.S.-Brazil relations just went to pieces."Despite a brief rapprochement with the election of Ronald Reagan as president in 1980, Brazil became critical of Washington's revival of more interventionist policies under his administration. Washington's decision to side with Britain against neighboring Argentina during the Falklands/Malvinas War in 1982 confirmed Brazilian suspicions that the U.S. was not a reliable partner. For the first time ever, "the hypothesis of war with the United States became an object of study in the Armed Forces," writes Bandeira.Brazil also opposed the so-called Reagan Doctrine, which sought to overthrow leftist governments in Central America and southern Africa. The U.S. had become not just a distant partner but something altogether new: an emerging rival. Many of these disputes between the two countries remained well into the period of democratization that began in 1985. There is a lot that is still unknown about this chapter in Brazil's history, and the U.S.' relationship to the military regime. Peter Kornbluh, a senior analyst at the National Security Archive who also served as the liaison between the U.S. and Brazilian governments for the Truth Commission, estimates there are still thousands of records that remain classified, including many sensitive records from the CIA and the Department of Defense. "[T]he degree to which the United States is sitting on documentation about repression in Brazil is the degree to which the United States is not assisting Brazilian society in reminding itself about the horrors of what happened behind closed doors in secret detention centers," Kornbluh told Responsible Statecraft.To start, President Biden could honor a request from 16 Brazilian civil society organizations to declassify these records. The groups' appeal states that declassification would "provide valuable information about human rights violations committed during the Brazilian dictatorship and clarify the degree of the United States' involvement in or knowledge of these events. This act of transparency would also strengthen the foundations of the U.S.-America relationship, fostering trust and collaboration on important issues such as human rights, democracy, and regional stability." The Luiz Inácio "Lula" da SiIva government is unlikely to formally request these documents from Biden himself. In an effort to appease leaders of the Brazilian Armed Forces who still hold the 21-year dictatorship in high regard, Lula controversially canceled all formal demonstrations of the 60th anniversary. But even without an official commemoration, millions of Brazilians from Manaus in the Amazon to Florianopolis in the far south are organizing demonstrations to send a message of "dictatorship never again."

Debates over foreign policy have played an unusually significant role in the intra-Republican party debate over the last year. Disagreements over aid for Ukraine were a driving force behind former Speaker of the House Kevin McCarthy's ouster from his leadership position last October. When Sen. J.D. Vance (R-Ohio) endorsed Donald Trump's 2024 presidential campaign, he cited his foreign policy record as the primary reason, and Nikki Haley has made her aggressive brand of foreign policy central to her challenge to Trump.Now, the Republican Party will undergo another meaningful transition. Mitch McConnell, who has led the Senate Republican conference since 2007, announced last week that he will step down from his long-held perch following November's elections and retire from the Senate at the end of his current term. While McConnell's decision is not explicitly about foreign policy, it is a signal that the party's views on a number of major issues, including America's role in the world, are changing."It's a body blow for the establishment, interventionist wing of the GOP," Jacob Heilbrunn, editor of The National Interest and author of two books on Republican foreign policy, tells Responsible Statecraft.To be sure, there are other elements at play. McConnell is 82. He's had a number of health events in public in recent months. A Trump return to the White House looks like a distinct possibility, and, given McConnell's apparent distaste for the former president, the Kentucky Republican may not want to contend with the pressure of working with him for another four years. Nevertheless, there are reports that McConnell is considering endorsing Trump for a second term.The majority leader, however, has said that he will serve out the rest of his term, which expires in January 2027, so the decision was not entirely informed by his personal life. "It suggests to me that some of this does have to do with the changing composition of the Senate Republican Conference," Jim Antle, executive editor of the Washington Examiner magazine, tells RS.The dynamics of that changing composition are clear: During a vote in the Senate last month on legislation that would provide foreign aid to Ukraine and Israel, 18 of the 30 Senators who were first elected before 2016 supported the bill; only four of the 19 who came to office since voted in favor.McConnell's Foreign Policy LegacyThe post-Trump years have been atypical for McConnell. During his nearly 40 years in the Senate and his 16 years as party leader — the longest such tenure in history — McConnell has rarely made foreign affairs a policy priority and has, despite criticism from conservative activists, laboriously tried to avoid inserting himself into intra-party disputes.But after his relations soured with the former president, McConnell became a symbol of the Republican old guard in Washington that was working to reverse Trump's effects on the party — with a focus on one issue in particular."Of all the ways Trump has reshaped the Republican Party, it's clear that McConnell sees the drift toward isolationism as the most pernicious — particularly at a moment when the fate of Ukraine and perhaps even NATO countries could be determined by the resolve of the Republican Party," Politico's Jonathan Martin reported last summer."I didn't really think he was that important on foreign policy until the Republican consensus on foreign policy started being challenged. And he was a leader in pushing back against those challenges," says Antle."McConnell's legacy is often considered domestic. It certainly was his area of interest," adds Curt Mills, executive director of the American Conservative. "But I think, time and again, McConnell showed himself to be essentially a kind of unreconstructed George W. Bush-style Republican on foreign policy, and really did sort of stick his neck out there as the years went on."However, McConnell's brand of conservatism, particularly on the foreign policy front, has been going out of style. It is reviled by more right-wing members of the party, and old Republican purveyors of it are aging out and retiring.The conservative House Freedom Caucus mocked the departing Senate leader after his announcement, focusing on his recent rhetoric on foreign policy. "Our thoughts are with our Democrat colleagues in the Senate on the retirement of their Co-Majority Leader Mitch McConnell (D-Ukraine)," the group posted from their account on the social media platform X.What's Next?The Senate can be a slow place to transform. Six-year terms mean that Senators are not as subject to the whims of the voter base as their counterparts in the House. The most oft-mentioned replacements for McConnell are the so-called "Three Johns" — Thune of South Dakota, Cornyn of Texas, (the third, Barrasso of Wyoming, has announced on Tuesday that he was forgoing the opportunity to replace McConnell to run for the second leadership spot instead). They are more in the mold of the current majority leader in that they have a more temperamentally conservative approach to politics, unlike some newer GOP politicians who are willing to overthrow institutional norms in Washington.Even though the Senate was a place for more establishment Republicans to have some level of power during the Trump years, Mills argues that the more "America First" wing of the party is more aware of and prepared to push for control of these levers of power. "I do think we're getting to the point now, where the Senate Leader is high profile enough that they can't be this major outlier on the policy," he tells RS. In addition, he says, anybody in the party who has national aspirations will have to advocate for some degree of foreign policy restraint.In terms of policy, the most crucial question confronting Congress is the future of aid to Ukraine. McConnell has been a strong advocate for continuing aid and, for the time being, the spending package is stuck in the House of Representatives. If the House blocks passage of the bill or passes a different version of it, the Senate GOP's position on the issue will once again be tested. The Republican conference had largely been supportive of aiding Ukraine, but the most recent bill passed with support from fewer than half of the members.Despite facing criticism from conservative activists, McConnell has rarely been on the losing side of any debates within the Republican Party during his time as leader, says Antle. Ukraine aid could prove to be a significant exception. And perhaps, given his stance on the issue, McConnell may feel that his voice is better placed elsewhere in the caucus."Maybe now he wants to play more of a Mitt Romney role. Where he's seen as this elder statesman within the party, but he has the freedom to criticize Trump," Antle tells RS. "This is me speculating. But I think it's informed speculation. He may feel that he's reached a point where herding cats in private is less important than speaking out against some of these things in public."The Trump FactorWhere the next Senate GOP leader falls on this and other related issues will depend largely on the outcome of the 2024 presidential election. Trump has reportedly already been involved in the jockeying over McConnell's successor behind-the-scenes, urging Sen. Steve Daines (R-Mont.), the chairman of the National Republican Senatorial Committee, to run. Regardless of who the leader ends up being, they will likely need to be loyal to Trump personally, but the former president may be more flexible when it comes to his policy agenda."If Trump really wanted to push somebody who was different from McConnell on foreign policy, I think he could have an impact, but I don't think that those are the kinds of considerations that he's going to make," says Antle. "But it does suggest, I think, that that wing of the Senate Republican Conference is only going to get bigger and the kinds of pressures McConnell was resisting, are going to become more difficult to resist."Heilbrunn, on the other hand, contends that if Trump is elected, the battle for Republican foreign policy will effectively be over. "The one thing he actually cares about is foreign policy," he tells RS, adding that Trump will not settle for a Senate advocating for a different approach, and will be "pushing for someone who will be subservient to him."If Trump loses, however, there will be a more contested battle over how the Republican Party may understand the country's role in the world. While Cold War-era hawks have definitely lost the power they once had within the party, they could make the case that Trump represented a short-term outlier if he loses another election.Even if Trump loses, Mills says, "I'm still pretty bullish on the restraint end of the Republican Party," because the momentum in the party's base is aligned with that movement. Foreign policy, he says, is only growing more salient for GOP primary voters.In addition, younger and more recently elected Republicans' views on foreign policy can harken back to the GOP from before the Cold War, which often opposed foreign intervention. In this telling, Cold Warriors like McConnell and the neoconservatives that populated the George W. Bush administration are actually the outliers in the party's history."I think that what Trump represents is an older and probably more durable tradition," says Heilbrunn.

This guide accompanies the following article: Doreen Anderson‐Facile and Shyanne Ledford, 'Basic Challenges to Prisoner Reentry', Sociology Compass 3/2 (2009): 183–195, 10.1111/j.1751‐9020.2009.00198.xAuthor's IntroductionCrime, incarceration and prisoner reintegration are pressing issues facing the United States today. As the prison population grows at record rates so, in turn, does the reentry of prisoners into society. The transition from prison to the outside world is often difficult for post‐release prisoners, their families, their communities and the larger society. Many formally incarcerated individuals do not have the skills or support to succeed outside prison walls. Unfortunately, when post‐release prisoners are not successfully reintegrated, they are often returned to prison and begin the cycle of incarceration.The following is a course designed around the basic challenges prisoners face upon reentry. The literature suggests that success depends in part on support and overcoming several barriers, such as homelessness and under/unemployment. This course begins with an examination of reentry barriers facing post‐release prisoners followed by an exploration of the relationship between prisoner reentry, race, gender, family, and employment and concludes with an assessment of ongoing research and public policy.Author RecommendsAnderson‐Facile, Doreen. (2009). 'Basic Challenges to Prisoner Reentry'. Sociology Compass, 3(2): 183–95.Anderson‐Facile's review of current research on prisoner reentry yields interesting results. Her article examines prisoner reentry as it relates to the barriers preventing successful reintegration. Anderson‐Facile begins with a look at incarceration and recidivism statistics leading readers through the barriers preventing reentry success. Barriers such as housing, family and community support, employment, and the stigma of a prison record make successful reentry difficult. Anderson‐Facile concludes with a look at current reentry programs. Anderson‐Facile highlights literature suggesting post‐release success begins with rehabilitation and ends with community support. The author notes that many successful programs are faith or character‐based. These programs focus on the individual and assist in substance abuse issues, vocational training, and transitional living arrangements. Finally, Anderson‐Facile notes that programs that work in one community may not show success in other communities, therefore concluding that matching programs with communities is a critical component for assuring post‐release success.Dhami, Mandeep K., David R. Mandel, George Loewesnstein, and Peter Ayton. (2006). 'Prisoners' Positive Illusions of Their Post‐Release Success'. Law and Human Behavior30: 631–47.Dhami et al. examine prisoners' forecasts of reentry success as this may have implications for how prisoners respond to imprisonment, release, and parole decisions. The authors examine sentenced US and UK prisoners' predictions for personal recidivism. The authors also asked UK prisoners how successful they will be compared to the average prisoner. Overall, both samples yielded overly optimistic, unrealistic beliefs about personal reentry success when compared to official data. The UK participants demonstrated a self‐enhancement bias by expressing that they would fair far better than the average prisoner. The authors conclude their article by discussing the implications of their findings and suggest future research possibilities.Holzer, Harry J., Steven Raphael, and Michael A. Stoll. (2002). 'Can Employers Play a More Positive Role in Prisoner Reentry? Urban Institute's Reentry Roundtable'.The authors report that in the early 21st century over 600 000 prisoners were released each year from prison and three million or more ex‐prisoners were in the general population. Holzer et al. indicate that one of the greatest hurdles for a newly released prisoner is finding employment because, as applicants, they are faced with an aversion on the employers part to hiring ex‐offenders. Holzer et al. explore the extent and nature of this aversion. Holzer et al. maintain that interventions by other agencies can help mediate employer aversions to hiring post‐release prisoners.La Vigne, Nancy G., Diana Brazzell, and Kevonne M. Small. (2007). 'Evaluation of Florida's Faith‐ and Character‐Based Institutions'. The Urban Institute.La Vigne et al. produced a summary of the findings from a 'process and impact' evaluation of two of Florida's faith and character‐based programs, also known as FCBIs. The authors' note that FCBIs are founded on principles of self‐betterment and faith development and are often ran by volunteers. The authors gathered data in the following ways: one on one interviews, semi structured interviews with staff members at all levels, focus groups with inmates, administrative data/official documents, and telephone and email communications with state corrections personnel. The authors noted that at six months, male FCBI housed participants were more successful than post‐released prisoners housed in Federal Department of Corrections (FDOC) facilities.La Vigne, Nancy G., Rebecca L. Naser, Lisa E. Brooks, and Jennifer L. Castro. (2005). 'Examining the Effect of Incarceration and In‐Prison Family Contact on Prisoners' Family Relationships'. Journal of Contemporary Criminal Justice21(4): 314–35.In this article, La Vigne, Naser, Brooks and Castro look at the role of the family in recidivism rates. Specifically, they examine the role of in‐prison contact with family members on released prisoner success. This article first defines family and then looks at the quality of familial bonds at imprisonment and during incarceration. Next, they examine the inter‐personal bonds in relationships, i.e., parent–child vs. husband‐wife of these post‐released prisoners. The authors' findings were inconsistent. For example, in some situations in‐prison contact was detrimental on family relationships and ties, wherein other cases the same contact served to strengthen the family and create a tighter network of family support for the newly released prisoner. These findings suggest further research is necessary.Pager, D. (2003). 'The Mark of a Criminal Record'. The American Journal of Sociology108(5): 937–75.Pager examined the relationship between prior incarceration and race on employment on two teams of subjects. One team consisted of two 23‐year‐old, white men and the other team was two 23‐year‐old, African‐American men. The two teams were nearly identical in personality, appearance, skills and employment history. The variables were race and criminal record. The findings suggest that race and employment history are important factors on post‐released employment. Thirty‐four percent of white applicants without criminal backgrounds received a call back while only 14 percent of black applicants without criminal backgrounds got called back. Seventeen percent of white applicants with criminal records received call backs while only 5 percent of black applicants with criminal records received call backs. These findings indicate that race and not prison record is a greater determinant of employment.Parsons, Mickey L. and Carmen Warner‐Robbins. (2002). 'Factors That Support Women's Successful Transition to the Community Following Jail/ Prison'. Health Care for Women International23: 6–18.Parson and Warner‐Robbins simply state the purpose of their article is to describe the factors that support the successful reentry of post‐release women into the community. The authors look at a specific program called Welcome Home Ministries (WHM), a community‐based program. The authors examine the demographics of the population, the rising incarceration rates, issues that lead to incarceration, and support for post‐release mothers. Through qualitative interviews with women who were participating in WHM programs upon release many themes emerged. The authors argue that these themes lead to implications about what future programs need to support women who are transitioning from prisoner to general public.Seiter, Richard P. and Karen R. Kadela. (2003) 'Prisoner Reentry: What Works, What Does Not, and What is Promising'. Crime and Delinquency49(3): 360–88.Seiter and Kadela examine the nature of the reentry issue and explore which reentry programs show success in reducing recidivism. The authors note a swing from modified sentencing to determinate sentencing which increases length of incarceration as an additional factor in successful reentry. Seiter and Kadela define reentry, categorize programs for prisoner reentry, and use the Maryland Scale of Scientific Method to determine program effectiveness. The authors find that programs that emphasized vocational training and employment development yield the most success.Travis, Jeremy and Joan Petersilia. (2001). 'Reentry Reconsidered: A New Look at an Old Question'. Crime and Delinquency47(3): 291–313.Travis and Petersilia drive prison reform by providing research‐based implications for revamping the current system of prisoner management. While prisoners have always been arrested and released, the authors point out that the numbers of both are increasing. They believe this is a call to action. Travis and Petersilia look at changing sentencing policies, changes in parole supervision, and how the removal and return of prisoners influence communities. The authors highlight the astronomical increase of prisoners at a time when sentencing policies are changing and are often inconsistent. They examine parole, the demographics of transitioning inmates, and the links between reentry and five social policies. The findings provide guidance for development of reentry policies.Wacquant, Loic. (2002). 'Deadly Symbiosis: Rethinking Race and Imprisonment in Twenty‐ First‐Century America'. Boston Review27(2): 22–31.Waquant begins his article with three abrupt facts about racial inequality and imprisonment in the United States all of which point to a 'blackening' of the nations prisons. The author points out that the high percentage of black people incarcerated in the United States is a direct result of four institutions; slavery, the Jim Crow System, the organizational structure of urban ghettos and the growing prison system. One of the main findings, according to Waquant, is that when laws and social reform restricted segregation (technically ended), the prisons picked up where society left off. Essentially he argues that, as evidenced by the ghettos and increasing numbers of African‐Americans behind bars, the prison serves to reaffirm racial inequality.Online MaterialsDepartment of Justice http://www.usdoj.gov/Urban Institute http://www.urban.org/California Departmen of Corrections and Rehabilitation http://www.cdcr.ca.gov/Bureau of Justice Statistics http://www.ojp.usdoj.gov/bjsLloyd Sealy Library at John Jay College http://www.lib.jjay.cuny.edu/Pew Center http://www.pewresearch.org/Sample Syllabus Week 1: Introduction to Prisoner Reentry Anderson‐Facile, Doreen. (2009). 'Basic Challenges to Prisoner Reentry'. Sociology Compass 3/2: 183–95.Visher, Christy A. and Jeremy Travis. (2003). 'Transitions from Prison to Community: Understanding Individual Pathways'. Annual Review of Sociology29: 89–113. Week 2: Introduction to Prisoner Reentry Continued Travis, Jeremy and Joan Petersilia. (2001). 'Reentry Reconsidered: A New Look at an Old Question.'Crime and Delinquency 47/3: 291–313.The Urban Institute. 'Beyond the Prison Gates: The State of Parole in America. A First Tuesday Forum.'http://www.urban.org/url.cfm?ID=900567, November 5, 2002. Week 3: Incarceration, Reentry, and Race Pettit, Becky, and Bruce Western. (2004). 'Mass Imprisonment and the Life Course: Race and Class Inequality in US Incarceration.'American Sociological Review69: 151–169.Wacquant, Loic. (2002). 'Deadly Symbiosis: Rethinking race and Imprisonment in twenty‐first‐century America'. Boston Review 27/2 (April/May): 22–31.Marbley, Aretha Faye and Ralph Ferguson. (2005). 'Responding to Prisoner Reentry, Recidivism, and Incarceration of Inmates of Color: A Call to the Communities'. Journal of Black Studies 35/5(May): 633–49. Week 4: Incarceration, Reentry, and Gender O'Brien, Patricia. (2007). 'Maximizing Success for Drug‐Affected Women after Release from Prison: Examining Access to and Use of Social Services During Reentry'. Women & Criminal Justice 17/2&3: 95–113.Severance, Theresa A. (2004). 'Concerns and Coping Strategies of Women Inmates Concerning Release: 'It's Going to Take Somebody in My Corner"'. Journal of Offender Rehabilitation 38/4: 73–97.Parsons, Mickey L. and Carmen Warner‐Robbins. (2002). 'Factors that Support Women's Successful Transition to the Community Following Jail/ Prison.'Health Care for Women International23: 6–18. Week 5: Incarceration, Reentry, and Family/ Home La Vigne, Nancy G., Rebecca L. Naser, Lisa E. Brooks, and Jennifer L. Castro. (2005). 'Examining the Effect of Incarceration and In‐Prison Family Contact on Prisoners' Family Relationships'. Journal of Contemporary Criminal Justice 21/4 (November): 314–35.Pearson, Jessica and Lanae Davis. (2003). 'Serving Fathers Who Leave Prison'. Family Court Review 41/3(July): 307–20.Roman, Caterina Gouvis and Jeremy Travis. (2004). 'Taking Stock: Housing, Homelessness, and Prisoner Reentry,'The Urban Institute.http://www.urban.org/url.cfm?ID=411096, March 8, 2004. Week 6: Incarceration, Reentry, and Employment Pager, Devah. (2003). 'The Mark of a Criminal Record,'American Journal of Sociology 108/5 (March): 937–75.Solomon, Amy L., Kelly Dedel Johnson, Jeremy Travis, and Elizabeth C. McBride. (2004). 'From Prison to Work: The Employment Dimensions of Prisoner Reentry'. Urban Institute Justice Policy Center. October 2004, pp. 1–32. Week 7: Incarceration, Reentry, and Employment Continued Holzer, Harry J., Steven Raphael, and Michael A. Stoll. (2002). 'Can Employers Play a More Positive Role in Prisoner Reentry? A Roundtable Paper'. The Urban Institute, March 20–21, 2002, pp. 1–16.Harrison, Byron, and Robert Carl Schehr. (2004). 'Offenders and Post‐Release Jobs: Variables Influencing Success and Failure'. Journal of Offender Rehabilitation 39/3: 35–68. Week 8: Prisoner Reentry: What Works? MacKenzie, Doris Layton. (2000). 'Evidence‐Based Corrections: Identifying What Works'. Crime and Delinquency46: 457–71.Petersilia, Joan. (2004). 'What Works in Prisoner Reentry? Reviewing and Questioning Evidence'. Federal Probation 68/2 (September): 4–8.Seiter, Richard P. and Karen R. Kadela. (2003). 'Prisoner Reentry: What Works, What Does Not, and What is Promising,'Crime and Delinquency 49/3 (July): 360–88. Week 9: Incarceration, Reentry, Research and Public Policy Lynch, James P. (2006). 'Prisoner Reentry: Beyond Program Evaluations.'Criminology and Public Policy 5/2: 401–12.Pager, Devah. (2006). 'Evidence‐Based Policy for Successful Prisoner Reentry'. Criminology and Public Policy 5/3: 505–14.La Vigne, Nancy G. Diana Brazzell, and Kevonne M. Small. (2007). 'Evaluation of Florida's Faith‐ and Character‐Based Institutions'. The Urban Institute http://www.urban.org/url.cfm?ID=411561, October 1, 2007.Jacobson, Michael. (2006). 'Reversing the Punitive Turn: The Limits and Promise of Current Research'. Criminology and Public Policy 5/2: 277–84. Week 10: Incarceration, Reentry, and Outcomes Dhami, Mandeep K., David R. Mandel, George Loewenstein, and Peter Ayton. (2006). 'Prisoners Positive Illusions of Their Post‐Release Success'. Law and Human Behavior30: 631–47.Richards, Stephen C., James Austin, and Richard S. Jones. (2004). 'Kentucky's Perpetual Prisoner Machine: It's About Money'. The Review of Policy Research 21/1: 93–106.Suggested ReadingsEvans, Donald G. (2005). 'The Case for Inmate Reentry'. Corrections Today pp. 28–9.Lynch, James P. and William J. Sabol. (2001). 'Prisoner Reentry in Perspective'. Crime Policy Report3: 1–25.'One in 100: Behind Bars in America 2008'. The Pew: Center on the States 2008, pp. 1–35.Petersilia, Joan. (1999). Parole and Prisoner Reentry in the United States, The University of Chicago.Petersilia, Joan (2003). When Prisoners Come Home: Parole and Prisoner Reentry. New York: Oxford University Press. ISBN 0‐19‐516086‐x.Travis, Jeremy, Amy L. Solomon, and Michelle Waul. (2001). 'From Prison to Home: The Dimensions and Consequences of Prisoner Reentry'. The Urban Institute.Young, D. Vernetta and Rebecca Reviere (2006). Women Behind Bars. London: Lynn Rienner Publishers. ISBN 1‐58826‐371‐1.Focus Questions

 Think about the kind of crimes for which people are imprisoned. What types of crimes do you think the majority of the prisoners commit? What precursors would lead to someone being arrested and eventually imprisoned for these types of crimes? What is the likelihood that these factors remain upon release?
 Do you think prison should be rehabilitative or punitive?
 Do you think prison is always the best option for criminal behavior (in other words, is the old adage 'if you do the crime you need to do the time' valid?).
 Why are incarceration and recidivism rates different across race and class? How do you explain the disparities in incarceration rates for people of color?
 What kind of programs, if any, do you feel should be incorporated into a prison sentence (i.e. job training, counseling, AA, NA, religious opportunities, etc.). Suggested Culminating Activity: Students are to design a pilot program to assist prisoners successfully reenter into the community. Students must have the following parts in their report/ presentation: Prison/Community Summary (what population and community do you want to serve), Program Summary and Justification (what is the program – how does it work and why do you think it is a valuable program), Requirements for Participation in Program, Barriers to Success, Assessment/ Measurement of Success/ Failure, and Conclusion. Students must briefly site articles from this course to support their methodologies and indicate the problems they suspect they will face as they try to determine the success or failure of their program. Budgets and money are a non‐issue. In the 'real' world budgets are always an issue but for the purpose of this assignment they are not. However, when designing your program you should consider whether your design is financially feasible.. The goal of such an assignment is for students to recognize the barriers prisoners face to successful reentry, the evidence and research that goes into creating prisoner policies, and that a program must be multi‐faceted and comprehensive in order to provide a platform for former inmate success.

This sample syllabus above is modeled after a 10 week term. It is recommended for longer terms, that the following book be utilized:Irwin, John. (2005). The Warehouse Prison. California: Roxbury Publishing Company.ISBN: 1‐931719‐35‐7.John Irwin derived his data from a prison in Solano County, California. Irwin watched as incarceration rates doubled between 1980 and 2000 despite crime levels staying relatively stable. Irwin notes that most of the prisoners in his study were incarcerated for 'unserious' crimes and were often treated in unethical ways. Irwin begins by examining incarceration rates, the demographics of the prison population, problems prisoners faced while incarcerated, post‐release difficulties and hurdles, and the societal costs of the prison super‐structure. Irwin offers a thorough examination of why prisoners are incarcerated, what they face while inside prison walls, what challenges they face once released, and the financial implications of imprisoning people.

Part one of an interview with members of "La Banda" and others connected to the band.Topics include: Introductions to those present for the interview and a little information about their family histories. How the band was formed and why. Memories of learning to play instruments, being in the band, and receiving instruction. Family members, both past and present, that are also involved with music somehow, but not directly involved with La Banda. Examples of when and where La Banda performed. The evolution of the band name, from Banda Regione d'Italia to the Leominster Band. What the makeup of the band is now. Other local bands that members play in. ; 1 INTERVIEWER: Cindy Rosamund with the Center for Italian Culture. It's Wednesday, September 19th. We are at the home of Lucy and Mike Scaramuzzi in Leominster at 30 Elm Street. And we have invited people that are connected with, uh, the band from Leominster, La Banda – or at least it used it be called that. We have many people here gathered at Lucy and Mike's home. And at first I would like you to just introduce yourselves. If you could just tell me your name, when you were born, where you were born, and if you know when your parents came to this country. Okay. Yes. [Unintelligible - 00:00:44] Hold on. Oh you want to know… RESPONDENT: I think that they're in the hallway. INTERVIEWER: That's okay. You're a part of this discussion. And you're right. At first I thought I was coming here primarily to talk to people only in the band, but that's okay. I think all of you have some connection, if not with the band at least Leominster and that's what we're all about here. We're writing about the history of Leominster, particularly Italian-Americans. Okay? So first we'll start with you. RENA: Well, I'm Rena Bisceglia. And did you want – I forgot to say… INTERVIEWER: Oh that's okay. Just, um, introduce yourself, giving your entire name including your maiden name. RENA Okay. I'm… INTERVIEWER: If you would like to tell us when you were born, where and a little bit about your parents. RENA: Oh, I'm Rena Bisceglia, born here in Leominster September 16, 1922. And I'm married to Vincent Bisceglia and my father-in-law was Gaspare who started the Italian Colonial Band. And I am collecting um newspaper articles, whatever I can find of information to write down in a notebook. INTERVIEWER: Great.2 VINNIE: Oh yeah, I'm… my real name isn't what's put down in the birth certificate, which is [Regelio Vincenzo Bisceglia]. Because there were two Regelios, my cousin was named Regelio, I went by the name of Vincent. So I was ultimately known as Vincent Bisceglia. I was born in February 9, 1920 and my folks came over about 1909 I think. And they, my mother came over with her sisters and her uncle who's the chaperone to the four sisters. And the Bisceglia side tried to come over but they were stopped at Naples because my uncle had a little sty in his eye, so they wouldn't let the family come in. My grandfather had already been here. He was working in Connecticut somewhere, so they stayed in Naples; fortunately they had a relative there, Dorico, whom they stayed with. They stayed there six months until my grandfather went over and got them and brought them here. But can you imagine that a little sty in a kid's eye—and my uncle must have been around 9 or 10—and they stopped the whole family from coming over? [Laughs] INTERVIEWER: They came directly, well, they went to Connecticut and then they settled in Fitchburg? VINNIE: No, no my grandfather had been working in Connecticut, but then I think he moved to Leominster because there was an assortment of people from the old country to get a job with. This was known as a [unintelligible - 00:04:09] but my father's folks came in through Canada. And I think they stayed in Quebec for a number of months. In fact, they were thinking of settling in Quebec, but because they had so many relatives and friends here in Leominster, they finally came from Quebec here. INTERVIEWER: So which part… VINNIE: But they had a really roundabout route to here. INTERVIEWER: Right. Which part of Italy did they come from? VINNIE: San Giovanni, which is on the spur of the [unintelligible - 00:04:43] Antonio Gargano – the "spur of the boot." And it's, my 3 grandfather was born in Monte Saint'Angelo, which is a high mountain city, right on the spur of the boot. San Giovanni is a little lower down. They finally moved to San Giovanni. My grandfather was – besides being in La Banda in Italy under the direction of, he was famous at that time, Florante, who was a conductor of the local band. All the cities have bands in Italy. But he was a jeweler by trade. The whole family made jewelry and sold jewelry around the different towns. I remember one story my father told me. My grandfather was carrying his assortment of jewelry from Monte Saint-Angelo down to the seashore of Manfredonia, one of those seashore towns. And he was riding a donkey. Now my grandfather was pretty hefty, like a [unintelligible - 00:06:02] was, you know, good-sized height and very, very hefty. And he was riding the donkey, and the donkey was pretty smart. When my grandfather got on the donkey, he would walk right on the edge of the precipice. [Laughter] So my grandfather was afraid they would all topple down the precipice so he would get off the donkey. So when he got off, then the donkey would walk in a comfortable part. When he would get on again, he would walk on the precipice – pretty smart donkey. [Laughter] RENA: So he would get off. [Unintelligible - 00:06:42] making those trips and he went to live in San Giovanni and he married your grandmother. INTERVIEWER: Okay. So why don't we go to the next person and come back. ROLAND: Me. I'm Roland [Verson] and I was born 12-21-31 – December 21, 1931. I was from [unintelligible - 00:07:07] Italy. My father was from Foggia San Juan. VINNIE: San Juan. ROLAND: Provincia de Foggia, that's where the priest was from. Was it Pio?4 RENA: Father Pio. ROLAND: My mother was from Bisceglie, Italy – Bisceglie Bari, they call it. VINNIE: Yeah, we were there. ROLAND: You were there? VINNIE: I spent four days there when I was a kid in the summer. ROLAND: Oh yeah? VINNIE: Yeah, in [unintelligible - 00:07:49]. INTERVIEWER: Who traveled here to this country? Was it you? ROLAND: My father. INTERVIEWER: Your father. And what was his name? ROLAND: Michael [unintelligible - 00:08:00]. He, I think he was the first to come and then he sent for his mother and father and my… VINNIE: They all did it that way. INTERVIEWER: And they all come to Leominster first? ROLAND: Well, my mother was from Worcester when she came here. INTERVIEWER: And what was her name? ROLAND: Maria Misino. RENA: Misino, M-I-S-I-N-O. INTERVIEWER: Okay. ROLAND: All right. INTERVIEWER: Do you have a connection to the band? ROLAND: Oh yeah, boy, going on 50 years. INTERVIEWER: Okay. Well, I'll come back to you. Next. PELINO: My name is Pelino Masciongioli. I was October 15, 1939 in [unintelligible - 00:08:48], a province of Abruzzo in Italy. My mother and her family were here in the United States. My mother was born in Everett, Mass. in 1916. My maternal grandparents had come from Italy and they had their family, and in the early 20's they packed up and went back to Corfinio. My mother met my father, who was from Corfinio, and they got married in the late thirties. And then after the Second World War, my mother being 5 an American born citizen was allowed to come back into the country and bring me with her. We moved to Pennsylvania. That was in February 1949. In the fall of that year, my father and two younger sisters were able to join us in Pennsylvania. My father went to work in a coal mine. They had a lot of strikes at the time. We had other family here in Leominster and it was decided for the future of the family, and the children in particular, that we should move to Massachusetts, which we did, and both my folks worked in plastic factories and I was fortunate enough that they sent me to college. And moving to the United States, a younger brother was born in Pennsylvania and a younger sister was born in Leominster. It seems like every time my family moved [laughter] we got another member in the family. And I pretty much lived in Leominster since 1950. And all of the family is still in the area. INTERVIEWER: Now do you have a connection to the band? PELINO: No, I don't. INTERVIEWER: Okay. Let's go to the next… CHARLES: Charles Johns. I'm the oddball. I think I was the first non-Italian to join the Italian Colonial Band. I think I was about, I would say maybe age 12. I had been taking trumpet lessons from my [unintelligible - 00:10:59] old Fitchburg music store, and he decided to leave the area, so that night my father went looking around for somebody else to teach me and I ended up with John Bisceglia, who was Gaspare's brother. My mother was born in Canada and my father was born here in Leominster of English descent, so there's no Italian connection whatsoever. But my father got me started with lessons with John Bisceglia and after a little bit John suggested that I go down to their rehearsals at Lancaster Street School on Sundays and get some more experience. And I don't know, it must have been about two years and I was still wearing my Boy Scout uniform, they decided to let 6 me play in a band concert and I was playing [unintelligible - 00:12:11]. I can distinctly remember making a mistake that very first night and Gaspare looked at me like I could have crawled through the boards in the bandstand. But it's been quite an experience, quite a learning experience. I learned a lot from playing with them. INTERVIEWER: Okay, thank you. We'll go to Mike. MIKE: No, Lucy. INTERVIEWER: Lucy. Okay. LUCY: I am Lucy [unintelligible - 00:12:57]. I am Roland's sister. You just heard from him, so my information is the same as his. My only connection to the band is that my father was in it and I think he just about started out with Gaspare and I have about five uncles in it -- had five uncles in it and maybe two or three cousins besides my brother. INTERVIEWER: Tell me the names of your uncles. You said there were about five. LUCY: John [unintelligible - 00:13:27]. [Unintelligible - 00:13:34] that's Morris. Lorenzo Predicelli. [Francio Julius] was in it at one time. And I think Frank [unintelligible - 00:13:49] was in it at one time, wasn't he? I thought I saw him in one of the pictures. How many was that, four? INTERVIEWER: That's five. [Unintelligible - 00:14:05] SPEAKER: Frank Junior? LUCY: I thought I saw his picture. Maybe he wasn't. No. [unintelligible - 00:14:19] Then there was Joseph Predicelli who was in it too. RENA: Tommy? LUCY: Tommy Predicelli. We had more than our share. VINNIE: You had more than the Bisceglias. INTERVIEWER: Okay. LUCY: The five of those brought their children and… ROLAND: My father was the manager.7 INTERVIEWER: Your father? ROLAND: Yeah. Michael Predicelli. I was just a little kid. INTERVIEWER: Do you remember the year, approximately? Was it right from the beginning, 1920? ROLAND: No. It was actually – no, I just remember, when I was 10 or 11, he was the manager and he trained John Predicelli. Remember him? LUCY: I sure do. ROLAND: And he showed him the ropes. Then he took it over. INTERVIEWER: So some of the questions I ask may be repetitive and there are a few rules for that. One being there are a lot of people here and sometimes I'm concentrating on something else even though you just said something. I have to be honest. So why don't we first talk about why the band was formed in the first place. I have heard someone mention that it was a tradition in Italy? So… ROLAND: As I said, I think a while ago every town in Italy has its town band. So my grandfather was Capo Banda. He was sort of like a concert master or – not the conductor but like a concert master. And I remember, I think we have pictures, but I remember they took a picture in Italy with my grandfather, and my uncle and my father were little boys sitting down with him with their instruments. So actually when they came over here, there were three of them that were musicians. And then they just had music in their system so they, my father… Well, another thing, my father was an apprentice to this bandmaster. They didn't have copy machines in those days, so one of his jobs was to copy out all the parts for the band. So he told me that when he started out, he made quite a few mistakes, and of course the way they were taught in Europe—the way I was taught too—when you made a mistake you got banged around. [Laughter] So after a few times of that kind of treatment, you didn't make mistakes anymore. But I remember I got the same 8 treatment when made too many mistakes playing. My father would put the fiddle down and whack me. Of course, my cousins got the same treatment too. But one time he didn't put the fiddle down, he broke the bow. [Laughter] INTERVIEWER: Do you think that helped you learn? ROLAND: Well, made me hate it. I hated music until I was 50. But, you know, I did it because I had to do it and because I knew how to do it. RENA: Tell the story about the time you were practicing and you were reading comics. ROLAND: Oh, yeah, I was in the room. I had to practice three hours a day. So to while away the time, I would get some comic books and I was just doodling on the fiddle, you know, reading the comics and not paying any attention to the music. My father, he came in and said that sounds funny. He came through the door and he saw what I was doing, that I was reading the comic book. He put my fiddle down and whacked me. [Laughter] RENA: You couldn't fool him. ROLAND: No, I couldn't fool my father. RENA: He wasn't in the room but he knew… ROLAND: He was too savvy for that. INTERVIEWER: Charlie, did you .get that treatment when you were taking lessons with him? CHARLIE: No. No. He was very nice, very kind, but I'd be practicing and I'd get frustrated. He would go and take the trumpet, put it in the case, put it in the closet and not say another word. A couple of days later, I'd say where's my trumpet and he would go dig it out and I would get it back. But he played the smart play, I guess. I'll tell you when his father looked at me if I made a mistake—I'm telling you—it looked like daggers were flying. CHARLES: Oh yeah.9 LUCY: Mike has an expression your father used. Mike, are you here? MIKE: Yeah. LUCY: Mike was in the band for a little while, a short while. Mike, tell them about the time you made mistake with the [unintelligible - 00:19:55], remember? MIKE: I wasn't with them that long. LUCY: I know you weren't with them. But what would he say? He'd say, "Who made that [unintelligible - 00:20:06]?" MIKE: Oh, I remember. [Unintelligible - 00:20:08] INTERVIEWER: Can you tell me what that word means? [Unintelligible - 00:20:20] CHARLES: Yeah, bitter onions, bitter onions. INTERVIEWER: Mike, you need to introduce yourself, because when you deferred to Lucy, I thought you weren't connected to the band but now I have it, well you were. MIKE: I'm [unintelligible - 00:20:32]. INTERVIEWER: Well, that's okay. MIKE: [Unintelligible - 00:20:43] Lucy's husband connected to the band because I was a little kid. My father used to play in it, way back when I was a kid, so I became interested in it and when I was in junior high school, I took up the alto horn and was old enough to go down there to join the rehearsals, like Charlie said, with the Colonial Band, but I really wasn't that great. Just a few months and then I got too old for them and all that, or so I thought. But other than that… LUCY: He went to the Eagle Drum Corp because there were girls there. [Laughter] INTERVIEWER: Is that how he met you? LUCY: No.10 VINNIE: The Eagles was all men. There were a couple of twirlers. And Charlie was in there [unintelligible - 00:21:41]. We had the music that… INTERVIEWER: So you said your father was in the band? MIKE: He was, back when they first started. He started with the trombone. The trombone had the valve, like Lucy said, [unintelligible - 00:21:56]. I think he played baritone for a while and that's why I picked up the alto horn. INTERVIEWER: And what was his name? MIKE: [Unintelligible - 00:22:12] INTERVIEWER: And did he come to this country by himself or did he travel with someone? MIKE: I think he came from Italy alone, because he met my mother here in the States when they got married. LUCY: He was the only one from the family to come, right? MIKE: Right. [Unintelligible - 00:22:40] my mother came on [unintelligible - 00:22:44]. She was a [unintelligible - 00:22:51]. There were four of them that came. They met and they got married. INTERVIEWER: And what year did they come to this country? MIKE: 1912 or in that area. He was in the same village with Lucy's father. They were in the same town, Foggia. They both came from there and [unintelligible - 00:23:12] father also. They all came from Foggia. INTERVIEWER: And it was the same. At the beginning most of the members of the band were from Foggia, Italy? MIKE: Yeah. Most of them would have been. What I heard is they followed your father here because they don't have anything. [Laughter]11 CHARLIE: [Unintelligible - 00:23:44] they made a mistake by getting on a couple of [unintelligible - 00:23:43] it's pretty common, or after the war in Italy in 1946 or '47 in school, including a stick. CHARLES: That's how they taught us, with a stick. INTERVIEWER: How things have changed, huh? VINNIE: You can't touch them now. [Laughter] CHARLES: [Unintelligible - 00:24:00] I was taught the old way. The first thing you had in [unintelligible - 00:24:05] you were taught to read music. VINNIE: Oh yeah [unintelligible - 00:24:14]. CHARLES: I did that for a year before I got an instrument. And when I was taking my lesson, your father never knew that I couldn't understand or speak Italian. [Laughter] And I never told him. And I used to take my lesson and he used to swear up and down. And I could hear your mother would be in the kitchen and she would be sighing. She would be crocheting and sighing. It was funny because he used to swear at me for not knowing the lesson, but then in English, in broken English, he would tell me how good I was. [Laughter] LUCY: I can remember when my brother was taking lessons before he got his instrument, he would have to beat out the music. They had to go la-dah-dah-dah. CHARLIE: That's the solfeggio. VINNIE: Right. You sing the notes. LUCY: He would, sat up in bed one night in his sleep and he was doing this. CHARLES: My mother thought I was sick; I was going da-la-la-la-la-la. INTERVIEWER: So tell us more about that, how you learned music. Was that typical that…? VINNIE: Yeah. Solfeggio is reading the music by name. Like if you want to play the Star Spangled Banner, you go "fa-re-do-re-fa-ti, re-do-12 ti-la-re" you sing the notes and beat time. And that way you learn conducting at the same time and also following any conductor, but you've had your time pattern while you sang the notes. And even in the conservatory they taught us to memorize, say we had to memorize a concerto we would do it by solfeggio. Memorize the notes by name because – it's pretty tough at first but it helps to impress it on your memory. INTERVIEWER: How long before you got an instrument? VINNIE: A year. INTERVIEWER: A year? How… VINNIE: Well, we did it even after we would get the instrument. It's just the brain work instead of tactile. Then when you played it, you had the additional memory assist by the feel of the instrument, but this way, here, it's in your brain. You sing the notes and keep the time. INTERVIEWER: Who determined when you were ready to pick up an instrument? CHARLIE: Oh, he did. [Laughter] INTERVIEWER: The father? VINNIE: He determined when I quit. He sent me to the nuns, to St. Cecilia's. I must have been 4 or 5, really young, having no knowledge doing it. And I remember taking lessons with Sister Mary who was, she was related to the royalty in England but she was a convert to Catholicism. So she would teach me and I would spend most of my time looking at her headdress. There was a slit in one corner of it and I was always trying to see what kind of hair she had. She had a crew cut, I remember. They wouldn't show their hair at all. They just had the headdress. That was my favorite – looking at it while I took the lesson. CHARLIE: Your father, was he also in strings or just brass? VINNIE: No, they were all brass men. It was funny how he chose the violin for me. I guess that's what I mean. He was able to teach on that. I don't know. He never, he just sent me to the nuns and then when 13 Carluccio came to town, you know, Carluccio was [unintelligible - 00:28:37]. He had had quite a role in playing violin. LUCY: He studied in Milan. VINNIE: So he finally started teaching me. Carluccio did. I didn't stay long with the nuns. maybe three years, and then I went to Carluccio. CHARLIE: Now Vinnie Longo did the same thing, then he went to the nuns, and went to Carluccio. INTERVIEWER: Did Vinnie ever play with the band? VINNIE: Violin? No. Not that I know of. CHARLIE: He was connected to the school band. INTERVIEWER: So who determined which instrument you would play? SPEAKERS: Gaspare. INTERVIEWER: Did he have that much influence over other band members, let's say their sons? VINNIE: He did. Well, I think so because whenever they needed instruments, he would probably suggest. But he didn't suggest to me. He told me to do it. [Laughs] CHARLIE: You know your father was very precise. VINNIE: Oh yeah. CHARLIE: When he directed. The beat was always there. You could always see it. Well, I grew up with your father there conducting, so when I started to play with other conductors I had no idea what the hell they were doing – really. VINNIE: Yeah, a lot of them are ballet dancers. CHARLIE: I won't mention his name, but he conducts [Axis]. My sister liked [unintelligible - 00:30:22] so the only thing he does for me is make me hungry. He looks like he's whipping up pizza. [Laughter] VINNIE: Well, that was one of the criticisms of Toscanini because he was one of the greatest conductors, but a lot of wise guys said he's just 14 a time beater. Well, what else is a conductor but a time beater? If you can't keep time, go home. [Laughter] You will hear that from a lot of people who don't know music. You know, they look at the conductor and they say, "Do you really need that guy up there?" Well, of course. MIKE: Was it fairly common for the kids to be sent to the nuns? Did they provide that kind of service in the community? CHARLES: Yeah. VINNIE: That was something they all did, the nuns did was teach music. ROLAND: They did. CHARLES: You got to pay them. VINNIE: Oh, yeah – of course, you pay them. MIKE: It wasn't just one nun. There was a group of them that all provided lessons [unintelligible - 00:31:19] instruments. INTERVIEWER: Which instruments? Can you tell us which ones they could teach? VINNIE: Well, because I only knew that they taught violin, that is what I learned; my cousins here took the other lessons. CHARLES: Sister Mary. VINNIE: The same one? I would think it would be violin and piano. I don't think they were in to band instruments. CHARLES: Maybe flute or something. INTERVIEWER: Now, Vinnie, which instrument did you play in the band? VINNIE: Well, when I went to school, I think junior high – I didn't play in the band until I got to junior high. Then I joined, they had an old flute hanging around and doing nothing so they gave it to me to play. So I learned it and, of course, I had already been playing violin so it wasn't too long before I could play it. So when I started with the flute, I joined my father's band and played flute in the band. And in fact later on, I kept playing flute and piccolo. When I was in the Army, I played flute and piccolo in the marching band. That's what I did for four years.15 SPEAKER 1: I know why you played the piccolo. It was the lightest instrument to carry. [Laughter] VINNIE: Yeah, my father would razz me a lot because when I played in his band I played the flute. It's a bigger instrument. So when we were marching along, there would be kids following us so I would have some kid carrying my flute until it was time to play and then I would pick it up. And my father used to say you're lazy to even carry your flute. Speaking of laziness, I had to practice three hours a day by the clock and so it sounded like a long time to me. So I practice maybe half an hour, look at that clock. So I go to the kitchen clock and advance it 10 minutes. Then I would go practice some more, errrr, got another two hours to go. I'd go to the kitchen clock and advance it 10 minutes. I kept doing that until three hours went by. And the strangest thing, nobody ever said anything. My father and my mother, they never caught on or told me they caught on what I was doing, but every day that clock would be fixed. I would probably advance it about an hour. [Laughter] INTERVIEWER: Roland, how did you learn your instrument and which instrument did you play? ROLAND: I played the clarinet and saxophone from Vinnie's father. INTERVIEWER: So he gave lessons too? ROLAND: Yeah, I took lessons from him. INTERVIEWER: So you also learned music first for about a year? ROLAND: Yeah, and went through high school and went to the Navy School of Music when I was in the service. VINNIE: Oh you played in the marching band too, huh? ROLAND: Yeah. We had a [unintelligible - 00:34:57] Washington, D.C., the police that were out there, they would come for the school and they would get half a dozen guys from the school and take us to the armory and they gave us uniforms and we would play twice a week. Once on the Capitol steps we would play a concert, like we 16 do here, and then [unintelligible - 00:35:28] place where cherry blossoms. Captain says it's a good duty. He said, "Every time you play you get two days off in a week. So if you want to be a policeman, you come and see me." [Laughter] No, I didn't want to be a policeman. It was a lot of fun. I made two world cruises playing in the band. INTERVIEWER: Now tell me more about your father, Roland. He was in the band also? ROLAND: Yeah, and he was… INTERVIEWER: And did he learn an instrument probably much the same, in the same way that you did? VINNIE: I don't know. It's possible my father and uncle [unintelligible - 00:36:15], you know, to play in the band when they [unintelligible - 00:36:20]. ROLAND: I think that's what happened. LUCY: We have a feeling all those who [unintelligible - 00:36:21] were born with these instruments in their hands. INTERVIEWER: But do you know if your father was in the band in Italy? ROLAND: Yeah. INTERVIEWER: He was. And what instrument did he play? ROLAND: He played trombone. In fact, he was in the Army for about three months, I guess, he was playing in the band. INTERVIEWER: Do either of you know if the traditions goes beyond that, for example your grandfathers? ROLAND: Yeah, my grandfather was a baritone player. VINNIE: Yeah, my grandfather was too. They were all brass men. RENA: Your grandfather played in America with your father. VINNIE: Oh yeah, he was part of the original band, my grandfather was. ROLAND: I got a story about your father. He used to go mushrooming in the war. And one day, we were just kids, [unintelligible - 00:37:20] and I, and someone else, I forget who, and your father was picking 17 up mushrooms, and all of the sudden he stood up and he smiled. And he always used to carry a little notebook in his shirt pocket and pencil, and all the sudden he took it out and he started writing like crazy. He heard this bird chirping and he wrote a tune out of it. VINNIE: Yeah, I know all about that. INTERVIEWER: Now, Vinnie, you said your grandfather actually played in this country. Maybe I missed something… VINNIE: He played with my father's band. INTERVIEWER: Your father's band here. VINNIE: But he also, he belonged to the band originally in Italy. INTERVIEWER: Did your grandfather live in Leominster? VINNIE: Oh yeah. INTERVIEWER: Did he move here? VINNIE: He started off in Connecticut then he moved to Leominster and then he brought his family here to Leominster. INTERVIEWER: Okay. ROLAND: So your father started a band and recruited his father to play? VINNIE: Yeah. I guess his father probably yelled at him. [Unintelligible - 00:38:39] RENA: He first came to this country alone. VINNIE: Yeah. RENA: And he was here for a while and someone wrote back to Italy that he was becoming very skinny, as your Aunt Grace put it, and so your grandmother got very alarmed about it and asked him about it. And she wanted him to send back a photo so she could see what he looked like. But he didn't have the money for a photo. So he drew… he stood in front of the mirror and drew a picture of himself and mailed it back to her so she could see what he looked like. [Laughter] And then after a year or so, I guess he went over there and came back with the whole family. 18 INTERVIEWER: Do you have any stories of perhaps a great-grandfather playing an instrument? VINNIE: No, I don't go back that far. I know my grandfather, but that's it. INTERVIEWER: Now do you want to talk about the great-grandfather who had the 20 children? VINNIE: Oh. [Laughter] When I was growing up, folks would tell me about my grandfather was one of 17 children. RENA: Now he's talking about the one we just talked about, Vincenzo. VINNIE: And I always took it with a grain salt, the 17 children. And they said that a couple of them were shot by bandits, so they always said, you know, fantastic number of children. So one time, just before he died, I asked Frank [Jethro] who grew up in that town. I said, "Hey, tell me the truth Frank, there weren't 17 children." He said, "No, no, no – there was 24." [Laughter] So there must have been some truth in this, but they're all scattered around the country. Some in Kansas City, Missouri, some in… RENA: They're probably… VINNIE: Arkansas, some in New York City. Let's see… RENA: A lot of them are optometrists and one of them got to be a Protestant minister in Kansas City and there's an Italian cultural center in his name in Kansas City. VINNIE: John Bisceglia. He had the same name as my uncle – Presbyterian minister. RENA: Well, they were befriended by this church when they came to this country and so they just turned around and went with them. Then there were others that were goldsmiths. VINNIE: Jewelers. RENA: Jewelers, goldsmiths, and optometrists. One of them wrote to Tony. I have a letter that he wrote to Tony, and Charles was his name, so it was the next generation. They sent all the kids to school. 19 ROLAND: Tony played in the band too. RENA: Yeah, he played clarinet. SPEAKER: Is he [unintelligible - 00:41:54]? RENA: Of course. VINNIE: And there was a Steve Bisceglia that was a football player I saw somewhere. I remember seeing his name somewhere. I remember seeing his name. He played for like Alabama? INTERVIEWER: University of Alabama. VINNIE: A few years back, he was playing for them. He was a well-known football player. He was one of those from that game… RENA: I saw it on television. I couldn't believe my eyes because my [uncle] is called Steve and he was about the same age. He was at the Naval Academy at the same time that this boy was in Alabama and I saw Steve Bisceglia #44 on the back of his shirt and he was playing football. So I had Kathy write him a letter and it developed that he is of the Bisceglia wine family in Fresno, California. VINNIE: Oh yeah, we went there once. RENA: So he invited my Steve to go visit him. He said, "We will compare and see if we use the same toothpaste." [Laughter] INTERVIEWER: Roland, tell me about your grandfather. Do you know if he played an instrument? ROLAND: Yes. He played baritone, brass instruments, but it wasn't long before I was alive. I knew your father knew him. VINNIE: Oh he knew your grandfather? INTERVIEWER: And what was your grandfather's name? ROLAND: Joseph, Josepe Nicole [Franson] – Joseph Nicholas Franison]. INTERVIEWER: Now did he live in Leominster? ROLAND: Yes. INTERVIEWER: Okay. 20 LUCY: Now, [my brother] I think has an interesting story. He played a duet with Franklin. Didn't you? Didn't you play with your grandson at a band contest? So, that would be my grandfather, my father, [Roly] and Roly's grandson. INTERVIEWER: That's where I was going. MIKE: You're remembering middle school. INTERVIEWER: So do any of you have brothers that also played in the band? ROLAND: I didn't have any brothers. INTERVIEWER: You don't have any brothers? ROLAND: Two sisters. I had cousins. [Unintelligible - 00:44:20] INTERVIEWER: But if you had brothers, they would be expected to play in the band? VINNIE: Oh yeah, they all took a turn. Tony played too. ROLAND: Everybody did. LUCY: Now, of course, the Piermarini family, Cleto was the father, and all of his sons, Alfonz, Carl, Stephen and even Paul. Did Clyde ever play? ROLAND: I think Clyde was a piano player. VINNIE: Yeah, in Las Vegas. INTERVIEWER: Okay. Now, Vinni, you mentioned that you really hated music until you were about 50. VINNIE: Oh yeah. INTERVIEWER: You [unintelligible - 00:44:58]. Tell me a little bit about that. Was that you didn't want to let your father down, the community down – what was it? VINNIE: Well, uh… ROLAND: He didn't want to get whacked. [Laughter] VINNIE: No, it was just something I had to do. I accepted it. Didn't like it but I accepted it and I did the best I could. Of course, it's not good in a way because you only do it when you're pressured to do it. Even now I won't practice until I have to play somewhere and I 21 have to get ready, and that threat makes me, pushes me to practice. But I never practiced until, unless I was forced. LUCY: You were a music teacher in Fitchburg. Wasn't music the way you earned your living? VINNIE: Oh yeah, but I didn't operate the same way as my folks did. In fact, maybe I went the opposite way. I never pushed any kid, in fact, not on my kids. I never pushed them into music. They all like it and they all dabbled in it but I never pushed one of them because I remembered, you know. I never pushed them. RENA: May I interrupt and say that now you love it? VINNIE: Oh I like music, hell, yeah. RENA: And you found out that you… VINNIE: Since I was… RENA: Really, really love it. VINNIE: I thank my father. RENA: He did you a favor. VINNIE: For doing me a favor, right? INTERVIEWER: Do you regret that you didn't push your own children, now that you have a love for it? VINNIE: Sometimes I regret it. RENA: But he did, we did sent one of them to U. Mass and he majored in oboe. That was an instrument he wanted to play. But Vinnie tried it for two years and gave it up because he realized it just was not for him. [Laughter] He went into business and he had been CEO of all the companies and live onto and he has done fabulously well in business. So he just realized that even though he had the opportunity to be a musician that it wasn't for him. But his son is at B.U. and he is majoring in music. So this is, his grandson is majoring in music. INTERVIEWER: So the tradition continues. Didn't you feel pressure from your father to teach your children?22 VINNIE: No, just the opposite. I didn't want any kid to go through what I… INTERVIEWER: No, what I'm saying is, didn't your father give you pressure to teach your children… his grandchildren? VINNIE: No, well he had passed on by that time. But speaking of children playing music, I know one time there was something going on at St. Anne's, the band played and then we went inside and they had a little program with kids and my son Steve and another kid—I won't mention names because they might be embarrassed—but they had to play a number. My Steve was about 12 or 13, and the other kid was about the same age. They were pals. One played the piano and Steve played the violin. So they played this number and it sounded great. And all of the sudden, the piano player, they were about three-quarters through, he just discovered that his music was upside down. [Laughter] So he quickly turned it right side up but you never knew it because the kid sounded great. I'll never forget that. RENA: He was a pro from the beginning. VINNIE: Yeah. INTERVIEWER: [Unintelligible - 00:49:24] LUCY: Vinnie, did your father finally find out that you loved music or had he passed on by that time? RENA: First, did he know you didn't like it? INTERVIEWER: Did he know that you didn't care for it? VINNIE: I never told him, no. I never told him I didn't like it. ROLAND: How old were you when you played with the San Antonio Symphony? VINNIE: Well, that was after the service. Wherever I was stationed I would play with the local symphony. I was Bangor and played with the Bangor Symphony. ROLAND: I thought you were there permanently.23 VINNIE: Went to Oklahoma and I played with the Oklahoma Symphony. But when the conductor at the Oklahoma became conductor of the San Antonio, the war was over, so then I went back as a civilian and played a couple of years with the San Antonio under the same conductor. ROLAND: Rena, tell your story about Vinnie, when he [unintelligible - 00:50:36]. I used to take my lessons on Saturday afternoon in Vinnie's living room. And I was taking my lesson and all of a sudden the phone rang and Vinnie's mother went to answer and was talking to Vinnie and then she says, "He wants to talk to you," talking to her husband, Vinnie's father. Vinnie was in New York, I guess – and you had joined the Navy without calling your folks. VINNIE: Oh yeah. ROLAND: So [unintelligible - 00:51:18]. VINNIE: You heard that? ROLAND: Yeah, I was taking my lesson. I was right there. RENA: Oh dear me. ROLAND: Your father used to sit at one of the dining room chairs and I had to stand up before he comes out breathing fire. So I'm standing there and I remember your father saying, "Well, you signed the papers; it's too late now. Be a good boy." [Laughter] VINNIE: I didn't know that. RENA: [Unintelligible - 00:51:54] I visited you in the barraks and he was saluting and everybody… VINNIE: Oh yeah. I was playing in Bangor, Maine, in the band, and they came up to visit me once here and of course everybody salutes anybody else. So he was starting to salute everybody, following the band. [Laughter] INTERVIEWER: So when the band was formed in Leominster, how – did you ever get the story of exactly how that happened? I understand that they, these people played instruments, they were carrying over the 24 tradition from Italy. But when was the decision made to gather together and create a band for the Italian community? VINNIE: Well, I guess my father was the one that decided right along, or actually with his father when he was an apprentice to this conductor in Italy, so it was his desire of being in band music. So I guess they had a few players that had played in bands overseas so he got them together. I think it was only 16. ROLAND: Yeah. That's what I already thought was all these musicians out there, they just got together here and started playing. RENA: Yeah. VINNIE: There were enough of them to start a band so they had this tradition of band playing… ROLAND: Then they grew as time went along. INTERVIEWER: When they created the band, was it to play for the Italian community? VINNIE: Well, initially I guess it was to play for the functions of the Italian community. INTERVIEWER: Give me some examples of when and where they played, when you were a youngster. VINNIE: They used to play up at St. Anthony's in Fitchburg, some religious feast of some kind; they had a procession with [unintelligible - 00:54:06] and people would pin money on a statute, on a flag, and we would march all the way up to St. Anthony's Church and back there, and then they would have a concert and then usually fireworks after the concert. But that was difficult. It had these religious processions. ROLAND: Did that in Boston too. VINNIE: It was in Boston, right? RENA: Worcester. ROLAND: We played in Worcester. INTERVIEWER: So the band played in Boston also for…25 VINNIE: Yeah, they went there [unintelligible - 00:54:46]. CHARLIE: Did they play in Worcester for the second time…? ROLAND: Plus the time we played in Boston, we played in the Worcester in the morning and got on a bus and went to Boston RENA: I remember one article they played in Rutland for veterans who were disabled and couldn't get out to see a concert, so they would go there where they were. And they were so appreciative. That was a nice -- Rutland, Vermont actually. INTERVIEWER: Vermont. CHARLES: When I started taking trumpet lessons from his Uncle John, my mother was working at Santa [Cloth Works]. VINNIE: Oh, yeah. My father and mother worked there. CHARLES: My mother knew of the association between John and Gaspare and she kept saying every so often, "[Unintelligible - 00:55:46] no music; you go around singing operas." I was working with John. When I started playing, I was still in school and I've got a severe narrow upper palate and this dentist wanted to take and pull some teeth out to see if he couldn't flatten it and I would say, "No way! I play trumpet, so leave my teeth alone." He said, "Well, we'll take one out in the back on this side and one out in the back on this side, and we'll see what happens." I was also playing some dance work occasionally and I was playing, like Vinnie said – oh, I can't say. Well, I got into the band; it was almost every other week during the summer I had to [unintelligible - 00:56:51], went up to Fitchburg, and by Sunday night I could take my front teeth and push them back and forth; they were actually loose. And actually I was just taking out the two lower teeth; my teeth was actually pushed back just from playing all that time. VINNIE: Really? INTERVIEWER: Now at the beginning of this interview today, you had mentioned that when you got frustrated with the trumpet –26 CHARLES: Practicing. INTERVIEWER: That your mother would just put it away. CHARLES: She would get mad. Well, she would get mad and say, "That's enough," put it in the case, close the case up, and put it in the closet. INTERVIEWER: It sounds like you had a different experience than Vinnie. CHARLES: Nobody ever slapped me around. I slapped myself around. [Laughs] INTERVIEWER: I didn't quite mean that, but did you feel as much pressure? Was anyone looking to you to join a band? CHARLES: No, no. When I was in school, I was in the band at school and then, like I say, John was giving me lessons and he said, well – and I was there and everybody was kind of [fumbling], "Well, why don't you start coming down to the rehearsals on Sundays down at [unintelligible - 00:58:05] school?" Okay. When I went down there, I was so frustrated when I left that first day. None of the music was trumpets. Everything was manuscript. You put this thing out past and started to play and I don't think will [unintelligible - 00:58:30] I didn't have a clue as to where I was. I sat down. But after a while, I kept on it and… VINNIE: Yeah, I remember when Charlie – because he was so small, his feet wouldn't touch the floor; they would just dangle over the edge. Of course, now he's a big six-footer. But I can remember him rehearsing and I would see everybody else kind of growing up, and there's Charlie; he's just barely over the edge of the chair and playing his trumpet – probably one of the youngest to ever get into the band. ROLAND: They remember Charlie as the band was growing and they were trying to bring in good musicians. And the only good ones were the kids. Charlie Johns, [unintelligible - 00:59:13] and that's when the band started picking up.27 CHARLES: If I had one thing to say that I was sorry about, as far as belonging to the Leominster Colonial Band, it's, typical stupid young kid, I never learned the language. I had a golden opportunity to learn. But one thing that used to get to me was, for some reason, something would go wrong and his father would start after somebody and they were going back and forth in Italian and I didn't have a clue what was going on, but I always thought it's my fault [unintelligible - 01:00:03]. [Laughter] INTERVIEWER: So I take… I'm sorry. SPEAKER 2: As far as the tradition of playing on feast days, you know, because most towns in Italy had patron saints, you know, as a church, so that was a fairly common occurrence and you could go from town to town playing in feasts. But some of these social clubs that we started here, you know, like my folks belonged to the [Cofigno] Club. CHARLIE: Sons of Italy. SPEAKER 2: Okay, Sons of Italy, you know, Faggio Club, [Salodini], I imagine that, as I remember, they used to have dinners on occasion and dances. And so, the local bands would've been called on to come in. CHARLIE: Oh yeah. SPEAKER 2: And play on a lot of those functions. Another way for people in the regions to get together, you know, they had common interests and backgrounds. SPEAKER 1: Oh great. SPEAKER 2: And we'd socialize. CHARLIE: I think it's a shame that that has gone by the books today, because a lot of the young people are never going to get to experience some of those things. INTERVIEWER: Are you talking about the social clubs or are you talking about the band?28 CHARLIE: No. Well, mainly the social clubs, but the bands – what Vinnie said, we used to go out… sometimes we'd play on a Friday night, then we'd go out on Saturday night, play another concert, [unintelligible - 1:01:25] on a Sunday; you'd march the society to church and then, God knows, we walked all over the water skirt barrier on a Sunday afternoon. SPEAKER 2: Oh yeah. CHARLIE: Went to [unintelligible - 1:01:37] and people will never get to see that anymore. It doesn't exist, except in Boston; you've got to learn to look down there. SPEAKER 2: They kept up the traditions better there. CHARLIE: Yeah. RENA: If I'm not mistaken, all those social clubs had a patron saint. CHARLIE: Right. RENA: And they would celebrate the feast of that saint by having a concert and dinners and so forth. VINNIE: They'd have a procession receiving everything. INTERVIEWER: Was the band paid a fee for performing? VINNIE: Oh yeah, oh yeah. They get paid the union dues, once we all joined the union, yeah. And they added up all the costs and that's how they charged the different societies. RENA: They joined the union in 1956, so before that? CHARLES: Well, they still got paid before '56. INTERVIEWER: By the Sons of Italy? CHARLIE: Because I went out to St. Louis in '53 and I was already in the union because I played out there a couple times. INTERVIEWER: You were in the union earlier? CHARLIE: '53, I think, I took the band out there in about '53 – because I was still in high school. When I got out of high school, then I transferred my union membership out there. RENA: Maybe the whole band wasn't in until a few years later.29 CHARLIE: I think the last time I played before I went out to St. Louis we had just joined the union then and played a concert in Barry. ROLAND: Before that, the city used to pay us. CHARLIE: Oh yeah, that's right, the city. ROLAND: And the pass was 3 dollars. [Laughter] RENA: I know, I know. [Laughs] ROLAND: And if you were just a kid, like Charlie and I were back then… CHARLIE: A buck-fifty. ROLAND: You got half price, a dollar fifty. [Laughter] CHARLIE: I remember when I put [unintelligible - 1:03:57]. RENA: And you rehearsed free of charge. CHARLIE: And the dagger looks when you made a mistake. [Laughter] VINNIE: His father could cut you off without touching you. He didn't have to slap you on the side of the head. CHARLIE: Well, I remember the first memory I had of the band; I was about 3 years old. My father used to take me to the band rehearsals. Now he would go to either Phillip [Carecci's house or my grandfather's house. But they didn't have a setup with stands or chairs. They all stood up. And, you know, they'd read out their lines. So it was just… quite a lack of room, out of the whole band, everybody's standing up. I was just barely 3, so I didn't know what to do with myself. So I see all these legs there, so I'm going under their legs like bridges; I'm going under this musician's legs and out the other one. I guess I kept it up too long, because my father stopped bringing me to the rehearsals. [Laughter] INTERVIEWER: How often did they rehearse? CHARLIE: How long? INTERVIEWER: How often? How many times? ROLAND: Oh once a week. INTERVIEWER: Once a week? ROLAND: Oh yeah that was set; every week there'd be a rehearsal. 30 CHARLIE: What was it, Sunday? ROLAND: Sunday morning. CHARLIE: Sunday morning, yeah. INTERVIEWER: Sunday morning? CHARLIE: I guess this [unintelligible - 01:05:27], down in the basement. RENA: And all the neighborhood kids would peer through the windows and watch. I remember going there. INTERVIEWER: So was it prestigious belonging to the band? VINNIE: Was there a procedure? INTERVIEWER: No prestigious. ROLAND: It was an honor. INTERVIEWER: Was it an honor? VINNIE: Oh yeah. I would guess. CHARLIE: I always considered it an honor, especially when I was the first one who couldn't speak the language. VINNIE: Until it was time to practice. [Laughter] CHARLIE: Yeah. SPEAKER 2: Everybody's seeing that a little kid in the Italian band. CHARLIE: Yeah, in the Boy Scout uniform. INTERVIEWER: So Charlie, when did you join the band? CHARLIE: I'd say it would have to be… oh, I'd say the late 40s. INTERVIEWER: And prior to that, there weren't any non-Italians? CHARLIE: Not that I know of. INTERVIEWER: And why was that? ROLAND: Well, it was an Italian band. It used to be made up of fathers and sons, you know, they came from Italy. It was the Leominster Italian Colonial Band. CHARLIE: Right. ROLAND: So then when Charlie came in, we had to change the name. [Laughter] No, [unintelligible - 1:06:47].31 INTERVIEWER: Now getting to the name change, are you saying that in jest? When it was no longer just Italians, is that when the name changed? VINNIE: Yeah. CHARLIE: Yeah. They started to get different, you know, out of the city there were very few. VINNIE: As the groups came in, so they decided to change it to just Leominster Band. CHARLIE: I can remember one time when they were playing, practicing, Roland was in there then, and something went wrong and then they got into a big feud about something. And Nicholas' father walked over behind him, standing right behind him and he's calling a mile a minute, and all of a sudden Roland reaches in his pocket, pulls out his handkerchief and puts it on the top of his head. [Laughter] I'd just sit there and I didn't have a clue as to what was going on. INTERVIEWER: Well, the band changed its name in about 1953? CHARLIE: No, I think it was later than that. RENA: Probably when they went on union – in 1956? But they made two changes: 1910 originally they were Banda Regione d'Italia, in honor of the people who backed them. And then the second time was 1916, I think, when they became Italian Colonial Band. INTERVIEWER: Was it the Italian or the Italian-American Colonial Band? RENA: I always heard of it as the Italian Colonial Band. VINNIE: Italian Colonial. RENA: Because it was still completely… VINNIE: Mostly Italian, yeah. RENA: And then in '53. VINNIE: They dropped the "Italian." RENA: Leominster Colonial Band. INTERVIEWER: Okay. Now why was the word "Colonial" chosen? Does anyone know?32 RENA: Because they were a colony of the Italians in the beginning, right? ROLAND: Yeah. INTERVIEWER: Because it was a colony? VINNIE: An Italian colony in Leominster. INTERVIEWER: Okay. And who chose the name? Did a group of people get together and talk about it or…? ROLAND: I don't know. Maybe the sponsoring group – who was it? Regione d'Italia was the sponsoring group? RENA: I have no idea about that. VINNIE: It just grew up that way. INTERVIEWER: Could it be your father did that too? VINNIE: Yeah. I think it was just common usage you know. RENA: You know, one thing I haven't found out yet is they had women come in. When did that happen? Who was it that was first in… is a girl? VINNIE: That was late [unintelligible - 1:09:40]. INTERVIEWER: Was she Italian? ROLAND: There were always men you know, that played in the thing way back then. RENA: But I think it was when you started; you started letting the girls come in. [Laughter] CHARLIE: Well, why not? INTERVIEWER: Did a woman approach you and want to join the band? CHARLIE: No, it just grew up that way. The kids at school were learning instruments and the girls were too. So then when you needed an instrument, a particular instrument, like a lot of the flute players. Yeah, some of my students that I taught flute now play in [unintelligible - 1:10:24] she played flute in the band. You know, [unintelligible - 1:10:32], I taught them flute. So when they needed flute players, you know, the girls could play flute, so they 33 came in. There was no specific move to put women in or include women; it just grew that way. ROLAND: Wasn't it that their high school and… they could play so then they decided to get in? CHARLIE: Yeah, they started playing… the girls started playing in high school, so then they… RENA: It's interesting that up to a point it was all male. CHARLIE: Yeah, it was originally, yeah. RENA: It's nice to see some girls join. ROLAND: Some of them, a lot of them are music teachers; they teach in a public school. CHARLIE: Yeah. INTERVIEWER: That are now members of the band? VINNIE: Oh yeah a lot of women in the band now. RENA: Yeah. INTERVIEWER: How many members are in the band now? CHARLIE: It usually is around 30. Isn't that about the number they use now? ROLAND: About 30, yeah. INTERVIEWER: Now is that typical? Is that how many there were when you were younger? RENA: No. CHARLIE: Probably a little smaller. INTERVIEWER: Smaller? CHARLIE: Probably around 20-something, or 28, 26 maybe. ROLAND: I noticed when I was a kid they used to have three tubas, and you know, probably the tradition of just-male membership came from Italy. CHARLIE: Oh yeah. ROLAND: And that tradition was carried over. And I would guess that the term "Colonial Band" is probably their attempt at translating to join, the Banda Regione d'Italia. Okay? Try to translate that to an 34 American, probably the word Colonial was placed in there to refer to the "Regione" which means region. RENA: Region. Yeah, that sounds possible. CHARLIE: Oh I've got to tell this story before we forget it. We were just a little small town band but there was one time we made the national news, all over the country. And I won't mention his name, please don't say it because he feels embarrassed. But we were marching to the center of Leominster… ROLAND: Oh, yeah. CHARLIE: You remember that? And from Evergreen Cemetery marching in Leominster, we'd take a right on West Street. Well, there was a player on the extreme left front end and we took the turn on West Street, but he was so engrossed in his music, he kept walking straight [laughter] towards Pleasant Street and he didn't notice until he was almost up to Pleasant Street. He turned around, there was no band there. [Laughter] He went all the way back and somebody had taped the whole thing and they sent it in to some news channel and they put it on television. That was the only time we ever made the national news. [Laughter] INTERVIEWER: If they taped it, it had to be pretty recent, right? CHARLIE: Well, it was quite recent. You guys remember. But he always felt so bad about it that I won't mention his name. But he made a statement. INTERVIEWER: About what year was that? Do you know? ROLAND: It would've been after the war, I would imagine. CHARLIE: Oh about 8 years ago, rather recent. ROLAND: Oh recent? CHARLIE: It was rather recent. ROLAND: You think so? INTERVIEWER: So it's kind of someone – home movie collection? CHARLIE: Somebody's got the tape.35 RENA: What is the program where they put on several funny ads and then people vote? INTERVIEWER: America's Funniest Home Video or something. RENA: Home videos. CHARLIE: I want to see that. RENA: Somebody should enter it in to that program. Did he know that that was sent in? CHARLIE: Well, he found out eventually. [Laughter] He always gets up and he gets mad when he hears about it. ROLAND: Actually, somebody asked him if they could do it on that home video TV program. And he said, "Well, you can but don't mention my name." It was funny because what the band would do is every year they would take a luck coming out of a mechanic strike. And then that was way back when they had the wooden bandstand and it was right in the middle of town. So you automatically figured you're going to take a left. This year, they decided they were going to march up by… RENA: West Street by the common. ROLAND: Yeah, where the city hall parking lot is. RENA: Yeah. ROLAND: And what he did, he automatically went to the left because they used to give their speeches and everything. And that was great. INTERVIEWER: Now there was a band in Fitchburg also, and that disbanded. So did some of those members come over to Leominster? CHARLIE: Well, they still have a band in Fitchburg. ROLAND: Yeah, I play with them; Charlie and I play with them. CHARLIE: Yeah, Fitchburg Military Band. INTERVIEWER: All right, so was there an Italian band in Fitchburg? VINNIE: Not specifically. Probably most of the same musicians played in that band too. Like how many – are there more than you two that play in the Fitchburg's Military from Leominster?36 ROLAND: There's Gene. VINNIE: Gene? CHARLIE: Yeah. ROLAND: And most of the brass players. CHARLIE: Yeah, there's a lot of exchange between town bands. VINNIE: John used to be in it? CHARLIE: Oh yeah, they used to play in the Townsend Band. My father played in the Townsend band. They all shared the bands around here. ROLAND: On Memorial Day we would play in the morning, and then in the afternoon we used to play in Greenfield. And it was all hills. And we remember once we did the same thing; we were going up this tall one, and I don't know if Charlie remembers, but Roger Pascarelli, he was, they used to put the clarinets up front. CHARLIE: Yeah, yeah. ROLAND: And he was on one end, and I forgot – John Pacceli was on the other end, and we were marching and we came to this fork. And the first time we played, we didn't know where we were going. And it was funny it was like somebody split the band up. [Laughter] And there were two guys there, engrossed in their music and they were going this way, and the other guys were going that way. Remember that, Charlie? CHARLIE: Yep. ROLAND: [Unintelligible - 1:18:14] road you're taking, right? RENA: You go that way. INTERVIEWER: So when did – did the music change over time, the repertoire of the band? ROLAND: Yeah it did. Because in those days, the music was really heavy; it was quite long and everything, you know.37 VINNIE: Yeah, there were a lot of operatic excerpts played by the band. Now they have regular concert band music, you know, worldwide. But in those days, it was mostly operatic excerpts. ROLAND: Manuscript. VINNIE: Arranged for the band. RENA: And some of the music is about 200 years old and it is still played by this band, although they do play the modern as well. But as I think I read in one of the articles, it's like preserving a museum piece in the museum and they have preserved this music. They still have it; they have the music and they can play it if they want to. But now they're beginning to play more and more of the show tunes. INTERVIEWER: Now I was wondering, are there any bylaws or something that tries to preserve the culture of the band, for example, the 200-year-old music? Is there something in place that will hopefully keep this music alive for generations to come? CHARLIE: Well, just in the light read…/AT/jf/kg/ee

WOS: 000432038500001 ; This paper presents combinations of inclusive and differential measurements of the charge asymmetry (A(C)) in top quark pair (t(t)over-bar) events with a lepton+jets signature by the ATLAS and CMS Collaborations, using data from LHC proton-proton collisions at centre-of-mass energies of 7 and 8 TeV. The data correspond to integrated luminosities of about 5 and 20 fb(-1) for each experiment, respectively. The resulting combined LHC measurements of the inclusive charge asymmetry are A(C)(LHC7) = 0.005 +/- 0.007 (stat) +/- 0.006 (syst) at 7 TeV and A(C)(LHC8) = 0.0055 +/- 0.0023 (stat) +/- 0.0025 (syst) at 8 TeV. These values, as well as the combination of A(C) measurements as a function of the invariant mass of the t(t)over-bar system at 8 TeV, are consistent with the respective standard model predictions. ; ANPCyT (Argentina)ANPCyT; YerPhI (Armenia); ARC (Australia)Australian Research Council; BMWFW (Austria); FWF (Austria)Austrian Science Fund (FWF); ANAS (Azerbaijan)Azerbaijan National Academy of Sciences (ANAS); SSTC (Belarus); FNRS (Belgium)Fonds de la Recherche Scientifique - FNRS; FWO (Belgium)FWO; CNPq (Brazil)National Council for Scientific and Technological Development (CNPq); CAPES (Brazil)CAPES; FAPERJ (Brazil)Carlos Chagas Filho Foundation for Research Support of the State of Rio de Janeiro (FAPERJ); FAPESP (Brazil)Fundacao de Amparo a Pesquisa do Estado de Sao Paulo (FAPESP); MES (Bulgaria); NSERC (Canada)Natural Sciences and Engineering Research Council of Canada; NRC (Canada); CFI (Canada)Canada Foundation for Innovation; CERN; CONICYT (Chile)Comision Nacional de Investigacion Cientifica y Tecnologica (CONICYT); CAS (China)Chinese Academy of Sciences; MoST (China)Ministry of Science and Technology, China; NSFC (China)National Natural Science Foundation of China; COLCIENCIAS (Colombia)Departamento Administrativo de Ciencia, Tecnologia e Innovacion Colciencias; MSES (Croatia); CSF (Croatia); RPF (Cyprus); MSMT CR (Czech Republic)Ministry of Education, Youth & Sports - Czech RepublicCzech Republic Government; MPO CR (Czech Republic)Czech Republic Government; VSC CR (Czech Republic)Czech Republic Government; DNRF (Denmark); DNSRC (Denmark)Danish Natural Science Research Council; SENESCYT (Ecuador); MoER (Estonia); ERC IUT (Estonia)Estonian Research Council; ERDF (Estonia)European Union (EU); Academy of Finland (Finland)Academy of Finland; MEC (Finland)Spanish Government; HIP (Finland); CEA (France)French Atomic Energy Commission; CNRS/IN2P3 (France)Centre National de la Recherche Scientifique (CNRS); SRNSF (Georgia); BMBF (Germany)Federal Ministry of Education & Research (BMBF); DFG (Germany)German Research Foundation (DFG); HGF (Germany); MPG (Germany)Max Planck Society; GSRT (Greece)Greek Ministry of Development-GSRT; RGC (Hong Kong SAR, China)Hong Kong Research Grants Council; OTKA (Hungary)Orszagos Tudomanyos Kutatasi Alapprogramok (OTKA); NIH (Hungary)United States Department of Health & Human ServicesNational Institutes of Health (NIH) - USA; DAE (India)Department of Atomic Energy (DAE); DST (India)Department of Science & Technology (India); IPM (Iran); SFI (Ireland)Science Foundation Ireland; ISF (Israel)Israel Science Foundation; I-CORE (Israel); Benoziyo Center (Israel); INFN (Italy)Istituto Nazionale di Fisica Nucleare; MEXT (Japan)Ministry of Education, Culture, Sports, Science and Technology, Japan (MEXT); JSPS (Japan)Ministry of Education, Culture, Sports, Science and Technology, Japan (MEXT)Japan Society for the Promotion of Science; MSIP (Republic of Korea); NRF (Republic of Korea); LAS (Lithuania); MOE (Malaysia); UM (Malaysia); BUAP (Mexico); CIN-VESTAV (Mexico); CONACYT (Mexico)Consejo Nacional de Ciencia y Tecnologia (CONACyT); LNS (Mexico); SEP (Mexico); UASLP-FAI (Mexico); CNRST (Morocco); NWO (Netherlands)Netherlands Organization for Scientific Research (NWO)Netherlands Government; MBIE (New Zealand); RCN (Norway); PAEC (Pakistan); MNiSW (Poland)Ministry of Science and Higher Education, Poland; MSHE (Poland); NCN (Poland); NSC (Poland); FCT (Portugal)Portuguese Foundation for Science and Technology; MNE/IFA (Romania); JINR (Dubna); MES (Russian Federation); MON (Russian Federation)Russian Federation; NRC KI (Russian Federation); RosAtom (Russian Federation)Russian Federation; RAS (Russian Federation); RFBR (Russian Federation)Russian Foundation for Basic Research (RFBR)Russian Federation; RAEP (Russian Federation); MESTD (Serbia); MSSR (Slovakia); ARRS (Slovenia)Slovenian Research Agency - Slovenia; MIZS (Slovenia); DST/NRF (South Africa); MINECO (Spain); SEIDI (Spain); CPAN (Spain); PCTI (Spain); FEDER (Spain)European Union (EU); SRC (Sweden); Wallenberg Foundation (Sweden); ETH Board (Switzerland); PSI (Switzerland); SERI (Switzerland); SNSF (Switzerland)Swiss National Science Foundation (SNSF); UniZH (Switzerland); Canton of Bern (Switzerland); Canton of Geneva (Switzerland); Canton of Zurich (Switzerland); MOST (Taipei); ThEPCenter (Thailand); IPST (Thailand); STAR (Thailand); NSTDA (Thailand); TUBITAK (Turkey)Turkiye Bilimsel ve Teknolojik Arastirma Kurumu (TUBITAK); TAEK (Turkey)Ministry of Energy & Natural Resources - Turkey; NASU (Ukraine); SFFR (Ukraine)State Fund for Fundamental Research (SFFR); STFC (United Kingdom)Science & Technology Facilities Council (STFC); DOE (United States of America)United States Department of Energy (DOE); NSF (United States of America)National Science Foundation (NSF); BELSPO (Belgium)Belgian Federal Science Policy Office; FRIA (Belgium)Fonds de la Recherche Scientifique - FNRS; IWT (Belgium)Institute for the Promotion of Innovation by Science and Technology in Flanders (IWT); BCKDF (Canada); Canada Council (Canada); CANARIE (Canada); CRC (Canada); Compute Canada (Canada); FQRNT (Canada)FQRNT; Ontario Innovation Trust (Canada); Leventis Foundation (Cyprus); MEYS (Czech Republic)Czech Republic Government; EPLANET (European Union)European Union (EU); ERC (European Union)European Union (EU)European Research Council (ERC); ERDF (European Union)European Union (EU); FP7 (European Union)European Union (EU); Horizon 2020 (European Union)European Union (EU); Marie Sklodowska-Curie Actions (European Union)European Union (EU); Investissements d'Avenir Labex and Idex (France)French National Research Agency (ANR); ANR (France)French National Research Agency (ANR); Region Auvergne (France)Region Auvergne-Rhone-Alpes; Fondation Partager le Savoir (France); AvH Foundation (Germany)Alexander von Humboldt Foundation; Herakleitos program - EU-ESF; Thales program - EU-ESF; Aristeia program - EU-ESF; Greek NSRF (Greece); CSIR (India)Council of Scientific & Industrial Research (CSIR) - India; BSF (Israel)US-Israel Binational Science Foundation; GIF (Israel)German-Israeli Foundation for Scientific Research and Development; Minerva (Israel); BRF (Norway); HOMING PLUS programme of the FPS - EU Regional Development Fund (Poland); Mobility Plus programme of the MSHE (Poland); OPUS programme of the NSC (Poland); NPRP by Qatar NRF (Qatar); Generalitat de Catalunya (Spain)Generalitat de Catalunya; Generalitat Valenciana (Spain)Generalitat Valenciana; Programa Clarin-COFUND del Principado de Asturias (Spain); Rachadapisek Sompot Fund for Postdoctoral Fellowship, Chulalongkorn University (Thailand); Chulalongkorn Academic into Its 2nd Century Project Advancement Project (Thailand); Royal Society (United Kingdom)Royal Society of London; Leverhulme Trust (United Kingdom)Leverhulme Trust; A. P. Sloan Foundation (United States of America); Welch Foundation (United States of America)The Welch Foundation; Weston Havens Foundation (United States of America) ; We acknowledge the support of ANPCyT (Argentina); YerPhI (Armenia); ARC (Australia); BMWFW and FWF (Austria); ANAS (Azerbaijan); SSTC (Belarus); FNRS and FWO (Belgium); CNPq, CAPES, FAPERJ, and FAPESP (Brazil); MES (Bulgaria); NSERC, NRC, and CFI (Canada); CERN; CONICYT (Chile); CAS, MoST, and NSFC (China); COLCIENCIAS (Colombia); MSES and CSF (Croatia); RPF (Cyprus); MSMT CR, MPO CR, and VSC CR (Czech Republic); DNRF and DNSRC (Denmark); SENESCYT (Ecuador); MoER, ERC IUT, and ERDF (Estonia); Academy of Finland, MEC, and HIP (Finland); CEA and CNRS/IN2P3 (France); SRNSF (Georgia); BMBF, DFG, HGF, and MPG (Germany); GSRT (Greece); RGC (Hong Kong SAR, China); OTKA and NIH (Hungary); DAE and DST (India); IPM (Iran); SFI (Ireland); ISF, I-CORE, and Benoziyo Center (Israel); INFN (Italy); MEXT and JSPS (Japan); MSIP, and NRF (Republic of Korea); LAS (Lithuania); MOE and UM (Malaysia); BUAP, CIN-VESTAV, CONACYT, LNS, SEP, and UASLP-FAI (Mexico); CNRST (Morocco); NWO (Netherlands); MBIE (New Zealand); RCN (Norway); PAEC (Pakistan); MNiSW, MSHE, NCN, and NSC (Poland); FCT (Portugal); MNE/IFA (Romania); JINR (Dubna); MES, MON, NRC KI, RosAtom, RAS, RFBR and RAEP (Russian Federation); MESTD (Serbia); MSSR (Slovakia); ARRS and MIZS (Slovenia); DST/NRF (South Africa); MINECO, SEIDI, CPAN, PCTI and FEDER (Spain); SRC and Wallenberg Foundation (Sweden); ETH Board, ETH Zurich, PSI, SERI, SNSF, UniZH, and Cantons of Bern, Geneva and Zurich (Switzerland); MOST (Taipei); ThEPCenter, IPST, STAR, and NSTDA (Thailand); TUBITAK and TAEK (Turkey); NASU and SFFR (Ukraine); STFC (United Kingdom); DOE and NSF (United States of America).r In addition, individual groups and members have received support from BELSPO, FRIA, and IWT (Belgium); BCKDF, the Canada Council, CANARIE, CRC, Compute Canada, FQRNT, and the Ontario Innovation Trust (Canada); the Leventis Foundation (Cyprus); MEYS (Czech Republic); EPLANET, ERC, ERDF, FP7, Horizon 2020, and Marie Sklodowska-Curie Actions (European Union); Investissements d'Avenir Labex and Idex, ANR, Region Auvergne and Fondation Partager le Savoir (France); AvH Foundation (Germany); the Herakleitos, Thales, and Aristeia programmes co-financed by EU-ESF and the Greek NSRF (Greece); CSIR (India); BSF, GIF, and Minerva (Israel); BRF (Norway); the HOMING PLUS programme of the FPS, co-financed from the EU Regional Development Fund, the Mobility Plus programme of the MSHE, and the OPUS programme of the NSC (Poland); the NPRP by Qatar NRF (Qatar); Generalitat de Catalunya, Generalitat Valenciana, and the Programa Clarin-COFUND del Principado de Asturias (Spain); the Rachadapisek Sompot Fund for Postdoctoral Fellowship, Chulalongkorn University, and the Chulalongkorn Academic into Its 2nd Century Project Advancement Project (Thailand); the Royal Society and Leverhulme Trust (United Kingdom); the A. P. Sloan Foundation, the Welch Foundation, and the Weston Havens Foundation (United States of America).

Viime vuosiin asti kansalaisten osallistumisen on uskottu toteutuvan kahta tietä: joko edustuksellisen demokratian kautta tai ihmisten konkreettisella toiminnalla oman ja lähiyhteisön terveyden vaalimisessa. Suomessa ei kuitenkaan ole tutkittu riittävästi yhteisön ja kansalaisten osallistumista ja terveyteen liittyvien prosessien käytännön hallintaa. Ei tiedetä miten ihmisten ja yhteisöjen osallistuminen terveyttä koskevaan päätöksentekoon toteutuu paikallistasolla ja miten sitä voidaan edistää. Myös Suomen Terveyttä kaikille vuoteen 2000-yhteistyöohjelmassa kansalaisten osallistumista terveyden edistämiseen pidettiin 1990-luvun haasteena. Tutkimuksen tavoitteena oli paikallisten kokeiluhankkeiden avulla selvittää miten ihmiset ja yhteisöt voidaan saada itse aktiivisemmin mukaan terveyden edistämiseen ja miten yhteisölähestymistapa voidaan ottaa siinä paremmin huomioon. Tutkimuksen teoreettisessa osassa tarkastellaan kansalaisten, ammattiauttajien ja kunta/valtiohallinnon suhteiden kehitystä 1900-luvulla. Tutkimus pyrkii kuvaamaan ja ymmärtämään kehitystä vuorovaikutuksessa, jossa päämääränä on yhteisön kansalaishallinta terveysasioissa. Tutkimus analysoi miten osallistumisen ja terveyden kansalaishallinnan käsitteet ja lähestymistavat ovat kehittyneet sekä kansainvälisesti että kansallisesti. Terveyden kansalaishallinnalla (empowerment) tässä tutkimuksessa tarkoitetaan prosessia, jossa vahvistetaan ihmisten mahdollisuutta tehokkaasti osallistua ja vaikuttaa sellaisten rakenteiden synnyttämiseen ja terveyspolitiikan ja -ohjelmien kehittämiseen, joiden päämääränä on yhteisön itsensä määrittelemien tarpeiden tyydyttäminen. Ihmiset osallistuvat tähän kehittämisprosessiin ja jakavat siitä saavutetut hyödyt. Tutkimuksen empiirisessä osassa analysoidaan kansalaisten osallistumista ja terveyden kansalaishallinnan kehittymistä vuosina 1992-1996 toimintatutkimus -tyyppisesti toteutetuissa Terve Somero- ja Terve Järvenpää -hankkeissa tutkimuksen teoreettisessa osassa kehitetyillä indikaattoreilla ja menetelmillä. Tutkimusaineistona olivat vuosina 1992, 1994 ja 1996 toteutetut kyselyt hankkeeseen osallistuneille ja teemahaastattelut vuodelta 1996, osallistuvasta havainnoinnista syntyneet päiväkirjamerkinnät ja muistiot sekä kuntalaisten omat toimintasuunnitelmat ja -kertomukset. Analyysimenetelminä olivat kvalitatiivinen evaluaatio ja sisällönanalyysi. Somero-Järvenpää -hankkeiden tarkoituksena oli määräajoin toistuvien koulutustilaisuuksien, konsultaation ja muun tuen keinoin vahvistaa terveyttä edistäviä verkostoja, yhteistyötä ja terveyden kansalaishallintaa. Alkuvaiheessa keskityttiin vahvistamaan yhteisöllisyyttä ja sitouttamaan osallistujat pitkäjänteiseen kehittämistyöhön, jossa kuntalaiset itse selvittivät oman kuntansa terveystilannetta haastattelemalla asukkaita ja terveyden ammattilaisia sekä tekemällä tilasto- ym. selvityksiä. Hankkeen ulkopuoliset kouluttajat eivät antaneet vastauksia kysymyksiin, vaan tukivat yhteistyötä ja asukkaiden omien toimintasuositusten valmistelua. Hankkeseen osallistuneet virittivät käytännön toimintaa ja kävivät vuoropuhelua terveysasioista kaupungin päättäjien kanssa. Tutkimus osoitti että ihmiset ovat kiinnostuneita terveyden edistämisestä ja haluavat vaikuttaa kuntansa terveyttä koskevissa asioissa. Kokeiluohjelmat Somerolla ja Järvenpäässä onnistuivat hankkeeseen osallistuneiden terveyden kansalaishallinnan tunteen ja valmiuksien sekä yhteisöllisyyden synnyttämisessä. Kumpaankin kuntaan muodostui noin parinkymmen hengen ydinryhmä, joka osallistui ja toimi aktiivisesti koko kehittämishankkeen ajan. Vuoteen 1996 mennessä Terve Somero hankkeesta muotoutui kansalaisten toimintafoorumi, jonka päätarkoituksena oli uusien ideoiden ja projektien synnyttäminen. Järvenpäässä hankkeesta muotoutui kansalaisjärjestöjen ja viranomaisten yhteistyö- ja suunnitteluryhmä. Tutkimus osoitti, että kummassakin kunnassa oli hyvät edellytykset yhteisön kansalaishallinnan kehittymiselle ja että osallistumiseen perustuva terveyden edistäminen kuntatasolla on mahdollista, mutta että tällaisen toiminnan vakiinnuttamiseksi tarvitaan suunnitelmallista ja monivuotista yhteistyötä sekä ulkoista tukea, kouluttajia ja muutoksia vallitsevissa organisaatiokulttureissa. Mikäli tuki ja koulutus lopetetaan liian aikaisessa vaiheessa on seurauksena toiminnan hiipuminen. Tutkimuksessa käytetty osallistumisen ja terveyden kansalaishallinnan malli antaa käytännön osviittoja siitä miten tällaista toimintaa voidaan ylipäätään saada aikaan ja ylläpitää kunnissa. Lisäksi tukimus tarjoaa tietoa siitä miten terveyden edistämiseen tähtääviä projekteja voidaan arvioida laadullisilla menetelmillä. ; At the beginning of the 1990's the move towards a greater autonomy at the local level in Finland required that citizens assume an increasing activity in managing their own affairs. However, when the Finnish Health for All 2000 programme (launched in 1986) was evaluated in 1991 by WHO, a low degree of citizen participation in planning and implementing the programme was pointed out. Starting form this critical comment the Finnish Centre for Health Promotion (FCHP= Terveyden edistämisen keskus ry., a national non-governmental organization representing ca. 100 other non-governmental bodies) initiated community action programmes in two towns, Somero (agricultural small town with 10 000 inhabitants) and Järvenpää (small urban town near the capital with 30 000 inhabitants) in 1992. The goal of the Somero-Järvenpää Programme was to enhance control over health of the community (community competence) through citizens' active participation in health policy formulation, evaluation and implementation. The Programme was implemented during 1992- 1996. Regular education occasions and consultation meetings using critical consciousness raising education strategies introduced by Freire (1970), were the main means. Formulation of theme groups was the first step of the intervention. The theme groups consisted of members of local non-governmental organizations, authorities and other citizens, who then selected the health promotion themes they wanted to work with. The purpose of the theme groups was to act as the first "structure" for action and to strengthen the sense of community, which have been discovered as essential elements in building up collaboration, and in making the people commit themselves to the process. The Programme was continuously assessed during its life in order to give feedback to the project organization and to the oarticipants. The study in hand was believed to produce understanding, concepts, and theoretical considerations applicable in the Finnish practice of health promotion and furthermore in developing empowerment and control over health. The principal objective of the present study was to develop instruments to assess empowerment both at individual and community levels, and furthermore, through using these tools in the analysis of empirical data to elaborate a model for empowerment practice, and finally to develop the theory of empowerment. The theoretical part of the study consisted of a literature review on the development of the concepts of citizen participation, empowerment in health, and community organisation, and an elaboration of the empowerment approach and evaluation instruments used in this study. The literature review revealed that the empowerment process of the 90s and beyond is not only a politital question, but also a methodological question. Empowermet approach requires action-orientation (the philosophical basis of which rises from critical theory) and qualitative research methods favouring theme interviews, observation and participstory methods. Citizen participation (Zimmerman and Rappaport 1988), sense of community (Chavis and Wandersman 1990) and empowerment (e.g. Zimmerman and Rappaport 1988, Wallerstein 1992) were selected as the main focus of the evaluation of the Healthy Somero and Järvenpää Programme. Empirical data was collected during the life of the Somero-Järvenpää Programme (observation notes, surveys [n=lOO in 1992, n=75 in 1994 and n=73 in 1996) and theme interviews of participants [n=36 in 1996), and various written documents). The overall method was triangulation - combination of several theories and approaches including both quantitative and qualitative measures. Qualitative programme evaluation, content analysis, hermeneutic understanding and grounded theory were used in the analysis. The main focus was on the development of community empowerment. The results revealed that about a "core group" of about 20-30 people participated as actors all the time during the first three years, planning and implementing different activities within the programme. In Somero the majority of the participants represented NGOs, whereas in Järvenpää a little less than a half of the participants represented authorities and the second half others. The Programmes were successful in strengthening psychological empowerment, sense of community and decision making skills of the participants. In summer 1996 the Healthy Somero was characterized as a publit health movement, the most important role of which was to initiate new projects and team groups at the local level. It had recruited in some extent more people into health promotive action. The main meaning of the existence of the programme was to function as an arena of social relations and social action. The role of health services remained minor. The Healthy Järvenpää Programme had taken the shape of a joint planning and co-operation arena of authorities and NGO's by the summer of 1994. Tasks and duties were shared and coordinated between the counterparts. The role of health services in the process had been major until the year 1994. However, the core croup shrank to about 10 people by the year 1996, and no new people entered the Programme. In the beginning the interest of the local population towards the Programme was greater than expected and there were good prerequisites for proceeding to the community level of empowerment in 1994. However, the strategy of decreasing the consultation and education support by the organizers of the Programme in 1994 followed by an almost total withdrawal in 1995 leaving the communities to manage on their own, showed to lead to a collapse of the development of empowerment. The conclusion was that the period of 1992-1996 was too short for generating community empowerment. The process of empowerment proved to need continuous training and practice in which new roles and ways of action, as well as working as a group can be exercised for several years. Furthermore, to be sustainable empowerment must be built up step by step, strengthening the psychological level of empowerment long enough before proceeding to the next stage. Consultancy and project leaders are necessary for guiding and assessing the development process. The programme indicated that health promotion based on participation of people is possible in general, but generating community empowerment calls for long lasting external supportive mechanisms, as well as changes in the prevailing organisation structures. The results of the study led to a theory labelled as a "Model of Reasoned Empowerment Action". The theory comprises a typology of four different roles, which are hypothesised to be existing and necessary elements in the empowerment process and, which characterize those supposed to be empowered and engaged as actors in the process.

Issue 58.1 of the Review for Religious, January/February 1999. ; fo r relg io iu s, Christian Heritages and Contemporary Living jANUARY-FEBRUARY 1999 ¯ VOLUME 58 ¯ NUMBER 1 Review for Religious is a forum for shared reflection on the lived experience of all who find that the church's rich heritages of spirituality support their personal and apostolic Christian lives. The articles in the journal are meant to be inforntative, practical, bistorical,'or inspirational, written from a theological or spt~itual or sometimes canonical point of view. Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis Universi~, by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-977-7363 ° Fax: 314-977-7362 E-Mail: foppema@slu.edu Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDonough OP P.O. Box 29260; \,Vashington, D.C. 20017 POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Periodical postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©1999 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library, clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisory Board David L. Fleming SJ Philip C. Fischer SJ Regina Siegfried ASC Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm Jean Read James and Joan Felling Kathryn Richards FSP Joel Rippinger OSB Bishop Carlos A. Sevilla SJ David Werthmann CSSR Patricia Wittberg SC .Chrfisfian Heritages and Contemporary Lfiv~ng JANUARY-FEBRUARY 199~ * VOLUME 58 ¯ NUMBER 1 contents 6 28 perspective. Apostles and Martyrs: Consecrated Life at the Bishops' Synod for Asia John Mansford Prior SVD presents the challenge of the 1998 Synod for Asia to enter into a threefold dialogue--with religions, cultures, and the marginalized. Catholic Guides in Dialogue with Buddhist Practice Paul Bernadicou SJ reviews the progress of Catholic writers in their efforts to provide a fruitful exchange between Christianity and Buddhism. 35 42 traditions Lithuanian and American Sisters: A Lively Interactive Dance Barbara Valuckas SSND describes some of the similarities and differences in the issues facing women religious in the West and in Lithuania. Serpents and Doves: The Company of St. Ursula Ann White draws our attention to the pioneering Ursuline Marie Guyart (Blessed Marie of the Incarnation) living out the vision and spirit of the foundress, St. Angela Merici, to combine the secular and sacred, the worldly and the religious. spirituality 48 The Art of Discernment: The Aesthetic Dimension Xavier Plissart MAfr explains that a basic and essential quality of disce~:nment is that it should strive to be as common as possible in its insight and process, and as universal as possible in the aim toward action. Review for Religious 61 The Still Point: Contemplation Kathy Dunne RC shares her experience and her insights into the unitive way, a way not isolated in prayer, but intimately connected with the dance between the contemplative and apostolic life. 68 82 .aging Caring for Our Own: Competent, Personal Long-term Care in a Faith Perspective Imelda Maurer CDP pictures how life in long-term care looks for some communities of women religious and the witness that is given to the human values that our faith provides. What Is My Mission in Retirement? Francis Blouin FIC clarifies the call of service especially for those who no longer serve in active ministry. 86 report Scrupulosity: Age-old Problem, Holistic Response Paul Duckro, C. Alex Pollard, and Jason Williams describe a synergistic collaboration between behavioral science and religious faith for finding an effective response to the problem of scrupulosity. departments 4 Prisms 98 Canonical Counsel: Living the Evangelical Counsels 103 Book Reviews Janualy-l.¥brllaty 1999 Many of us are familiar with the late Henri Nouwen's Return of the Prodigal Son--a book in which Nouwen reflects on the Gospel story and Rembrandt's painting of the same title displayed in the Hermitage musuem in Saint Petersburg in Russia. Some years after writing the book, Nouwen died while he was on a journey to Russia to participate in a television fea-ture dealing with the painting and his book. Nouwen's fascination with Rembrandt's painting of the famous Lucan parable makes a special appeal to us all in the year 1999. As we continue to follow the direc-tions of Pope John Paul's apostolic letter "As the Third Millennium Draws Near," we know that the year 1999 is dedicated to seeing things "in the perspective of Christ: in the perspective Of the 'Father who is in heaven'" (§49; Mt 5: 45). Just as the previous two years were dedicated respectively to Jesus Christ and to the Holy Spirit, so this final year preparatory to the new millennium is focused particul.arly upon God--the One Jesus calls Abba-Father. A dynamic is uniquely associated with this third year of preparation. It is the journey motif. We are to pay special attention to the fact that we human beings are '.'on the journey to the house of the Father." The God we come to know on our journeying is not just a good God but a God of forgiving love, a compassionate God. Following an allusion made by the pope, w.e might iden-tify the year 1999 as the year of the parable of the prodi-gal. Like the prodigal, we all are on the road leading home. Like the prodigal, we may have a mix of feelings about the life choices we have made and the values we Review for Religqous. have lived. Like the prodigal, in the midst of evaluating our life we sometimes find ourselves needing to throw ourselves on God's mercy--and ready to do so. In one way or another, then, we tend to find ourselves on the road with the prodigal, similar in our rue-ful disquiet about past failings and in our modest plans for a fresh start. Most important, though, is our coming to the ever new and deepening understanding of the reality of God's relationship with us--the One who keeps watching for us whenever our approach, the One who hastens to embrace us into the family. Demanding as the actual journeying of our life may be, our attention should be fixed primarily on the journey of our heart. The heart needs to be quiet and hear the questions: Where are we now in our journey? Is life for us Christians lived truly as a pilgrimage--a journey with a direction? How have we come to know God in our adult years? Is God the one we experience as so compassionate to us that we feel the pull to address God with Jesus' intimacy-of-love word Abba? Most commonly, pilgrimage evokes a picturing of a group mov-ing onward together. So, too, in our pilgrimage we are not alone. Our Christian community in all its various forms--family, parish, sodality, religious congregation--makes real that it is a "we" jour-neying together to the Father. The call to a new evangelization summons us, already known in Pauline times as a people of "The Way," to be welcoming to a humanity searching for the way. Pilgrims are known to tell stories as in Chaucer's Canterbury Tales, and pilgrims are known to sing songs as the psalms so often describe. As we continue our journeying in 1999, we need to tell one another our own parables of a pilgrimage home. Together we sing songs of praise to the Father "who has blessed us in Christ with every spiritual blessing'I (Ep 1:3-4). The year 1999 can be a special pilgrimage for us all. David L. Fleming sJ Januao,-Februaty 1999 JOHN MANSFORD PRIOR Apostles and Martyrs: Consecrated Life at the Bishops' Synod for Asia Nowhere else in the world is religious life flourishing-- in both its traditional and more contemporary forms-- as it seems to be in Asia. Thus, unsurprisingly, of the 252 participants at the Synod for Asia (19 April to 14 May 1998), some 90 were members of religious orders or congregations, 36 percent of the total. Among these 90 were 63 of the 188 synodal fathers (including 10 superiors general) and 27 of the 58 auditors and experts (including 8 sisters, 5 priests, and two brothers). These numbers, of course, do not represent the pro-portions of consecrated life in Asia and are not intended to. Eight sisters among 244 men reflects neither the presence nor the role of sisters--let alone other women--in the mission of the Asian churches. It was, after all, a synod of bishops, not a, meeting of religious. The ninety religious were present because religious are active in Asia today at all levels of ecclesial life. But with over a third' of the participants belonging to religious orders and congregations, religious life in Asia was not far from the surface of the synodal discussions. John Mansford.Prior SVD has worked in Indonesia since 1973 and writes from Seminari St. Paulus Ledalero; Maumere 86152, Flores-NT:r; Indonesia. During the Synod for Asia, he was liaison officer for the English-speaking press. His article is being published also in Informationes SCRIS, the in-house publicatio~a of the Congregation for Institutes of Consecrated Life and Societie~ of ApoStolic Life. Review for Religious The theme of the synod--"Jesus Christ the Savior and his mission of love and service in Asia 'that they may have life and have it abundantly'"--does not refer directly to consecrated life, but it is central to religious life. Religious are active agents in Jesus' mission of love and service, and so consecrated life was referred to in the context of mission. The evangelical theme of the synod was explained at leng.th in two presynodal documents, the lineamenta (guidelines) published in September 1996 and the instrumentum laboris (working docu-ment) published on the eve of the synod itself (February 1998). I wish to glance briefly at these two documents before looking at the synodal documents themselves. Presynodal Documents While all the lineamenta are of interest to religious as mis-sioners, there are just six explicit observations on consecrated life in this document. Half of these are in chapter 2, on the history of Christianity in Asia. Regarding mission in Asia before the 12th century, we read: "Most of these early missionaries and bishops were monks; others were merchants and ordinary Christians" (§9). The important point here is that Eastern-rite churches have been in Asia since Apostolic times and are not the result of Western colonial expansion since the days of da Gama and Columbus. These churches in the Middle East (from Palestine to Iran) and 'in southern India (Kerala), founded long ago by "monks, merchants, and ordinary Christians," are Asian and are accepted as such amid the dominant local populations, whether Muslim or Hindu. This was emphasized time and again by the patriarchs and bishops of these churches. Unfortunately, the story is. different for other churches in Asia. In the 15th and 16th centuries, missionary activity went hand in hand with the colonial expansion of Portugal and Spain. Even today, five hundred years later and half a century since most Asian countries achieve~l political independence, these Latin-rite churches are still looked upon as Western imports. Although some churches were initiated by laypeople (in Indonesia, for example) or even were founded by laypeople (in Korea, for exam-pie), many of these missi6ners were religious. Thus we read in § 10: "Between 1510 and 1640, Franciscans, Jesuits, Dominicans, Augustinians, Carmelites, and Theatines all established houses in Prior * Apostles and Martyrs Asia." Despite the colonial link, the lineamenta emphasize these orders' pioneering work of inculturation. Clearly, the guidelines are rereading history with the needs of contemporary mission in mind. The small, "half-hidden tradition" of dialogue in the past is about to become the great "major tradition" for dialogue in the future. "Many 'missionary-minded' religious congregations sprang up in Europe during the 19th and 20th centuries. Several of these congregations are still at work in Asia. During t.his same period a number of Asian religious congregations of men and women estab-lished themselves in Asia, particularly in India and the Philippines. During the 19th century, for the first time women ventured out into distant lands in Asia to bear witness to Christ and his gospel and to serve the poor . They also became a very essential part of mission in Asia, especially in the preparation of catechumens and the education of children" (§12). One of the signs of renewal since Vatican Council II is the way in which education, previously domesticating, is now. more and more following a liberating model. Such postconciliar renewal is taken up in the following section on "Lessons Learned from History." Among "Significant Contributions" after Vatican II are "con-tinental structures . for the religious in Asia, such as the Asian Meeting of Religious (AMOR), [which] bring the particular churches in Asia together and help coordinate their missionary and pastoral activities" (§14). Perhaps AMOR has achieved more than any other collegial body in opening up the leaders of religious orders and congregations to the wider social realities in which they live and work. This is surely the vital role that Asia-wide bodies are filling: awareness building and ongoing formation among religious leadership. There will be no new evangelization without a shift in consciousness (one of Longeran's "conversions"). Shifts in consciousness come about when we listen to each other and discover the links between our differing situations. Ond important sign that the local churches are now becoming mission-sending churches instead of being exclusivelj~ or mostly mission-receiving churches is the emergence of new Asian mis-sion societies. In the past "the agents of mission were mostly mem-bers of religious orders, congregations, and missionary institutes. Today the local churches of Asia have a number of Asian mis-sionary institutes" (§ 15). As we shall see, this was later taken up on the floor of the synod. Review for Religious Towards the end of the lineamenta ("Agents of Evangelization," §32), the term "consecrated life" is used for the first time. This is in the context of a mission theology of religious life. "It is a very heartening thing to note that many particular churches in Asia have already established mission institutes to send missioners to other countries, even though they themselves are in need of missioners in their own countries. Asian bishops have a particular responsibility to promote mission institutes and to be generous with their personnel for mission areas. Religious orders, congregations, and mission institutes have played a very remarkable role in the evangelization of Asia from the very beginning. Consecrated life is a very privileged means of evange-lization. Persons consecrated by religious vows can dedicate themselves fully to evan-gelization work because of their radical choice of the evangelical counsels, their total availability, their capacity for origi-nality in mission methods--as the history of mission shows, their spirit of generosity and their easy mobility." In this way the lin-eamenta sum up consecrated life in Asia: its historical contribution, distinctive witness, and recent developments. Responses from Asian episcopal conferences to the lineamenta were numerous, some of which have been widely published. Those of Japan, Taiwan, Indonesia, and India appeared in the East Asian Pastoral Review (no. 1, 1998). The instrumentnm laboris, or syn-odal working document, is thus a commentary by the preparatory committee upon the lineamenta, taking into account the views of the Asian bishops. Not surprisingly, the instrumentum is very dif-ferent in both tone and accentuation from the initial document. It is closer to Asia. Religious life gets five explicit mefftions, and these are of inter-est: First, in the historical section, it is regretted that the pio-neering work of dialogue with cultures and other Asian religions was discontinued so quicklyi "Even though the missionaries' efforts met with many successes, it is felt that a proper understanding of these elements in the work of evangelization would have led to a greater acceptance of the faith by the people of Asia . The church's rediscovered appreciation of other religions and cultures should find greater expression in her missidnary approach" (§14). There will be no new evangelization without a shift in consciousness. Janumy-Feb~wa~y 1999 Religious today are being called to recapture these creative insights from the past. However, there is a price to pay. In continuing Jesus' mission of love and service through interreligious and inter-cultural dialogue, consecrated life in the Latin rite will have to leave behind its Western heritage and become radically Asian. This latter point was brought up many times on the floor 6f the synod. While no section in the lineamenta was devoted to religious life, the whole of §16 of the instrumentum is. devoted to "Consecrated Witness." Mention is made of the "steady increase in the number of vocations during the past decades," both to "tra-ditional religious congregations and institutes which are Western in origin; in recent years a number of new local religious congre-gations have sprung up in Asia." "In many cases o . . service pro-vided by missioners has led to martyrdom." "Witness in Asia has ¯ . . come from a great many of the church's religious orders and congregations who have made a major contribution to the growth of the local churches in Asia during the last five hundred years of evangelization. Tens of thousands of religious sisters and brothers, by their love and unselfish service to those who suffer from poverty in its many forms, have contributed to nourishing the faith of many in the church in Asia. Some of these have given an invalu-able service to local churches by establishing houses of formation, especially seminaries. They have been able to reveal the compas-sionate, loving, and caring face of Jesus to the peoples of Asia. Religious brothers have given an outstanding service to the cause of general education, vocational training, technical education, and developmental works. Contemplative religious have also made a unique contribution to the Christian mission in Asia by their prayers and their witness of complete dedication to a life of union with God." Missioners are contemplatives in action--this is a favorite saying of John Paul II. The evaluation of Catholic mission history in Asia (920, "Leaven in Society") highlights the work of religious in educating the laity. Not aJfew outstanding national leaders in cultural, eco-nomic, and .political affairs, even in countries where Christians are a tiny minority, are alumni of Catholic schools. Towards the end of the instrumentum are two more refer-ences to consecrated life, neither of which' is found in the initial lineamenta. In 942, "The Word of God and Mission," we read: "Some responses ask for a greater attention to the Sacred Review for Religious Scriptures, the word of God, in all areas of church life, especially by bishops, priests, deacons, those in consecrated life, catechists, and lay missioners. Preachers, especially missioners, should draw from the Bible and lead their hearers to take up the word of God for personal study and inspiration . God's word has an inherent power to touch the hearts of all peoples, both Christians and believers of other faiths." This link between the centrality of the biblical apostolate in mission and the centrality of the word in the life witness of the missioner came up later on the synodal floor. Finally, in "The Service of Dialogue," we read: "The mission of the church takes place in interaction with others of which dia-logue is an important aspect. Some bishops in Asia have placed an emphasis upon what they term a 'dialogue of life and heart.' . ¯ . Cloistered sisters, who lead lives of prayer and love in open friendship with their neighbors of other faiths, have shown them-selves to be among the most effective practitioners of the dialogue of life." This is one of the few references to contemplative life in the presynodal documents. While just two participants in the synod were from contemplative orders, a central part of the synod was the link between contemplation and action. God-experience and authentic life-witness are crucial. Proclamation in Dialogue During the first seven days, 191 interventions were made by the synodal members and auditors. A quick, thematic analysis of these interventions follows. Twenty-three interventions were on °interfaith dialogue, 18 on the local, church as a communion of communities (a participative, collegial church). Sixteen interven-tions were on inculturation, 11 on the church's option to accom-pany the poor and margin.alized, and 10 on the challenge of economic globalization. Another 10 were on Asian spirituality and God-experience, 7 on youth, and another 7 on the church in China. Six focused on the ancient Apostolic churches of the Middle East, 5 on issues concerning women, 5 concerning the laity, 4 con-cerning schools, 4 concerning ecumenism, 4 concerning indigenous peoples, 4 concerning family life, and so on. VVhat picture emerges from this rough breakdown? Seventy-six percent of the intervention~s (146) dealt with four main topics: the Asian churches in diaiogue with other faith traditions (43 inter-ventions), the church becoming Asian by dialoguing with living Janttary-Februat.'y 1999 Prior ¯ Apostles and Martyrs r ¯ ] cultures (41 interventions), the churches learning to dialogue with the poor (33 interventions), and the Asian church as a church of the laity (29 interventions). Thus, for the bishops and observers, the threefold dialogue with other religions, with cultures, and with the marginalized looks to the context, approach, and con-tent of the New Evangelization. In this threefold dialogue Christ will become all in all, "that they have life and have it abundantly." Clearly, members of religious orders and congregations are involved in this threefold dialogue, one way or another. In responding to Jesus' mission through the threefold dialogue, con-secrated life itself is evange.lized. It must be noted that only three interventions took up conse-crated life as its sole subject (§§2"5, 81, and 99), while three supe-riors general included religious life as one of their topics (§§68, 133, and 134). Others touched upon consecrated life as part of their intervention. Ten superiors general spoke of various aspects of mission. Some other interventions are of direct relevance to religious, those on Asian spirituality, for instance, and on the strug-gle of women. I here pinpoint a few major issues culled from these interventions. Women in Church and Society Keeping in mind that the great majority of religious are women and that the majority of missioners in Asia are women also, the few interventions on women are of particular impor-tance. Sister Filomena Hirota MME (Japan), one of the eight sis-ter auditors pres.ent, spoke on women's growing awareness and on women's movements which demand that the fundamental equal-ity and dignity of all women and girls be respected in thought, attitudes, and practices. After referring to statements by the FABC (Federation of Asian Bishops' Conferences) over the years, she said: "The church in Asia has a predominantly feminine face. In many countries women constitute 70-80 percent of its member-ship. The presence of women in pastoral ministry, their service to the poor and marginated, their commitment to peace and jus-tice in ecumenical and interreligious relationships, and their sol-idarity actions in promoting the dignity and equality of all women, men, and children have been significant and important." She went. on to say: "A new way of being church in Asia calls for a church in solidarity with the cry of women in a prophetic Review for Religious way." The church is called to "become a credible sign of the dig-nity and freedom of women in society and in the world" (Fourth FABC Assembly). The church has to find a concrete way to respond to the Holy Father's words expressing regret and apology for wrongs and insensitivities toward women in the church: "May this regret be transformed, on the part of the whole church, into a renewed commitment to fidelity to the gospel vision" (Letter to Women, 29 June 1995). She made five proposals: (1) "Members of Mother Church are called to be agents of communion, to create wholesome and equal relationships of compassion and care among humankind and with nature." (2) "Theology from women's perspectives and experiences should be introduced in seminaries and mission formation courses." (3) "It is important, indeed necessary, for male members of Mother Church to discover and grow in 'feminine' insights and attitudes in imita-tion of Jesus (see FABC Assembly 1990) so that their service may be fully and genuinely human and Christian in a society where the logic of domination is destroying both human beings and nature." (4) "Future priests should be formed so as to accept women as equal disciples and companions in their evangelization work." (5) "As a concrete sign of recognition of the fundamental equality of all bap-tized persons (including their dignity and rights) and the church's commitment to uphold women as equal partners, it is urgently rec-ommended: (a) that there be a minimum of 30 percent participa-tion of women in all church organizations and councils; (b) that in the church all women, including religious sisters, be justly com-pensated for their work; (c) that women be given support and opportunities which will enable them to study theology and related subjects; (d) that in each diocese a committee be formed to address injustice, especially against women and children, and to take effec-tive appropriate action in coordination with other local, national, and international organizations; (e) that all language (which sub-consciously influences our conscious attitudes) of church-related writings reflect the equality of men and women. May Mary of the Magnificat accompany us in this jourfiey as we women commit ourselves to Jesus' mission of love and service in Asia!" Appropriate here is the intervention of Pastor Agustina Lumentut, of the Central Sulawesi Christian Church of Indonesia, The church in Asia has a predominantly feminine face. Januat3,-FebruaD, 1999 Prior ¯ Apostles and Martyrs one. of the ecumenical delegates from the Christian Conference of Asia. She noted: "In Asia many countries are afflicted by a mon-etary and economic crisis. Therefore poverty and suffering increase for men, but in particular for women who will be hit most by the rising prices of their basic needs. Often the husbands and the older children of Asian women have gone away to the big cities to find a job and never return. No 'syn-odos,' no 'walking-together' any-more for many Asian women and their families. But there is a 'syn-odos,' a 'walking-together' with women from the same reli-gion, but also from other religions, women who have similar expe-riences. As Asian women theologians have stated: 'These shared experiences can become one of the primary sources for theologi-cal reflection, for rereading the Scripture, for a new interpretation, a new perspective.' As long as Asian women find the courage to tell each other their stories and share their .experiences, they have hope. Women are walking together. But is the church walking with them?" David Fleming SM, superior general of the Marianists (inter-vention no. 68), reflected on the compelling power of feminine images of the holy in Asian religions. In Hindu spirituality female images usually stand for shakti, power, creative energy. In Bengali Hinduism great attention is paid to Durga, a feminine image of the holy that is portrayed, almost like the Woman of the Apocalypse (chap. 12) as conquering the forces of evil, crushing the serpent's or dragon's head. Such feminine images, far from inducing passivity and helpless resignation, point to great social dynamism. The many feminine figures in Asia have arisen in a context of theo-logical reflection and catechesis that-is totally different from ours and surely unacceptable to us as Christians on the level of doctrine. Nevertheless, they enshrine some religious imagery that we Christians naturally find realized in Mary. She is a holy woman of contemplative sensitivity, one who experienced God rather than analyzed God. She is full of compassion and sensitivity to the poor and suffering, in dynamic solidarity with them, sharing their strug-gles as a woman of the people in an oppressed nation. In herself she lives a harmony with God, with her fellow human beings, with nature, and with society. David Fleming ended by saying: "Much of this Asian sensitivity for what we might roughly call the 'feminine' aspects of the holy is in fact integrated into the tender and almost cbnnatural devo-tion to Mary that characterizes so many Asian Christians. I am Review for Religious not talking of an integration of doctrine or of any new theologi-cal assertions about Mary. But I believe that a culture that shows so great a sensitivity to the feminine side of the holy has a great deal to contribute to our Christian experience of Mary, not only in Asia but also in the rest of the world. It helps us see the dynamism and vitality of Mary in the work of salvation and her power to motivate us to a commitment in solidarity with the poor. In this way we can give a greater Asian content to the conviction often expressed by the Holy Father that Mary is the 'Star' enlight-ening and directing the progress of the new evangelization in our era." All this is of interest to religious, both women and men. What images of God have we internalized, which images are we proclaiming by our lifestyle and in our work? God-Experience Time and again, bishops spoke out on the centrality of authen-tic experience of the human and the divine. I take up just one example, the presentation of Bishop John Osta of Patna, India (intervention no. 37). It is, "Bishop John said, "not enough to repeat doctrinal or theoretical formulas; personal witness to a personal experience is called for." Bishop John called for a new contem-plative lifestyle for all in the church. In this "rebirthing" of the church, religious have a pioneering role: live the Christian mystew in an Asian way! Integrating prayer forms from other Asian reli-gions is not syncretism, he maintained, but a demand of our times. The bishop continued by quoting FABC (Hong Kong, 1977): "The decisive new phenomenon for Christianity in Asia will be the emergence of genuine Christian communities in Asia, Asian in their way of thinking, praying, living, communicating their own Christ-experience to others . We should beware of seeing our future mission in categories that belong to the past, when the West shaped the churches' history. If the Asian churches do not dis-cover their own identity, they have no future." David Fleming made an interesting contribution on some aspects of the "dialogue of religious experience." His nine years in Nepal and India informed his presentation. He said: "To speak to the heart of Asian people and enter into a genuine dialogue of religious experience, religious and bishops should give special attention to developing the Christian contemplative life in Asia, as well as to enriching the contemplative dim.ension within all insti- P~o__r_ ¯ ~ostles and Martyrs, tutes of consecrated life, in order to create inculturated forms of living the spirituality of each institute. This is an aspiration widely shared, but not always so well realized, by religious institutes pre-sent in Asia." He continued: "Interreligious dialogue on the level of reli-gious experience involves a giving and a receiving, so that much can be learned from the deep religiosity of people and from their religions. Such dialogue shows us concretely how the Spirit of God has been at work through the centuries in the religious expe-rience of others. We often find that interchanges with seekers of holiness in other religions open up new vistas for Christian life and especially refresh our'memory of elements in our Christian spir~ itual heritage that we have tended to forget and neglect." He gave some examples: "A genuinely inculturated celebra-tion of the Eucharist. Very often, after participating in liturgies that integrated elements from the great variety of Indian cultures-- Hindu, Muslim, animist--Indian Catholics told me how richly these inculturated liturgies moved them, touching something that had perhaps been buried and a bit regretted in their souls during their years of taking part in more Western-style liturgies." A sec-ond example: "The disciplines of yoga direct us to pay greater attention to an approach to the body that disposes us to prayer. Similar teaching exists in our Christian tradition, especially in the hesychasm of Eastern medieval Christianity. But I doubt if we will easily rediscover this neglected dimension of spiritual discipline without the help of interreligious dialogue." Another example: "Attention to the rich oriental teaching .on praying with a mantra has sparked a fruitful renewal of c'ontemplative prayer among Christians in our time, often called 'centering prayer.' A similar approach was inculcated in ancient Christian monasticism, from the Egyptian desert through John Cassian, and in the oriental Christian tradition of the Jesus Prayer. The prayer of the rosary is, in its own way, within the same tradition. But today many Christians, East and West, are rediscovering this contemplative form of prayer through interreligious dialogue." Cardinal Eduardo Martfnez Somalo, prefect of the Congregationfor Institutes of Consecrated Life and Societies of Apostolic Life (CICLSAL) gave the 81st intervention. The cardinal's eight points emphasized the centrality of t~tal dedication by the consecrated person. The key to mission witness is who she or he is, not what she or he does. Cardinal Martfnez Somalo linked the Revlew for Religious contemplative and mystical dimension of consecrated life to an ascetical lifestyle. This comment is particularly pertinent as Asia suffers a major monetary crisis on top of long-standing systemic poverty and injustice. In simplicity and prayerful silence, religious undergo day by day conversion to the gospel. After the primacy of religious experience, the cardinal emphasized the need for a solid theological formation, particularly necessary as we enter into dia-logue with Asian cultures and other Asian religions. He ended on a note of joy and hope at the many vocations to religious life in Asia. These key issues echoed and strengthened the contributions from Asia itself. Peter-Hans Kolvenbach, superior general of the Jesuits, con-trastedthose who work for results with those who live out of love (intervention no. 97). The high-quality institutions run by reli-gious orders do not automatically proclaim the love of God. Our apostolates proclaim love when they are run by people "through whom God's love shines." Similarly with the work of dialogue: we dialogue in love without calculation or ulterior motives. In our apostolates we do not proclaim self but Christ crucified. I was reminded of the saying of John of the Cross: "Where there is no love, put love, and you will reap love." A short comment, one of many during the synod, about the centrality of God-experience, came from Bishop Gratian Mundadan (intervention no. 124) of Bijnor of the Syro-Malabar rite, India: "A Hindu sadhu once told Abhishiktanandaswamy: If you want to touch the heart of Indians, every one of you must become a guru. A guru is one who has deep God-experience. Such a guru does not quote, does not instruct, does not formulate, does not dogmatize. The guru shares personal experience of God, It is not just a question of presenting Jesus Christ as the guru; every Christian needs to become a guru--deep in the experience of God. . Spirit-filled and Spirit-led aposdes began their mission with sur-prisingly great success . "Unfortunately the scenario changed. The communities of the Spirit became institutionalized. When possessions, power, and authority increased, the need to rely on the power of the Spirit decreased. The Holy Spirit remained the forgotten person of the Holy Trinity. The humble, poor servant Christ, who came to serve and not to be served, was forced to assume the status of a power-ful king instead of continuing to be the King of the heart. The church began to rely on competency and human efficiency, doc- Jamtao, oPYbruaO, 1999 Prior ¯ Apostles and Martyrs trinal as well as juridical. If the church's power and authority comes only from competency and human efficiency, then we are facing a crisis in our mission. For such a competency based on knowledge, ideas, administrative skills, and laws will search for its legitimacy in the rational, in the human. The power of the church is reli-gious, spiritual, power from heaven. When the leaders of the church are devoid of such a spiritual power, they'will take shelter in juridical power. "There is an urgent need to change this image. The leadership of the church has to change the style of functioning, to become more spiritual, free from institutional authoritarianism and fully at the service of the gospel and the world. Such a leadership will be able to animate people to God-experience and help them translate this experience into fraternal love. This is to be the original con-tribution of the gospel to Asia, where other religions concentrate on God-experience alone without any effort to serve the brethren. The leadership of the church will have to discern and activate the vari-ous charisms of the whole Christian community: build up commu-nities of love and fellowship as did the Apostles. Such a leadership will seek to strengthen the capacity of the people of God to become true faith communities as against the dichotomy that exists today between faith and life among Christians: make these communities powerful evangelizing communities, empower the faithful and enable them to face the challenges of the present day and of the future with interior power, power from above, and not with worldly wisdom and efficiency. ".Following the way of Christ, the church in Asia has to assume the way of kenosis, of self-emptying, of the cross, of loving and self-giving service. We have to develop a kenosis ecclesiology. We have to shed attitudes of power, domination, influence. Such a church will appeal to the Asian mind . Let the call of the synod to the church of Asia be a return to the sources, to the spirit and style of the early church, where the Spirit of God reigned." Asian Mission Societies Edward Malone (Hong Kong) is the long-serving assistant secretary general of the Federation of Asian Bishops' Conferences (FABC). The bishops of south, southeast, and east Asia have belonged to FABC since 1970; they are now to be joined by the churches of central Asia. Father Edward devoted his intervention Review for Religious (no. 99) to Asian mission societies: "Although the number of [Asian] Christians remains small in comparison with Asia's bur-geoning masses (2-3 percent of all Asian peoples), this 'little flock' (Lk 12:32) seeks to share its riches and discovery of Christ with neighboring peoples . They are aware that 85 percent of all the world's non-Christians live in Asia. "Responses to the call of mission and evangelization within Asia have taken a variety of forms. Most international institutes of women and men have a home in Asia. New groups and new forms of religious life, secular institutes, and lay orga-nizations have emerged to respond to the call of world mission. Yet I wish to highlight a unique ~ and essential form of mission response. This charism is that of the missionary society of apos-tolic life. In recent decades, six such societies of men have emerged in Asia: the Missionary Society of the Philippines, the Missionary Society of Saint Thomas the Apostle (India), the Catholic Foreign Mission Society of Korea, the Missionary Society of Thailand, the Lorenzo Ruiz Mission Society (Philippines), and the Heralds of Good News (India) . These societies of men who are pledged to lifelong commitment to foreign mission bring a unique--and essential-~- contribution to the church's missionary activity. "These mission societies of apostolic life contribute a partic-ular focus to mission. Their contribution is ad genres, ad exteros, and ad vitam. They direct their efforts to evangelization ad genres, to those who have not yet heard the liberating and salvific Good News of Jesus Christ; ad exteros, to peoples outside their own coun-try, cultural milieu, and language group; and ad vitam, through a lifelong commitment to this unique form of mission witness. There are countless local churches in Asia that owe the emergence of their faith and communities to the dedicated labors of such mis~ sion societies of apostolic life founded in other parts of the world. The 'time of the heirs' has come for all local churches of Asia to respond by establishing such mission societies . A local church is not intended to live alone; it is 'not a community in isolation from other communities of the church one and catholic. Rather it seeks communion with all of them' (FABC 1). This is a unique con-tribution that mission societies of apostolic life can bring to the local churches throughout Asia. Such societies can become 'bridges 85 percent of all the world's non-Christians live in Asia. Januaty-Febt'tlat3, 1999 Prior * Apostles and Martyrs of communion' by which the sister local churches of Asia can appreciate and exchange their unique gifts. In this way the gospel is proclaimed, communion is strengthened, the 'dream of catholic-ity' emerges and is concretized . Though not limited to Asia alone, their growth will result in Asians evangelizing Asians, the emergence of authentically missionary local churches, the strength-ening of bonds of communion among the churches of Asia . " Edward Malone then pointed out developments that foster or hinder mission ad genres. First, in an ecclesiology of communion, we need bridges of exchange and communion. Missioners ad genres foster communion among sisters churches. Second, churches that do not experience this exchange (sending/receiving) can become closed ih upon themselves. They could become vulnerable to local ideologies and a closed nati'onalism. Third, if ad genres mission is not promoted, there will remai~ many unreached peoples through-out Asia. Fourth, pastoral care even keenly felt must not be allowed to derail the local-church ad gentes mission effort (this has often happened: working abroad with nationals from the same church of origin does not fulfill the ad genres vocation). Father Malone con-cluded by mentioning two current temptations: (1) the "tempta-tion of success" (to settle down with the visible results of evangelization, hesitating to turn over the parishes, schools, and institutions to the local church and diocese and move out to new frontiers) and (2) the "temptation of pastoral care" (seeking to answer all the pastoral needs of a diocese and so losing the will to reaffirm the original charism, "to g9 and make disciples"). Ours must always be the motto of the apostle Paul: "Christus me misit non baptizare, sed evangelizare" (1 Co 1:17). Edward Malone's informative and provocative contribution drew two responses from superiors general of mission societies that originated in the West. Father Franco Cagnasso, PIME superior general (intervention no. 13 3), welcomed the Asian missioners, that is, those who remain authentically Asian. Their presence is positive for the whole church. They are less institutionalized and live close to the poor. Many have a valuable interiorized approach to the mystery of Christ. People from the other continents have redis-covered their Christian faith through reaching out to Asian spiri-tuality. Father Franco ~lso welcomed the fact that Asian churches were open to receiving cross-cultural missioners from outside Asia. The more the Asian churches become self-sufficient pastorally, the more they can move out to dialogue with others. Review for Religious This contribution was followed by that of Father Raymond Rossignol, superior general of the Missions of Paris (intervention no. 134). He emphasized that each and every church should be open to send and receive cross-cultural missioners. No church should be encapsulated. History has left the Asian churches with a problem: they are perceived by majority communities as being foreign (Western). Also, in the past, Western missioners have tended to dominate local church personnel. One reaction to this is for each church to look after itself without outside "interference." However, we need to find suitable ways to ensure that cross-cultural mis-sioners can be present in all churches--not just in those who are not yet "self-sufficient." Raymond Rossignol concluded by saying: "No church is so poor that it has nothing to offer others; no church is rich enough that it cannot receive from others." Formation of Religious One of the burdens of history is that Western-style churches were planted in Asia during the colonial era. In the words of the president of the Catholic Bishops' Conference of Sri Lanka, Bishop Oswald Thomas Colman Gomis (intervention no. 141), "the church has remained foreign in its public image and expression, in liturgy, art, architecture, mannerisms, and presentation of doc-trine, and above all in patterns of life, especially those of her reli-gious . Most of my brothers and sisters here, I believe, would agree with me that this image remains very much a block to evan-gelization today. This synod [should] find some formula to erase this scar inherited at birth by many churches in the countries of Asia." One place to start is formation. Bishop Arturo M. Bastes (intervention no. 25) gave a tour de force, finishing his presentation a split second before the micro-phone was cut off. A former SVD provincial, Bishop Arturo of Romblon, Philippines, spoke on formation for religious in the contemporary Asian context. His exposition focused on four important shifts taking place in the Asian churches: a shift from a Eurocentered church to an authentically Asian church, a shift in our understanding of history, a shift in the model of church, a shift in our understanding of spirituality. Each shift has its impact upon formation communities. ¯ According to Bishop Arturo, the church's mission in Asia has been approached from the perspective of a Eurocentered church, Prior ¯ Apostles andMartyrs deeply conditioned by the European colonialism of the times. Formation of religious was or still is monocultural, Western or European. While religious vocations are rapidly decreasing in Europe and the rest of the Western Hemisphere, there is an ever increasing number of religious vocations in Asia. A contextual-ized formation is suited to the mentality of Asians. There should be real insertion in social reality. Asian formators are developing practical methodologies in contrast to Western academic models. Academic study needs to be accompanied by practical method-ologies in the light of Asian realities. The second shift is in our understanding of history. The great world religions Hinduism and Buddhism, whose cradle is Asia, antedate Christianity by thousands of years. Christianity was born in Asia, but has been alienated from Asia by becoming Eurocentered. The Catholic Bishops' Conference of the Philippines proposed that the synod "explore exhaustively in an open and humble way the revelatory nature" of the religions of Asia and their impact on the church's proclamation of Jesus. There is much that the church can learn from other Asian religions regarding the values of God's reign. Persons beginning religious-life formation need a great feeling of respect for other religious tra-ditions which offer "salvation" even before the coming of Christ. Christian religious should not feel "superior" to people of other traditions. Asian formandi and formandae need to remain Asian even when they join international congregations. The third shift is in church models. When the church embed-ded itself in Europe, a mindset arose that considered Europe Christian and the rest of the world pagan. Unfortunately, they seem to have identified Christianity with whatever is European. Many third-world churches are striving to shift away from a tri-umphalistic model to a church identified with the social condi-tions of the people. Without a sense of the poor, there can be no genuine following of Jesus in Asia. Hence, candidates for the reli-gious life in Asia should be trained to have both an affective and effective commitment to the poor. All religious congregations today emphasize "preferential~ option for the poor." The question is: Do we really mean it? The "passing-over to the poor" is admit-tedly one of the most difficult transitions for a religious congre-gation. The fourth shift highlighted by Bishop Nrmro ~ls in our under-standing of spirituality. Traditionally we have associated spirituality Review for Religious with an institutional way of living. We need to shift our under-standing of spirituality from institutional to incarnational. More basic to each congregational charism is being rooted in the incar-nation of Christ. There is a dynamic and essential relationship between culture and spirituality in a common humanity. The three characteristics of an incarnational spirituality are self-transcen-dence, search for meaning, and the gift of self. These are at the heart of every spirituality, whether Christian or non-Christian. Globalization of the free market is attacking Asia; the prospects of the third millennium are frightening. Religious women and men of Asia should join forces to fight, con-sumerism by living a spiritual life that is accessible to their fellow Asians, whatever their creed. Bishop Arturo concluded by suggesting that religious candidates should seriously study and reflect upon the spirituality of other Asian religions besides the teachings of the Judeo-Christian Scriptures. The Spirit is present in Hinduism, Buddhism, Taoism, Islam, and even primal religion. The vocation of Asian religious today is to save Asia, by the wisdom and depth of Asian spirituality with which Asians feel at home, from the onslaught of materialism coming from global market forces. Asian spirituality is not opposed to the teachings of Christ, for it is a true manifestation of God's Spirit working in all peoples. Janet Wang, president of the Conference of Major Religious Superiors of Women of Malaysia-Singapore-Brunei, spoke of dia-logue within the church: only a church in dialogue can dialogue with cultures and other religions. She spoke of mission in the light of the church as communion. The church in Asia needs to grow in dialogue of life and heart so as to be a visible and efficacious sign of communion in the multiracial and multireligious societies in which we live. While we are challenged to intensify interreligious dialogue and dialogue with culture, we cannot ignore the need to improve our capacity to dialogue within the church at the grass-roots level--among priests who work in the same parish, as well as among priests, religious, and laypeople. One of the best forms of The great world religions Hinduism and Buddhism, whose cradle is Asia, antedate Christianity by thousands of years. Prior * Apostles and Martyrs For formation to become Asian, future l rofessors need to do their special studies in Asia rather than in Rome or elsewhere in the West. evangelization in secularized societies like ours is the witness of love and reconciliation, unity in diversity, authority as service. The Spirit is calling us to move away from the image of a cler-ical institution to the building of a participatory church where priests, religious, and laypeople have a common vision of church as communion. The church in Asia will become more alive and efficacious to the extent that the laity and religious are actively involved with their parish priests in pastoral plan-ning and decision making. Sister Janet said, "Our religious communities need to be recognized as Christ-centered basic ecclesial communities within the local church." Changes in attitude, however, do not come automatically. Persons need to be formed in a gradual, experiential way. Sister Janet concluded: "May I strongly recommend, also on behalf of the Conference of Religious Major Superiors of Malaysia, Singapore, and Brunei, (1) that seminarians be formed to a better understanding of consecrated life in the context of the ecclesiology of communion, (2) that pri'ests, religious, and laypeo-pie be formed together towards a new way of being church. With hearts open to the action of the Spirit, we need to listen to the word of God, to pray and reflect together, to search together, and in an atmosphere of dialogue to carry out pastoral planning, pastoral care, and mission outreach together as church, the family of God in Asia." Francis Adeodatus Micallef, apostolic vicar of Kuwait (inter-vention no. 43), also spoke of the spiritual formation of religious. "Spiritual formation of candidates should not suffer as a conse-quence of formation programs . Lifestyle should reflect the deep spiritual formation which these centers are imparting." The key word here is authenticity. Bishop Peter Chun Hon-Ting of Kuching, Malaysia (inter-vention no. 62), spoke on seminary formation; his comments are germane not only to clerical religious. Bishop Peter Chun empha-sized the absolute need for a sound knowledge of the religiocul-tural situation of one's country and a critical knowledge of the ReviewforReligious economic and political conditions that affect people. Many bish-ops emphasized the link between contemplation and involvement, spirituality and politics. Bishop Peter also stressed the dignity and equality of lay and clerical, the Bible as the soul of all theology, and the integration of Asian philosophies and spiritualities into the curriculum. For formation to become Asian, future professors need to do their special studies in Asia rather than in Rome or elsewhere in the West. Not far from the question of formation is that of spiritual direction. Vicente Cajilig OP, secretary to the Office of Education and Student Chaplaincy FABC (Philippines), gave the one inter-vention on spiritual direction. He said: "Spirituality in Asia, as seen by formators, is a form of journey and accompaniment. This journey follows a certain pathway that leads to interiority. The model of all models is Christ, with whom the formandi and for-mandae are configured. The directee arrives eventually at the stature of Christ." He concluded that, above all, a "spiritual pro-gramme that prepares spiritual directors themselves is important. While formation in theology gives candidates a firm foundation in the faith, the handling of the spiritual task requires added know-how on the journey of the Spirit." Schools A continent-wide synod is not the place to look at individual apostolates in any meaningful detail. Where the churches in Asia are small, even insignificant minorities, elite schools have been an important apostolate. As independent governments and majority communities have developed their own, even better, school systems (see intervention no. 125 by Bishop Leo Laba Ladjar of Jayapura, Indonesia), this traditional apostolate is being increasingly ques-tioned. The preferential love for the poor also raises fundamental questions. Alwis Sunanda FMS (Sri Lanka) put it like this: "An educational system, especially at the tertiary level, committed to the service of the values of Jesus and right relationships, orients its curriculum and research towards greater understanding of the social forces at work in exploitative societies such as exist in parts of Asia. It shines light on exploitative and liberative forces in those societies and tries to motivate students and teachers to choose a set of values different from the existing capitalistic, consumerist, wasteful, gender- and ethnically biased values. Its library and social January-February 1999 Prior ¯ Apostles and Martyrs communications would be a help to the poor and the needy, those who are marginalized, and exploited women and men." Brother Alwis, however, went on to suggest that "the social system in the context of Asia tends to ensure that Christian schools serve the interests of more affluent groups in society. How valid, in practice, is the argument that we can influence the future shape of our soci-ety by training the children of the elite in our schools? Are we not, instead, put in a position of maintaining the existing social order, to the extent that our own values and lifestyle are adjusted to continue a system of education that bolsters, if not aggravates, the inequalities? Often a glaring incongruence exists between the gospel we teach and the work we do, between our expressed mes-sage and the lives we live. We ourselves, though, might not notice this by reason of our great dedication to the cause we serve." Brother Alwis concludes, "Today we may have a better chance of being faithful to the call of the gospel by working in programs that foster nonformal education, adult education, values educa-tion, and education through peoples' movements rather than through traditional educational systems." This is just one thoughtful contribution among the many that were made about various apostolates. What is clear is that, fifty years after most Asian countries became independent, religious orders are having to look again at many of their traditional apos-tolates, successful as they superficially look. The Propositions The synod is over and the bishops are back at their posts. Some time in 1999 an apostolic exhortation will be published, based upon the 59 propositions drawn up during the final days of the synod. Two of these propositions, numbers 27 and 28, deal respectively with "consecrated life" and "mission societies of apos-tolic life and other mission societies." I did not receive a copy of the propositions, and the synodal members handed theirs back to the secretariat. From what I heard in the synodal hall, and the notes I made, I can make the following brief cominents. In Proposition 27, religious are looked upon as a reminder of the universal call to holiness who inspire a self-giving love towards everyone, especially the least of their brothers and sisters. The synod calls upon religious to undertake a renewal and revitaliza-tion of their commitment to proclaim the saving message of Jesus Review fo," Religious Christ. Formation should be Christ-centered and contextualized, faithful to the group's charisms, with emphasis upon life witness. Spirituality and lifestyle should be sensitive to the religious her-itage of the people they live with and serve. Proposition 28 acknowledges the continuing contribution made by mission institutes of apostolic life. The recent founding of mission institutes of apostolic life in Asia itself is an expression of the missionary dimension of the churches of Asia. The synod encourages the further establishment of mission societies charac-terized by their commitment to mission ad genres, ad exteros, and ad vitam. Encouraging Words Each and every woman and man dedicated to the consecrated life in Asia has received renewed encouragement from the 1998 synod to .continue the daily witness of risking oneself for Christ's sake. We have been challenged, some thirty-six years after the opening of the Second Vatican Council, to take up the language of the threefold dialogue with religions, cultures, and the marginal-ized and to flesh it out in lives of radical witness to the incarnate Word and graceful Spirit. This threefold dialogue is one integral movement of evangelization, the evangelization of the whole of life in all its myriad dimensions. As apostles of the crucified and risen Lord, we promote life in multicultural, multifaith Asia. As martyrs to the truth-giving Spirit, we endeavor to live ascetically with the marginalized. There is no reason for holding back: we have the dream, we know the strategies. We have the documents, we have the official encouragement~ The only real barrier is the narrowness of our minds and the smallness of our hearts. "Have courage, I have conquered the world!" On 16:33). "For God is greater than our hearts" (1 Jn 3:20). Janualy-Februa~y 1999 PAUL BERNADICOU Catholic Guides in Dialogue with Buddhist Practice Ion the latter 1960s Thomas Merton, prophetic here as in many ther areas with fresh religious insight, declared that, "far from being suspicious of the Oriental mystical traditions, Catholic contemplatives since the Second Vatican Council should be in a position to appreciate the wealth of experience that has accumu-lated in those traditions." His 1967 book Mystics and Zen Masters included an earlier essay expressing admiration for the 16th-cen-turyJesuit missionary effort in China, seeing that effort as a pro-logue to contemporary religious understanding. Merton was joined by a bevy of other Catholic scholars eager now to enter into dialogue rather than to proselytize in their mis-sionary outreach. In the words of the council's Declaration on Non-Christian Religions, Catholics were now asking themselves how these Asian and other ways try to pierce "that ultimate and unutterable mystery which engulfs our being, and whence we take our rise, and whither our journey leads us." The council docu-ment not only gave permission to respect the teachings of these other ways, but also invited Catholic scholars to "acknowledge, preserve, and promote the spiritual and moral goods found among them, as well as the values in their society and culture" (§§1, 2). Just before his tragic death in Bangkok at an East/West monas-tic conference, Merton wrote about his deeply moving sight of the Buddha sculptures at Polonnaruwa (Asian Journal, New Paul Bernadicou SJ chairs the University of San Francisco's theology department and is tertian instructor for the California province of the Society of Jesus. His address is 2130 Fulton Street; San Francisco, California 94117. Review for Religious Directions, 1993, pp. 233-236): "I mean, I know and have seen what I. was obscurely looking for. I do not know what else remains, but I have now seen and have pierced through the surface and got beyond the shadow and the disguise." He wrote beautifully about these huge, silent figures "questioning nothing, knowing every-thing" with their great yet serene smiles. Another Catholic monastic voice from that period was Aelred Graham's, who in Conversations: Christian and Buddhist Encounters in Japan (Harcourt, Brace, 1968, p. xiv) recounts how he sought to pass from the area of academic study to that of firsthand experi-ence of Buddhism. In his sixtieth year, after long experience as a Benedictine, he had the opportunity to speak with some for whom the Buddha was a role model no less than Jesus was for him. He describes the value of such religious encounter as "not at the peripheral level of Christian ecclesiology, which still preoccupies so many Catholic theologians, but at the basically existential level of who we are and what human life is all about." Jesuit Guides The Jesuit missionary H.M. Enomiya Lassalle, already in Japan before World War II, eventually inculturated his Christian Zen meditational practice into a Zen-style Jesuit retreat center in the countryside at a remove from bustling Tokyo. He published his personal findings regarding the helpfulness of Zen for an enhance-ment of Christian meditation. In Zen Meditation for Christians (German original, 1968; Open Court Publishers, 1974, pp. 151- ¯ 152), he illustrates this conviction with the parable of the prodi-gal son. In the typical way of Christian meditation at the time, you would reflectively think about the youth's family circum-stances, then the effrontery of his demand for his inheritance, then his degradation after wasteful spending, and finally his remorse and return to his father's house. A deeper form of medi-tation would not simply use~ the prodigal son as a symbol, but identify with him as an image of oneself. The person meditating would thus become the prodigal son. It is myself who reveled in our father's house only to estrange myself and now hanker to return in repentance and humility. "When we perform medita-tion in this manner and begin anew each time we practice, our heart is then purified and transformed directly and immediately through meditation--rather than indirectly through intellectual Janua~y-Februa~Ty 1999 Bernadicou ¯ Catholic Guides in Dialogue In Zen the method of purification involves working on koans, but in Christianity the emphasis is on meditation and the importance of Scripture. considerations of the will." This type of meditation is similar to Zen, wherein the Zen practitioner becomes one with a koan (that is, a Zen paradox designed to break through discursive con-sciousness to intuitive insight). ~ Heinrich Dumoulin, a Jesuit colleague of Lassalle at Sophia University in Tokyo, edited in the 1970s a series titled Religious Encounter: East and West which was "intended to promote an understanding of the living unity, diversity, and meeting-ground of reli-gious phenomena, Asian and Occidental." Dumoulin's own first contribution to the series, Christianity Meets Buddhism (Open Court, 1974, p. 198), emphasized that interreli-gious dialogue can contribute uniquely toward opening up a new horizon. Both Christianity and Buddhism involve a search for ulti-mate reality, and a dialogue between the two is "perhaps one of mankind's greatest hopes." A Jesuit of Japanese origin also at Sophia University, Joseph Kadowaki, whose youthful background had been Zen Buddhism and who was later baptized a Christian, came to recognize similarities between Zen monastic training and his own Jesuit novitiate training. In Zen the method of purification involves working on koans, but in Christianity the emphasis is on meditation and the imlSortance of Scripture. After he began to practice Zen, Kadowaki found that he could read the Bible in a new light. His book Zen and the Bible (Routledge and Kegan Paul, 1977) describes the method used in solving a Zen koan and shows how to appreciate the many para-doxical or obscure koan-like passages in the Bible. William Johnston, the fourth member of this quartet of Jesuit scholars of Zen at Sophia University, recently published his mag-num opus, Mystical Theology (HarperCollins, 1995, reprinted by Orbis, 1998). He has for more than twenty-five years been in the vanguard of the Christian and Zen Buddhist dialogue. He pub-lished Christian Zen: A Way of Meditation in 1971 (Harper and Row; 2nd edition, 1980); it provides explicit guidelines for a way of Christian meditation that incorporates Zen insight. Wordless Review for Religiot,s meditation, a modified lotus position, rhythmical breathing, and the use of koan are explored as Zen practices which can heighten Christian meditation. This interest in meditation led to his scientific investigation into its effects: Silent Music: The Science of Meditation (1974; reprinted, Fordham University Press, 1997). Johnston surveys what scientific research has uncovered about altered states of con-sciousness, brainwaves, and biofeedback. He investigates both Eastern and Western meditation by which one enters deeper lev-els of consciousness. The discovery of such meditation's "passive energy" and of other physiological and psychological benefits show its power to heal and comfort the distressed. And Johnston points out how the "nonattachment" and "knowledge of empa-thy" required in meditation can help people find genuine friend-ships and intimacy in their relationships. Thus he has added insights from modern science into the dialogue between Eastern and Western religious traditions. His Mystical Theology (1995) updates this message for many contemporary laypeople practicing meditation and finding them-selves drawn into mystical states of consciousness. John of the Cross wrote such a theology for the 16th century, and Johnston attempts it for our own century through his ongoing dialogue with modern science and with Buddhism. "Traditional mystical theology was written for monks and nuns . This is the age of the laity. Now married people who live a busy life in factory or classroom or office or laboratory aspire to a life of meditation and mysticism" (p. I0). They look for spiritual guidance as they grap-ple with problems of sexuality, social justice, world peace, and protection of the environment. Trappist Guides Also at the forefront of contemporary Catholic encounter with Asian practice are the adept Trappist advocates of centering prayer Basil Pennington and Thomas Keating, who have taken up where fellow Trappist Thomas Merton left off. In his 1977 Daily We Touch Him (Doubleday Image, 1979) and 1980 Centering Prayer (Doubleday Image, 1982), Pennington explored how to adapt the principles of Transcendental Meditation (TM) and Zen to Christian meditation. Daily V~e Touch Him is a simple but helpful guide to finding God's presence in one's own daily experience: "God is pre- January-February 1999 Bernadicou * Catholic Guides in Dialogue sent to us from the very first instant that he calls us into being-- and thenceforth forever he touches us at every point and level of our being. He is present to us. But are we present to him?" (pp. 14- 15). With Centering Prayer the focus is on returning to the roots of early Christian prayer, especially in the Eastern church and the patristic traditions. Centering prayer combines the best features of this Eastern Christian practice in a blend of East and West that inspires personal Christian prayer today. Thomas Keating likewise explores the Eastern Christian roots of his contemplative heritage in Open Mind, Open Heart (Continuum, 1994). The book moves beyond discursive meditation and acts of devotion to the intuiti'~e level of contemplation. Keating surveys the history of contemplative prayer in the Christian tradition, and follows with step-by-step direction in the method of centering prayer. He manifests how such an approach opens one's mind and heart to the contemplative dimension of the gospel. His recent Intimacy with God (Crossroad, 1996) builds on his earlier volumes by summarizing material from talks he has given in more recent years to people ranging from advanced prac-titioners of centering prayer to persons just starting out. He con-tinues to provide a Christian alternative to the appeal of Asian practices. His conviction is that our journey into intimacy with God leads us "powerfully outward, toward the bonding that we call the Communion of Saints: the capacity to relate to one another with the unconditional love with which Christ relates to us" (p. 160)~ Keating's prayer instruction parallels the apophatic style of much Buddhist meditation. Christian Theology and Buddhism An outstanding Catholic interlocutor with the Buddhist tra-dition on a more speculative and theological level is the Jesuit Aloysius Pieris, who was the first non-Buddhist to receive the doc-torate in Buddhist studies in his native Sri Lanka. His Love Meets Wisdom: A Christian Experience of Buddhism (Orbis, 1988) consists of a series of essays which explore the social as well as the spiritual side of Buddhism, its political and its religious visions, and issues important to the ongoing Christian-Buddhist dialogue. Pieris thinks that Christians can learn from Buddhism, integrating their own prophetic teaching .of love with the Buddhist mystical appre-ciation of wisdom. If heart-to-heart dialogue is genuinely pur- Review for Religious sued, agapeic Christianity and gnostic Buddhism will be mutually complemented and enriched in an integration of compassionate wisdom that could transform the plight of the oppressed poor and of our threatened environment. Pieris's more recent Fire and VVater: Basic Issues in Asian Buddhism and Christianity (Orbis, 1996) further expands on these liberation themes. Current Contributions Such informed exchange between Catholic and Buddhist monastics continues to proliferate in current publications. Three particularly impressed me when I recently surveyed the literature. 1. The Ground We Share: Everyday Practice, Buddhist and Christian (Shambala, 1996) is a conversation between Zen roshi Robert Aitken and Benedictine monk David Steindl-Rast, edited by Nelson Foster. Their dialogue begins with everyday practice rather than with philosophical and theological concepts. The result of their intense and lively conversations was to uncover the com-mon ground of meditational experience that gives hope for fruitful exchanges between Christianity and Buddhism into the future. 2. In The Silent Dialogue: Zen Letters to a Trappist Abbot (Continuum, 1996), David G. Hackett corresponds with sev-eral Trappist monks of St. Joseph's Abbey in Spencer, Massachusetts, dur-ing the 1970s, particularly Abbot Thomas Keating. Mter Hackett's conversion to Catholicism, he set out on a two-year stay in Japan, where he experimented with how Zen practice could deepen his Christian prayer and spirituality. Abbot Keating proved himself a knowledgeable and astute guide in his comprehension and inte-gration of Eastern ways to Christian prayer, as we might have sus-pected from his own writings. 3. The Gethsernani Encounter: A Dialogue on the Spiritual Life by Buddhist and Christian Monastics (Continuum, 1997) captures the voices of some twenty-five Buddhist and twenty-five Christian monks and nuns in a discussion of their contemplative traditions Christians can learn from Buddhism, integrating their own prophetic teaching of love with the Buddhist mystical appreciation of wisdom. Januaty-Febtwa~y 1999 Bernadicou ¯ Catholic Guides in Dialogue at an historic meeting hosted by the Abbey of Gethsemani in Kentucky. The Dalai Lama, who first suggested the conference, also recommended that it be held at Gethsemani in memory of Thomas Merton, whom he had met just before Merton's untimely death while attending a similar Buddhist and Christian monastic exchange at Bangkok. Though scholars in the field of spirituality were present, the focus of the convocation was more expressly on the everyday practice of meditation and prayer in the two tradi-tions. What steps help to progress in meditative enlightenment? What does each tradition have to contribute to our profound human yearning for an encounter with ultimate reality? What can we say and how must we respond to the compassionate wisdom with which this encounter enlightens the seeker? Prescience and Continuing Hope Just before his tragic demise in 1968, Thomas Merton stated in the Temple of Understanding meeting in Calcutta: "I think we have reached a stage of [long-overdue] religious maturity at which it may be possible for someone to remain perfectly faithful to a Christian. commitment and yet to learn in depth from, say, a Buddhist or Hindu discipline and experience." Few realized at the time how prescient this provocative comment would sound nearly thirty years later at the 1996 Gethsemani gathering. Review for Religious BARBARA VALUCKAS Lithuanian and American Sisters: A Lively Inter°active Dance Lithuania, the geographical and cultural gateway to east-ern and central Europe, was the first Soviet republic to declare independence from the Soviet Union just as the last decade of this century began. Almost immediately, American sisters of Lithuanian birth or descent, and American sisters from other ethnic backgrounds as well, went to Lithuania to knit bonds of friendship with women who had been cut off from the, world of women religious during five decades of military occupation and brutal repression of the Catholic Church. Going in response to requests from the Lithuanian congregations,. they were sponsored by the Office to Aid Eastern and Central Europe, of the National Conference of Catholic Bishops (NCCB), by the Leadership Conference of Women Religious (LCWR), by the Hilton Fund for Sisters; and by many other organizations including their own congregations. The sisters gave canonical consultation on the adap-tation of constitutions, assisted in the formation of the Lithuanian Conference of Mfijor Superiors, gave pro-grams of theological updating and ongoing formation, and conducted retreats and days of recollection for sis-ters who could barely remember what these were. In Barbara Valuckas SSND wrote "Lithuania: A Return to My Ancestral Home" for our May-June 1995 issue. Her address is Pilgrim Ministries, Inc.; 9 Academy Hill; Watertown, Connecticut 06795. Januao,-l~¥btvtary 1999 Valuckas ¯ Lithuanian and American Sisters the early days of this lively dance, the Lithuanian sisters encour-aged their American counterparts to take the lead although their United States partners learned innumerable steps from them. By 1997 the dance was well along, but the partners were begin-ning to shift places. In January 1997, while I was in Lithuania conducting a program evaluation, the president of the Conference of Major Superiors described plans for the first Congress of Lithuanian Sisters, to be held the following August. When I asked her about the main purpose of the congress, she' replied in two simple but profound words, "We exist!" To be able to affirm this after experiencing decades of efforts to exterminate religion and religious persons from Lithuania was a touching testimony to the deep faith and high courage of the Lithuanian sisters. Some months later, those of us who had worked with the sis-ters in Lithuania received invitations to attend the congress as guests. The invitations were addressed to "you, who have walked with us from the beginning." Our joyful response to this invitation brought us to Kaunas, the old capital of Lithuania, to be enthusi-astic onlookers as the Lithuanian sisters celebrated their own dance of survival and hope for the future. The theme of the congress was "the past, the present, and the future." The president of the Conference of Major Superiors, who had herself experienced years of surveillance by the KGB, recounted the sisters' sufferings during the years of occupation. One of her most startling revelations, however, was this: At the beginning of the occupation, there were seven congregations in Lithuania; at the end of the five decades of attempted annihilation, there were twenty-four! Some of this multiplication was due to the success-ful efforts of KGB infiltrators to fragment the existing congrega-tions, but much of it was due to the clandestine formation of new congregations. God provided for the future of the church through the courage of women who received their entire formation in secret. The several hundred sisters who attended the congress included older sisters who had entered established congregations before the occupation, sisters who had entered existing or new congregations secretly during the occupation, and sisters who had entered the various congregations since independence. These three groupings have had very different experiences of religious life, and yet they face together the challenge of bringing religious life in Lithuania into the future. Review for Religions This will mean facing and moving through the problems of the present. The speakers at the congress were very honest in naming these problems. They are not very different from the ones facing women religious in the West, although the historical context and hence the resolutions may be somewhat different. Some of the main issues identified by speakers at the congress were public wit-ness, community life, and just compensation. Public Witness As in the West, the sisters in Lithuania are grappling with the question of what it means to give public witness. At this point, much of this issue is being discussed in terms of the religious habit. Almost all of the sisters attending the congress wore habits even though they had not ordinarily done so. That is, as an American sis-ter of Lithuanian origin pointed out to us, most of the congregations had never worn habits because they had been formed during the occupation, when habits were forbidden. When Pope John Paul II visited Lithuania in 1993, however, the sisters were asked to come to their meeting with him in the cathedral wearing habits. So the sisters created habits on the spot and appeared before the Holy Father wearing them. They wore them again for the congress. The bishops who were present at the congress and some of the sister speakers expressed the wish that the sisters wear their religious dress at all times. It is worth noting that, unlike the sisters in the West, the women religious in occupied Lithuania were forced to give up their habits and their ministries overnight. Their change to sec-ular dress had not come about from reflection on the Vatican II documents and on the relationship of religious life to culture. By forcing the religious to put their habits away, the occupiers made the church virtually invisible overnight. Now the church hopes to regain its visibility, and wearing the habit or not is a central question. It will have to be resolved from within the lived experi-ence of the Lithuanian sisters, although they have been very inter- As in the West, the sisters in Lithuania are grappling with the question of what it means to give public witness. January-February 1999 Valuckas ¯ Lithuanian and American Sisters ested in learning from the sisters of the West how the habit issue wasrdealt with and resolved. Community Life o Along with their habits, the various congregations lost their buildings, their communal spaces, overnight. Many religious women were forced out onto the streets and lived there or in fields or barns until they were able to find work and lodging. All through the years of occupation, they lived in little flats with one Or two other sisters or with relatives and friends, wherever they could find a place. Now, although somd of the congregations have begun to get their property back from the government, many are still without a common space. Some of the sisters are afraid to form communities again because they have forgotten how to live com-munity life. Others are eager to try it, but feel the need for help in the skills of building community together. The middle group of sisters--those whose formation was clan-destine-- is numerically the smallest; this leaves the elderly sisters and the newest members trying to negotiate a common life :across the barriers of age and extremely different life experiences, Some of the speakers at the congress referred to these cross-genera-tional tensions and pleaded for patience and more effort to deal with them in the process of building community. A special difficulty faces the sisters who have not received' their property back or who never had common property to begin with. The elderly sisters in these congregations live in tiny flats scattered around the cities and villages. They are often dependent on the younger members for both financial support and physi-cal care. It is not uncommon for young sisters to finish a day's work only to begin visiting the individual elderly sisters, bathing them, shopping for them, and providing for other needs of theirs. These younger members are also expected to contribute their services to the growing ministries of a church that has emerged from the underground and seeks to make its voice heard ~in the culture once again. While these conditions are not directly com-parable to conditions in the West, assuring that younger mem-bers have time and space for their own formation and are not unduly burdened with maintenance issues is a Western concern as well. This situation is related to another issue narried by the Lithuanian sisters. ~ Review for Religious. Just Compensation Now that the church is free to operate in the open, the sisters are expected to give time and energy to parish ministries, catech-esis, and so forth. This is usually in addition to their full-time work in the secular economy, which provides the sustenance they and the elderly members in their care need. Speakers at the congress acknowledged the heavy burden placed on the sisters because, to date, their work for the church has gone largely uncompensated. Some speakers indicated that questions have been raised among church officials about why sisters need salaries or pensions. All of this would be very familiar to sisters from the West. Common Questions, Other Questions, Other Steps Given the similarity of the issues facing women religious in both East and West in spite of their cultural and historical differ-ences, one would assume that the dance that began at the begin-ning of this decade could go on for a long time, growing more unified as it moved into: the future. This, however, may not be the case because other dancers have moved into the space in an effort to change the dance into another kind of movement. Some of this change of step has come into Lithuania in the form of newspapers and magazines that portray women religious and reli-gious life in the West as quite degenerate. Some has come in the form of living persons. In informal conversations at the congress, some of the Lithuanian sisters spoke of making a retreat during the summer at which the retreat master gave considerable time to frightening descriptions of religious life in the West. The Lithuanian sisters heard, for example, that sisters in the West had no prayer life and that they had boyfriends. These insinuations had the effect of sowing doubt and suspicion even in sisters who had had very pos-itive experiences of the American sisters who had worked with them directly. Some of the bishops and sister speakers at the congress were quick to warn the Lithuanian sisters about negative influences from the West, especially about feminism and about failure to adhere to the teachings of the church. That some of these warnings came from the very leaders who had invited the American sisters to attend the congress may be a sign of the confusion and ambivalence toward the West that is Janua~y-Febtvlary 1999 Valuckas ¯ Lithuanian and American Sisters In every multicultural dance, there are tensions and always the danger of stepping on one another's cherished values. becoming more prevalent, not only in Lithuania, but in other countries of eastern and central Europe as well. One sister speaker exhorted the Lithuanian sisters to cling to the values of their own religious heritage and not to "turn jewels into stones." Although the majority of the grass-roots Lithuanian sisters begged'us to return to continue sharing experiences with them, seeds of doubt and uncertainty had been sown in their hearts by their own lead-ership. Since the years of occupation and Soviet-style education conditioned most Lithuanians not to trust anyone, these seeds may be falling on soil that is still receptive to doubt and mistrust. An example of this occurred during and after the congress. Speakers represent-ing both the bishops' confer-ence and the superiors' conference stressed the serious need for Lithuanian sisters to be trained in the skills of spir-itual guidance and spiritual formation of others. In fact, the sisters who had attended our workshops in earlier years had, in their evaluations, requested training in these skills. Yet our offer to pro-vide this very kind of assistance with highly trained sisters from the United States was met sometimes with polite silence and some-times with suspicious questions. In such circumstances, it is only natural to wonder about the future direction of the dance. In every multicultural dance, there are tensions and always the danger of stepping on one another's cherished values. It is clear that the Lithuanian sisters need to find their own way, a way that is true to who they are. They need to be able to say "We exist!" not just about their survival through a difficult past, but also about the present and the future. Part of that existence, however, is going to be in an increasingly interde-pendent world. If the "We exist!" is for the future, it may mean enlarging the phrase to "We exist together!" The fact that the Lithuanian con-gregations were able to move from relying on their own congre-gations to creating an intercongregational formation committee is a sign that, given time and trust, they have the inner resources to Review for Religious move to a larger "we." The initiation of this intercongregational committee had, in fact, been inspired by the intercongregational nature of the teams of American sisters who had come to work with them. The Lithuanian sisters quickly saw that a larger "we" was not only possible but very rich in its possibilities for a happy sharing of many various gifts. We sisters from the West, on the other hand, need to keep remembering that our "we" is not the only "we" in the world. We need to be willing to look at the fears and suspicions about us. To the extent that they are justified, we need to allow ourselves to be called to conversion of heart and life. To the extent that they are not, we need to live with integrity and truth and to search patiently and mutually for new dance steps. Perhaps it is in our conversion of heart together that the Spirit will lead us all in a new dance of interdependence. Dispossessed Who believing would not hope? the child asked herself, dismantling in one stroke a holy triad. But stay, time-taught. It always does. Faith came easy. She was born believing unseen worlds. ¯ And lo~? Without it, there'd be chaos. As for hope? That limpid bird fled, sickened with the weight of errant expectation-- until finally the woman lay down and cried and cried and cried and cried-- while faith and love held hands and waited. Maryanne Casey Hannan .Tanaa~y-Febtvtao, 1999 ANN WHITE Serpents and Doves:, The Company of St. Ursula I n Quebec City, high above the St. Lawrence River, some eligious women live behind a cedar fence in a convent, sup-posedly set apart from the world. Yet the world of New France, as it existed nearly four hundred years ago, comes to them every single day in the persons of innumerable Amerindians. Who could possibly tell where these women's religious life leaves off and worldly life begins? We divide life into the sacred and the secular, and have done so since the 16th century, when Reformers who thought and prayed under dull northern skies became 'disengaged from the ideas of Renaissance painters and explorers and princes of Europe's sunlit south. Ever since, we have distinguished the worldly--rev-elers and artists and livers of free lifestyles--from religious peo-ple who go to church, pray, do good works. This division blurs the truth about people in both categories, sacrecl and secular. Consider the Company of St. Ursula, a boldly daring 16th-century Roman Catholic women's community. In the Ursulines' lives, religion and worldly adventure mixed inseparably. But Ursulines do not appear in secular books that tell adventure sto-ries. Ursulines show up in books about religion, written in sober words that mask the daring quality of their thoughts and acts. The Ursulines first caught my attention in Quebec City, where their convent has stood in the Rue Donnacona since the 17th century. As I gazed at the convent's faqade, I wondered why Ann White has a Ph.D. in history and teaches at the Edmund Burke School in Washington. Her address is 5130 Connecticut Avenue, N.W., apt. 203; Washington, D.C. 20008. Review for Religious any woman would give up cultivated, comfortable French life for the frigid wilderness of Quebec. My guidebook said the nuns came to found a girls' school. Everyone knows the name of Samuel de Champlain, the explorer who established the first French settle-ment at Quebec City, but how many know the name of the woman who started the first girls' school in the Nev~ World? She was Marie Guyart, member of the Order of St. Ursula, who arrived in Canada from Tours, France, in 1639. Her name fails to appear in books about explorers' and pioneers' adventures because those are "secular" stories. Yet Marie Guyart was a pioneer. Starting a girls' school anywhere in the 17th century was a pioneering act, and starting a school in the New World for girls of warring Amerindian tribes required a large dollop of pioneering bravery. Not only Marie Guyart's physical bravery impressed me, but also her idea of adventuring in unknown spaces. She had never traveled outside the Touraine region of France, yet as she sat in her convent she pictured herself in what she called the "vastitudes" of New France. "My body was in our monastery, but my spirit was tied to that of Jesus and could not be enclosed," she said. What did she know about Canadian vastitudes? Practically noth-ing. She had never heard the word "Canada" until four years before she departed for its frosty landscape. But being enclosed within four walls of a convent in Tours did not prevent her from imagining herself founding "a -house for Jesus and Mary" in an unknown land across a vast ocean. Marie Guyart acquired her expansive, daring cast of mind from her Ursuline company, who inherited it from their founder, Angela Merici. As much a child of the Italian Renaissance as Christopher Columbus, Angela Merici founded the Ursulines just forty-three years after Columbus's first voyage. Columbus, says one of his biographers, combined Christian faith with an impulse toward expansion. We ignore the faith, concentrate on the expan-sion, and place him in our secular category. Angela Merici pos-sessed the same Renaissance combination of faith and expansiveness as Columbus, but we ignore her expansiveness, con-centrate on her faith, and pop her into our religious pigeonhole. Angela Merici did not found the Ursulines until she was in her sixties. A farmer's daughter from northern Italy, she spent years working with a group of lay Christians to relieve misery brought to Brescia, a city near her birthplace, by the French inva-sion of Italy. She helped to organize orphanages and refuges for January-February 1999 White ¯ Serpents and Doves prostitutes, and she worked in a hospital for incurables, the only hospital that would accept Brescia's increasing numbers of syphil-itics. By the time Angela Merici traveled to the Holy Land around age fifty, her skills at helping the sick and the poor were well known--so well known that, when she stopped in Venice on her way home from Palestine, the city fathers asked her to remain there and organize charitfible works in their city. She said no. Furthermore, she left Venice immediately, so that they could not ask the archbishop to command her to stay. Soon afterwards she went to Rome, where once, again there came a request to borrow her skills. This time the pope himself, Clement vii, who asked her to remain and organize charitable works in his city. Surely this was an offer that Angela Merici could not refuse. Any "religious" woman would say yes to the pope, would she not? Angela Merici said no. Her Renaissance mind fit no pigeon-hole. She went back to Brescia to formulate a vision as expansive in its own way as Columbus's vision. Her company of women, named after a 3rd-century patron of young scholars, would be the first Christian company dedicated to instructing young girls. They would also tend the sick. These female teacher-work(rs would live in the world. No medieval convent walls would constrain them; they would freely walk the streets of north Italian cities from Milan to Venice. This Ursuline plan ignored religious/secular categorizing. Though Angela Merici never met her contemporary Martin Luther, her mind grasped the same idea that his mind grasped, a very old Christian idea, that the church's lay people--worldly, sec~ ular people--hear God's call as clearly as the clergy, the church's religious people. Angela Merici created an institution that blended the religious and the worldly. A young woman joining the Company of St. Ursula would pledge herself to virginity, but she would not live in a convent and she would not wear a habit. She would live at home with her family as she taught girls and tended the sick. Before Angela Merici's time, young women faced a stark, secular-versus-sacred choice: they could marry or they could enter a convent. Angela Merici's Ursuline plan gave them another option: pursuing useful work in the world while maintaining a religious identity. Habits of religious pigeonholing make us see Angela Merici, with her piety and good works, as blandly "religious," while we ignore her extraordinary worldly shrewdness. Not only did she Review f!~r Religious have enough sense of her own purpose to spurn a pope's offer, not only did she single-handedly offer devout European young women a new vocational opportunity, but she also obtained a papal decree permitting members of her company to hold a dowry from their families just as securely as if they were marrying or entering a convent. Moreover, her Testament for the Ursulines' four-woman board of directors shows she understood that her young women would face changing circumstances in the future: "If, according to times and needs, new rules should be made, or any change introduced, do it prudently and with good advice." It was with such worldly sagacity that Angela Merici deployed her Christian faith in 16th-century Italy. She shows us what Jesus meant when he told his disciples they needed to be wise as serpents and innocent as doves. Angela Merici's "religious" accom-plishment is incomprehensible without an understanding of her "secular" insight. ~ As her Ursulines spread throughout northern Italy and into France over the next half century, people with a pigeonholing men-tality-- churchmen, parents of Ursulines, and Ursulines them-selves-- changed the company's organization into something more recognizably religious. When Marie Guyart became an Ursuline in 1631, less than a hundred years after the first Ursulines signed their names in a book in Brescia, she entered a convent and, she donned a habit. The Company of St. Ursula, contrary to Angela Merici's vision, by Marie Guyart's time had become a religious order like other religious orders. Yet even in a convent Marie Guyart shared Angela Merici's expansive Renaissance spirit as she thought about the danger of dying from hunger and cold or at the hands of Canadian savages. These considerations, she said, made "no change at all in the dis-position of my spirit." "Secular" explorers like Champlain were plainly not the only people in 17th-century France who dreamed great, daring dreams. In New France (whose soil she kissed upon her arrival), Marie Guyart continued to live according to the rule of enclosure. She Angela Merici's Ursuline plan gave another option: pursuing useful work in the world while maintaining a religious identity. Januaty-Febt'uaty 1999 lq/'Isite ¯ Serpents and Doves This mixing of sacred and secular in the Canadian convent yard was part of Marie Guyart's theology. and her fellow Ursulines lived in convent buildings set within a large yard on the promontory overlooking the St. Lawrence River. They stayed within the yard's cedar fence, obeying their religious rule about not going out into the "world." But this enclosure was very different from the Tours convent for Marie Guyart: In New France the woodland world came to her: Algonquins, Montagnais, and Hurons; Abenakis, Nipissings, and Attikamegues; Iroquois girls sent by their mothers to learn the elements of the Christian faith. Twenty to fifty young girls lived in a boarding school that the Ursulines established within their convent walls. Amerindian men also visited the convent, for a meal or for instruction or simply to find out what went on there. Marie Guyart wrote, "I see generous and brave captains on their knees at my feet, begging me to have them pray to God before they eat." Moreover, this mixing of sacred and sec-ular in the Canadian convent yard was part of Marie Guyart's theology. She not only wel-comed inhabitants of Canada's woodland world to her convent, but also saw her savage Christian converts as every bit as religious as those labeled religious, the Ursulines and Jesuits in New France. "A savage confesses just as well as a reli-gious," she said. The Jesuits emphasized how hard it was for Amerindian Christians to behave the way they thought Christians should behave; Marie Guyart saw in them the full capacity for Christianity. The converts' devotion, she said, reminded her of the Christians of the early church. So what do these moments of Ursuline history--the lives of Angela Mericiand Marie Guyart--show us? That enclosure in a convent is bad? That the Ursulines-were more progressive than ,other Catholic groups because at first they spurned convent life? By no means. Ursuline history shows us Christian life without religious/secular categories: Angela Merici taking advantage of Renaissance Italy's expansive spirit to create an effective vehicle .for faith; Marie Guyart joining Christ among the Amerindians while living in a convent. Jesus did not say, be a serpent or a dove, choose between the secular and the sacred. He said, achieve worldly wisdom and reli- Review for Religious gious innocence, both at the same time. The famous figures who lived five hundred years ago, at the birth of the modern age, do not fit our narrow classification scheme of religious versus secular. Emperor Charles v was as much a man of faith as he was an effi-cient 16th-century ruler. Martin Luther was as much poet as priest--so much the poet that, in the judgment of one Reformation historian, if he had lived in another age he would have produced an epic rather than a new church. Michelangelo's art fused his awe of human beauty with his awe of the greatness of God. Nonetheless, we are in the habit of relentlessly classifying these people--the "religious" writer, the "secular" politician, the "sec-ular" artist--missing the breadth of their persons and the com-plexity of their accomplishments. Not so rigidly fixed in our minds as these famous figures, Angela Merici and Marie Guyart will fly right out of their religious pigeonhole if we let them. The two Ursulines were wise enough to take advantage of Renaissance Europe's expansive spirit, faith-ful enough to take big risks for Christ. Their lives overmatch our narrow categories of secular and sacred. Each was worldly and religious, both serpent and dove at the very same time. "But you, who do you say that I am?" (Matthew 16:15) Not in wisdoms Echoed from borrowed minds, Nor in quick phrases Caught and snatched and etched On today's tongues, Not even in the warm whispers Patterned on a mother's speech, A teacher's truth, A prophet's cry. Who do you say that I am When only you are left to form the words? When only I am left to listen? Suzanne Mayer IHM JanuaL'F-FebruaO, 1999 XAVIER PLISSART The Art of Discernment: The Aesthetic Dimension In this paper I discuss what I call the aesthetic dimen-sion of the art of discernment. I want to show that dis-cernment is an attempt to enter into the original divine creative dynamism for the whole of creation. This attempt is itself a creative activity aimed at realizing creation's original harmony. Since the whole of creation shares the same source and is directed towards the same goal, discernment should ideally be a striving towards communality. Consequently, a basic and essential qual-ity of discernment is that it should strive to be as com-mon as possible in its insight and process, and as universal as possible in its aim toward action. Theological Foundation Creation The initial insight for spiritual discernment is that God is active in our world, that creation is dynamic. The original goodness that God imparted to creation is more a life than a state: divine life continues to be breathed into the whole of creation. Essentially, discernment is a matter of seeing more accurately where and how this Xavier Plissart M_Mr has done formation work and taught in various African countries. He is currently attached to the Centre de Recherche et de Documentation Africaine. His address is: Bukavu, R~p. D~m. du Congo; B.P. 333, Cyangugu; Rwanda (Africa). Review for Religious divine "inspiration" is operative. The effort to see this depends upon our having the faith conviction that God's creativity in our regard is a genuine invitation to participate in divine life, an invi-tation that recognizes the full validity of creation's "otherness." The faith insight above applies to the totality of creation. Everything created proclaims in some way the fullness of divine life. But the proclamation acquires a special significance when we turn to. humans beings, for it depends upon their receiving an invitation to proclaim God's life and their conscious responding to it. Created in the image of God (imago Dei), we in turn become creative through our free response. We have the imagination (in Hebrew, yetzer) that makes it possible for us to integrate our actions in the flow of divine creativity, or not. Consequently, it is important for us to discern and decide how we shall orient our life and direct our actions. Context and History Divine dynamism has been at work in creation from the begin-ning, and human consciousness, responding in various ways, has shaped our world until the present day. We must, therefore, be fully conscious of the past. Discernment always implies looking back (if we use visual imagery) or listening (if we use acoustic imagery). God's conversation with the world and with humankind results in what we live and experience today. At the most personal level, St. Ignatius Loyola advises retreatants of the Spiritual Exercises to examine regularly the content and flow of their spir-itual life and life of prayer. Many religious persons and commu-nities today have gained great benefit from what is called "life review" to see God at work in their own history. It is also common practice now to try to "read" the "signs of the times" to see the underlying current. Believers find God at work, but unbelievers alike may discover the dynamism of creative energy with which they want to connect. Believing that God has been and is active in the world, we see, too, that we have the creative potential to go with or against this divine activity. In the Spiritual Exercises Ignatius describes in detail how one can become aware of inner movements that are aligned with the divine plan or that militate against it. This takes place in a context of faith and in an atmosphere of prayer. His analysis of consolations and desolations has served as a guide for many. Recently, however, spiritual writers have felt the need to widen the Plissart ¯ The Art of Discernment field of application. When we become more keenly aware of all the areas in which the Spirit of God is at work, it becomes evident that we must try to widen our horizon if we want to obtain a more accu-rate idea of God's action, a wiser discernment. Consolations and Desolations Revisited Ignatius himself implicitly recognizes the need for an inter-personal attentiveness to the Spirit when he advises that discern-ment should take place with the guidance of a spiritual director. Today we would include here the validity and even necessity of discussing the matter with one's spouse (if one is married) or a uniquely close "soul friend." An uneasiness in the friend or spouse might be a sign of desolation, and both persons would do well to become aware of it in the effort to find the will of God. Ignatius speaks of taking into account the position of the church. If with Vatican ~I we see the church as the people of God, our attentiveness to God's presence becomes broader and much more varied. Tensions in a community could well be interpreted as "desolation," or gratuitous excitement as false "consolation." We could and should make use of the well-developed techniques of group dynamics and see how a discerning insight might help us to perceive more clearly whether the movements animating a par-ticular group are from God. The vision we speak of here comes from faith; it can be of advantage only to individuals and groups that genuinely want to follow the Lord. Similarly, in discernment we do well to explore critically the meaning of divisions, resentments, estrangements, and insensi-tivity within ecclesial structures and institutions to see how these "motions" speak to us of God's creative or challenging activity in our world. Can we say that controversies on, say, contraception or feminism have nothing.to tell us about the divine activity in our world and in the hearts and minds of God's own people? I believe that an unwillingness to see the significance of such "movements" would represent a dire lack of a discerning spirit. Jon Sobrino, Enrique Dussel, J.B. Libanio, and others have shown clearly how, as we find ourselves confronted with a theol-ogy of domination, we must take into account the sociopolitical reality in order to make a valid discernment. The option for the poor which theologians of liberation advocate is not just another theological position. It is the result of a careful reading of the core message of Jesus in its relationship with the social reality. Review for Religions As the Quakers tell us, the "light of God" is also present and active beyond the confines of the circle of Christian believers. Indeed, this was also recognized in the documents of Vatican II. So we will have to .learn to discern how God speaks through the political debates of our present age, through intercultural struggles, through the economic and ecological issues of our world, and through people's search for a cosmic spirituality. Would we not say that people's uneasi-ness when faced with news ¯ items depicting poverty can be a sign of "desolation" calling for conversion and a change ¯ of heart? Would we not say that people's fear of an atomic disaster can~ be understood as a sign of "desolation" in a world which gives priority to war over peace? Would we not say that the renewed interest and practice of meditation of all kinds is a sign of "consolation" in a rediscovery of the importance of the inner world? The first, step in this reflection has brought us to the conclu-sion that, if we truly believe that God's Spirit. is indeed active in the world and if our aim is to integrate our decisions and actions as perfectly as possibly into this creative dynamism, then we will have to widen considerably the scope of our attentiveness to the divine presence. Our discerning of God's ~vill seems ~to bring us much further than it used to, well beyond the realm of personal spiritual life. No more can we think of attaining holiness through a private imitation of Christ (see Castillo). What we have examined is the first aspect of discernment, the "listening" element. It corresponds to what is called in Ignatian spirituality the "discernment of spirits" and also, in the Quaker tradition, to the simple prayer meeting. The regular practice of such discernment helps people to be more aware of God's pres-ence in their life. But it should also help friends or groups to a vision of where God is leading them communally. It can give us an insight into God's guidance for the church, for society, and indeed for the whole world. Acquiring such a common insight will be of great advantage in tackling the second aspect of discernment which we examine below. Tensions in a community could well be interpreted as "desolation," or gratuitous excitement as false "consolation." January-FebtvtaD, 1999 Plissart ¯ The Art of Discernment Anthropological Foundation: How Do We Decide? The Point of Entry Insight into the divine activity is not just an academic exercise. We have already indicated above that it has a very clear purpose. We do not "listen" to the voice of God simply to admire its har-monic quality. We want to add our voice to the symphony. Peters clarifies the distinction between discernment and elec-tion, but goes too far when he says that "the method [of election] is a way of finding the will of God, and has nothing to do with dis-cerning movements" (p. 30). Our insight into God's creative activ-ity inevitably challenges us to a response. Thus we seek not only to hear God's voice, but to discern God's will. This becomes a direct call. The general inspiration which we have discerned ini-tially takes shape gradually and becomes a specific invitation. This is where we move from a "discernment of spirits" to a process of election: we are faced with alternatiyes, and we have to make a choice. What is happening is that we become aware of a krisis, a fork in the road. This requires a diakrisis: deciding which way to go. The process of decision is always situated existentially, and it is good, indeed important, to know the path that has led to it, the approach to the point of entry. Ignatian spirituality has clarified the process itself, but has not specified precisely the scope of what to consider. In the Spiritual Exercises lgnatius's guidance in the pro-cess of election seems to be directed mainly to an individual mak-ing a decision about his or her future state of life. But commentators indicate that the principles are not restricted to such instances. Since Ignatius and his companions use similar prin-ciples for many of their decisions, it would seem that the process of election is applicable to all levels of human decision. This is indeed to be expected if we are fully aware of divine invitations at all levels of human activity. So we have to widen the scope here also. The most obvious level of decision making is that of the con-scious self. It concerns an action for which .one will be directly and personally responsible. But not many decisions, if any, are totally private. So the interpersonal is nearly always present in decision making. It is then a decision that affects those who are involved in a relationship, and we would expect that the process of discernment would implicate all participants. Decisions concern-ing close friendship and marriage are good examples of this, and Review for Religious one can widen the scope to community decisions, family deci-sions, and so forth. The moment of decision, the need for discernment, may not be obvious when persons reflect and discern purely as individuals, but may become obvious on the social level and then brought down to the personal. Good examples of this would be an eco-nomic crisis or a population crisis, each with its repercussions on the life of the community, the family, and the individual. Still wider areas of decision may involve cultural changes, religious or institu-tional sclerosis, or natural disasters. These will require decision-making processes that have a wide place of entry, but do not ignore personal elements (which are never absent). In these areas Ren~ Simon's reflection on the relationship between law and discernment is helpful. The process of election will be very different, but the basic elements will be these: insight based on some interpretative belief, examination of the challenge by means of dialogue, and proiection towards the realm of action for assess-ment and choice. With regard to the charismatic role of discern-ment in relation to institutional sclerosis, Ladislaus Boros makes the following interesting remark: "The charismatic and underiv-able aspect is essential to the church, .for God has never retired, as it were, in favor of the official ecclesial administration. Nor has he abdicated in favor of the guidance of the Holy Spirit given to the higher and highest instances of.the church. God himself is the Spirit [see Jn 3:8] blowing 'where it listeth,' [blowing] alike on children and idiots, the poor and simple, and theologians of all kinds" (p. 78). Clearly we are dealing here with a widening continuum. Division into sections is arbitrary. Yet there appear to be both an inner limit to this continuum and an outer one, limits beyond which we seem to lose control. At the inner limit we enter so deeply into the self that the processes become unconscious. The creative dynamism is still active, but escapes our grasp. Eastern religions (Hinduism and Buddhism) and perhaps certain forms of Christian mysticism situate our connection to the absolute at this level. At the outer limit we grope toward the immensity of the cosmos and fail to grasp it. This time it is the far heavens that are beyond us. Within these two limits we can set the realm and scope The interpersonal is nearly always present in decision making. Januaty-Febrnaty 1999 Plissart ¯ The Art of Discernment of responsible praxis, the point of application of the process of discernment leading to action. The Question of Universality We are now becoming more aware that any discernment in a process of election has repercussions at all levels. Wherever. the stone may fall, it creates ripples over the whole surface of the lake. Decisions involve the same universal creative dynamism, and they have effects that resound through the whole realm of responsible praxis. This would seem to make the task of discernment abso-lutely daunting: What attitude, then, can we take? Many spiritual writers indicate that discernment does not lead to certainty. This is something we must accept at all stages of the process. We try to examine God's creative and dynamic presencefin our life, in the life of others', in our society and culture, in the world as a whole. But our point of view is inevitably limited. We try to take into account the flow of our own life from the moment of birth, or the flow of history in our communal, eccesial, or social context, but we cannot see the whole picture. Then when a prob-lem occurs, when the moment of decision arises, we try to situate ourselves in this picture, to ga~ther all possible data that might be relevant, but we can see only a few elements and have.,to be con-tent with that. We want to listen to as many people as possible because each one can give us a useful insight into the light of God that illurfiines our search, but there is always more light beyond, which we cannot fathom. We do not want to be biased; we want to be "indifferent" and try to avoid undue influences from our own background, from our s6cial or physical environment, and so forth, but we cannot extract ourselves from our own existence. We may try to see the consequences of a certain decision so as to make a better assessment, but we can see only that far, and no further. Clearly we cannot take everything into account. One rather unsatisfactory way in which this problem has usu-ally been solved, at least at the practical level, was to look at the process simply from its point of entry. For instance, if the issue was to decide about my own vocation, I would simply examine what my decision on this should be in the context of my life, and leave other decisions to be made by others, for example, church offi-cials, parents, civil authority, and so forth. Or, if the issue involved natural science--whether, for example, .to continue to develop nuclear technology--scientists would limit themselves to the sci- Revibw for Religious entific possibility and expediency and leave civil rulers to decide on the social consequences. In a sense there may be a vision of faith in such a position. If each person decides validly within his or her restricted level of insight, can we not trust the original cre-ative dynamism to realize the harmony that is its aim? Perhaps. But I believe that the above position has far too often been interpreted in a minimalist way. I believe that it is defeatist and dangerous. I believe that a true vision of faith will require of us that we try to achieve as wide a scope as possible. Therefore, at the close of this paper I would like to advocate a maximalist inter-pretation of the question I raised in the previous paragraph. The Criterion of Harmony Common Discernment Spiritual discernment and discernment in view of making a decision according to the divine will have always been considered an art. This is an implicit acceptance of the tentative value of the conclusions that are reached. But at the same time it points to the totality of impact of any decision within the whole creative flow. Our attentiveness to God's voice in our life and in the world cannot be restrictive. It must always tend to its widest possible scope. Only then can the full impact of divine creativity be recog-nized and accepted. The search for the divine will in any particular instance, and the attempt to discern which course of action would best coincide with that divine will, must situate the process of examination as widely as possible. I emphasize that it is" in the measure in which this is attempted and achieved that the dis-cernment will be a valid one and that global harmony will be fos-tered. Some examples will show this more in detail. A young woman aware of God's presence in her life, believes she is called to serve God in a special way. She enters a process of discernment to find out whether and how she should respond to such an invitation. Clearly, at least three groups will have to be involved in her discernment process to make it valid. First, she will have to consult with family and friends. The decision would Our attentiveness to God's voice in our life and in the world cannot be restrictive. January-February 1999 Plissart ¯ The Art of Discernment change not only her life, but also their relationship with her. Second, the new group she wants to join will have to be part of the discernment too, since the decision means that the group will or will not go through the change of integrating her into their circle. Third, the discernment will involve the church in which the com-mitment would be made, since her decision will occur in that con-text. Traditionally, each group of people would make their own dis-cernment and, if no consensus was reached, the final say would be settled through the exercise of authority. Yet it seems evident that a greater harmony could be achieved if each group would in some way participate in a common process of discernment. The young woman can dialogue with family and friends about her pos-sible vocation. She can dialogue with the new group to see how her decision would affect her and them. Members of the group can meet her family and exchange opinions on the project, church officials could speak with representatives of the group about the decision, and so forth. If each participant is genuinely searching for guidance from above, the. decision-making process itself and the outcome of it will foster harmony among these people. Such coop-eration will witness to divine creativity at work. Another example. A local religious community wants to decide whether to continue its insertion into a depressed urban area or take on another responsibility. Traditionally, they go through a process of discernment as a group while their superiors also con-sider the decision. Though the local church community might be implicated in the decision, it might not be consulted. When groups arrive at opinions separately, tension easily arises if and when sep-arately formed opinions do not coincide. Here again a common discernment process--at various levels according to possibilities-- would undoubtedly foster harmony: Let the local religious group and the local Christian community meet and exchange on the pro-ject. Let superiors come and .discuss the issue with the local reli-gious community. Let all persons in the several groups be given a chance to go through their personal discernment process in dia-logue with each other. Let the local church authorities dialogue with the group of religious and with the local Christian commu-nity, and so forth. Let the participants allow, in each of these encounters, the Spirit of God to illumine their hearts and minds through the contributions of others. Thereby they will witness to. God's creation of, respect for, and empowering of people who Review for Religious have wonderful differences among themselves. In doing so they will certainly create harmony. A final example. A number of homeless people have occupied a derelict building and are now threatened with eviction because the area must be transformed into a recreation ground. The home-less people refuse to leave. Some local pastors support them in the name of the gospel. The local politician is under pres-sure because the potential inv

Today, Afghanistan is a nightmarish place for many Afghans, marked by a lack of rights and opportunities. It's crucial to recognize this reality. However, it's also important to acknowledge that numerous predictions from Washington did not materialize as expected. For all the admonishments of the Biden administration, Afghanistan has not become a gift for China or Russia, or a hotbed of transnational terrorism.President Biden faced relentless criticism for the withdrawal, decried as squandering "20 years of blood and sacrifice" by Republican Senator Jim Risch and branded "fatally flawed" by Democratic Senator Bob Menendez. Former Secretary of Defense Leon Panetta, who oversaw the end of the U.S. surge in Afghanistan during President Obama's tenure, likened the evacuation to the infamous Bay of Pigs fiasco, even before the tragic loss of 13 U.S. service members and at least 170 Afghans in an ISIS attack. Meanwhile, former Secretary of State Mike Pompeo, who less than one year earlier had proudly stood for a photo op with the Taliban's chief negotiator, after agreeing to withdraw U.S. troops, told Fox News that the "Biden administration has just failed in its execution of its own plan." In April, the Wall Street Journal's Editorial Board partly attributed Russia's invasion of Ukraine to "U.S. surrender in Afghanistan" and during a Congressional hearing in July, Congressman Michael McCaul labeled the withdrawal "a mistake of epic proportions." Failure is, indeed, an orphan.One of the most frequently cited reasons for why the U.S. military had to remain in Afghanistan was rooted in counterterrorism efforts. Indeed, fighting terrorism was the reason for the authorization for the use of military force that allowed U.S. troops to be deployed to Afghanistan in the first place. President Biden drew criticism from certain pundits when he asserted on August 16, 2021, that "Our only vital national interest in Afghanistan remains today what it has always been: preventing a terrorist attack on [sic] American homeland." He emphasized that the original mission was, in fact, a response to a terrorist attack and had a primary focus on counterterrorism. Some pundits might find this fact inconvenient, especially those who have come to believe that our presence in Afghanistan was primarily about nation-building, rather than acknowledging that nation-building itself was an ill-conceived strategy within the context of the War on Terror. In the lead-up to the withdrawal, the notion of over-the-horizon counterterrorism capabilities was often ridiculed as ineffective. During the fall of 2021, the Pentagon assessed that the Islamic State-Khorasan Province (ISKP), an ISIS offshoot in Afghanistan, could potentially launch an attack on the U.S. within as little as 6 months. Yet, nearly two years later, no ISKP attack originating from Afghanistan has targeted U.S. soil. Furthermore, senior analysts at the National Counterterrorism Center (NCTC) recently evaluated that the group relies on "inexperienced operatives in Europe" to carry out attacks abroad. In other words, the next generation of 9/11 hijackers is not being trained in Afghanistan. The Biden administration showcased its ability to secure significant over-the-horizon victories against terrorists, such as when a U.S. drone killed al-Qaeda chief Ayman al-Zawahiri in a Kabul apartment on July 31, 2022. As of last March, Nicholas Rasmussen, the Department of Homeland Security's counterterrorism coordinator, viewed the likelihood of a 9/11-style attack as "almost inconceivable." The world of today is different than on the morning of September 11, 2001. Back then, Afghans had extremely limited communication with the outside world. In contrast, today, over 60 percent of adults own a cell phone, with more than 80 percent having access to one. This trend holds true for other once-isolated parts of the world as well. This connectivity will pose challenges to the Taliban's ability to enforce their draconian restrictions over the long-run. It has also changed the way terrorists operate. In the realm of terrorism, the world is indeed flat. Extremist ideologies can be disseminated, and terrorists can recruit overseas operatives to inflict harm. But this may not be such a big win for terrorist groups like ISKP. While their capacity for recruitment is more substantial than in the past, their ability to train and direct quality recruits without interference is actually diminished. Meanwhile, the capacity of potential target nations to intercept such plots is stronger than ever before. Instead of participating in a global campaign of terrorist whack-a-mole, it is our domestic defenses that are best positioned to protect the homeland. This isn't meant to downplay the potential of ungoverned spaces to serve as breeding grounds for adept and motivated terrorists. However, concerning the case of Afghanistan, NCTC analysts concluded that the Taliban's activities have "prevented the branch [ISKP] from seizing territory that it could use to draw in and train foreign recruits for more sophisticated attacks."While it's true that terrorism can be managed and nation-building wasn't the purpose of going to war, it was still shocking for many Americans to witness the swift collapse of a government that so many U.S. lives, tax dollars, and lives of our Afghan partners had contributed to building. One reason for the astonishment shared by lawmakers, media, and the American public over the evacuation debacle, the vanishing of Afghan security forces, and the hasty departure of the Ghani administration, stems from a steady flow of falsehoods regarding the war. Rather than a deliberate effort of intentional deceit, it was more of a collective exercise in self-deception, omission, and hopeful exaggeration. As the U.S. war in Afghanistan trudged onward, a carefully curated liturgy of talking points was repeated in Washington. Our leaders were well aware that Afghanistan was an archipelago of cut-off cities and forward operating bases, while the Taliban dominated the countryside, roads, and the night. It was no secret that Ashraf Ghani was surrounded by a circle of sycophantic advisors. The economy was sustained by a continuous flow of aid and war-related industries. Yet, speaking candidly about this was rare until after the Afghan government collapsed.A cognitive dissonance made it acceptable for U.S. lawmakers, foreign elites, military-aged men who had fled their conflict-ridden countries, and even human rights organizations to not only call for the perpetual deployment of American soldiers but to claim we owed such a commitment. Of course, the U.S. military was more than enthusiastic to oblige. And for soldiers, there is an unrelenting desire and pressure to deploy. I too volunteered to deploy. However, the enthusiasm of young warfighters shouldn't grant a blank check for putting them in harm's way.Since the U.S. withdrawal, unsettling truths emerged. Although tens of thousands of Afghan soldiers made the ultimate sacrifice, when push came to shove — even before the Americans' departure — Afghan forces fell to the Taliban. Their supplies ran out and corrupt leaders in Kabul left them to die or surrender. The strongman warlords, elevated by Washington and summoned by Ashraf Ghani to save the republic, fled to neighboring countries. Over the years, the Taliban were dismissed as a proxy of Pakistan, disconnected from Afghan society, yet, it was the Afghan government, created through an international conference in Bonn, Germany, and supported with billions of U.S. aid, that failed to inspire Afghans to fight for its survival at a crucial moment. Many observers, myself included, were confident that Afghans would fiercely resist the Taliban and the country would rapidly descend into civil war. The country has instead fallen into a haunting silence.One prediction that has come true is the dire situation for women under the Taliban's rule that can only be described as gender apartheid. They have progressively restricted girls'and women's right to education, closed gathering places and livelihoods like beauty parlors, and even banned women from a national park. Their actions seem more driven by an obsession with control of every aspect of women's lives than religious doctrine. Additionally, the Taliban have stifled dissent and used torture against rivals. We must confront these harsh realities and take meaningful actions, but we must also avoid making promises we cannot fulfill, both for the sake of Afghans and our own credibility.Today, Afghanistan is not at war for the first time in twenty years, with violent deaths decreasing from well over 20,000 per year in the years leading up to the U.S. withdrawal to under 2,000 last year. The country hasn't turned into a narco-state. The Taliban also haven't abandoned their extremist beliefs, disavowed al-Qaeda, or restrained the Pakistani Taliban. However, their current focus seems to be inward on Afghanistan. The Afghan economy is struggling, partly due to Taliban mismanagement, though it doesn't appear to be much worse than the previous government at management, and their corruption seems to be less. Their cruelty, however, seems unfailing.It's worth reflecting on why so many of our predictions were inaccurate. The U.S. facilitated Afghanistan's development, but it also prolonged the war. Now, Taliban rule and the isolation it creates has plunged Afghans into deeper poverty and created a nightmare for women, a bargain from hell, created by Washington and its partners in Kabul, but that ultimately can only be resolved by Afghans themselves.

학위논문 (석사) -- 서울대학교 대학원 : 사범대학 체육교육과,글로벌스포츠매니지먼트전공, 2020. 8. Yongho Lee. ; 국문초록 신체활동과 완성의 실천권(스포츠)은 인간이 창조된 이래의 기본적 인권이다. 패럴림픽 스포츠는 특히 용기, 결단력, 평등, 영감을 보편적으로 유지시키고 최소의 비용으로 높은 영향력을 행사한다. 장애인스포츠 개발은 불가피하게 정책의호의성 정도와 지방당국, 중앙정부 및 다른 개발파트너들의 역동성에 의존한다. 카메룬에서의 법적프레임 워크의 평가는 2004년과 2018년에 통과되고 지방개발과 통치가 그들의 핵심추진력이라는 지방분권법을 밝히게되었다. 본 연구의 제목은 패럴림픽 스포츠발전에 대한시의회(MC)의 역할과 카메룬의 지속가능한 개발(SD)에 미치는 영향이다. 본연구의 목표는 카메룬에서 2016-18년 기간 동안의 정책, 조직구성, 인적자원개발전략, 장애인스포츠시설 소유 및 관리, 장애인스포츠 개발 예산할당, 장애인스포츠 및 기타경기 조직 등을 탐구함으로써 장애인스포츠발전에 대한 MC들의 역할 및 공헌을 알리는것이다. 본 연구는 카메룬에서의 장애인스포츠 개발과정은 정책, 제도적틀, 인적자원, 그리고 모든 이해당사자들이 장애인스포츠 개발을 완전히 실행할 수 있는 재정준비상태에 달려있다고 주장한다. 기존 연구에 따르면 카메룬의 스포츠는 기술, 사회-경제, 문화, 특히 정부의 주도적 영향과 종종 축구에 주어지는 우선 순위의 다수에 직면해있다(Joanne Clarke & John Ojo, 2017). 이것이 유엔기구가 2015년 회원국들에 대한 결의안 A/RES/70/1을 채택하고, 세계적으로 인간 삶의 질을 개선하기 위한 청사진으로 17개의 SDG (Sustainable Développent Goals) Agenda 2030을 채택한 이유를 설명한다(UN, 2018) 상기 고려사항을 기반으로 장애인 스포츠에 대한 관심이 커지고 있으며, 최근 몇년 동안 정부가 더 이상 그 다양성과 범위에서 스포츠 발전을 위한 모든 것을 단일적이고 공평하게 제공할 수 없다는 사실을 인지하였다. 이에 따라 본 연구는 카메룬 스포츠 산업의 지속가능한 개발을 위한 수단으로서 2016, 2018년 기간 동안 장애인 스포츠의 개발에 대한 시의회들의 역할과 카메룬의 지속가능한 발전에 미치는 영향에 초점을 맞추었다. 본 연구는 이와 같은 목표를 달성하기 위하여 제1장에서는 서론, 제2장 문헌검토, 제3장 방법론, 제4장 결과, 제5장 논의와 제안으로구성하였다. 연구는 다음과 같은 데이터 수집과 분석으로 진행했다. 대상으로 두 시의회를 고려했으며 첫번째는 Yaoundé VI Etoug-Ebe, 두번째는 Yaoundé III Efoulan으로 선택하였다. 연구방법으로 자료수집은 문헌검토, 설문 및 인터뷰를 시행하였다. 총 50명의 응답자를 대상으로 설문을 실시하였고, 총 40명의 응답을 데이터를 이용하였으며 온라인 인터뷰는 총 12명을 대상으로 실시하였다. 데이터 수집의 과정을 용이하게 하기위해, 설문지는 시의회 정책, 예산할당, 경기조직, 스포츠시설의 소유와관리, 운동선수와 직원의 전환, 고정관념과 같은 주제들에 초점을 맞추었다. 수집된 데이터 분석 결과는 다음과같다: 시의회들은 장애인스포츠 개발을 촉진하기 위해 효과적인 정책이 필요하고, 스포츠교육과 스포츠의 실천과 학습을 용이하게 하기 위한 스포츠시설을 소유하고 관리할 필요가 있으며, 인적자원의 개발이 필요한 것으로 나타났다. 또한시의회들은이와같은지속가능한개발을촉진할준비가되어있고의지가있으며, 2030년까지지속가능한개발의이점을충분히얻기위해 NPC, UCCC, 국제지방당국연합, 카메룬의다른시의회,그리고해외사이에상호연계가필요하다고나타났다. 따라서 본 연구는 각 시의회에 장애자문위원회(DAC)를 조직하고, 위원장은 UCCC 위원으로 공동활동을 할 것으로 제안한다. 또한 장애인 스포츠 발전을 위한 기금은 총회중 DAC 위원장이 만들고, 관리하고, 책임지고 UCCC와 각 시의회는 스포츠교육, 레저, 레크리에이션의 실천을위한 시설을 저렴한 비용으로 조성 및 재활용해야할 것을 제안한다. 주요어: 지속가능한개발, 패럴림픽스포츠, 시의회 ; Abstract The role of Municipal Councils on Paralympics sports development and its impacts on Sustainable Development in Cameroon OBEN Philip Apai Global Sport Management, Department of Physical Education The Graduate School Seoul National University The right to the practice of physical activity and sports is a fundamental Human Right since human creation. The Paralympics sports has the immense build-in virtues notably courage, determination, equality and inspiration. These values remain universal, least costs yet uphold high impacts, and which would hardly be harnessed by any other normative activity away from Para sports. Para sport development in any context inevitably relies on the extent of the dynamism of the actors involves precisely local authorities, central governments, and other development partners. In Cameroon, an assessment of its legal framework would reveal that the decentralization laws were passed in 2004 and 2018 with local development and governance as key thrust The title of my research is the role of Municipal Councils (MCs) on Paralympics sports development and its impacts on sustainable development (SD) in Cameroon. My key aim is to inform on the active role/contributions of MCs on the development of Para sports in the domains of policies, organizational set up, human resources development strategies, ownership and management of Para sports facilities, budget allocation for Para sports development, and the organization of Para sports and other competitions during the period 2016 and 2018 in Cameroon I claim that the process of Para sports development in Cameroon like elsewhere depends on policies, institutional frameworks, available and equipped human resources, and financial readiness to enable all stakeholders to fully initiate and implement Para sports development initiatives. Academic literature reveal that sports in Cameroon is faced with a plurality of technological, socio-economic, cultural, and especially Government-led influences with priority often given to football (Joanne & John, 2017). However, in order to optimize the gains from sports development, the UN adopted Resolution A/RES/70/1 in 2015 for member states, known as 17 Sustainable Development Goals (SDGs) Agenda 2030 as blueprint to improve on the quality of human life globally It is with the above considerations, the growing interests in Para sports as a vehicle for the SD of the Cameroonian sports industry, and the fact that Governments in recent years can no longer single and even-handedly provide everything for sports development in its diversity and scope (Holly Collison…et al, 2019), that I shall focus on the role of MCs on the development of Para sports and its impacts on sustainable development in Cameroon during the period 2016 to 2018 In order to attain the above-mentioned objective, I considered two (2) MCs; Yaoundé VI (big), and Efoulan Yaoundé III (small yet sensitive MC) for my data collection and analyses. Equally, to facilitate the understanding and evolution of my study, it shall be presented in five chapters as follows: chapter one shall treat the introduction, chapter two- literature review, chapter three-methods I used for data collection and analyses, chapter four- results, and chapter five- discussions and recommendation As a research procedure, I stated with data collection from my literature review, the administration of questions to both MCs, and documents from the libraries of the Universities of Yaoundé 1&11, Buea, and Seoul National Universities. I targeted a total population of fifty (50) participants but effectively got data from forty (40) participants. Twelve (12) semi-structured and twenty eight (28) structured questions in total were administered. In order to facilitate the process of data collection, my questions were focused on themes such as MCs policies, budget allocation, organization of competitions, ownership and management of sports facilities, athletes and staff transition, and stereotypes By and large, the socio-political, and security situations in Cameroon prohibited public gatherings, and retarded my data collection schedule. The following conclusions were arrived at the end of my study: that MCs need effective policies in order to foster Para sports development; that MCs need to own and manage sports facilities to ease the practice and learning of PE and sports for all; that there is readiness and willing by MCs to promote sustainable development; that there is need for human resource development; that there is need for an inter alia between the NPC, UCCC, International Union of Local Authorities, other MCs in Cameroon and abroad for engage the process of SD, and facilitate benefits of Para sports by 2030 in Cameroon. It was deduced from data collected that a Disability Advisory Committee (DAC) be created in each MCs to serve as the technical organ, and that a chairperson of DAC be co-opted as a member of the UCCC, that a Solidarity Fund for the development of Para sports be created by the 360 MCs in Cameroon. This fund should be managed and be accountable for by the chairperson of DAC during the General Assembly meetings of the UCCC and also that each MC should create and/or rehabilitate a permanent space, and facilities for the practice of PE, leisure and recreation for all at affordable costs Keywords: Sustainable Development, Paralympics Sports, Municipal Councils ; CHAPTER 1 INTRODUCTION 1 1.1 Background to the study 2 1.2 Statement of the problem 4 1.2.1 Research Purpose 4 1.2.2 Research Questions 5 1.2.3 Justification and significance of this study 5 1.2.4 Area of research study Cameroon 7 1.2.5 Definition of basic concepts and notions 9 Sustainable Development 10 Municipal Council 10 Physical Activity 10 Sports 11 Condition and impairment 11 Functional classification 11 2.1 Strategies for Paralympic sports development and SD in Cameroon 16 2.1.1 Disability Advisory Committee DAC 16 2.1.2 Terms of Reference 16 2.1.3 Duties and areas the DAC should be consulted upon 17 2.1.4 Functions of the DAC 17 2.1.5 Membership and Composition of DAC 18 2.1.6 Criterion for the selection of DAC Members 18 2.1.8 Treatment of vacancies at DAC 19 2.1.9 Expression of Interest through a public advertising process in DAC 19 2.1.10 Treatment of observers at DAC 20 CHAPTER 3. METHODS 25 3.1 Sample Size of population for the present study 25 3.2 Measurements 26 3.3 Data collection methods and analyses used in my research 30 3.3.3 Stage 2: Creation of initial codes 29 3.3.4 Stage 5: Define themes 31 3.3.5 Stage 6: Writing-up 31 3.4 Research Design 32 3.4.1 Data collection process 33 3.4.2 Semi-structured Questions/Interviews 34 3.4.3 Observations 34 3.4.4 Data Analyses 35 3.4.5 Triangulation, peer examination, member-checking 36 3.4.6 Audit Trail 36 3.4.7 Role I played in this Research 36 3.5 Primary Research 37 3.5.1 Secondary research 37 3.5.2 Measurement 37 3.5.3 Selection of the topic 38 CHAPTER 4 FINDINGS AND DISCUSSIONS 42 4.1 Personally Enrichment 42 4.2 Sports development and growth 43 4.3 Research Enhancements 44 4.4 Impacts of Para sports on Sustainable Development in Cameroon 44 4.5 Challenges of SDGs 48 CHAPTER 5 CONCLUSION AND RECOMMENDATIONS 49 5.1 Conclusion 49 5.2 Recommendations 50 5.3 Limitations 51 5.4 Future Research 52 References 53 ; Master

WOS: 000404472000001 ; A measurement of the production cross section for two isolated photons in proton-proton collisions at a center-of-mass energy of root s = 8 TeV is presented. The results are based on an integrated luminosity of 20.2 fb(-1) recorded by the ATLAS detector at the Large Hadron Collider. The measurement considers photons with pseudorapidities satisfying vertical bar eta(gamma)vertical bar 40 GeV and E-T,2(gamma) > 30 GeV for the two leading photons ordered in transverse energy produced in the interaction. The background due to hadronic jets and electrons is subtracted using data-driven techniques. The fiducial cross sections are corrected for detector effects and measured differentially as a function of six kinematic observables. The measured cross section integrated within the fiducial volume is 16.8 +/- 0.8 pb. The data are compared to fixed-order QCD calculations at next-to-leading-order and next-to-next-to-leading-order accuracy as well as next-to-leading-order computations including resummation of initial-state gluon radiation at next-to-next-to-leading logarithm or matched to a parton shower, with relative uncertainties varying from 5% to 20%. ; ANPCyT, ArgentinaANPCyT; YerPhI, Armenia; ARC, AustraliaAustralian Research Council; BMWFW, Austria; FWF, AustriaAustrian Science Fund (FWF); ANAS, AzerbaijanAzerbaijan National Academy of Sciences (ANAS); SSTC, Belarus; CNPq, BrazilNational Council for Scientific and Technological Development (CNPq); FAPESP, BrazilFundacao de Amparo a Pesquisa do Estado de Sao Paulo (FAPESP); NSERC, CanadaNatural Sciences and Engineering Research Council of Canada; NRC, Canada; CFI, CanadaCanada Foundation for Innovation; CERN, Chile; CONICYT, ChileComision Nacional de Investigacion Cientifica y Tecnologica (CONICYT); CAS, ChinaChinese Academy of Sciences; MOST, ChinaMinistry of Science and Technology, China; NSFC, ChinaNational Natural Science Foundation of China; COLCIENCIAS, ColombiaDepartamento Administrativo de Ciencia, Tecnologia e Innovacion Colciencias; MSMT CR, Czech RepublicMinistry of Education, Youth & Sports - Czech RepublicCzech Republic Government; MPO CR, Czech RepublicCzech Republic Government; VSC CR, Czech RepublicCzech Republic Government; DNRF, Denmark; DNSRC, DenmarkDanish Natural Science Research Council; IN2P3-CNRS, FranceCentre National de la Recherche Scientifique (CNRS); CEA-DSM/IRFU, France; SRNSF, Georgia; BMBF, GermanyFederal Ministry of Education & Research (BMBF); HGF, Germany; MPG, GermanyMax Planck Society; GSRT, GreeceGreek Ministry of Development-GSRT; RGC, Hong Kong SAR, ChinaHong Kong Research Grants Council; ISF, IsraelIsrael Science Foundation; I-CORE, Israel; Benoziyo Center, Israel; INFN, ItalyIstituto Nazionale di Fisica Nucleare; MEXT, JapanMinistry of Education, Culture, Sports, Science and Technology, Japan (MEXT); JSPS, JapanMinistry of Education, Culture, Sports, Science and Technology, Japan (MEXT)Japan Society for the Promotion of Science; CNRST, Morocco; NWO, NetherlandsNetherlands Organization for Scientific Research (NWO)Netherlands Government; RCN, Norway; MNiSW, PolandMinistry of Science and Higher Education, Poland; NCN, Poland; FCT, PortugalPortuguese Foundation for Science and Technology; MNE/IFA, Romania; MES of Russia, Russian FederationRussian Federation; NRC KI, Russian Federation; JINR, Serbia; MESTD, Serbia; MSSR, Slovakia; ARRS, SloveniaSlovenian Research Agency - Slovenia; MIZS, Slovenia; DST/NRF, South Africa; MINECO, Spain; SRC, Sweden; Wallenberg Foundation, Sweden; SERI, Switzerland; SNSF, SwitzerlandSwiss National Science Foundation (SNSF); Canton of Bern, Switzerland; MOST, TaiwanMinistry of Science and Technology, Taiwan; TAEK, TurkeyMinistry of Energy & Natural Resources - Turkey; STFC, United KingdomScience & Technology Facilities Council (STFC); DOE, United States of AmericaUnited States Department of Energy (DOE); NSF, United States of AmericaNational Science Foundation (NSF); BCKDF, Canada; Canada Council, Canada; CANARIE, Canada; CRC, Canada; Compute Canada, Canada; FQRNT, CanadaFQRNT; Ontario Innovation Trust, Canada; EPLANET, European UnionEuropean Union (EU); ERC, European UnionEuropean Union (EU)European Research Council (ERC); ERDF, European UnionEuropean Union (EU); FP7, European UnionEuropean Union (EU); Horizon, European Union; Marie Sklodowska-Curie Actions, European UnionEuropean Union (EU); Investissements d'Avenir Labex and Idex, FranceFrench National Research Agency (ANR); ANR, FranceFrench National Research Agency (ANR); Region Auvergne and Fondation Partager le Savoir, FranceRegion Auvergne-Rhone-Alpes; DFG, GermanyGerman Research Foundation (DFG); AvH Foundation, GermanyAlexander von Humboldt Foundation; Herakleitos; Thales and Aristeia programmes by EU-ESF; Greek NSRF, Israel; BSF, IsraelUS-Israel Binational Science Foundation; GIF, IsraelGerman-Israeli Foundation for Scientific Research and Development; Minerva, Israel; BRF, Norway; CERCA Programme Generalitat de Catalunya; Generalitat Valenciana, SpainGeneralitat Valenciana; Leverhulme Trust, United KingdomLeverhulme Trust; Canton of Geneva, Switzerland; Royal Society, United KingdomRoyal Society of London; ANPCyT, ArgentinaANPCyT; YerPhI, Armenia; ARC, AustraliaAustralian Research Council; BMWFW, Austria; FWF, AustriaAustrian Science Fund (FWF); ANAS, AzerbaijanAzerbaijan National Academy of Sciences (ANAS); SSTC, Belarus; CNPq, BrazilNational Council for Scientific and Technological Development (CNPq); FAPESP, BrazilFundacao de Amparo a Pesquisa do Estado de Sao Paulo (FAPESP); NSERC, CanadaNatural Sciences and Engineering Research Council of Canada; NRC, Canada; CFI, CanadaCanada Foundation for Innovation; CERN, Chile; CONICYT, ChileComision Nacional de Investigacion Cientifica y Tecnologica (CONICYT); CAS, ChinaChinese Academy of Sciences; MOST, ChinaMinistry of Science and Technology, China; NSFC, ChinaNational Natural Science Foundation of China; COLCIENCIAS, ColombiaDepartamento Administrativo de Ciencia, Tecnologia e Innovacion Colciencias; MSMT CR, Czech RepublicMinistry of Education, Youth & Sports - Czech RepublicCzech Republic Government; MPO CR, Czech RepublicCzech Republic Government; VSC CR, Czech RepublicCzech Republic Government; DNRF, Denmark; DNSRC, DenmarkDanish Natural Science Research Council; IN2P3-CNRS, FranceCentre National de la Recherche Scientifique (CNRS); CEA-DSM/IRFU, France; SRNSF, Georgia; BMBF, GermanyFederal Ministry of Education & Research (BMBF); HGF, Germany; MPG, GermanyMax Planck Society; GSRT, GreeceGreek Ministry of Development-GSRT; RGC, Hong Kong SAR, ChinaHong Kong Research Grants Council; ISF, IsraelIsrael Science Foundation; I-CORE, Israel; Benoziyo Center, Israel; INFN, ItalyIstituto Nazionale di Fisica Nucleare; MEXT, JapanMinistry of Education, Culture, Sports, Science and Technology, Japan (MEXT); JSPS, JapanMinistry of Education, Culture, Sports, Science and Technology, Japan (MEXT)Japan Society for the Promotion of Science; CNRST, Morocco; NWO, NetherlandsNetherlands Organization for Scientific Research (NWO)Netherlands Government; RCN, Norway; MNiSW, PolandMinistry of Science and Higher Education, Poland; NCN, Poland; FCT, PortugalPortuguese Foundation for Science and Technology; MNE/IFA, Romania; MES of Russia, Russian FederationRussian Federation; NRC KI, Russian Federation; JINR, Serbia; MESTD, Serbia; MSSR, Slovakia; ARRS, SloveniaSlovenian Research Agency - Slovenia; MIZS, Slovenia; DST/NRF, South Africa; MINECO, Spain; SRC, Sweden; Wallenberg Foundation, Sweden; SERI, Switzerland; SNSF, SwitzerlandSwiss National Science Foundation (SNSF); Canton of Bern, Switzerland; MOST, TaiwanMinistry of Science and Technology, Taiwan; TAEK, TurkeyMinistry of Energy & Natural Resources - Turkey; STFC, United KingdomScience & Technology Facilities Council (STFC); DOE, United States of AmericaUnited States Department of Energy (DOE); NSF, United States of AmericaNational Science Foundation (NSF); BCKDF, Canada; Canada Council, Canada; CANARIE, Canada; CRC, Canada; Compute Canada, Canada; FQRNT, CanadaFQRNT; Ontario Innovation Trust, Canada; EPLANET, European UnionEuropean Union (EU); ERC, European UnionEuropean Union (EU)European Research Council (ERC); ERDF, European UnionEuropean Union (EU); FP7, European UnionEuropean Union (EU); Horizon, European Union; Marie Sklodowska-Curie Actions, European UnionEuropean Union (EU); Investissements d'Avenir Labex and Idex, FranceFrench National Research Agency (ANR); ANR, FranceFrench National Research Agency (ANR); Region Auvergne and Fondation Partager le Savoir, FranceRegion Auvergne-Rhone-Alpes; DFG, GermanyGerman Research Foundation (DFG); AvH Foundation, GermanyAlexander von Humboldt Foundation; Herakleitos; Thales and Aristeia programmes by EU-ESF; Greek NSRF, Israel; BSF, IsraelUS-Israel Binational Science Foundation; GIF, IsraelGerman-Israeli Foundation for Scientific Research and Development; Minerva, Israel; BRF, Norway; CERCA Programme Generalitat de Catalunya; Generalitat Valenciana, SpainGeneralitat Valenciana; Leverhulme Trust, United KingdomLeverhulme Trust; Canton of Geneva, Switzerland; Royal Society, United KingdomRoyal Society of London ; We thank CERN for the very successful operation of the LHC, as well as the support staff from our institutions without whom ATLAS could not be operated efficiently. We acknowledge the support of ANPCyT, Argentina; YerPhI, Armenia; ARC, Australia; BMWFW and FWF, Austria; ANAS, Azerbaijan; SSTC, Belarus; CNPq and FAPESP, Brazil; NSERC, NRC and CFI, Canada; CERN; CONICYT, Chile; CAS, MOST and NSFC, China; COLCIENCIAS, Colombia; MSMT CR, MPO CR and VSC CR, Czech Republic; DNRF and DNSRC, Denmark; IN2P3-CNRS, CEA-DSM/IRFU, France; SRNSF, Georgia; BMBF, HGF, and MPG, Germany; GSRT, Greece; RGC, Hong Kong SAR, China; ISF, I-CORE and Benoziyo Center, Israel; INFN, Italy; MEXT and JSPS, Japan; CNRST, Morocco; NWO, Netherlands; RCN, Norway; MNiSW and NCN, Poland; FCT, Portugal; MNE/IFA, Romania; MES of Russia and NRC KI, Russian Federation; JINR; MESTD, Serbia; MSSR, Slovakia; ARRS and MIZS, Slovenia; DST/NRF, South Africa; MINECO, Spain; SRC and Wallenberg Foundation, Sweden; SERI, SNSF and Cantons of Bern and Geneva, Switzerland; MOST, Taiwan; TAEK, Turkey; STFC, United Kingdom; DOE and NSF, United States of America. In addition, individual groups and members have received support from BCKDF, the Canada Council, CANARIE, CRC, Compute Canada, FQRNT, and the Ontario Innovation Trust, Canada; EPLANET, ERC, ERDF, FP7, Horizon 2020 and Marie Sklodowska-Curie Actions, European Union; Investissements d'Avenir Labex and Idex, ANR, Region Auvergne and Fondation Partager le Savoir, France; DFG and AvH Foundation, Germany; Herakleitos, Thales and Aristeia programmes co-financed by EU-ESF and the Greek NSRF; BSF, GIF and Minerva, Israel; BRF, Norway; CERCA Programme Generalitat de Catalunya, Generalitat Valenciana, Spain; the Royal Society and Leverhulme Trust, United Kingdom. The crucial computing support from all WLCG partners is acknowledged gratefully, in particular from CERN, the ATLAS Tier-1 facilities at TRIUMF (Canada), NDGF (Denmark, Norway, Sweden), CC-IN2P3 (France), KIT/GridKA (Germany), INFN-CNAF (Italy), NL-T1 (Netherlands), PIC (Spain), ASGC (Taiwan), RAL (UK) and BNL (USA), the Tier-2 facilities worldwide and large non-WLCG resource providers. Major contributors of computing resources are listed in Ref. [63].

EXECUTIVE SUMMARY Germany is one of the few industrialized nations in which the tobacco industry remains a legitimate force in business, government, science and society at large. Though Germany has been an international leader in environmental protection, the German tobacco industry has been successful in preventing the translation of knowledge of the dangers of pollution from secondhand smoke into effective public health policy through a carefully planned collaboration with scientists and policymakers and a sophisticated public relations program which it initiated in the 1970's and has been quietly running ever since. The tobacco industry in Germany founded the Verband der Cigarettenindustrie, a trade association, in 1948. Located in Germany's capital cities in order to as best as possible influence political decisions, the Verband includes all the multinational and national tobacco companies doing businessin Germany (7 in 2006). In Germany, secondhand smoke emerged as a political issue in the early 1970s, but the federal government failed to enact a proposed statutory law on protection from tobacco smoke. To date, there has been no passage of effective legislation for the protection against tobacco in public places. Understanding that secondhand smoke was the crucial issue for the tobacco industry's viability, the Verband engaged the issue long before the German government and the main voluntary health agencies, leading to the industry's continuing success in preventing government action to protect citizens from the toxic chemicals in secondhand smoke. The Verband influenced science and policy by challenging the scientific evidence linking secondhand smoke to disease by conducting or financing research, recruiting independent scientists, influencing high-level working groups and commissions, and by coordinating, sponsoring and participating in scientific conferences. In 1975, the "Research Council Smoking & Health" was created as an advisory body to the scientific department of the Verband to convey the impression that the tobacco industry was committed to objective exploration and further development of its product. Research that was deemed to be too sensitive to be contracted to outside researchers was conducted in a laboratory in Munich, headed by Franz Adlkofer. In 1992, the Research Council was replaced when the Verband created the VERUM foundation with Adlkofer as Scientific and Executive Director. The Medical Action Group on Smoking or Health, a small nongovernmental organization active in the protection of nonsmokers since the 1970s founded by medical scientist Ferdinand Schmidt, made numerous attempts to influence governmental health policy in Germany. The tobacco industry successfully responded by framing the Medical Action Group and Schmidt as out of the mainstream. Probably the most important health authority allied with the tobacco industry from the 1980s onwards was Karl Überla, President of the German Federal Health Office until 1985 and simultaneously head of a private research institute, the GIS, in Munich. In 1982, the Verband contracted with Überla's GIS for a study on "passive smoking and lung cancer." In 1983, a working group on smoking-related cancer risks was set up by the Federal Ministry of Health as part of Germany's contribution to the EU "Europe Against Cancer" program. Of the 24 members the Ministry invited to comprise this working group, at least five individuals, Franz Adlkofer, Dietrich Schmähl, Gerhard Lehnert, Klaus Thurau and Jürgen v. Troschke, had worked for or received funds from the Verband. Overall, the tobacco industry in Germany has been able to maintain a level of respectability that allowed it access to high-level authorities and scientists who either themselves held a policy-relevant office or served on political advisory bodies, including Karl Überla, President of the Federal Health Office, Dietrich Henschler, Chairman of the MAK-commission, and Helmut Valentin, President of the Bavarian Academy for Industrial and Social Medicine. Despite the fact that public attitudes in Germany were very supportive of government action to restrict smoking, the industry worked to cast tobacco control as a serious threat to the European culture that was portrayed as too open, modern and enlightened for such action. Secret tobacco industry polling showed even higher levels of support for smoking restrictions in Germany than in the United States; still, the German tobacco industry portrayed policies protecting workers from secondhand smoke as examples of US extremism. Several unsuccessful efforts to pass non-smoker protection legislation followed in subsequent years, and on October 3, 2002, a revised workplace ordinance took effect that nominally puts the duty on employers to protect their employees from secondhand smoke in the (non-hospitality) workplace; still, the ordinance overall failed to guarantee smokefree workplaces and as of January 2006, the German government had not established any meaningful program to promote implementation and enforcement of the ordinance. In 2003, approximately one-third (32.5%) of Germans were smokers. Recent data shows at least 9 persons die from passive smoking each day in Germany. As this calculation only takes into account frequent domestic exposure of nonsmokers, the actual death toll is likely to be much higher. Still, as of 2006, with few smokefree laws in place, none of the major voluntary health agencies in Germany had continuously made secondhand smoke a major topic. Public health policymaking in Germany remains dominated by tobacco interests. KURZFASSUNG Deutschland ist eines der wenigen industrialisierten Länder in denen die Tabakindustrie heute in derGeschäftswelt sowie vonseiten der Regierung, der Wissenschaft und der Gesellschaft im Allgemeinen noch als eine legitime Größe angesehen wird. Obgleich Deutschland im Umweltschutz international eine Führungsrolle einnimmt, hat es dieTabakindustrie in Deutschland erfolgreich verstanden, die Umsetzung der Erkenntnisse über die Schädlichkeit des Passivrauchens in wirksame Gesundheitspolitiken zu verhindern. Sie bediente sich hierzu einer sorgfältig geplanten Kollaboration mit Wissenschaftlern und politischen Entscheidungsträgern, und eines ausgeklügelten PR-Programms das in den 1970er Jahren eingeleitet wurde und seitdem still betrieben wird. Die Branchenorganisation, der Verband der Cigarettenindustrie (VdC, kurz "Verband") wurde im Jahr 1948 von der Tabakindustrie in Deutschland gegründet. Der Verband vertritt sowohl nationale als auch multinationale Tabakkonzerne, die in Deutschland ihre Geschäfte treiben und war bzw. ist in der bundesdeutschen Hauptstadt (Bonn, Berlin) ansässig, um politische Entscheidungen bestmöglich zu beeinflussen. Bereits in den frühen Siebzigerjahren wurde das Thema Passivrauchen in Deutschland zum Politikum, doch die Bundesregierung schaffte es nicht, einen damals existierenden Gesetzesvorschlag für eine Rechtsvorschrift zum Schutz vor Passivrauchen zu erlassen. Vielmehr hat die Bundesregierung es bis heute versäumt, eine wirksame Gesetzgebung zum Schutz vor Tabakrauch im öffentlichen Raum zu erlassen. Aufgrund der Einsicht dass Passivrauchen der entscheidende Faktor für Lebensfähigkeit der Tabakindustrie ist, hat sich der Verband bereits lange vor der Bundesregierung und den wichtigsten Organisationen im Gesundheitswesen und Interessengemeinschaften dieses Thema zu eigen gemacht. Dies hatte zur Folge, dass die Tabakindustrie Regierungshandeln zum Schutz der Bürger vor den giftigen Inhaltsstoffen des Tabakrauchs erfolgreich verhindert hat. Der Verband hat Einfluss auf Wissenschaft und Politik genommen indem er die wissenschaftlichen Erkenntnisse über den Zusammenhang von Passivrauchen und Krankheit bestritten hat, Forschungsarbeiten durchgeführt oder finanziert hat, unabhängige Wissenschaftler rekrutiert hat, Einfluss auf hochrangige Arbeitsgruppen und Kommissionen genommen hat sowie an wissenschaftlichen Tagungen teilgenommen, diese koordiniert oder finanziell gefördert hat. Im Jahr 1975 wurde der "Forschungsrat Rauchen und Gesundheit" gegründet. Er diente der Wissenschaftlichen Abteilung des Verbandes als Beratungsorgan und sollte den Eindruck vermitteln, dass die Tabakindustrie sich der objektiven Erforschung und Weiterentwicklung seines Produktes verschrieben hat. Untersuchungen die als zu heikel galten, um sie an externe Wissenschaftler zu vergeben wurden in einem Labor in München durchgeführt das von Franz Adlkofer geleitet wurde. Im Jahr 1992 wurde der Forschungsrat Rauchen und Gesundheit ersetzt durch die vom Verband gegründete Stiftung VERUM, deren Wissenschaftlicher und Geschäftsführender Direktor wiederum Adlkofer wurde. Der Ärztliche Arbeitskreis Rauchen und Gesundheit, eine kleine Nichtregierungsorganisation, die seit den 1970er Jahren im Bereich Nichtraucherschutz aktiv ist und von Ferdinand Schmidt gegründet wurde, machte zahllose Versuche, die Regierungspolitik Deutschlands zu beeinflussen. Die Tabakindustrie reagierte darauf- erfolgreich - damit, dass sie den Ärztlichen Arbeitskreis Rauchen und Gesundheit und Schmidt als jenseits der politischen Mitte darstellte. Vermutlich die wichtigste Autorität im Gesundheitsbereich, die mit der Tabakindustrie seit den 1980er Jahren verbündet war ist Karl Überla, bis 1985 Präsident des Bundesamtes für Gesundheit und zugleich Leiter einer privaten Forschungseinrichtung in München, der Gesellschaft für Information und Statistik in der Medizin (GIS). Im Jahr 1982 nahm der Verband Überla's GIS unter Vertrag für eine Untersuchung über "Passivrauchen und Lungenkrebs". Im Jahr 1983 stellte das Bundesgesundheitsministerium eine Arbeitsgruppe über "Krebsgefährdung durch Rauchen"zusammen, als ein Beitrag vonseiten Deutschlands zum EU-Aktionsprogramm "Europa gegen den Krebs". Von den 24 Mitgliedern, die das Ministerium geladen hatte, hatten zumindest fünf Personen, Franz Adlkofer, Dietrich Schmähl, Gerhard Lehnert, Klaus Thurau und Jürgen v. Troschke für den Verband gearbeitet oder von diesem Finanzmittel erhalten. Im Großen und Ganzen ist es der Tabakindustrie in Deutschland gelungen, einen Grad der Angesehenheit aufrechtzuerhalten, die ihr Zugang zu hochrangigen Autoritäten und Wissenschaftlern verschaffte, die entweder selbst politikrelevante Ämter innehatten oder die als Sachverständige oder Mitglieder von wissenschaftlichen Beiräten direkten Zugang zur Politik hatten. Beispiele hierfür sind Karl Überla, Präsident des Bundesgesundheitsamtes, Dietrich Henschler, Vorsitzender der MAK-Kommission, und Helmut Valentin, Präsidentder Deutschen Gesellschaft für Arbeitsmedizin sowie der Bayrischen Akademie für Arbeits- und Sozialmedizin. Trotz der Tatsache, dass die Einstellung der deutschen Bevölkerung Einschränkungen des Rauchens deutlich unterstützt, war die Tabakindustrie bemüht, die Tabakkontrolle als eine ernsthafte Bedrohung für die Europäische Kultur darzustellen, indem diese als zu offen, modern und aufgeklärt für derartige Aktivitätenporträtiert wurde. Ungeachtet der Tatsache, dass Umfragen die von der Tabakindustrie durchgeführt und geheim gehalten wurdenfür Deutschland sogar eine stärkere Befürwortung von Einschränkungen des Rauchens zeigten als in den Vereinigten Staaten, karikierte die Tabakindustrie in Deutschland Maßnahmen zum Schutz der arbeitenden Bevölkerung vor Passivrauch als US-amerikanischen Extremismus. Etliche erfolglose Anläufe zur Verabschiedung eines Nichtraucherschutzgesetzes folgten in den Jahren darauf und am 3. Oktober 2003 trat die novellierte Arbeitsstättenverordnung in Kraft, die die Arbeitgeber nominelldazu verpflichtet, ihre Angestellten am Arbeitsplatz vor dem Tabakrauch zu schützen (ausgenommen sind Arbeitsstätten mit Publikumsverkehr). Durch diese Verordnung werden jedoch übergreifend keine rauchfreien Arbeitsplätze geschaffen und bis Januar 2006 hatte die Bundesregierung noch kein bedeutsames Programm aufgelegt um die Umsetzung und Vollzug der Verordnung zu fördern. Im Jahr 2003 waren nahezu ein Drittel (32,5%) der deutschen Bevölkerung Raucher, neueste Daten zeigen, dass in Deutschland täglich mindestens neun Menschen an den Folgen des Passivrauchens sterben. Da dieser Berechnung lediglich die häufige Exposition von Nichtrauchern zu Hause zugrunde liegt, ist die wirkliche Zahl der Todesopfer wahrscheinlich deutlich höher. Dennoch garantieren bisher nur wenige Gesetze Rauchfreiheit und auch sonst hat bis heute keine der wichtigsten Gesundheitsorganisation in Deutschland sich kontinuierlich dem Passivrauchen angenommen bzw. dieses zu einem Hauptthema gemacht. Die Gesundheitspolitik wird in Deutschland bis zum heutigen Tag von Tabakindustrieinteressen dominiert.

Public interest litigation is a mechanism of intervention in a matter that concerns the public. It could be about human rights, government policy, or some other issue that could present a challenge to public life. Public interest litigation is important because it presents hope to the powerless and offers justice where there might not previously have been the opportunity. The aim of public interest litigation is to recognise injustice and give a voice to the concerns of members of society who might not have the means to articulate them. In Nigeria there is a high tendency for people of low socioeconomic status to experience police brutality, or even become victims of extra-judicial killing. In this article, it was argued that although public interest litigation is a good strategy to engage the injustice of extra-judicial killings, the recurrence shows that the solution lies more in addressing a systemic problem. ; Dorcas A. 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International audience ; According to the mainstream literature in economic geography, agglomeration economies are so powerful drivers for polarization in the larger metro areas that a center-periphery pattern is almost inescapable, making any peripheral location clearly disadvantageous for firms (Dicken and Lloyd, 1992; Fujita and Thisse, 2003). Urban studies also support such views by demonstrating the growing, steadily trend towards metropolization.However these statements are not fully confirmed by some empirical results. Indeed the stated entrepreneurs' locational preferences of firms localized in medium-sized (and even small) cities situated in peripheral areas do not always meet these theoretical interpretations. Innovative entrepreneurs and successful companies are usual in such locations, making necessary to explain such unexpected location choices and how they can be successful despite their so-called locational constraints due both to their remote position in badly connected peripheries (as demonstrated by population and economic potential models at the national and European scales) and to the lack of localized external economies of scale.To enlighten such apparently irrational business location choices, we could refer to the behavioural approach (Pred, 1967) as the perception of the quality of location characteristics has been neglected by the literature (Eickelpasch and al., 2015). Indeed the mental maps of the peripheral entrepreneurs –as revealed by our survey– do not exhibit the same perception of their working-area as expected from the theoretical works that consider peripheral locations are damaging due to various backwash effects (Myrdal, 1957; Haggett, 1979). As it has often been established by numerous surveys, the first locational factor of SMEs is often the birthplace of their manager, especially for family-owned companies, considering that entrepreneurial spirit is often more common in areas dominated by small firms (Baudelle and Ollivro, 2000; Ejermo and Hansen, 2015). Therefore the rationale of their location choice does not necessarily match the requisites of profit maximization. But despite this kind of path dependency due to the faithfulness of these entrepreneurs to their native region, we need to understand how such firms can be innovative and therefore successful notwithstanding their non- optimal location in small and medium-sized cities of peripheral areas.At this point we need another theoretical framework, namely the institutional approach (Granovetter, 1973). This perspective is required to explain why and how entrepreneurs can be successful in spite of their non-metropolitan location in modest cities situated far not only from the core of Europe but also from the national and sub-national metropolises. More specifically our study mobilizes the sociology of networks (Krauss, 2011 & 2013) to explain the paradoxical success-stories of peripheral firms. Such an approach is congruent with the evolutionary perspective that is paying more and more attention (but not so much) to networks and institutions as parts of complex adaptative systems to explain regional resilience (Boschma, 2015).Therefore our theoretical assumption is the following: professional networks and personal networking are crucial for these companies and their managers to give them access to various kinds of resources that are necessary to run their business. This is consistent with the theory striking the need for embeddeness among the entrepreneurs to make them possible to run their business with success (Granovetter, 1973; Krauss, Sternberg, 2014). The final goal of the study is to understand how the access to various informational and human resources is made possible by the construction of networks used by innovating companies to develop their business. Consequently the objective is to identify the configuration of the networks –strong or weak, local or distant, central or peripheral– of the interviewed entrepreneurs to understand their possible role in their success stories.The field-study area is a corridor along the Southern Brittany Coast (France). In this area of about 939 000 inhab., there is no large metropolis. The three main cities (Lorient, Quimper, Vannes) are simply medium-sized cities: their built-up areas have respectively 115 000, 80 000 and 75 000 inhab. only and their travel-to-work areas 180 000, 120 000 and 135 000 people. Outside them, only small cities can be found.Moreover these cities are far from the rest of France and Europe and even from the larger metro area in Western France, Nantes (622 000 inh.), which is more than 3 hours away by car from Western Brittany and even 4 hour and a half by train. Even from the closest city (Vannes) the journey to Nantes requires more than 2 hours. Paris, the national capital-city, remains from 3h30 to 6h30 away by train. Some local domestic airports compensate this remoteness but not totally and with a high flight cost due to monopolies. As a result this area is a typical periphery, far from the metropolitan engines of the globalizing economy. The French division of labour between Paris metro area and the province even worsens the gap between the Breton Western periphery and the French World City.To understand how the entrepreneurs overcome such a physical distance, a sample of about 20 successful business leaders were interviewed (Marinos, 2015). The selected companies (mainly SMEs) are deliberately very competitive ones: they are intensive in technology, exhibit a high level of innovation (as demonstrated by the number of patents) allowing high added values and significant export rates, they attract international investors and look for clients and suppliers all around the world.The objective of the study was to evaluate how important the networks are to compensate the possible theoretical locational constraints due to peripheral sites (Krauss, 2009). The literature often points out the possible negative locking effects of excessive local inward-looking ties, suggesting a trade-off between immediate adaptation and later adaptability (Grabher, 1993; Boschma and Frenken, 2010; Braun and Schulz, 2012; Boschma, 2015). However our study shows clearly that such a distinction between strong local, proximate connections and weak, outward-looking networks does not fit with our empirical results, which leads to reconsider the present literature about the connectedness of entrepreneurs working in peripheries seen as so-called autarkic and poorly connected places.The survey reveals that the entrepreneurs do not ignore the drawbacks of peripheral locations. However the professionals met for the survey express great satisfaction about their business in Southern Brittany. The participation of three quarters of them in local networks (business associations, chambers of commerce, development agencies.) is presented as necessary for their business development process, and even crucial during the start-up stage. It allows them to open up to their immediate environment and to enhance their external visibility. Belonging to a network also improves their collective capacity for concerted actions. Doing so, entrepreneurs become more audible by politicians and influence local public policies.Small and medium-sized cities are perceived as a favorable ground to confident relationships even if that kind of links rarely exceeds the TTWA boundaries. Local political staff and administration are more easily approachable and quicker to react than in bigger cities.More surprisingly, these employers are involved in the local economic life even if their clients are not local. The more entrepreneurs operate on the globalized market, the more they express that need for local commitment: "my company needs roots to have wings".The local territory acts as a medium between stakeholders: "partnerships, collaborations, it is first and foremost a human-based process". A collaborative way of working is considered essential. The importance of trusting is at the heart of networks' efficiency because it facilitates the exchanges and improves the flow of information. The information quality control is operated by network members. Immaterial resources access constitutes a favorable ground for entrepreneur's social capital. Thisaccess opportunity participates to the process of innovation. Therefore mutual trust can be regarded as an implicit knowledge transmission accelerator that fosters innovation.Higher education (including alumni associations) is complementarily highly structuring for entrepreneurs' networks, offering good opportunities to develop sustainable partnerships. When they exist, links with experts and academic researchers are sustainable and lead to success. These relations take time and depend on the leader's background. They vary a lot according to how long the company has been based on the territory. However most of the local research fields are different from those which are of interest to local companies to such an extent that some companies prefer working with metropolitan research organizations, particularly for those which operate in niche activities.In terms of cooperation, employers display a very pragmatic behavior: they get to the closest companies, sometimes even at the expense of the quality of the resource. Geographic proximity fosters working together, a round trip in the afternoon being considered as the symbolic border. This is particularly true for interpersonal networks, restricted to everyday life territory. But for commercial partnerships there is no geographic border.Eventually these networks are helpful to overcome some challenges such as hiring talented employees or getting a convenient job for their partners in small TTWAs. But they do not solve all the usual problems the peripheral entrepreneurs face to such as good air connectivity within an hour drive ("If the airport closes, I leave"). Moreover the companies operating in specialized activities or in a niche productions do suffer from the lack of dense sectorial networks, generating a feeling of isolation. This can impact the open innovation process and even inhibit the organization of events supposed to provide new interactions.Finally the network approach helps to understand why companies located in peripheral areas do not move towards larger central metro areas despite of their locational disadvantage underlined by the neoclassic locational theory.

International audience ; According to the mainstream literature in economic geography, agglomeration economies are so powerful drivers for polarization in the larger metro areas that a center-periphery pattern is almost inescapable, making any peripheral location clearly disadvantageous for firms (Dicken and Lloyd, 1992; Fujita and Thisse, 2003). Urban studies also support such views by demonstrating the growing, steadily trend towards metropolization.However these statements are not fully confirmed by some empirical results. Indeed the stated entrepreneurs' locational preferences of firms localized in medium-sized (and even small) cities situated in peripheral areas do not always meet these theoretical interpretations. Innovative entrepreneurs and successful companies are usual in such locations, making necessary to explain such unexpected location choices and how they can be successful despite their so-called locational constraints due both to their remote position in badly connected peripheries (as demonstrated by population and economic potential models at the national and European scales) and to the lack of localized external economies of scale.To enlighten such apparently irrational business location choices, we could refer to the behavioural approach (Pred, 1967) as the perception of the quality of location characteristics has been neglected by the literature (Eickelpasch and al., 2015). Indeed the mental maps of the peripheral entrepreneurs –as revealed by our survey– do not exhibit the same perception of their working-area as expected from the theoretical works that consider peripheral locations are damaging due to various backwash effects (Myrdal, 1957; Haggett, 1979). As it has often been established by numerous surveys, the first locational factor of SMEs is often the birthplace of their manager, especially for family-owned companies, considering that entrepreneurial spirit is often more common in areas dominated by small firms (Baudelle and Ollivro, 2000; Ejermo and Hansen, 2015). Therefore the rationale of their location choice does not necessarily match the requisites of profit maximization. But despite this kind of path dependency due to the faithfulness of these entrepreneurs to their native region, we need to understand how such firms can be innovative and therefore successful notwithstanding their non- optimal location in small and medium-sized cities of peripheral areas.At this point we need another theoretical framework, namely the institutional approach (Granovetter, 1973). This perspective is required to explain why and how entrepreneurs can be successful in spite of their non-metropolitan location in modest cities situated far not only from the core of Europe but also from the national and sub-national metropolises. More specifically our study mobilizes the sociology of networks (Krauss, 2011 & 2013) to explain the paradoxical success-stories of peripheral firms. Such an approach is congruent with the evolutionary perspective that is paying more and more attention (but not so much) to networks and institutions as parts of complex adaptative systems to explain regional resilience (Boschma, 2015).Therefore our theoretical assumption is the following: professional networks and personal networking are crucial for these companies and their managers to give them access to various kinds of resources that are necessary to run their business. This is consistent with the theory striking the need for embeddeness among the entrepreneurs to make them possible to run their business with success (Granovetter, 1973; Krauss, Sternberg, 2014). The final goal of the study is to understand how the access to various informational and human resources is made possible by the construction of networks used by innovating companies to develop their business. Consequently the objective is to identify the configuration of the networks –strong or weak, local or distant, central or peripheral– of the interviewed entrepreneurs to understand their possible role in their success stories.The field-study area is a corridor along the Southern Brittany Coast (France). In this area of about 939 000 inhab., there is no large metropolis. The three main cities (Lorient, Quimper, Vannes) are simply medium-sized cities: their built-up areas have respectively 115 000, 80 000 and 75 000 inhab. only and their travel-to-work areas 180 000, 120 000 and 135 000 people. Outside them, only small cities can be found.Moreover these cities are far from the rest of France and Europe and even from the larger metro area in Western France, Nantes (622 000 inh.), which is more than 3 hours away by car from Western Brittany and even 4 hour and a half by train. Even from the closest city (Vannes) the journey to Nantes requires more than 2 hours. Paris, the national capital-city, remains from 3h30 to 6h30 away by train. Some local domestic airports compensate this remoteness but not totally and with a high flight cost due to monopolies. As a result this area is a typical periphery, far from the metropolitan engines of the globalizing economy. The French division of labour between Paris metro area and the province even worsens the gap between the Breton Western periphery and the French World City.To understand how the entrepreneurs overcome such a physical distance, a sample of about 20 successful business leaders were interviewed (Marinos, 2015). The selected companies (mainly SMEs) are deliberately very competitive ones: they are intensive in technology, exhibit a high level of innovation (as demonstrated by the number of patents) allowing high added values and significant export rates, they attract international investors and look for clients and suppliers all around the world.The objective of the study was to evaluate how important the networks are to compensate the possible theoretical locational constraints due to peripheral sites (Krauss, 2009). The literature often points out the possible negative locking effects of excessive local inward-looking ties, suggesting a trade-off between immediate adaptation and later adaptability (Grabher, 1993; Boschma and Frenken, 2010; Braun and Schulz, 2012; Boschma, 2015). However our study shows clearly that such a distinction between strong local, proximate connections and weak, outward-looking networks does not fit with our empirical results, which leads to reconsider the present literature about the connectedness of entrepreneurs working in peripheries seen as so-called autarkic and poorly connected places.The survey reveals that the entrepreneurs do not ignore the drawbacks of peripheral locations. However the professionals met for the survey express great satisfaction about their business in Southern Brittany. The participation of three quarters of them in local networks (business associations, chambers of commerce, development agencies.) is presented as necessary for their business development process, and even crucial during the start-up stage. It allows them to open up to their immediate environment and to enhance their external visibility. Belonging to a network also improves their collective capacity for concerted actions. Doing so, entrepreneurs become more audible by politicians and influence local public policies.Small and medium-sized cities are perceived as a favorable ground to confident relationships even if that kind of links rarely exceeds the TTWA boundaries. Local political staff and administration are more easily approachable and quicker to react than in bigger cities.More surprisingly, these employers are involved in the local economic life even if their clients are not local. The more entrepreneurs operate on the globalized market, the more they express that need for local commitment: "my company needs roots to have wings".The local territory acts as a medium between stakeholders: "partnerships, collaborations, it is first and foremost a human-based process". A collaborative way of working is considered essential. The importance of trusting is at the heart of networks' efficiency because it facilitates the exchanges and improves the flow of information. The information quality control is operated by network members. Immaterial resources access constitutes a favorable ground for entrepreneur's social capital. Thisaccess opportunity participates to the process of innovation. Therefore mutual trust can be regarded as an implicit knowledge transmission accelerator that fosters innovation.Higher education (including alumni associations) is complementarily highly structuring for entrepreneurs' networks, offering good opportunities to develop sustainable partnerships. When they exist, links with experts and academic researchers are sustainable and lead to success. These relations take time and depend on the leader's background. They vary a lot according to how long the company has been based on the territory. However most of the local research fields are different from those which are of interest to local companies to such an extent that some companies prefer working with metropolitan research organizations, particularly for those which operate in niche activities.In terms of cooperation, employers display a very pragmatic behavior: they get to the closest companies, sometimes even at the expense of the quality of the resource. Geographic proximity fosters working together, a round trip in the afternoon being considered as the symbolic border. This is particularly true for interpersonal networks, restricted to everyday life territory. But for commercial partnerships there is no geographic border.Eventually these networks are helpful to overcome some challenges such as hiring talented employees or getting a convenient job for their partners in small TTWAs. But they do not solve all the usual problems the peripheral entrepreneurs face to such as good air connectivity within an hour drive ("If the airport closes, I leave"). Moreover the companies operating in specialized activities or in a niche productions do suffer from the lack of dense sectorial networks, generating a feeling of isolation. This can impact the open innovation process and even inhibit the organization of events supposed to provide new interactions.Finally the network approach helps to understand why companies located in peripheral areas do not move towards larger central metro areas despite of their locational disadvantage underlined by the neoclassic locational theory.