Suchergebnisse

Part 1. Global -- 1. International Boundaries, Biological Borders, and the Public Governance of the COVID-19 Pandemic: Are we Entering a Whole New Era? (Emmanuel Brunet-Jailly) -- 2. Pandemic Geopolitics in the Anthropocene (Simon Dalby) -- 3. COVID-19 and the Science of where (Michael F. Goodchild) -- 4. Coronavirus and Conservation: Environmental Repercussions of the COVID-19 pandemic (Helen D. Hazen) -- 5. Pandemic Geopolitics and the Bordering of COVID-19: Academic and Lay Geographies of the Pandemic and Policies to Contain and Mitigate the Novel Coronavirus (Virginie Mamadouh) -- 6. Rethinking Distance and Presence Conceptions in Times of COVID-19 and post-COVID-19: The Search for a New Educational Literacy (Paulo Quadros) -- Part 2. States, Cities and COVID-19 -- 7. The Swedish COVID-19 Enigma/Exception (Sebastian Abrahamsson and Richard Ek) -- 8. Insularity in a Connected World? The COVID-19 Pandemic in Iceland (Karl Benediktsson, Benjamin D. Hennig, Anne-Cécile Mermet, and Sigríður Haraldsdóttir) -- 9. Impacts of the COVID-19 Pandemic on a Small Island: The Isle of Man Case Study (Sharon C. Cobb) -- 10. Medical Philately and the World of COVID-19 Postage Stamps: Issues of Truth, Health and Wealth (Stanley D. Brunn) -- 11. The COVID-19 Pandemic in Ukraine: A Mosaic of Regional Patterns and Voices of Social Disparity (Eugenia Maruniak and Olena Dronova) -- 12. COVID-19 Policy in Uzbekistan: Slipping Back Toward Authoritarianism? (Reuel Hanks and Dilshod Achilov) -- 13. The Pandemic in Belarus in 2020-21: COVID-19 in the Shadow of Politics (Ales Kirkevich and Alena Makouskaya) -- 14. COVID-19, the Stay-Home Discourse and a 'New' Geographic Haven (Mohamed Salah Eddine Madiou) -- 15. COVID-19 Geopolitics in Southeast Asia: Regional and National Health (in)Securities in Times of Pandemic (Carl Grundy-Warr) -- 16. Three Challenges Facing Guatemala's COVID-19 Crisis: Mobility, Violence and Governance (Trudy Mercadal) -- 17. COVID-19 Waves and Politics in Costa Rica (Ivan Molina) -- 18. Societal Perceptions of the Saudi Government's Response to the Coronavirus Pandemic (Mark C. Thompson) -- 19. Tackling Challenges of COVID-19: An Assessment of the Convergence-Divergence Debates from the Global South-India (M. Satish Kumar and Aditya Singh) -- 20. Health Geography of COVID-19: An Exploratory Analysis of the Pandemic During its First Phase in the Compact Cities of Barcelona and Madrid, Spain (Montserrat Pallares-Barbera, Simón Sánchez-Moral, Rafael Vicente-Salar, and Alfonso Arellano) -- 21. Three impacts of COVID-19 in Pakistan society: Home Confinement, Social Survey Data and Maps Showing Diffusion (Tahir Awan, Tehreem Raza Ch, and Mavia Mumtaz) -- Part 3. Political impacts: Laws, Borders, Diplomacy, Elections, Peacekeeping -- 22. Peacekeeping Operations: Challenges and Opportunities in the Midst of Health Crises (Jessica Di Salvatore) -- 23. Travel Restrictions and Border Security Measures on the Canada–U.S. Border During the COVID-19 Pandemic—Does Law Matter in a Crisis? (Roger S. Fisher) -- 24. Forgotten Ones: Rhetoric of Migration and Tourism Governance in South Africa in the Sedentary Epoch of COVID-19 (Samuel Umoh Uwem and Oyewo Adetola Elizabeth) -- 25. From European Union Student Mobility to Lockdown: "Virtual Study Mobility" in the COVID-19 Era and a Case Study of Transnational Law in an International Classroom Delivered Online (Cherry James, John Koo, and Emmanouela Mylonaki) -- 26. Vaccination Nation: Vaccine Diplomacy and the U.S. Vaccine Rollout (Shaun J. Johnson) -- 27. Changing COVID-19 Border Restrictions and Borderland Resilience: The Finnish-Swedish Border Case (Eeva-Kaisa Prokkola and Juha Ridanpää) -- 28. Free Movement of Persons and Goods in the European Union During COVID-19 (Lehte Roots) -- 29. Intertwined Geographies of the Pandemic and the U.S. Presidential Election of 2020: COVID-19 Prevalence and Donald Trump (Ryan Weichelt, J. Clark Archer, Robert Shepard, Robert Watrel, and Jill Archer) -- Part 4. Communication, Branding and the Media -- 30. Affective Immediately: Reading the Semiotic Landscape of COVID-19 in Lincoln, Nebraska (James E. Baker) -- 31. Local Newspaper Coverage of the COVID-19 Pandemic in Two Major Texas Cities: A Visual Comparison of Houston and El Paso (Sarah A. Blue and Mary Stycos) -- 32. COVID-19 as the Great (un)equalizer: The Framing of Women in Media Coverage in China, the Middle East, and the U.S. (Mari A. DeWees and Amy C. Miller) -- 33. Place-Branding for Immigrant and Refugee Integration and Receptivity Amid the COVID-19 Pandemic: Responses of U.S. Cities in the "Welcoming America" Network (Paul N. McDaniel, Rajit H. Das, and Darlene Xiomara Rodriguez) -- 34. Lost in Translation: Reporting About COVID-19 Pandemic by Community Vernacular Radio Stations in Rural Kenya (Lilliane Atieno Oloo and Daniel Ochieng' Orwenjo) -- 35. Examining Effective Communication during COVID-19 Through Prime Minister's Speeches: The Case of Malaysia (Teresa Wai See Ong) -- 36. Trump and the Coronavirus: The Triumph of Incompetence (Barney Warf) -- Part 5. Communications: Websites, Social Media -- 37. Presenting, Representing, and Misrepresenting COVID-19 in the five Central Asian States: The Political Underpinnings of Official State Coronavirus Websites in Authoritarian Regimes (Ryan P. Cabana) -- 38. The Role of User-Generated Content Data for Collaborative Learning: Identifying Tourism Hot Topics During the Pandemic (Nuria Recuero Virto) -- 39. The Impact of COVID-19 and use of Geo-Tagged User Data in Territories without Planning: The Case of São Tomé and Príncipe (Nagayamma Aragão and Carlos Smaniotto Costa) -- 40. Social Distancing and Politeness: Hungarian Emailing Practices During the Coronavirus Epidemic (Ágnes Domonkosi and Zsófia Ludányi) -- 41. Application of GIS in Vaccine Distribution During COVID-19 (Jing Wu) -- Part 6. Cartoons and Cartooning -- 42. More than a Message: Public Health Advocacy, Political Cartooning and COVID-19 Challenges in Pakistan (Ayesha Ashfaq and Joseph Russomanno) -- 43. What's so Funny about COVID-19? How some Comic Strip Artists have Approached or Avoided a Sensitive Subject (Thomas L. Bell) -- 44. Visualizing the Unspeakable in Thought: A Multi-Model Discourse Analysis of Cartoons as a Device for Communicating (Maxwell Mpotsiah) -- Part 7. Maps and Mapping -- 45. One Year of COVID-19: Mapping the Spread of a Global Pandemic (Benjamin D. Hennig) -- 46. Mapping Silenced Spaces During Increased Overdose and COVID-19: Opportunities for Danger and Harm Reduction in Southern Appalachia (Lesly-Marie Buer, Bayla Ostrach, Sam Armbruster, and Erin Major) -- 47. COVID-19 in Tunisia: Mapping and Documenting the Impacts on those on the Margins (Betty Rouland and Marouen Taleb) -- 48. Mapping the COVID-19 Spatial Behaviors and Narratives of Women in an Architecture School in the Midwest USA" (Mania T. Taher) -- 49. Increased use of Maps During the COVID-19 pandemic: An example from Morocco (Abdallah Zouhauri) -- Part 7. Cultures: Diffusion and Social Well-Being) -- 50. The Way from the Leading Position to the Last: Geodemographic Analysis of the COVID-19 Pandemic in Czechia (Dagmar Dzúrová, Klára Hulíková Tesárková, Pavlína Netrdová, and Lukáš Brůha) -- 51. COVID-19 Deaths in México: A Spatiotemporal Analysis (Oscar Gerardo Hernández-Lara, José R. Díaz-Garayúa, and Kevin A. Butler) -- 52. Impacts of COVID-19 on Nigerian Culture (Ibrahim Badamasi Lambu) -- 53. Research Frontiers on COVID-19 Issues in Brazilian Context (Paulo Quadros) -- 54. Geography, Factors and Consequences of COVID-19 Diffusion in Russia (Stepan Zemtsov and Vyacheslav Baburin) -- Part 9. Mobility and Immobility -- 55. Effects of COVID-19 on Urban Mobility and Public Space use in Kumasi, Ghana (Clifford Amoako, Kwasi Kwafo Adarkwa, and Michael Poku-Boansi) -- 56. Impact of COVID-19 on Nepal's Labour Migration (Sadikshya Bhattarai and Jeevan Baniya) -- 57. Voting with their Feet: Coronavirus Pandemic Refugees and the Future of American Cities (James H. Johnson, Jr.) -- 58. Exploring Human Mobilities in the COVID-19 Era in Urban and Rural Canada (K. Bruce Newbold, Curtis Towle, and Kaylah Vrabic) -- 59. Rearranging Mobilities and Immobilities and Placeremaking During COVID-19: Governing the Pandemic Situation through (im)mobilities in South Korea (HaeRan Shin) -- Part 10. Inequalities and Divides) -- 60. Pandemic and Education: Persistent Deepening of Educational Inequalities in Argentina as a Consequence of COVID-19 (Gustavo Javier Annessi and Paola Demirta) -- 61. COVID-19 and the Comorbidities of Spatial Inequality and Colonial Legacy: Two Caribbean Cases – Jamaica and Trinidad & Tobago (April K. Baptiste and Hubert Devonish) -- 62. Digital Inequalities in Times of the COVID-19 Pandemic in Israel and Germany (Elisabeth Sommerlad and Yossi David) -- Part 11. Marginalized Groups: Refugees, Silences, Gender, Racism, Survival -- 63. Beyond the Ecumene: Roma Genesis, Community and Survival in the COVID-19 World (Krasimir Asenov) -- 64. Ethnic Minorities in Poland in the Face of the COVID-19 Pandemic: Threats, Stigma and Forms of (in)visibility (Bartłomiej Chromik, Joanna Maryniak, and Justyna Olko) -- 65. Everyday Morbid Geography: Street life and COVID-19 State Regulation in Manila and Hanoi (José Edgardo A. Gomez, Jr., Redento B. Recio, Ha Minh Hai Thai, and Phuong Thu Nguyen) -- 66. Undocumented Migrants and the COVID-19 Pandemic: Similar and Dissimilar COVID-19 Stories Comparing Finland and Iran (Jussi S. Jauhiainen and Davood Eyvazlu) -- 67. 'If I don't Sell Food, How Would I eat?' Negotiating Street Vendor Livelihoods in the Context of COVID-19 Lockdowns in Urban Thailand, Vietnam, and Laos (Jennifer C. Langill, Binh N. Nguyen, and Sarah Turner) -- 68. Impact of COVID-19 on Local Planning Practices: Focusing on Tactical Urbanism, Slow Streets and low-Income Communities in Oakland, Los Angeles, San Francis.

This report describes the SLE study concerning quality infrastructure in three value chains and its potential to contributing to economic growth in southern Kyrgyzstan. In the context of GIZ's Sustainable Economic Development Programme in Kyrgyzstan, the German development agency tasked SLE to perform the study out its Jalal-Abad office, with the following subtasks: - Studied three value chains (apple, tomato and plum) partly; - Has interviewed companies producing and processing those commodities and - Has analyzed the national quality infrastructure (NQI) serving the three. Following a similar task in Ghana, SLE developed a qualitative research methodology with a five week stay in Kyrgyzstan. Through 60 interviews mainly with food processors, but also including farmers, quality infrastructure (QI) service providers and GIZ partners, the three staff SLE team prepared recommendations after verifying them in workshops. Three recommendation groups were developed: 1. Strengthen utilization of formal market demands as driver for improved Food Safety and QI 2. Widen scope of Kyrgyz QI services and increase clients' satisfaction in order to boost QI utilization 3. Flank intervention in quality management through facilitating investment climate Background and Task This summary condensates the SLE study on how quality infrastructure in three value chains can contribute to economic growth in southern Kyrgyzstan. In the context of GIZ's Sustainable Economic Development Programme in Kyrgyzstan, the German development agency operates an office in the rural South Fergana Valley. Based out of that office in Jalal-Abad, this research consultancy has: • Studied three value chains (apple, tomato and plum) partly; • Has interviewed companies producing and processing those commodities and • Has analyzed the national quality infrastructure (NQI) serving the three. These steps were taken in order to come up with recommendations how to support economic growth in rural Kyrgyzstan through specific interventions. The Kyrgyz national economy is still much depending on Russia, 27 years after Soviet Union's breakup. Yet, many young Kyrgyz people migrate to Russia instead of farming on their families' properties with the consequence of them not being available in the Kyrgyz national labor market. Stemming from Soviet's era, the Quality Infrastructure (QI) subsector serves companies and their customers alike through Metrology, Standardization, Testing, Certification and Accreditation. The -mostly governmental- NQI operates on the policy level out of the capital, the regional hubs such as Osh being relevant to Jalal Abad and on the county level (oblast). Besides supplying national Kyrgyz markets, exports play a particular role as they are relevant to apple and plum products. Since the accession of Kyrgyzstan to the Eurasian Economic Union (EAEU) with Russia, Belarus, Armenia and Kazakhstan, export regulations are expected for summer 2017. In light of this the client defined the main research questions as to how to improve food safety and how quality infrastructure services can contribute to creating job opportunities, especially for youth. Methodology Having completed a study of Ghana's national quality infrastructure in 2015, the Seminar Ländliche Entwicklung (SLE) has been commissioned by GIZ to perform this task, replicating partially the methods and partly in personal union. Given the explorative character of the Kyrgyzstan study, and in coordination with the client during the inception phase, a qualitative approach was adopted. Given the results of the research in Ghana showing the best chances of QI utilization on the medium size company level, the Kyrgyzstan study focused on food processors. The three expatriate SLE consultants designed a five week field phase, flanked by two national Kyrgyz experts. Supported by GIZ's logistics, the SLE team spent a week in each value chain. The interviews covered 20 food processing companies; three farmers and one retailer were interviewed. 18 interviews were conducted with service providers in the quality infrastructure sector. The total of sixty interviews included also six with development agencies, partly in GIZ partnership. During the final stages, recommendation workshops were hold in Jalal Abad and Bishkek with the purpose of verifying the results and recommendations. Findings and Observations Some out of many observations shall be reflected here: The interviews with producers revealed that EAEU markets, especially Russia are highly relevant to them and will become even more once compliance with customs regulations become obligatory, foreseen in 2017. Looking at the type of producer and processor, the research found a "dual-economy" existing with informal markets for fresh products and formal markets requiring certifiable quality management. Given the formal markets concluding contracts between producers, processors and their clients also concerning quality characteristics, it results in a higher chance of quality management and QI services playing a role. Pondering obligatory and voluntary use of QI, this research applied the assumption that formal markets impose quality regimes sparing the authorities from obligating farmers, processors and exporters as well as policing compliance. On paper, Kyrgyz NQI should function, but in reality this is barely in position to check compliance of products being exported to EAEU countries. While the EAEU is supposed to equip Kyrgyz QI providers even in regions, much is left to be done. Since soviet past, the line ministries for agriculture and health shared the task of maintaining QI services. However, given the nowadays' involvement of the state inspectorate, exporters have to check compliance for each authority the same characteristics. This duplication withholds willing QI customers and frustrates them, instead of facilitating their work. With 28'000 out of the total 150'000 tones annual apple production, apple products are subject to export regulations. In so far, EAEU's customs union is very relevant, which can even become restrictive, like it was observable with potatoes evading quality infrastructure. Apple juice, which is examined by health authorities additionally for sanitary reasons, requires quality infrastructure services, but does lack inspection. Given this situation, Kyrgyz apples or products more generally do not reach lucrative markets. Like apple, the pomicultures plum is growing in orchards typically planted back in Soviet times. The up to 20'000 tons of Plums produced annually, are dried in order to conserve them with the few micro-drying facilities. However, even more is sold to intermediaries who partly export them to more lucrative markets, through Uzbekistan and Tajikistan. Hardly any QI service utilization was observed. Tomatoes are produced on some 10'000 ha of fields in Southern Kyrgyzstan. 60% of these tomatoes are processed to juices and paste, where hygiene and quality regimes apply. On the fields, fertilizer is applied leading to a necessity to analyze Nitrate concentrations, yet hardly any QI utilization has been observed. In all three value chains, it would be required using Hazard Analysis and Critical Control Points (HACCP) because it is the most effective and economic way to combat food safety problems. Nevertheless, HACCP is not mandatory in the EAEU quality management and training has been too theoretical. While organic products do not play any role on Kyrgyz national markets, there is an opportunity for European markets. Already now, Kyrgyz Walnuts, plums and other are exported to Turkey, and partly re-dispatched onwards to the EU. A few European processors even invest directly, such as in Kyrgyz nuts. However, in order to do so, they utilize their own company based quality management. Nevertheless, given the growing EU organic market, an opportunity arises for Kyrgyz plums, dried apples, herbal spices and more. This is even more relevant, given the national quality infrastructure contributing. Looking at job opportunities, income generation and youth's migration, the youth's multitude of motives for leaving the country presented itself. Youth also leaves rural South in order to be in reach of urban opportunities from mobile phone access to training opportunities. The research concludes that in order to influence migration, the necessary condition is an integrated program offering job opportunities Results and recommendations Summarizing all three value chains, quality infrastructure is utilized rarely by farmers and micro-scale processors, also because National QI is concentrated in Bishkek. In order to solve this, QI services need to be offered on the producer level in relevant villages. Extending services on village level also involves consultancy as to how translating the QI results in a proper HACCP management. Already now, Quality infrastructure is not utilized sufficiently to access profitable markets. The reason is partly the high cost, the unawareness by producers and partly the poor presence in relevant fields and area. Given the poor scope of tests and compliance checks, farmers and processors risk having to check twice quality properties. Consequently, and in order to comply with EAEU regulations already during 2017, the rejection risk of Kyrgyz products grows. In light of this, it is recommended to stimulate QI utilization, widen the scope of QI services and facilitate general economic conditions as follows: 1. In order to use formal market demand as driver for improved Food Safety and QI – service utilization in selected value chains (VC) it is necessary to: a. improve the linkage of local VC actors with formal markets b. facilitate compliance of local VC actors with market requirements 2. QI utilization should grow through fulfillment of two recommendations. a. In order to increase QI service utilization, the necessary condition is to increase its scope. b. The sufficient condition is customers satisfied with easy access, speed and precision of service. 3. Besides these two main recommendations, general conditions should augment room for change.

We present a data set on authoritarian regimes' claims to legitimacy that is based on leading experts' assessments of 98 states for the period 1991–2010. The experts assessed these regimes on the basis of six conceptually distinguishable but interlinked claims to legitimacy – namely (1) foundational myth, (2) ideology, (3) personalism, (4) international engagement, (5) procedural mechanisms and (6) performance.
For the survey, we contacted approximately 800 renowned international and local experts. They were selected on the basis of their publication records, their local expertise and their work for high-quality country-based indices, research institutes, and/or high-profile think tanks. 273 online questionnaires were completed. We collected expert assessments for the most recent non-democratic regime (as of 2013, the year of assessment). The survey comprised questions covering the strength of a regime's six legitimation strategies, based on a six-point scale ranging from 0-5. In addition, the dataset includes information regarding the number of experts per country and the experts' average confidence in answering the questions on the respective country.

AMÉRICA LATINAOperación Camaleón: se rescataron cuatro rehenes de las FARC.Los cuatro liberados se encontraban en cautiverio por más de 12 años. Esta operación fortalece al candidato presidencial oficialista Juan Manuel Santos, quien, como ministro de Defensa propició duros golpes contra esa guerrilla.Para más información:http://www.latimes.com/news/nationworld/world/la-fg-colombia-rescue-20100614,0,2040937.storyhttp://www.nytimes.com/2010/06/15/world/americas/15briefs-Colombia.html?ref=worldhttp://diario.elmercurio.com/2010/06/15/internacional/_portada/noticias/771D43D3-3B58-4485-87B9-6E2F078A83EC.htm?id={771D43D3-3B58-4485-87B9-6E2F078A83EC}http://www.miamiherald.com/2010/05/29/1655235/colombia-candidates-ones-cheeky.htmlhttp://www.elpais.com/articulo/internacional/Rescatados/jefes/policiales/secuestrados/FARC/hace/anos/elpepuint/20100613elpepuint_9/Teshttp://www.miamiherald.com/2010/05/25/1648168/youngest-voters-may-sway-election.html Presidente de Globovisión anuncia que no se entregará a la justicia venezolana.El directivo del canal opositor al gobierno chavista acusó al mandatario de ordenar su arresto para intentar silenciar a su emisora. "Hemos sido nuevamente atacados vilmente por el gobierno, con el único fin de tratar de callar nuestra pantalla", comentó el presidente de la cadena televisiva.Para más información:http://diario.elmercurio.com/2010/06/15/internacional/_portada/noticias/A44ED0A4-D89C-46F4-A5D8-9F5B65F988BF.htm?id={A44ED0A4-D89C-46F4-A5D8-9F5B65F988BF}http://www.lanacion.com.ar/nota.asp?nota_id=1275142La violencia reina en México.Otra escalada de violencia se vive en este país producto de diversos enfrentamientos entre las fuerzas gubernamentales y el narcotráfico.Para más información:http://news.bbc.co.uk/2/hi/world/latin_america/10314218.stmhttp://www.nytimes.com/2010/06/15/world/americas/15mexico.html?ref=worldhttp://www.eltiempo.com/mundo/latinoamerica/cien-carceles-de-mexico-estan-bajo-el-control-de-los-delincuentes_7758063-1http://edition.cnn.com/2010/WORLD/americas/06/15/mexico.taxco.killings/index.htmlhttp://www.msnbc.msn.com/id/37718870/ns/world_news-americas/Indígenas bolivianos se oponen a investigaciones por linchamientos.Para más información:http://diario.elmercurio.com/2010/06/15/internacional/internacional/noticias/153C7C13-FCBD-43EC-8DD5-7619D2EAEBE1.htm?id={153C7C13-FCBD-43EC-8DD5-7619D2EAEBE1}La guerra sucia del gobierno argentino contra el grupo Clarín.Marcela y Felipe Noble son hijos adoptivos de Ernestina Herrera de Noble, dueña del conglomerado de medios Clarín (claro opositor del gobierno de los Kirchner). La policía allanó su casa para obtener muestras de ADN. La comparación de las muestras de los hermanos con las del banco nacional de datos genéticos busca revelar las sospechas relacionadas a la vinculación genética de los mismos con disidentes políticos que fueron asesinados después de haber dado a luz en cautiverio durante la dictadura argentina.Para más información:http://www.latimes.com/news/nationworld/world/la-fg-argentina-heirs-20100609,0,2101883.storyMiami Herald analiza la situación política de Trinidad. Para más información:http://www.miamiherald.com/2010/05/16/1632952/trinidads-ruling-party-faces-tough.html ESTADOS UNIDOS / CANADÁDerrame de petróleo en el Golfo de México se trasforma en un desastre ambiental.Según Obama "De la misma forma que el 11 de septiembre [de 2001] modificó profundamente nuestra visión de nuestras vulnerabilidades y nuestra política exterior, creo que este desastre va a modificar por muchos años nuestra visión sobre el ambiente y la energía".Para más información:http://www.lanacion.com.ar/nota.asp?nota_id=1275093http://www.nytimes.com/2010/06/15/science/earth/15cleanup.html?hphttp://news.bbc.co.uk/2/hi/world/us_and_canada/10313921.stmhttp://www.latimes.com/news/nationworld/nation/la-na-oil-spill-obama-20100615,0,7816116.storyhttp://diario.elmercurio.com/2010/06/15/internacional/_portada/noticias/752191C8-6B41-423D-997B-0DD2DA37E312.htm?id={752191C8-6B41-423D-997B-0DD2DA37E312}http://www.eluniversal.com.mx/notas/686359.htmlIndividuo que hirió a Bin Laden se encuentra en Pakistán.Para más información:http://news.bbc.co.uk/2/hi/south_asia/10317158.stmEstados Unidos y las sanciones contra Pyongyang.El presidente Barack Obama ha prorrogado una serie de sanciones económicas contra Corea del Norte frente al inminente desarrollo nuclear de este país.Para más información:http://www.lemonde.fr/ameriques/article/2010/06/16/barack-obama-prolonge-d-un-an-les-sanctions-americaines-contre-pyongyang_1373910_3222.htmlEUROPACrisis en la Eurozona.Merkel y Sarkozy se unen contra la crisis europea y coinciden en que la Unión Europea necesita un gobierno económico para los 27 Estados. Asimismo concuerdan en la necesidad del apoyo de los mercados financieros del bloque para dar una respuesta eficiente a la crisis de la Eurozona. Mientras tanto diversos gobiernos europeos ejecutan recortes en sus presupuestos.Para más información:http://www.lanacion.com.ar/nota.asp?nota_id=1275255http://news.bbc.co.uk/2/hi/business/10314743.stmhttp://www.chinadaily.com.cn/world/2010-06/08/content_9950037.htmhttp://www.lanacion.com.ar/nota.asp?nota_id=1274830El centro derecha obtiene la victoria en Eslovaquia.Los conservadores, liberales, democristianos y húngaros moderados han ganado las elecciones parlamentarias del pasado sábado en Eslovaquia. Ahora intentan formar una coalición de Gobierno en sustitución de la encabezada por la socialdemocracia.Para más información:http://www.elpais.com/articulo/internacional/centro-derecha/gana/Eslovaquia/elpepuint/20100614elpepiint_3/TesSe presenta ante el Parlamento británico la investigación referente al Domingo Sangriento.La pesquisa clarifica los trágicos sucesos ocurridos en enero de 1972 en los que murieron 13 personas.Para más información:http://www.lanacion.com.ar/nota.asp?nota_id=1275257http://news.bbc.co.uk/2/hi/uk_news/northern_ireland/10310598.stmBarcelona prohibió el uso velos islámicos en espacios públicos.Para más información:http://news.bbc.co.uk/2/hi/europe/10316696.stmhttp://www.nytimes.com/2010/06/15/world/europe/15briefs-veils.html?ref=world Emergencia en Francia por inundaciones.Las lluvias torrenciales dejan 19 muertos y 12 desaparecidos. Hay unos 200.000 hogares sin suministro eléctrico. Las lluvias en la región del Var convirtieron las calles en ríos que arrastraron árboles, autos y otros objetos.Para más información:http://www.msnbc.msn.com/id/37726749/ns/world_news-europe/http://www.eluniversal.com.mx/notas/688066.htmlhttp://www.eltiempo.com/multimedia/galerias/multimedia.php?id_recurso=7758014 ASIA- PACÍFICO/ MEDIO ORIENTETensión en la península coreana.Tras el naufragio de una corbeta surcoreana, Corea del Sur ha anunciado represalias por la presunta responsabilidad de su vecino del Norte. Asimismo Corea del Norte tomaría acciones militares en caso de una eventual condena de la ONU. Toda la región ingresó en un estado de alerta y tensión frente al conflicto. La situación es considerablemente precaria y está constituyendo uno de los momentos de mayor tensión entre las Coreas desde 1953. Para más información:http://news.bbc.co.uk/2/hi/world/asia_pacific/10315219.stmhttp://www.elpais.com/articulo/internacional/Maxima/alerta/peninsula/coreana/elpepuint/20100524elpepuint_5/Teshttp://edition.cnn.com/2010/WORLD/asiapcf/06/15/un.north.korea/index.htmlhttp://www.msnbc.msn.com/id/37710977/ns/world_news-asiapacific/http://www.eltiempo.com/mundo/otrasregiones/corea-del-norte-reaccionaria-militarmente-ante-condena-de-la-onu_7756511-1A pesar de las sanciones internacionales Irán está construyendo un nuevo reactor nuclear.Para más información:http://www.latimes.com/news/opinion/commentary/la-ed-sanctions-20100610,0,5349934.storyhttp://www.chinadaily.com.cn/world/2010-06/11/content_9963124.htmhttp://www.lemonde.fr/asie-pacifique/article/2010/06/16/teheran-va-se-doter-d-un-nouveau-reacteur-de-recherche-nucleaire_1373567_3216.htmlAtaque suicida en Afganistán deja a más de 40 muertos.El ataque tuvo lugar durante una ceremonia de una boda en la provincia de Kandahar.Para más información:http://www.latimes.com/news/nationworld/world/la-fg-afghan-wedding-20100610,0,5701726.storyhttp://www.chinadaily.com.cn/world/2010-06/10/content_9961237.htmhttp://www.nytimes.com/2010/06/16/world/asia/16kyrgyz.html?hpIrak con nuevo parlamento.Para más información:http://www.miamiherald.com/2010/06/02/1658963/iraqi-court-order-seals-alliances.htmlhttp://news.bbc.co.uk/2/hi/middle_east/10311096.stmPolicía israelí es asesinado en las cercanías de Hebrón.Para más información:http://news.bbc.co.uk/2/hi/middle_east/10308466.stmhttp://www.nytimes.com/2010/06/15/world/middleeast/15mideast.html?ref=worldAludes de barro en Bangladesh dejan 47 muertos Para más información:http://news.bbc.co.uk/2/hi/south_asia/10315737.stmhttp://www.eluniversal.com.mx/notas/687833.html Crisis en KirguistánEnfrentamientos étnicos y conflictos políticos se sitúan en el centro de la violencia que se vive en la pequeña república ex-soviética de Kirguistán. Los incidentes ya han sido clasificados como los peores disturbios étnicos en el país en los últimos 20 años. Tanto el carácter interétnico como el número de muertos, que ya supera los 117, y desplazados, que podrían sobrepasar los 80.000, que huyen en muchos casos a la vecina Uzbekistán le dan magnitud al conflicto.Para más información:http://www.latimes.com/news/nationworld/world/la-fg-kyrgyzstan-riots-20100614,0,7705850.storyhttp://diario.elmercurio.com/2010/06/15/internacional/internacional/noticias/0FB7A81A-A121-4E86-9EDE-2821FA062A83.htm?id={0FB7A81A-A121-4E86-9EDE-2821FA062A83}http://edition.cnn.com/2010/WORLD/asiapcf/06/16/kyrgyz.violence/index.htm http://www.bbc.co.uk/mundo/internacional/2010/06/100614_que_pasa_kirguistan_pl.shtmlhttp://www.msnbc.msn.com/id/37726749/ns/world_news-europe/http://www.eluniversal.com.mx/notas/688074.htmlhttp://www.lemonde.fr/international/infographie/2010/06/15/le-kirghizistan-fiche-d-identite_1373429_3210.htmlhttp://www.nytimes.com/2010/06/16/world/asia/16kyrgyz.html?ref=worldhttp://www.latimes.com/news/nationworld/world/la-fg-kyrgyzstan-riots-20100615,0,7771387.storyhttp://news.bbc.co.uk/2/hi/world/asia_pacific/10315347.stmÁFRICASudan entre un nuevo gabinete y la violencia.El presidente sudanés anuncia un nuevo gobierno con 35 ministros mientras que la violencia en la región de Darfur no cesa dejando como resultado 20 muertos.Para más información:http://www.lemonde.fr/afrique/article/2010/06/15/des-affrontements-tribaux-font-20-morts-au-soudan_1373480_3212.htmlhttp://espanol.news.yahoo.com/s/14062010/54/n-world-presidente-sudanes-anuncia-nuevo-gobierno.htmlCopa Mundial de Fútbol.Se presentan diversos portales que disponen información relacionada a este suceso mundial.http://news.bbc.co.uk/2/hi/africa/10314858.stmhttp://www.miamiherald.com/2010/06/12/1676411/world-cup-starts-with-an-array.htmlhttp://www.futbolred.com/mundial-sudafrica-2010 Bombardeo en Kenya recuerda la violencia electoral del 2008.Al menos cinco personas murieron y 112 resultaron heridas en la capital de Kenia. El pasado domingo dos explosiones sacudieron un acto de campaña organizado por líderes religiosos opositores a una nueva constitución.Para más información:http://www.nytimes.com/2010/06/15/world/africa/15kenya.html?ref=worldhttp://www.chinadaily.com.cn/world/2010-06/14/content_9977146.htmDos personas muertas por ver el Mundial.Militantes islamistas somalíes asesinan a dos personas y arrestan a docenas por violar la prohibición de ver partidos del mundial por televisión.Para más información:http://www.msnbc.msn.com/id/37713976/ns/world_news-africa/ OTRAS NOTICIASIrán, Brasil y Turquía: ¿un nuevo eje?Para más información:http://www.lanacion.com.ar/nota.asp?nota_id=1275253http://www.economist.com/node/16167540?story_id=16167540http://www.latimes.com/news/politics/la-fg-iran-sanctions-20100609,0,4910721.storyThe Economist presenta su informe semanal:Business this Week.Para más información:http://www.economist.com/node/16335781?story_id=16335781Greenpeace plantea crear 115 mil empleos limpios.Para más información:http://www.eluniversal.com.mx/notas/688069.htmlEl Universal dispone de un portal con valiosa información relativa al cambio climático.Para más información:http://www.eluniversal.com.mx/coberturas/esp284.htmlThe Economist en un excelente intento de repensar la realidad analiza los cambios vertiginosos que están sucediendo en el tercer mundo y sus consecuencias.Para más información: http://www.economist.com/node/16329442?story_id=16329442

Según una leyenda eslava del siglo XIV, al principio de los tiempos había tres hermanos que se fueron separando para tomar posesión de tres países. Czech fue al sur; Rous al este y Lech se quedó en las fértiles tierras polacas.En realidad, la expansión del pueblo eslavo por toda Europa hacia el oeste, hasta los límites del Imperio Carolingio (771-814) en la región de Moravia y el río Elba, data de finales del siglo V y principios del VI de nuestra era. Los eslavos inician su peregrinación hacia esos territorios prácticamente despoblados, a partir de la zona del río Dnieper, cerca de Kiev, empujados por la llegada desde el este de los hunos. Ocupan prácticamente la mitad de Europa hacia el siglo X, limitando con el imperio Bizantino en la actual zona de Yugoslavia, al sur; con el mar Báltico en la desembocadura del Oder, al norte; con el mar Negro al suroeste, y con el río Volga y la zona báltica al noroeste.El legado de la HistoriaNo puede entenderse la política exterior rusa, de hoy y de siempre, sin este formidable legado histórico y geográfico eslavo. Consciente de su papel central en la historia de Occidente, Rusia ha obrado, al menos desde el siglo XVII, de forma de garantizarse un lugar de privilegio en el concierto de las grandes potencias; obsesionada, desde siempre, con garantizar su salida al mar Báltico y al mar Negro.Desde Pedro el Grande –que lega a la Historia rusa la salida al Báltico -, hasta Putin, pasando por Catalina II, la amiga de los filósofos franceses de la Ilustración, que asegura la salida al mar Negro; Alejandro III – que teje las alianzas claves con Francia e Inglaterra a finales del siglo XIX –; o el mismísimo Stalin, que conduce la Segunda Guerra Mundial desde la referencia del orgullo ruso y marcha con convicción hacia el centro de Europa, la política exterior de Moscú ha respondido a ejes estratégicos que van de la mano del convencimiento de cierta grandeza de su civilización. Primer potencia mundial en superficie, la Federación Rusa de más de 17 millones de km es la frontera entre Europa y Asia, e integra con igual espíritu estratégico los dos continentes. Fue actor político fundamental del siglo XX (tal como lo adelantara Alexis de Tocqueville en sus análisis sobre Estados Unidos en la primer mitad del siglo XIX). Contribuyó, más que cualquier otra potencia, a ganar la Segunda Guerra Mundial, que le costó la pavorosa pérdida humana de 20 millones de rusos (algo no siempre señalado por estas latitudes tan proclives a la influencia, por décadas, de la propaganda antisoviética estadounidense de la Guerra Fría). Y vivió en los años 1990 un derrumbe económico sin parangón, del que todavía está saliendo con dificultades. La salida del socialismoSi calculamos el PNB por habitante en paridad de poder adquisitivo sobre una base 100 en 1990, Rusia se hunde y llega a la trágica cifra de 60 en 1995. Moscú aceptó en los años Yeltsin una privatización salvaje, en particular en el área estratégica de la energía, que colaboró en la formación de una clase "oligarca" poderosa en dinero, corrupta, y vinculada a intereses corporativos extranjeros que saquearon al país. Llegó a la quiebra financiera del Estado en 1998. Se benefició a partir de 2004 por la suba del precio del petróleo, y recién en 2005, el PNB ruso por habitante alcanzó el entorno de 90 puntos en la escala antes referida. Todas cifras que dan cuenta de una catástrofe nacional, en medio del crecimiento sostenido de todas las potencias occidentales y asiáticas, y que demuestran la enorme dificultad de la transición económica rusa hacia un sistema capitalista abierto y competitivo luego de décadas de socialismo ineficiente y corrompido. Pero la Federación Rusa también procesó cambios geopolíticos fundamentales en esos años noventa.Moscú terminó con el régimen totalitario más perfeccionado en la historia de la humanidad evitando una guerra civil. Aceptó que sus países satélites de Europa del Este, de la zona del Báltico, del Cáucaso y de Asia Central se independizaran en relativa paz, y permitió que Bielorrusia tuviese un gobierno propio.Enfrentó, además, el activismo desembozado de la CIA en el Cáucaso. Estados Unidos fijó bases militares en Uzbekistán y Kirguizistán; instaló consejos militares en Georgia y avanzó hasta las puertas mismas de la federación con acuerdos con países que se integraron (o pretenden hacerlo) a la OTAN. Por su parte, la Unión Europea pasó en estos primeros años del siglo a tener fronteras directas con su tan importante socio comercial ruso, lo que también significó un cambio fundamental en los parámetros de seguridad regional.Finalmente, la Federación Rusa, de unos 142 millones de habitantes (7 millones menos que en 1993), viene enfrentando desde hace décadas problemas demográficos preocupantes a mediano plazo, de los que se ocupara el artículo de Pablo Brum (cf. Letras Internacionales nº 70, "Una verdad incómoda") y que, de mantenerse, implican el continuo decrecimiento absoluto de su población en los próximos años. El centro estatal de estadísticas (Rosstat) calcula que Rusia perderá 11 millones de habitantes en el horizonte 2025.Sin embargo, las minorías rusas están muy presentes en las ex- repúblicas soviéticas. Representan por ejemplo, el 17% de la población de Ucrania, el 11% de Bielorrusia, el 40% de Estonia y Letonia, el 26% de Kazakstán y el 58% de la estratégica Crimea. Son más de 17 millones los rusos desperdigados por los países del área cercana a la Federación, que aseguran un enorme potencial de influencia de largo plazo, cultural y económico, y que vienen a ilustrar la complejidad del entramado geográfico y político de la región.¿Una potencia estabilizadora?Intérprete de cierto legado de la Historia y consciente de la evolución reciente de la escena internacional, la Federación Rusa de Putin y Medvedev ha establecido criterios claros y estrategias consistentes en materia internacional. En primer lugar, resguardar la frontera próxima, el área de influencia en donde, naturalmente según Moscú, debe primar el criterio del gran vecino ruso y la soberanía de los Estados habrá de ser, por definición, limitada. Siempre quiso Rusia que así fuera y, en su lógica, así ha de mantenerse en el futuro. Desde esa perspectiva debe entenderse la invasión y ocupación militar de parte del territorio de Georgia, o la negativa a aceptar el escudo antimisil estadounidense en Europa del Este que vendría a desestabilizar dramáticamente la ecuación militar en la región. Los rusos, claro, desconfían con razón de la prédica anti- iraní estadounidense que justificaría semejante revolución en la seguridad de su (natural) zona de influencia. Desde esa visión también, las relaciones con Venezuela o Cuba se explican como una reacción espejo, en la óptica de Moscú, al indebido, prolongado, y desestabilizador involucramiento estadounidense en el Cáucaso y en Europa del Este.En segundo lugar, Rusia se plantea avanzar en su reconocimiento como gran actor internacional, lugar que ocupó al menos desde el siglo XVIII. Ni Putin como presidente, ni Putin como primer ministro de Medvedev, está dispuesto a dejar que se relegue a la gran Rusia a un segundo plano de la conformación y definición del nuevo orden internacional de principios del siglo XXI. Y es que la Federación Rusa es un gran actor internacional, sin duda, en materia militar y energética. Desde esa perspectiva debe entenderse el aumento del gasto militar que representó en 2007 el 3,7% de su PIB, comparable en proporción al 4% del PIB que Estados Unidos destina a gastos militares (si bien en términos absolutos el gasto norteamericano es muy superior). En el mismo sentido, Moscú utiliza sus recursos energéticos para sus negociaciones con China por la venta de petróleo por ejemplo – en su papel de potencia asiática -, o para afianzar su realpolitik europea en torno a la provisión de gas a Ucrania, e indirectamente, como proveedor de toda la Unión Europea y en particular de su pulmón industrial alemán. Pero también quiere reconocerse como actor primordial en el cuidado de los grandes equilibrios políticos mundiales. Rusia tiene un papel preponderante para jugar en la situación iraní, en Afganistán y en Corea del Norte, y en junio pasado mostró tener una posición constructiva con Estados Unidos sobre el desarme nuclear. Frente a la hiperpotencia estadounidense de los tiempos de Bush, que no generó estabilidad ni construcción colectiva de un nuevo orden internacional previsible, Rusia buscó aliarse con Europa en temas claves – el acuerdo Paris- Berlín- Moscú en 2003 sobre Irak lo ilustra – a la vez que profundizó su secular lógica imperialista regional. La Federación Rusa no jugará, por tanto, un papel democratizador en su región. No es una democracia plena, ni mucho menos (nunca lo fue, por cierto). Sus dirigentes actúan como integrantes de una especie de directorio de una "corporación rusa" económica, militar y estratégica que defiende cierta visión de lo que quieren ser intereses nacionales heredados de los más profundo de la Historia, y que no evita graves episodios de corrupción. En este sentido, su opaco manejo del poder es fiel a cierta tradición autócrata que descree del discurso democrático. Un discurso que es visto desde Moscú como un producto del sofisticado "soft power" occidental, y como un caballo de Troya que procura debilitar las bases del poder ruso en la escena internacional.Sin embargo, al decir del historiador francés Emmanuel Todd, asesor del ex presidente Chirac, Rusia tiene un "temperamento universalista". La igualdad está inscrita en el corazón de su estructura familiar por una regla de herencia absolutamente simétrica que, desde los tiempos de Pedro el Grande, rechazó la lógica del primogénito que favorecía al hijo mayor en detrimento de los otros. Según Todd, Rusia es "fiable porque, liberal o no, es de temperamento universalista, capaz de percibir de forma igualitaria, justa, las relaciones internacionales. Sumado a su debilidad, que le impide sueños de dominación, el universalismo ruso no puede más que contribuir positivamente al equilibrio del mundo ". Podrá compartirse la apreciación de Todd, o creer que peca de ingenuidad frente a los recurrentes episodios internacionales que ilustran la agresividad del "oso ruso". Pero sin duda, la gran Rusia, la del legado cultural universal de su literatura, la de los Gogol, Tolstoï, Dostoïevski y Tchekhov, es más compleja y rica que la representación en blanco y negro que lamentablemente ha primado históricamente en estas latitudes y que es heredera de la maniquea Guerra Fría. Sin duda, sus vecinos sufren su lógica imperial – los polacos, desde hace varios siglos, ¡vaya si la han sufrido! -. Sin duda también, si no cae en la tentación histórica de la anarquía o del salvaje autoritarismo, la Federación Rusa puede transformarse en un fundamental factor de equilibrio internacional. En todos los escenarios, la gran Rusia es y será un actor ineludible y de primer orden del tablero mundial. Entender mejor su complejidad es también contribuir a un mejor análisis de las relaciones internacionales.Emmanuel Todd. Après l´empire. Essai sur la décomposition du système américain. Folio, Gallimard, 2004, p. 218. *Profesor de Sistema Internacional ContemporáneoDepto de Estudios InternacionalesFACS- ORT Uruguay

Bei den Daten handelt es sich um Indikatoren aus den World Values Surveys (Wellen 1-6), die auf Länderebene aggregiert wurden.

Themen: Index Emanzipatorischer Werte (Emancipative Values Index, EVI); Index Emanzipatorischer Werte Kurzversion basierend auf den Komponenten reproductive choice (Reproduktionsentscheidungen) und gender equality (Gleichberechtigung); Komponente reproductive choice (Akzeptanz von Homosexualität, Scheidung und Abtreibung); Komponente Sprache (Priorität auf Redefreiheit und die Stimme der Menschen in nationalen und lokalen Angelegenheiten); Komponente gender equality (Unterstützung für die Gleichberechtigung von Frauen in den Bereichen Beruf, Bildung und Politik); Autonomiekomponente (Unabhängigkeit, Phantasie statt Gehorsam als geschätzte Eigenschaft von Kindern); Index säkularer Werte (Secular Values Index; SVI); Index säkularer Werte Kurzversion basierend auf den Komponenten disbelief (Ungläubigkeit, Zweifel) und defiance (Trotzhaltung, Renitenz); Komponente Ungläubigkeit (schwacher Glaube an Religiosität und wenig religiöse Praxis); Komponente Renitenz (geringer Nationalstolz, geringer Respekt vor Autoritäten und geringe Konformität mit elterlichen Erwartungen); Komponente Skepsis (geringes Vertrauen in die Polizei, Behörden und Gerichte); Komponente Relativismus (nur leichte Ablehnung von Bestechung, Steuerhinterziehung und Gebührenbetrug); Social movement activities (Beteiligung an Petitionen, Boykotten und Demonstrationen); Verknüpfung mit Informationsquellen (Nutzung von Internet, E-Mail und PC); wahrgenommene Stimulation: durchschnittliche Wahrnehmung der täglichen Aufgaben als kreativ, kognitiv und autonom; kognitive Mobilisierung; individuelle Befähigung (individual empowerment); Index zur Temperatur und Wasserversorgung (Cool Water Index); liberales Demokratieverständnis: freie Wahlen, Bürgerrechte und Gleichberechtigung; illiberales Demokratieverständnis: militärische Intervention; religiöse Autorität, Arbeitslosengeld; aufgeklärtes Demokratieverständnis; wahrgenommener Grad der Demokratisierung im eigenen Land; demokratisches Bestreben: Wunsch, in einem demokratisch regierten Land zu leben; Mobilisierungspotential für Demokratie; wahrgenommene Fairness anderer Menschen; Vertrauen: allgemeines Vertrauen; Vertrauen in Familie, Bekannte und Nachbarn; Vertrauen in Unbekannte und Menschen mit anderer Nationalität und Religion; unspezifisches und generalisiertes Vertrauen; Aktivitäten in zivilen Organisationen (z.B. Freizeit, Kirche, Parteien, etc.); Zufriedenheit mit der finanziellen Situation des Haushalts; Selbsteinschätzung des Gesundheitszustands; Fähigkeit zur Gestaltung des eigenen Lebens; Glück; Lebenszufriedenheit; Kampfbereitschaft für das eigene Land im Falle eines Krieges.

Zusätzlich verkodet wurde: für alle Länder: Nummer; Jahr, Name; Erhebungsjahr; Erhebungswelle; Kulturzone; Filterdummy für die letzte Welle je Land; numerischer Ländercode; 3-Buchstaben-Ländercode; Ländercode Weltbank; Index demokratische Rechte 1996 bis 2006; Index Bürgerrechte 1995 bis 2005; Index ehrliche Regierung 1996 bis 2006; Index wirksame Demokratie 1996 bis 2006; Index ehrliche Demokratie; Index Loyalitäts-Normen: Vertrauen in den öffentlichen Dienst, Polizei und Armee; Index Protest-Normen: Beteiligung an Demonstrationen, Boykotten, Petitionen.

The GSRE 1.0 dataset is based on recently released historical documents from the International Monetary Fund (IMF), and improves the coverage and accuracy of state budget data for most authoritarian regimes and some democracies since the end of World War II. The GSRE dataset includes 39 unique indicators covering major aspects of state finance for 161 countries between 1946 and 2006.

Please consult the GSRE website at https://sites.google.com/a/thomaserichter.de/gsre/ for further changes and updates.

In this dissertation, we are mainly interested in the interactions between poverty and one of its greatest dimensions1, namely health. More specifically, we will focus on their inequalities: does poverty inequality have more effect on poverty than health level? Does health inequality matter to poverty? Poverty and health are two related concepts that both express human deprivation. Health is said to be one of the most important dimensions of poverty and vice-versa. That is, poverty implies poor health because of a low investment in health, a bad environment and sanitation and other living conditions due to poverty, a poor nutrition (thus a greater risk of illness), a limited access to, and use of, health care, a lower health education and investment in health, etc2. Conversely, poor health leads inevitably to poverty due to high opportunity costs occasioned by ill-health such as unemployment or limited employability (thus a loss of income and revenues), a lower productivity (due to loss of strength, skills and ability), a loss of motivation and energy (which lengthen the duration of job search), high health care expenditures (or catastrophic expenditures), etc3. But what are the degree of correlation and the direction of the causality between these two phenomena? Which causes which? This is a classic problem of simultaneity that has become a great challenge for economists. Worst, each of these phenomena (health and poverty) has many dimensions4. How to reconcile two multidimensional and simultaneous events? 1 Aside the income-related material deprivation. 2 Tenants of the ?Absolute Income? hypothesis for instance show that absolute income level of individual has positive impact on their health status (Preston, 1975; Deaton, 2003). Conversely, lack of income (and the poverty state it implies) leads unambiguously to poor health. For other authors, it is not the absolute level per se, but the relative level (i.e. comparably to others in the society) that impacts most health outcomes. This is the ?Relative Income? hypothesis (see van Doorslaer and Wagstaff, 2000, for a summary). 3 See Sen (1999) and more recently Marmot (2001) for more information. 4 Poverty could be seen as monetary poverty, human poverty, social poverty, etc. Identically, one talks of mental health, physical health, ?positive? and ?negative? health, etc. So a one-on-one causality could not possibly exits between the two, or will be hard to establish. We?ve chosen the first way of causality: that is, poverty (and inequality) causes poor health. As justification, we consider a life-cycle theory approach (Becker, 1962). An individual is born with a given stock of health. This stock is supposed to be adequate enough. During his life, this stock is submitted to depreciation due to health shocks and aging (Becker?s theory, 1962). We could think that the poorer you are, the more difficult is your capacity to invest in your health5. Empirically, many surveys (too numerous to be enumerated here) show that poor people6 do have worse health status (that is, high mortality and morbidity rates, poor access to health services, etc.). It has been established that poor children are less healthy worldwide, independently of the region or country considered. It is generally agreed that the best way to improve the health of the poor is through pro-poor growth policies and redistribution. Empirically, one of the major achievements of these last two decades in developing countries is the improvement in health status of populations (notably the drop in mortality rates and higher life expectations) following periods of (sustained) economic growth. However, is this relation always true? In some countries as we will see later in this thesis, while observing an improvement in the population?s welfare, the converse is observed in its health status, or vice versa. If health and poverty are so closely related, they should theoretically move in the same direction. But the fact that in some countries we observe opposite trends suggests that some dimensions of health and poverty are not or may not be indeed so closely related, as postulated, and that they may depend of other factors. 1. The Purpose of the Study. 5 Another justification is that many authors have studied the problem the other way. Schultz and Tansel (1992, 1997) for instance showed that ill-health causes a loss of revenues in rural Cote d?Ivoire. Audibert, Mathonnat et al. (2003) also showed that malaria caused a loss of earnings of rural cotton producers in Cote d?Ivoire. 6 Usually defined from some income or expenditure-related metric or some assets-based metric. The ultimate goal of our dissertation in its essence is to measure inequality in health7 in developing countries using mainly Demographic and Health Surveys (DHS, henceforth)8. It deals with interactions between poverty and one of its greatest dimensions, putting aside the income-related material deprivation, namely health. It therefore measures inequality in health status and access to health and discusses which policies should be implemented to correct these inequalities. That is, it aims to see how much rich people are better off and benefit from health interventions, as compared to the poor, and how to reduce such an inequality. The present dissertation contains four papers that are related to these questions. Our main hypothesis (that will be tested) is that poverty impacts health through inequality effects9. Graphically, we can lay these simple relationships as: The dashed line in the figure above suggests that income inequality could impact health directly. But we consider that this direct effect is rather small or negligible, as compared to the indirect effect through inequality in health. Therefore, inequality in health is central to our discussion. To measure inequalities in health, we face three challenges: 7 And corollary health sanitation (access to safe water, toilet and electricity). Though electricity is more a measure of economic development that health measure per se, we add it here as a control for sanitation and nutrition: for example women could read more carefully the drugs? notices, or warm more quickly foods; more generally, electricity often improves the mental and material wellbeing of households. It also conditions health facility?s performance. 8 And potentially other surveys. In this case, we mention explicitly the survey(s). 9 The other important factor that could impact health is the performance of the health system. This is discussed in the Chapter 3. Health Assets Inequality Health Inequality Poverty (Assets Index) - measuring welfare (income metric) and subsequently inequality in welfare, - measuring health, - and measuring inequality in health. The measurements can be conducted using two approaches (Sahn, 2003): - Directly by ranking the households or individuals vis-à-vis their performance in the health indicator; we thus have a direct measure of inequality in health. This is suitable when the health indicator is continuous (such as weight, height or body mass index). According to Prof. David E. Sahn, that approach ?which has been referred to as the univariate approach to measuring pure health inequality, involves making comparisons of cardinal or scalar indicators of health inequality and distributions of health, regardless of whether health is correlated with welfare measured along other dimensions?. - Indirectly by finding a scaling measure such as consumption or income or another indicator (assets index for instance)10 that would help ranking the households or individuals (from the poorest to the richest), and see what are their performance in the health variable of interest. We are therefore measuring an indirect health inequality. The indirect method is mostly suitable when the health indicator is dichotomous (for example whether the individual has got diarrhoea last 2 weeks, or ?have the child been vaccinated?, or ?place of delivery?) or is a rate (such as child mortality). Again, quoting Prof. Sahn, ?making comparisons of health across populations with different social and economic characteristics is often referred to in the literature as following the so-called `gradient? or `socioeconomic? approach to health inequality. Much of the motivation for this work on the gradient approach to health inequality arises out of fundamental concerns over social and economic justice. The roots of the gradient will often arise from various types of discrimination, prejudice, and other legal, social, and economic norms that may contribute to stratification and fragmentation, and subsequently inequality in access to material resources and various correlated welfare outcomes?. While the first method would appear quickly limited for dummy or limited categorical health variables because of the small variability in the population, the second approach could also be 10 Or more generally any other socioeconomic gradient such as education, gender or location. impossible when no information is available to scale the units of observation in terms of welfare. We?ll be mostly focusing on the second approach, as did many health economists, and also due to the nature of the DHS datasets in hand and the indicators that we are investigating. 2. Strategy, Methods and Structure. Measuring wealth-related inequality in health implies in the first stage defining and characterizing the poor. Who are indeed the poor? Traditionally, monetary measures (income or consumption) have been used to distinguish households or people into ?rich? and ?poor? classes. Indeed, it is agreed that the ?incomemetric? approach is one of the best ways to measure welfare11. However, it sometimes, if not often, happens that we lack this essential information in household survey datasets. Especially in our case, the DHS datasets do not have income nor consumption information. Then, how to characterize the poor in this situation? For a long time, economists have eluded the question. But soon, it became evident that an alternative measure is needed to strengthen the ?poverty debate?. In the first part of our dissertation, we start by providing a theoretical framework to find a proxy for wellbeing, in the case where consumption or income-related data are missing, namely by discussing the use of assets as such a proxy. The first part of this thesis is relatively long, as compared to the second. However, this is justified, due to its purpose. The goal of the first part of the dissertation is to participate to the research agenda on poverty. It attempts to measure it in a ?non traditional?12 way. 11 There is a consensus in the economic literature that income is more suitable to measure wealth or welfare in developed countries while consumption is more adequate for developing ones due to various reasons such as irregularity of incomes for informal sector, seasonality, prices, recall periods, trustworthy, etc. (see Deaton 1998 for detail). 12 i.e. a non monetary way. The main rationale for this first part therefore is thus to find a new, non monetary measure to characterize in best, life conditions, welfare and then the poor. This measure is referred to as the ?assets index?. Indeed, as the majority of developing countries are engaged more and more in fighting poverty, inequality and deprivation, more and more information on the state of poverty13 is needed. If in almost all these countries, many household surveys have been implemented to collect information on socioeconomic indicators, the major indicator that is needed to analyze poverty (namely income or consumption data) is unfortunately not often collected due to various reasons (time, cost, periodicity, etc.). Even, if they were collected, the quality of the data is often poor. Therefore, economists tend to rely more on other indicators to compensate for the absence of monetary measures. One of the indicators often used are the assets owned by households. The question arose then how to use these assets to characterize the poor in this context? How to weight each of them? In a first attempt, many economists built a simple linear index by assigning arbitrary weights to the assets14. In a seminal paper, Filmer and Pritchett (2001) propose to construct the so-called ?assets index? which could be used as a proxy for consumption or income. It is commonly agreed that their methodology follows a ?scientific? approach, thus is more credible. In their case, they use a Principal Component Analysis (PCA, henceforth) to build their assets index. Since, many other economists have followed in their footsteps which we label in our dissertation, the ?material? poverty approach (as opposed to the monetary one) since it is based on materials (goods and assets) owned by the households or individuals. Because of the importance of the subject (poverty) and because the method is pretty new and original, this first part of our thesis is as said quite long as compared to the second one and has two papers which focus mainly on poverty and inequality issues and their connections with economic growth. In this part, we start by presenting a methodology of measuring non monetary (material) poverty, when a consumption or income data is not available. We show how one can obtain robust results using assets or wealth variables. Once the method is clearly 13 And more generally welfare. 14 For example a television is given a weight of 100, a radio 50, and so on. But this is clearly not a `scientific? way to proceed, as there is no rational ground in giving such weights. tested and validated, it is then confronted to real data. We show that the index shares basically the same properties with monetary metrics and roughly scales households in the same way as does the consumption or income variables. We discuss the advantages and also the limitations of using the assets index. The important thing to bear in mind is that, once it is obtained, it could be used to rank the observational units by wealth or welfare level. - The first chapter defines in a first section poverty and how it is usually measured (by the income metric approach). We discuss the limitations of the use of income/expenditure and what could be alternative measures. We then propose in section 2 the assets metric as a proxy for poverty measurement and test the material poverty approach on international datasets collected by the DHS program. We explore the material poverty and inequality nexus in the world and how Sub-Saharan Africa (SSA)15 compares with other regions. We show, using that index and DHS data, that poverty, at least from an assets point of view, was also decreasing in SSA as well as in other regions of the world. This result contrasts with other findings such as Ravallion and Chen (2001) or Sala-i-Martin (2002) that show that, while other regions of the world are experiencing a decline in their (monetary) poverty rates, SSA is lagging behind, with rates starting to rise over the last decade. Therefore, two different measures of welfare could yield opposite results and messages in terms of policies to implement to combat poverty. Moreover, the method we use not only allows observing changes over time for each country, but also provides a natural ranking among countries (from the poorest to the richest). In this chapter, aside the measure of welfare and poverty, we also discuss in a final section the impact of demographic transition on economic growth and therefore on poverty. Indeed, demographic transition is a new phenomenon that is occurring in developing countries, especially African ones. Its negligence could lead to underestimating poverty measures (both material and monetary) by underestimating real economic growth rates. We show that changes in the composition and the size of households put an extra-pressure on the development process. While traditional authors have not considered the impact of these 15 SSA countries are Benin, Burkina Faso, Central African Republic, Cameroon, Chad, Comoros, Republic of Congo, Côte d?Ivoire, Ethiopia, Gabon, Ghana, Guinea, Kenya, Lesotho, Madagascar, Malawi, Mali, Mauritania, Mozambique, Namibia, Niger, Nigeria, Rwanda, Senegal, South Africa, Tanzania, Togo, Uganda, Zambia and Zimbabwe. The ?rest of the world? is represented by Armenia, Bangladesh, Bolivia, Brazil, Colombia, Dominican Republic, Egypt, Guatemala, Haiti, Honduras, India, Indonesia, Kazakhstan, Kyrgyz Republic, Moldova, Morocco, Nepal, Nicaragua, Pakistan, Paraguay, Peru, Philippines, Turkey, Uzbekistan, Vietnam and Yemen. changes, we show that taking this into account implies higher economic growth rates than those actually observed or forecasted. - Once the assets index approach is established and tested on international data, the question arose how it performs as compared to the monetary metric. Indeed, if monetary measures remain the reference, then our assets index should share some common properties with them. The second chapter assesses the trends in material poverty in Ghana from the assets perspective using the Core Welfare Indicators Questionnaires Surveys (CWIQ). It then compared these trends with the monetary poverty over roughly the same period. We show that the assets index could be used and yields the same consistent results as using other welfare variable (such as income, consumption or expenditure). Therefore, using two consecutive CWIQ surveys, we find that material poverty in Ghana has decreased roughly by the same magnitude as monetary one, as found in other studies by other authors such as Coulombe and McKay (2007) using Ghanaian GLSS16 consumption data. Thus, this chapter could thus be viewed as providing the proof that the material and the monetary approaches could be equivalent. The second part of our dissertation seeks how to define and measure health and inequality in health. While the definition of health is not obvious, we propose to measure it with child mortality rates. Our main rationale in doing so is that low child mortality generates, ceteris paribus, higher life expectancy17, thus is an adequate measure of a population?s health. This may not be true in areas devastated by wars, famines, and HIV and other pandemics where child mortality could be high (in this case, the best measure should be life expectancy by age groups). Also, the reader should bear in mind that in fact, child mortality could be itself is a good indicator for measuring the (success of the) economic development level of a society as a whole (Sen, 1995), mainly because in developing countries, child mortality is highly correlated to factors linked to the level of development such as access to safe water, sanitation, vaccination coverage, access to health care, etc. - In the third chapter, we focus on measuring overall population?s health. For this, we estimate child mortality in SSA and compare it to the rest of the world. We explore the 16 Ghana Living Standard Surveys. 17 By construction, life expectancy at birth is highly correlated and sensitive to child mortality (it is based on child mortality rates for various cohorts). Lower child mortality rates lead to higher life expectancy and vice versa. determinants of child mortality using mainly a Weibull model and DHS data with socioeconomic variables18 as one of our major covariates. The use of the assets index information is to see how these quintiles behave in a multivariate regression framework of child mortality (i.e. how they affect child mortality). We find, among others, that mother?s education and access to health care and sanitation are one of the strongest predictors for child survival. Controlling for education and other factors, family?s wealth and the area of residency do not really matter for child survival in SSA, contrasting with results found elsewhere. - The fourth and last chapter answers the ultimate goal of this dissertation, that is, the scope of health inequalities in the developing world, particularly in SSA. It uses the factor analysis (FA) method of Chapter 1 to rank household according to their economic gradient status19 and then studies inequalities in various health indicators in relation with these groups. The intention is to analyze inequality rates between rich and poor for various health variables. In this chapter, we concentrate solely on inequality issues in health and health-related infrastructures and services. Mainly, we analyze inequality in access to sanitation infrastructures (water and electricity20) and various health status and access to health indicators (such as child death, child anthropometry, medically assisted delivery and vaccination coverage) using a Gini and Marginal Gini Income Elasticity approach (GIE and MGIE, henceforth) on one hand, and the Concentration Index (CI) approach on the other. Results show that, while almost all countries have made great efforts in improving coverage in, and access to, these indicators, almost all the gains have been captured by the better-offs of the society, especially in SSA. We extend the analysis to compare GIE estimates to those of CI and find consistent results yielding quite similar messages. 18 Quintiles groups derived from an assets index. 19 By grouping usually households in 5 quintiles from poorer to richer ones. 20 On the rationale of using electricity, see footnote 7 above. 3. Results and Policy Implications. As said above, the major goal in conducting this thesis research is to analyze inequality in health status, health care and health-related services using DHS data. To reach our objective, we follow two intermediate steps: - For assets poverty, results show that assets poverty and inequality are decreasing in every region of the world, including Sub-Saharan Africa. This tends to support our hypothesis that, contrary to common beliefs, African households use assets and building ownerships as saving tools and buffer to economic shocks. The first paper also shows however that the demographic transition actually occurring in developing countries could impede on economic growth and trigger a bullet on policies aiming at combating poverty. - Our third paper shows that child mortality is decreasing in all parts the world. However, the 1990s and early 2000s have been a lost decade for the African continent where many countries have witnessed an increase in rates that is mostly attributable among other factors to the economic and financial turmoils of the 1990s and early 2000s and the HIV epidemic. Our hypothesis is that these phenomena have destabilized the organization of the health care system, cut its funding and hampered its performance. High levels of health inequality can also be part of the puzzle. Coming back to the particular case of HIV/AIDS, the reader should observe that it affects more and more the less poor so that it can also lead to a decline in assets inequality (richer people are dying) along with an increase in child mortality and thus explain in great part our paradox. This setback (the rise in mortality over recent periods despite poverty reduction) will make impossible for these countries to reach the millennium development goals, at least for child mortality. The conclusion to this is that African population?s health has been stagnant over the period 1990-2005. Regression analysis reveals no strong correlation between our measure of welfare (assets index) and child mortality. More important are mothers? education and access to health care and sanitation services. - Finally, our inequality estimates show that they are quite high for all indicators considered. For ill-health indicators (child malnutrition and death), rates are excessively concentrated in poor and rural groups. Concerning access to health care services, rich and urban groups tend to be more favoured than poor and urban ones. But the high level of inequality tends to be reducing at the margin over time, as the poor have increasing access. Finally for access to sanitation services, results show that while the majority of countries have made substantial efforts to increase coverage on the first two periods, the rich and urban classes have benefited more and inequality (which is at high levels) tends to rise at the margin over time, especially for the poor. More preoccupying is the fact that rates are falling between 1995-2000 and 2000-2005, probably because of the privatization of these services and the new costs they impose on households. Overall, inequality in all variables considered is more pronounced in SSA than the rest of the world (expect for death and malnutrition). The sub-continent is still disadvantaged in terms of access to services or ill-health. Where to go from here? In the African sub-continent, we have the following picture: a decreasing (material) poverty and inequality but coupled with a stagnant child mortality situation, a stagnant or increasing malnutrition. This is mostly due to high levels of, and an increasing inequality at the margin in access to sanitation and electricity services coupled with a decreasing access to these services. Thus, despite the fact that we observe a decreasing inequality at the margin in access to health care (even though the average level of inequality is still high) the missing link in health-related services coupled with an overall high inequality in these two types of services hugely impact child health and survival. Therefore, as access to health care services and health-related sanitation services is essential to child survival, our findings call for vigorous policies to promote access of the poor groups and rural areas to these services. African Governments should continue to favour access of the poor to health care and reverse the inequality trends in access to water, sanitation and electricity. This is vital for the health of the population and for the development of Africa. Funding can come from various sources: the Government Budget, International Assistance but also from households themselves (since the first part of our thesis has demonstrated that they are getting richer (and various surveys show that they are willing to pay for quality health care), an adequate fees policy could benefit to the health care system). Measures should be put in place to strengthen the performance of the health system and to mitigate the negative effects of macroeconomic imbalances, economic crises and HIV/AIDS. Only on these conditions the Sub-Continent could hope to eradicate poverty and promote health for all. 4. Contribution of this Thesis. This thesis seeks to analyze empirically the inequality in health and access to health in SSA and how this region compared to the rest of the world. To do so, it develops a new method to characterize poor households and to analyze assets-based poverty, when the monetary measure is unavailable. Such a method is indeed necessary as almost all developing countries have collected many surveys that lack the consumption or income information. Once a poverty measure and a correct measure of health have been found, and their core determinants clearly established, we then proceed to the health inequality analysis, along with its determinants, using two methodologies: the traditional CI and the more recent GIE approaches. These approaches have been the mostly used to explore the inequality in health and access to health these last years. Though already studied in the literature, and sometimes applied on DHS or some groups of DHS datasets, our dissertation differs in its purpose and scope and its large scale. No paper to our knowledge used the totally to-date freely available DHS datasets to study poverty and inequality topics and provide basic statistics. Our main contribution is to shed a new light on the welfare-inequality-health nexus in Africa, how it evolves over time and how it compares to other regions around the world, using all available information. It also put numbers on various important socioeconomic indicators such as poverty, inequality, child health and mortality, access to health-related infrastructures, etc., for developing countries, especially African ones. As we sometimes lack these important information, this thesis proves finally to be a very useful exercise. ; Cette thèse part d'un postulat simple : « l'amélioration du niveau de vie s'accompagne de l'amélioration de l'état de santé générale d'une population » et teste sa validité dans le contexte de l'Afrique au Sud du Sahara (ASS). Si cette hypothèse se vérifie en général dans le contexte de l'ASS en ce qui concerne le niveau (plus le pays est riche, plus sa population est en bonne santé), il l'est moins en ce qui concerne les dynamiques, du moins à court et moyen terme. Notamment, les pays qui connaissent une amélioration tendancielle de bien-être matériel ne connaissent pas forcément une amélioration de la santé de leurs populations. Ceci constitue un paradoxe qui viendrait invalider notre postulat. En écartant tout effet de retard ou de rattrapage qui pourrait l'expliquer car nous travaillons sur une période de 15 ans réparties en 3 sous-périodes (1990-1995, 1995-2000 et 2000-2005), nous expliquons ce paradoxe, toutes choses égales par ailleurs, par deux canaux principaux qui peuvent interagir : - la performance du système de santé et - l'inégalité en santé. Si le premier est plus évident mais aussi plus difficile à prouver empiriquement du fait du manque de données sur des séries longues, ou du fait que ces données sont trop agrégées et éparses, le second canal est testable avec des bases de données adéquates qui, elles, sont disponibles au niveau microéconomique (ménages). Les bases de données que nous avons privilégiées sont les Enquêtes Démographiques et de Santé (EDS) du fait de leur comparabilité dans l'espace et le temps (mêmes noms de variables standardisées, même méthodologie d'enquête, mêmes modules, etc.). Ces atouts sont d'autant plus importants que les comparaisons de pauvreté et de bien-être basées sur les enquêtes de revenus ou de consommation butent sur de sérieux problèmes à savoir la comparabilité de ces enquêtes (méthodologies différentes, périodes de rappel différents, prix souvent non collectés de la même manière, etc.). Pour montrer ces effets de l'inégalité de santé sur les niveaux et les tendances de la santé des populations et la pauvreté et le bien-être, nous avons axé notre recherche autour de 3 axes principaux : 1- Comment mesurer le niveau de richesse et donc le bien-être des ménages en l'absence d'information sur la consommation et le revenu ? Les chapitres 1 et 2 de notre thèse se penchent sur cette question. Nous avons privilégié, à l'instar de plus en plus d'économistes, l'utilisation des biens des ménages et les méthodes de l'analyse factorielle et d'analyse en composantes principales pour construire un indice de richesse. Cet indice de richesse est pris comme un substitut du revenu ou de la consommation et sert donc de proxy pour la mesure du bien-être. Bien qu'il comporte quelques lacunes (notamment le fait qu'il ne concerne que les biens matériels et durables du ménage alors que la consommation ou le revenu sont des concepts plus globaux de bien-être, il ne prend pas en compte les préférences des ménages, il ne comporte aucune notion de valeur car le prix n'est pas pris en compte, de telle façon qu'une petite télévision en noir blanc vieille de vingt ans est mise au même niveau qu'un grand écran plasma flambant neuf, etc.), il n'en demeure pas moins que d'un côté, avec les EDS, il n'y a pas moyen de faire autrement en l'état actuel des choses, mais aussi et surtout parce que ces données permettent d'éviter les problèmes évoqués plus haut, notamment celui de la comparabilité des données pour faire de la comparaison spatiale et inter-temporelle des données en matière de pauvreté. Dans le premier chapitre, en nous basant sur cet indice et une ligne de pauvreté définie a priori à 60% pour la première observation dans notre échantillon (Benin, 1996), et en utilisant les données EDS et une analyse en composantes principales (ACP), nous avons pu mesurer la tendance de la pauvreté dite « matérielle » (en opposition à la pauvreté monétaire, basée sur la métrique monétaire). Cette méthode qui est privilégiée par des auteurs comme Sahn et Stifel est d'autant plus intéressante qu'elle donne non seulement les tendances de la pauvreté dans chaque pays, mais elle permet aussi une classification naturelle de ces pays par ordre de grandeur de pauvreté. Cependant, dans la mesure où les biens des ménages et la dépenses de consommation sont disponibles, l'analyste devrait estimer les deux types de pauvreté (matérielle via l'indice de richesse et monétaire via le revenu ou la consommation) car les études montrent souvent que les biens matériels et la consommation ou le revenu ne sont pas très bien corrélés, et donc le choix de l'indicateur de bien-être est crucial en termes de politiques économique et de santé. En effet, si l'indicateur sous-estime le vrai niveau de pauvreté ou d'inégalité (ou les surestime), les dépenses publiques qui en résultent peuvent être plus ou moins surévaluées, de même que les réponses apportées se révéler inadéquates. Donc dans la mesure du possible, il conviendrait de se pencher sur la question du choix de l'indicateur. Les résultats de notre méthodologie montrent que l'ASS reste la région la plus pauvre du monde en termes de possession d'actifs. La région orientale de l'ASS est la plus pauvre au monde (75%) suivie de l'Asie du Sud (64%), le Sud de l'ASS (61%), l'Afrique Centrale (57%), l'Afrique de l'Ouest (55%), l'Asie de l'Ouest (40%), l'Asie du Sud-Est (19%), l'Amérique Latine (18%), les Caraïbes (17%), l'Afrique du Nord (6%), l'Asie Centrale (2%) et l'Europe de l'Est (1%). Notre analyse nous montre que la pauvreté baisse dans l'ensemble des pays Africains au Sud du Sahara (sauf la Zambie), à l'instar des autres pays du monde dans l'échantillon. En effet, en considérant les trends, nous voyons que la moyenne de l'ASS passe de 63% de pauvreté matérielle entre 1990-1995 à 62% en 1995-2000 et 58% entre 2000 et 2005. La baisse est modeste et lente mais non négligeable et surtout, elle est en accélération sur les 2 dernières périodes. Mais elle demeure toutefois beaucoup plus marquée dans le reste du monde. Concomitamment à la baisse de la pauvreté, nous observons aussi une baisse de l'inégalité. Nous terminons ce chapitre par une réflexion sur l'effet de la transition démographique sur la croissance économique et la pauvreté en ASS et dans les autres pays en développement. En effet, la chute de la fertilité et de la mortalité couplées à un exode rural font que le nombre de famille se démultiplie du fait de la transition vers des tailles plus réduites. Ceci impose plus de contraintes (et donc peut avoir un impact négatif) sur la croissance économique et risque de sous-estimer le niveau réel de pauvreté. Il convient, une fois que la pauvreté matérielle et ses tendances ont été bien calculées avec les biens durables (et la transition économique prise si possible en compte), de tester la validité de cette méthode en la confrontant avec les résultats issus de l'analyse monétaire de la pauvreté. Les EDS ne comportant pas données d'information sur la consommation, nous nous sommes tournés vers une autre source de données. Dans le chapitre 2, nous avons testé la robustesse de notre méthode dans le cas particulier du Ghana, en utilisant les enquêtes du Questionnaire Unifié sur les Indicateurs de Base de Bienêtre (QUIBB), et en confrontant les résultats issus de la méthode ACP avec ceux issus de la méthode traditionnelle monétaire et trouvons grosso modo les mêmes résultats (10% de baisse avec la méthode monétaire traditionnelle et 7% avec notre méthode sur la période 1997- 2003). Ceci valide donc le fait que la méthode que nous proposons (à savoir, mesurer le bienêtre et la pauvreté par les biens durables des ménages) est tout aussi valide que la méthode plus traditionnelle utilisant des métriques monétaires. Une analyse fine dans le cas du Ghana montre que la baisse de la pauvreté est due à une croissance économique particulièrement pro-pauvre mais aussi à des dynamiques intra et intersectorielles (réallocation des gens des secteurs moins productifs vers ceux plus productifs) et aussi une forte migration des campagnes vers les villes. Nos simulations montrent que les migrants ruraux ont aussi bénéficié de cette croissance dans les villes où ils trouvent plus d'opportunités. 2- Une fois établie que la pauvreté est en recul en ASS, nous avons voulu mesurer la tendance de la santé de sa population (approximée par les taux de mortalité infantile et infanto-juvénile). Nous discutons dans le chapitre 3 de trois méthodes pour estimer et comparer les taux de mortalité des enfants : - la méthode des cohortes fictives (sur laquelle l'équipe de l'EDS se base pour estimer les taux « officiels » de mortalité), - la méthode non paramétrique (Kaplan et Meier) que privilégient un certain nombre d'économistes et - la méthode paramétrique (Weibull) de plus en plus utilisée pour sa souplesse et sa robustesse. Les deux premières méthodes ont tendance à sous-estimer le vrai niveau de mortalité et de ce fait nous avons privilégié le Weibull. De plus, avec cette dernière, nous pouvons évaluer l'effet de chaque variable spécifique (comme l'éducation ou l'accès à l'eau) sur le niveau de mortalité. Une étude des déterminants de cette mortalité montre qu'outre l'effet attendu de l'éducation des mères, l'accès aux infrastructures de santé (soins médicaux et surtout prénataux durant et lors de l'accouchement) et sanitaires (accès aux toilettes et dans une moindre mesure à l'eau potable) en sont les principaux facteurs. L'effet de richesse joue peu en ASS (mais pas dans le reste du monde), une fois que nous contrôlons pour le lieu de résidence (urbain) et le niveau d'éducation. Ce résultat nous surprend quelque peu, même s'il a été trouvé dans d'autres études. Ensuite, nous avons calculé la mortalité prédite des enfants. De toutes les régions du monde, l'ASS a le niveau de mortalité le plus élevé (par exemple en moyenne 107 décès pour la mortalité infantile contre 51 pour le reste du monde, soit plus du double). Ce résultat était toutefois attendu. Par contre nous avons été quelque peu surpris en ce qui concerne les tendances. Le constat est que sur les 15 ans, la mortalité des enfants a très peu ou pas du tout baissé dans le sous-continent africain (et est même en augmentation dans certains pays, alors qu'ils enregistrent une baisse de la pauvreté matérielle sur la même période). En moyenne, considérant les enfants de moins d'un an, les taux sont passés de 95%o à 89.5%o pour remonter à 91.5%o pour les 3 périodes 1990-1195, 1995-2000 et 2000-2005. Ainsi sur 15 ans, la mortalité infantile n'a baissé que de 3 points et demie en moyenne et surtout, elle remonte sur la période 1995-2005. Un examen des taux de malnutrition des enfants confirme ces tendances. On pourrait dire que ces résultats sont plutôt encourageants et normaux si on fait une analyse d'ensemble du sous-continent. En effet pour l'ensemble de l'ASS, cette légère baisse semble en conformité avec la baisse de 5 points des taux de pauvreté matérielle (63% en 1990-1995 à 58% en 2000-2005). Mais l'ordre de grandeur est faible en termes de magnitude, et surtout si compare au reste du monde où on observe une baisse de la mortalité beaucoup plus conséquente. Mais c'est l'arbre qui cache la forêt. Une analyse plus fine par pays montre en effet une situation plus contrastée. Notre postulat de départ nous dit que sur une période suffisamment longue, une amélioration de bien-être s'accompagne d'une amélioration de la santé. Or on constate que certains pays qui connaissent une baisse de la pauvreté matérielle connaissent également une recrudescence de la mortalité des enfants. Pour une même année, ce résultat peut être normal, traduisant un simple décalage pour que l'amélioration de bien-être se traduise par un meilleur état de santé de la population. Mais à moyen terme (période de 5 ans), nous observons la même absence d'effet. Nous sommes donc face à un paradoxe qu'il nous faut comprendre et tenter d'expliquer. Une des pistes pour comprendre ces résultats est d'analyser la performance des systèmes de santé en Afrique. Les facteurs qui expliquent notamment cette performance sont : des facteurs « classiques » comme la performance économique des périodes passées, les montants et l'allocation des dépenses de santé, l'organisation des systèmes de santé, la baisse de la fourniture de services de soins de santé (vaccination, assistance à la naissance, soins prénataux, soins curatifs, .), la malnutrition, le SIDA, les guerres, la fuite des cerveaux notamment du personnel médical, etc., à côté de facteurs plus « subtils » ou ténus car moins saisissables comme les crises financières des années 1990s qui ont plombé certaines des économies de la sous-région, la qualité des soins, la corruption et les dessous-de-table, l'instabilité de la croissance économique (même si elle est positive), etc. La seconde voie que nous examinons pour expliquer le manque de résultat en santé dans certains pays concerne l'inégalité en santé et ceci fait l'objet de notre dernier chapitre. 3- Expliquer l'absence de lien entre santé et pauvreté dans certains pays de l'ASS : l'effet de l'inégalité en santé. Dans le chapitre 4, nous émettons l'hypothèse que le fort niveau d'inégalité dans l'accès aux services de santé et d'assainissement couplé à la faible performance du système de santé (avec en toile de fond l'impact du Sida) peuvent servir à expliquer en partie notre paradoxe. Nous considérons deux types de services : - soins de santé (vaccination, assistance médicale à la naissance et traitement médical de la diarrhée) et - hygiène et assainissement (accès à l'eau potable et à l'électricité, accès aux toilettes propres). Le choix de ces services est motivé par le fait que le modèle Weibull dans le chapitre 3 nous montre que toutes choses égales par ailleurs, ils sont cruciaux pour la survie des enfants, en particulier en Afrique. Les niveaux d'accès montrent une baisse tendancielle des taux pour les services de santé (surtout pour la vaccination) et une légère augmentation de l'accès à l'électricité et dans une moindre mesure à l'eau potable. L'accès aux toilettes propres demeure un luxe réservé à une petite fraction de la population. Pour les calculs d'inégalité, nous considérons deux indicateurs: - l'indice de concentration (pour mesurer le niveau moyen d'inégalité) - et l'élasticité-revenu du Gini (inégalité « à la marge » quand le revenu d'un individu ou d'un groupe augmente d'un point de pourcentage). Globalement, les pays d'ASS ont un niveau d'inégalité beaucoup plus élevé comme on s'y attendait par rapport au reste du monde. Pour les tendances, nous remarquons que l'inégalité marginale s'accroît pour les services d'assainissement (eau, toilette et électricité), mais qu'elle diminue pour les soins de santé. En ce qui concerne l'inégalité moyenne, elle indique une disproportion dans l'accès des classes riches par rapport à celles pauvres. Même si les groupes pauvres « rattrapent » ceux riches dans la provision de certains services, cela se fait de façon trop lente. De fait, le haut niveau d'inégalité couplé à une recrudescence de cette inégalité à la marge pour certains services tendent à annihiler les effets positifs de la croissance économique et de la réduction de la pauvreté et maintiendraient la mortalité, la malnutrition et la morbidité des enfants en Afrique à des niveaux relativement élevés et plus particulièrement concentrées dans les groupes les plus pauvres. Tout ceci appelle à des politiques économiques, sociales et sanitaires pour renverser fortement les tendances de la mortalité des enfants. En particulier, nos résultats suggèrent qu'il faudrait que les pays Africains puissent entre autres : - accroître les services de soins de santé, notamment les soins préventifs comme les services essentiels à la santé de l'enfant dès sa naissance (vaccination, services prénataux et assistance à la naissance), les soins curatifs et les campagnes de sensibilisation. - renverser la tendance baissière dans la provision des services sanitaires (eau, électricité, environnement et assainissement, prise en charge des déchets, etc.). - améliorer la nutrition et l'environnement immédiat de ces enfants et les comportements des ménages (espacement des naissances, éducation des mères en matière de santé, etc.). - plus généralement comme le montrent d'autres études, il faudrait aussi améliorer la performance globale de leur système de santé en empêchant la fuite des cerveaux, en allouant un budget suffisant à la santé, en organisant mieux les différents organes, de même que les ciblages des politiques de santé, en empêchant la corruption, en améliorant la qualité (accueil, propreté des centres de soins, etc.), en équipant les centres en médicaments, vaccins, moyens de transport et de communication, etc. Intégrer si possible les systèmes plus traditionnels de soins (comme les matrones et les guérisseurs) et le secteur privé, de même qu'une meilleure organisation du système pharmaceutique. Ces politiques constituent un tout et doivent être mise en oeuvre rapidement, ou renforcées le cas échéant. A cette seule condition les pays Africains pourraient espérer rattraper leur retard dans les Objectifs du Millénaire.

On 2017 August 17 a binary neutron star coalescence candidate (later designated GW170817) with merger time 12:41:04 UTC was observed through gravitational waves by the Advanced LIGO and Advanced Virgo detectors. The Fermi Gamma-ray Burst Monitor independently detected a gamma-ray burst (GRB 170817A) with a time delay of similar to 1.7 s with respect to the merger time. From the gravitational-wave signal, the source was initially localized to a sky region of 31 deg(2) at a luminosity distance of 40(-8)(+8) Mpc and with component masses consistent with neutron stars. The component masses were later measured to be in the range 0.86 to 2.26 M-circle dot. An extensive observing campaign was launched across the electromagnetic spectrum leading to the discovery of a bright optical transient (SSS17a, now with the IAU identification of AT 2017gfo) in NGC 4993 (at similar to 40 Mpc) less than 11 hours after the merger by the One-Meter, Two Hemisphere (1M2H) team using the 1 m Swope Telescope. The optical transient was independently detected by multiple teams within an hour. Subsequent observations targeted the object and its environment. Early ultraviolet observations revealed a blue transient that faded within 48 hours. Optical and infrared observations showed a redward evolution over similar to 10 days. Following early non-detections, X-ray and radio emission were discovered at the transient's position similar to 9 and similar to 16 days, respectively, after the merger. Both the X-ray and radio emission likely arise from a physical process that is distinct from the one that generates the UV/optical/near-infrared emission. No ultra-high-energy gamma-rays and no neutrino candidates consistent with the source were found in follow-up searches. These observations support the hypothesis that GW170817 was produced by the merger of two neutron stars in NGC4993 followed by a short gamma-ray burst (GRB 170817A) and a kilonova/macronova powered by the radioactive decay of r-process nuclei synthesized in the ejecta. ; Kavli Foundation; Danish National Research Foundation; Niels Bohr International Academy; DARK Cosmology Centre; NSF [AST-1518052, AST-141242, AST-1411763, AST-1714498, AST-1517649, PHY-1607291, AST-1412421, AST-1313484]; Gordon AMP; Betty Moore Foundation; Heising-Simons Foundation; Alfred P. Sloan Foundation; David and Lucile Packard Foundation; DNRF; UCMEXUS-CONACYT; NASA - Space Telescope Science Institute [HST-HF-51348.001, HST-HF-51373.001]; NASA [NAS5-26555, NNX15AE50G, NNX16AC22G, NAS5-00136, NNX08AR22G, NNX12AR65G, NNX14AM74G, NNX12AR55G, NNM13AA43C, NNM11AA01A, NNX15AE60G, PF6-170148, PF7-180162]; INAF; INFN; ASI [I/028/12/2]; Centre National de la Recherche Scientifique (CNRS), France; Commissariat a l'energie atomique et aux energies alternatives (CEA), France; Commission Europeenne (FEDER), France; Commission Europeenne, France; Institut Universitaire de France (IUF), France; IdEx, France; Sorbonne Paris Cite, France [ANR-10-LABX-0023, ANR-11-IDEX-0005-02]; Labex OCEVU, France [ANR-11-LABX-0060]; A*MIDEX, France [ANR-11-IDEX-0001-02]; Region Ile-de-France (DIM-ACAV), France; Region Alsace (CPER), France; Region Provence-Alpes-Cite d'Azur, France; Departement du Var and Ville de La Seyne-sur-Mer, France; Bundesministerium fur Bildung und Forschung (BMBF), Germany; Istituto Nazionale di Fisica Nucleare (INFN), Italy; Nederlandse organisatie voor Wetenschappelijk Onderzoek (NWO), the Netherlands; Council of the President of the Russian Federation, Russia; National Authority for Scientific Research (ANCS), Romania; Ministerio de Economia y Competitividad (MINECO): Plan Estatal de Investigacion (MINECO/FEDER), Spain [FPA2015-65150-C3-1-P, FPA2015-65150-C3-2-P, FPA2015-65150-C3-3-P]; Severo Ochoa Centre of Excellence and MultiDark Consolider (MINECO), Spain; Prometeo program (Generalitat Valenciana), Spain; Grisolia program (Generalitat Valenciana), Spain; Ministry of Higher Education, Scientific Research and Professional Training, Morocco; National Basic Research Program (973 Program) of China [2013CB834901, 2013CB834900, 2013CB834903]; Chinese Polar Environment Comprehensive Investigation AMP; Assessment Program [CHINARE2016-02-03-05]; Tsinghua University; Nanjing University; Beijing Normal University; University of New South Wales; Texas AM University; 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Wallenberg Foundation; Swedish Research Council; National Space Board (Sweden); INAF (Italy); CNES (France); DOE [DE-AC02-76SF00515]; Office of Naval Research [N00014-07-C0147]; National Science Foundation under University Radio Observatory [AST-1139963, AST-1139974]; ESO Telescopes at the Paranal Observatory [099.D-0382, 099.D-0622, 099.D-0191, 099.D-0116]; REM telescope at the ESO La Silla Observatory [35020]; Department of University and Research (MIUR); Italian Space Agency (ASI); Autonomous Region of Sardinia (RAS); National Institute for Astrophysics (INAF); BIC [114332KYSB20160007]; Hundred Talent Program; Chinese Academy of Sciences [KJZD-EW-M06]; National Natural Science Foundation of China [11673062]; Oversea Talent Program of Yunnan Province; STFC (Science and Technology Facilities Council); Slovenian Research Agency [P1-0188]; Sorbonne Paris Cite [ANR-10-LABX-0023, ANR-11-IDEX-0005-02]; JSPS [15H05437]; JST Consortia; GROWTH (Global Relay of Observatories Watching Transients Happen) - National Science Foundation under PIRE [1545949]; California Institute of Technology (USA); University of Maryland College Park (USA); University of Wisconsin-Milwaukee (USA); Texas Tech University (USA); San Diego State University (USA); Los Alamos National Laboratory (USA); Tokyo Institute of Technology (Japan); National Central University (Taiwan); Indian Institute of Astrophysics (India); Inter-University Center for Astronomy and Astrophysics (India); Weizmann Institute of Science (Israel); Oskar Klein Centre at Stockholm University (Sweden); Humboldt University (Germany); Liverpool John Moores University (UK); Planning and Budgeting Committee; Israel Science Foundation; Large Synoptic Survey Telescope Corporation; National Science Foundation CAREER [1455090]; ERC grant TReX; Naval Research Laboratory (NRL); NRL; Oxford Centre for Astrophysical Surveys; Hintze Family Charitable Foundation; Swedish Research Council (V.R.); Israel Science Foundation, Minerva, Israeli ministry of Science; US-Israel Binational Science Foundation; I-CORE of the Planning and Budgeting Committee; Swedish Research Council (VR) [2016 03657 3]; Swedish National Space Board [Dnr. 107/16]; Gravitational Radiation and Electromagnetic Astrophysical Transients (GREAT) - Swedish Research council (V.R.) [Dnr. 2016-06012]; Science and Engineering Research Board, Department of Science and Technology, India; Indo-US Science and Technology Foundation; US National Science Foundation (NSF); US Department of Energy Office of High-Energy Physics; Laboratory Directed Research and Development (LDRD) program of Los Alamos National Laboratory; Consejo Nacional de Ciencia y Tecnologia (CONACyT), Mexico [271051, 232656, 167281, 260378, 179588, 239762, 254964, 271737, 258865, 243290]; Red HAWC, Mexico; DGAPA-UNAM [RG100414, IN111315, IN111716-3, IA102715, 109916]; VIEP-BUAP; University of Wisconsin Alumni Research Foundation; Institute of Geophysics, Planetary Physics, and Signatures at Los Alamos National Laboratory; Polish Science Centre [DEC-2014/13/B/ST9/945]; German Ministry for Education and Research (BMBF); Max Planck Society; German Research Foundation (DFG); Alexander von Humboldt Foundation; Deutsche Forschungsgemeinschaft; French Ministry for Research; CNRS-IN2P3; Astroparticle Interdisciplinary Programme of the CNRS; U.K. Science and Technology Facilities Council (STFC); IPNP of the Charles University; Czech Science Foundation; Polish National Science Centre; South African Department of Science and Technology; National Research Foundation; University of Namibia; National Commission on Research, Science and Technology of Namibia (NCRST); Innsbruck University; Austrian Science Fund (FWF); Austrian Federal Ministry for Science, Research and Economy; University of Adelaide; Japan Society for the Promotion of Science; University of Amsterdam; EGI Federation; China National Space Administration (CNSA); Chinese Academy of Sciences (CAS) [XDB23040400]; Ministry of Science and Technology of China (MOST) [2016YFA0400800]; U.S. National Science Foundation-Office of Polar Programs; U.S. National Science Foundation-Physics Division; Grid Laboratory of Wisconsin (GLOW) grid infrastructure at the University of Wisconsin-Madison; Open Science Grid (OSG) grid infrastructure; U.S. Department of Energy; National Energy Research Scientific Computing Center; Louisiana Optical Network Initiative (LONI) grid computing resources; Natural Sciences and Engineering Research Council of Canada; WestGrid and Compute/Calcul Canada; Swedish Research Council, Sweden; Swedish Polar Research Secretariat, Sweden; Swedish National Infrastructure for Computing (SNIC), Sweden; Knut and Alice Wallenberg Foundation, Sweden; German Ministry for Education and Research (BMBF), Germany; Deutsche Forschungsgemeinschaft (DFG), Germany; Helmholtz Alliance for Astroparticle Physics (HAP), Germany; Initiative and Networking Fund of the Helmholtz Association, Germany; Fund for Scientific Research (FNRS-FWO); FWO Odysseus programme; Flanders Institute; Belgian Federal Science Policy Office (Belspo); Marsden Fund, New Zealand; Japan Society for Promotion of Science (JSPS); Swiss National Science Foundation (SNSF), Switzerland; National Research Foundation of Korea (NRF); Villum Fonden, Denmark; Danish National Research Foundation (DNRF), Denmark; Russian Science Foundation [15-1230015, 14-22-00271]; Science and Education Ministry of Kazakhstan [0075/GF4]; RUSTAVELI [FR/379/6-300/14]; ESA Denmark; ESA France; ESA Germany; ESA Italy; ESA Switzerland; ESA Spain; ESA Russia; ESA USA; CEA; CNES; DLR; ESA; INTA; OSTC; ASI/INAF [2013-025-R.1]; German INTEGRAL through DLR [50 OG 1101]; Spanish MINECO/FEDER [ESP2015-65712-C5-1-R]; RFBR [16-29-13009-ofi-m]; JSPS KAKENHI [JP16H02183, JP15H02075, JP15H02069, JP26800103, JP25800103]; Inter-University Cooperation Program of the MEXT; NINS program; Toyota Foundation [D11-R-0830]; Mitsubishi Foundation; Yamada Science Foundation; Inoue Foundation for Science; National Research Foundation of South Africa; NRF [2017R1A3A3001362]; KASI [2017-1-830-03]; Israel Science Foundation [541/17]; Council of Scientific and Industrial Research of India; Department of Science and Technology, India; Science AMP; Engineering Research Board (SERB), India; Ministry of Human Resource Development, India; Spanish Agencia Estatal de Investigacion; Vicepresidencia i Conselleria d'Innovacio Recerca i Turisme; Conselleria d'Educacio i Universitat del Govern de les Illes Balears; Conselleria d'Educacio Investigacio Cultura i Esport de la Generalitat Valenciana; National Science Centre of Poland; Swiss National Science Foundation (SNSF); Russian Foundation for Basic Research; Russian Science Foundation; European Commission; European Regional Development Funds (ERDF); Royal Society; Scottish Funding Council; Scottish Universities Physics Alliance; Hungarian Scientific Research Fund (OTKA); Lyon Institute of Origins (LIO); National Research, Development and Innovation Office Hungary (NKFI); National Research Foundation of Korea; Industry Canada and Province of Ontario through Ministry of Economic Development and Innovation; Natural Science and Engineering Research Council Canada; Canadian Institute for Advanced Research; Brazilian Ministry of Science, Technology, Innovations, and Communications; International Center for Theoretical Physics South American Institute for Fundamental Research (ICTP-SAIFR); Council of Hong Kong; National Natural Science Foundation of China (NSFC); Chinese Academy of Sciences (CAS); Ministry of Science and Technology of China (MOST); Leverhulme Trust; Research Corporation; Ministry of Science and Technology (MOST), Taiwan; RIKEN; MEXT; KAKENHI [JP 17H06362]; EVN [RP029]; European Union's Horizon 2020 research and innovation programme [653477]; ERC [647208]; Netherlands Organization for Scientific Research through NWO VIDI [639.042.612-Nissanke]; NWO TOP [62002444-Nissanke]; VISIR [60.A-9392]; [MOST104-2923-M-008-004-MY5]; [MOST106-2112-M-008-007] ; (1M2H) We thank J. McIver for alerting us to the LVC circular. We thank J. Mulchaey (Carnegie Observatories director), L. Infante (Las Campanas Observatory director), and the entire Las Campanas staff for their extreme dedication, professionalism, and excitement, all of which were critical in the discovery of the first gravitational-wave optical counterpart and its host galaxy as well as the observations used in this study. We thank I. Thompson and the Carnegie Observatory Time Allocation Committee for approving the Swope Supernova Survey and scheduling our program. We thank the University of Copenhagen, DARK Cosmology Centre, and the Niels Bohr International Academy for hosting D.A.C., R.J.F., A.M.B., E.R., and M.R.S. during the discovery of GW170817/SSS17a. R.J.F., A.M.B., and E.R. were participating in the Kavli Summer Program in Astrophysics, "Astrophysics with gravitational wave detections." This program was supported by the the Kavli Foundation, Danish National Research Foundation, the Niels Bohr International Academy, and the DARK Cosmology Centre. The UCSC group is supported in part by NSF grant AST-1518052, the Gordon & Betty Moore Foundation, the Heising-Simons Foundation, generous donations from many individuals through a UCSC Giving Day grant, and from fellowships from the Alfred P. Sloan Foundation (R.J.F.), the David and Lucile Packard Foundation (R.J.F. and E.R.) and the Niels Bohr Professorship from the DNRF (E.R.). AMB acknowledges support from a UCMEXUS-CONACYT Doctoral Fellowship. Support for this work was provided by NASA through Hubble Fellowship grants HST-HF-51348.001 (B.J.S.) and HST-HF-51373.001 (M.R.D.) awarded by the Space Telescope Science Institute, which is operated by the Association of Universities for Research in Astronomy, Inc., for NASA, under contract NAS5-26555. This paper includes data gathered with the 1 meter Swope and 6.5 meter Magellan Telescopes located at Las Campanas Observatory, Chile.r (AGILE) The AGILE Team thanks the ASI management, the technical staff at the ASI Malindi ground station, the technical support team at the ASI Space Science Data Center, and the Fucino AGILE Mission Operation Center. AGILE is an ASI space mission developed with programmatic support by INAF and INFN. We acknowledge partial support through the ASI grant No. I/028/12/2. We also thank INAF, Italian Institute of Astrophysics, and ASI, Italian Space Agency.r (ANTARES) The ANTARES Collaboration acknowledges the financial support of: Centre National de la Recherche Scientifique (CNRS), Commissariat a l'energie atomique et aux energies alternatives (CEA), Commission Europeenne (FEDER fund and Marie Curie Program), Institut Universitaire de France (IUF), IdEx program and UnivEarthS Labex program at Sorbonne Paris Cite (ANR-10-LABX-0023 and ANR-11-IDEX-0005-02), Labex OCEVU (ANR-11-LABX-0060) and the A*MIDEX project (ANR-11-IDEX-0001-02), Region Ile-de-France (DIM-ACAV), Region Alsace (contrat CPER), Region Provence-Alpes-Cite d'Azur, Departement du Var and Ville de La Seyne-sur-Mer, France; Bundesministerium fur Bildung und Forschung (BMBF), Germany; Istituto Nazionale di Fisica Nucleare (INFN), Italy; Nederlandse organisatie voor Wetenschappelijk Onderzoek (NWO), the Netherlands; Council of the President of the Russian Federation for young scientists and leading scientific schools supporting grants, Russia; National Authority for Scientific Research (ANCS), Romania; Ministerio de Economia y Competitividad (MINECO): Plan Estatal de Investigacion (refs.; r r FPA2015-65150-C3-1-P, -2-P and -3-P; MINECO/FEDER), Severo Ochoa Centre of Excellence and MultiDark Consolider (MINECO), and Prometeo and Grisolia programs (Generalitat Valenciana), Spain; Ministry of Higher Education, Scientific Research and Professional Training, Morocco. We also acknowledge the technical support of Ifremer, AIM and Foselev Marine for the sea operation and the CC-IN2P3 for the computing facilities.r (AST3) The AST3 project is supported by the National Basic Research Program (973 Program) of China (Grant Nos. 2013CB834901, 2013CB834900, 2013CB834903), and the Chinese Polar Environment Comprehensive Investigation & Assessment Program (grant No. CHINARE2016-02-03-05). The construction of the AST3 telescopes has received fundings from Tsinghua University, Nanjing University, Beijing Normal University, University of New South Wales, and Texas A&M University, the Australian Antarctic Division, and the National Collaborative Research Infrastructure Strategy (NCRIS) of Australia. It has also received funding from Chinese Academy of Sciences through the Center for Astronomical Mega-Science and National Astronomical Observatory of China (NAOC).r (Auger) The successful installation, commissioning, and operation of the Pierre Auger Observatory would not have been possible without the strong commitment and effort from the technical and administrative staff in Malargue. We are very grateful to the following agencies and organizations for financial support: Argentina-Comision Nacional de Energia Atomica; Agencia Nacional de Promocion Cientifica y Tecnologica (ANPCyT); Consejo Nacional de Investigaciones Cientificas y Tecnicas (CONICET); Gobierno de la Provincia de Mendoza; Municipalidad de Malargue; NDM Holdings and Valle Las Lenas; in gratitude for their continuing cooperation over land access; Australia-the Australian Research Council; Brazil-Conselho Nacional de Desenvolvimento Cientifico e Tecnologico (CNPq); Financiadora de Estudos e Projetos (FINEP); Fundacao de Amparo a Pesquisa do Estado de Rio de Janeiro (FAPERJ); Sao Paulo Research Foundation (FAPESP) grant Nos. 2010/07359-6 and 1999/05404-3; Ministerio da Ciencia, Tecnologia, Inovacoes e Comunicacoes (MCTIC); Czech Republic-grant Nos. MSMT CR LG15014, LO1305, LM2015038 and CZ.02.1.01/0.0/0.0/16_013/0001402; France-Centre de Calcul IN2P3/CNRS; Centre National de la Recherche Scientifique (CNRS); Conseil Regional Ile-de-France; Departement Physique Nucleaire et Corpusculaire (PNC-IN2P3/CNRS); Departement Sciences de l'Univers (SDU-INSU/CNRS); Institut Lagrange de Paris (ILP) grant No. LABEX ANR-10-LABX-63 within the Investissements d'Avenir Programme Grant No. ANR-11-IDEX-0004-02; Germany-Bundesministerium fur Bildung und Forschung (BMBF); Deutsche Forschungsgemeinschaft (DFG); Finanzministerium Baden-Wurttemberg; Helmholtz Alliance for Astroparticle Physics (HAP); Helmholtz-Gemeinschaft Deutscher Forschungszentren (HGF); Ministerium fur Innovation, Wissenschaft und Forschung des Landes Nordrhein-Westfalen; Ministerium fur Wissenschaft, Forschung und Kunst des Landes Baden-Wurttemberg; Italy-Istituto Nazionale di Fisica Nucleare (INFN); Istituto Nazionale di Astrofisica (INAF); Ministero dell'Istruzione, dell'Universita e della Ricerca (MIUR); CETEMPS Center of Excellence; Ministero degli Affari Esteri (MAE); Mexico-Consejo Nacional de Ciencia y Tecnologia (CONACYT) No.; r r 167733; Universidad Nacional Autonoma de Mexico (UNAM); PAPIIT DGAPA-UNAM; The Netherlands - Ministerie van Onderwijs, Cultuur en Wetenschap; Nederlandse Organisatie voor Wetenschappelijk Onderzoek (NWO); Stichting voor Fundamenteel Onderzoek der Materie (FOM); Poland-National Centre for Research and Development, grant Nos. ERA-NET-ASPERA/01/11 and ERA-NET-ASPERA/02/11; National Science Centre, grant Nos. 2013/08/M/ST9/00322, 2013/08/M/ST9/00728, and HARMONIA 5-2013/10/M/ST9/00062, UMO-2016/22/M/ST9/00198; Portugal-Portuguese national funds and FEDER funds within Programa Operacional Factores de Competitividade through Fundacao para a Ciencia e a Tecnologia (COMPETE); Romania-Romanian Authority for Scientific Research ANCS; CNDI-UEFISCDI partnership projects grant Nos. 20/2012 and 194/2012 and PN 16 42 01 02; Slovenia-Slovenian Research Agency; Spain-Comunidad de Madrid; Fondo Europeo de Desarrollo Regional (FEDER) funds; Ministerio de Economia y Competitividad; Xunta de Galicia; European Community 7th Framework Program grant No. FP7-PEOPLE-2012-IEF-328826; USA-Department of Energy, Contract Nos. DE-AC02-07CH11359, DE-FR02-04ER41300, DE-FG02-99ER41107, and DE-SC0011689; National Science Foundation, grant No.r 0450696; The Grainger Foundation; Marie Curie-IRSES/EPLANET; European Particle Physics Latin American Network; European Union 7th Framework Program, grant No. PIRSES-2009-GA-246806; European Union's Horizon 2020 research and innovation programme (grant No. 646623); and UNESCO.r (Australian Radio) T.M. acknowledges the support of the Australian Research Council through grant FT150100099. S.O. acknowledges the Australian Research Council grant Laureate Fellowship FL15010014. D.L.K. and I.S.B. are additionally supported by NSF grant AST-141242. P.A.B. and the DFN team acknowledge the Australian Research Council for support under their Australian Laureate Fellowship scheme. The Australia Telescope Compact Array is part of the Australia Telescope National Facility, which is funded by the Australian Government for operation as a National Facility managed by CSIRO. This scientific work makes use of the Murchison Radio-astronomy Observatory, operated by CSIRO. We acknowledge the Wajarri Yamatji people as the traditional owners of the Observatory site. Support for the operation of the MWA is provided by the Australian Government (NCRIS), under a contract to Curtin University administered by Astronomy Australia Limited. We acknowledge the Pawsey Supercomputing Centre, which is supported by the Western Australian and Australian Governments. The Australian SKA Pathfinder is part of the Australia Telescope National Facility, which is managed by CSIRO. Operation of ASKAP is funded by the Australian Government with support from the National Collaborative Research Infrastructure Strategy. ASKAP uses the resources of the Pawsey Supercomputing Centre. Establishment of ASKAP, the Murchison Radio-astronomy Observatory and the Pawsey Supercomputing Centre are initiatives of the Australian Government, with support from the Government of Western Australia and the Science and Industry Endowment Fund. Parts of this research were conducted by the Australian Research Council Centre of Excellence for All-sky Astrophysics in 3D (ASTRO 3D) through project number CE170100013.r (Berger Time-Domain Group) The Berger Time-Domain Group at Harvard is supported in part by the NSF through grants AST-1411763 and AST-1714498, and by NASA through grants NNX15AE50G and NNX16AC22G.r (Bootes) A.J.C.T.; r r acknowledges support from the Spanish Ministry Project AYA 2015-71718-R (including FEDER funds) and Junta de Andalucia Proyecto de Excelencia TIC-2839. I.H.P. acknowledges the support of the National Research Foundation (NRF-2015R1A2A1A01006870). S.J. acknowledges the support of Korea Basic Science Research Program (NRF2014R1A6A3A03057484 and NRF-2015R1D1A4A01020961). The BOOTES-5/JGT observations were carried out at Observatorio Astronomico Nacional in San Pedro Martir (OAN-SPM, Mexico), operated by Instituto de Astronomia, UNAM and with support from Consejo Nacional de Ciencia y Tecnologia (Mexico) through the Laboratorios Nacionales Program (Mexico), Instituto de Astrofisica de Andalucia (IAA-CSIC, Spain) and Sungkyunkwan University (SKKU, South Korea). We also thank the staff of OAN-SPM for their support in carrying out the observations.r (CAASTRO) Parts of this research were conducted by the Australian Research Council Centre of Excellence for All-sky Astrophysics (CAASTRO), through project number CE110001020. The national facility capability for SkyMapper has been funded through ARC LIEF grant LE130100104 from the Australian Research Council, awarded to the University of Sydney, the Australian National University, Swinburne University of Technology, the University of Queensland, the University of Western Australia, the University of Melbourne, Curtin University of Technology, Monash University, and the Australian Astronomical Observatory. SkyMapper is owned and operated by The Australian National University's Research School of Astronomy and Astrophysics.r (CALET) The CALET team gratefully acknowledges support from NASA, ASI, JAXA, and MEXT KAKENHI grant numbers JP 17H06362, JP26220708, and JP17H02901.r (Chandra/McGill) This work was supported in part by Chandra Award Number GO7-18033X, issued by the Chandra X-ray Observatory Center, which is operated by the Smithsonian Astrophysical Observatory for and on behalf of the National Aeronautics Space Administration (NASA) under contract NAS8-03060. D.H., M.N., and J.J.R. acknowledge support from a Natural Sciences and Engineering Research Council of Canada (NSERC) Discovery Grant and a Fonds de recherche du Quebec-Nature et Technologies (FRQNT) Nouveaux Chercheurs Grant. P.A.E. acknowledges UKSA support. J.A.K. acknowledges the support of NASA grant NAS5-00136. D.H. also acknowledges support from the Canadian Institute for Advanced Research (CIFAR).r (CZTI/AstroSat) CZTI is built by a TIFR-led consortium of institutes across India, including VSSC, ISAC, IUCAA, SAC, and PRL. The Indian Space Research Organisation funded, managed, and facilitated the project.r (DLT40) D.J.S. acknowledges support for the DLT40 program from NSF grant AST-1517649.r (EuroVLBI) The European VLBI Network is a joint facility of independent European, African, Asian, and North American radio astronomy institutes. Scientific results from data presented in this publication are derived from the following EVN project code: RP029. e-MERLIN is a National Facility operated by the University of Manchester at Jodrell Bank Observatory on behalf of STFC. The collaboration between LIGO/Virgo and EVN/e-MERLIN is part of a project that has received funding from the European Unions Horizon 2020 research and innovation programme under grant agreement No. 653477.r (ePESSTO) We acknowledge ESO programs 199.D-0143 and 099.D-0376. PS1 and ATLAS are supported by NASA grants NNX08AR22G, NNX12AR65G, NNX14AM74G, and NNX12AR55G. We acknowledge the Leibniz-Prize to Prof. G.; r r Hasinger (DFG grant HA 1850/28-1), EU/FP7-ERC grants 291222, 615929, 647208, 725161, STFC grants ST/P000312/1 and ERF ST/M005348/1, ST/P000495/1. Marie Sklodowska-Curie grant No 702538. Polish NCN grant OPUS 2015/17/B/ST9/03167, Knut and Alice Wallenberg Foundation. PRIN-INAF 2014. David and Ellen Lee Prize Postdoctoral Fellowship at the California Institute of Technology. Alexander von Humboldt Sofja Kovalevskaja Award. Royal Society-Science Foundation Ireland Vilho, Yrjo and Kalle Vaisala Foundation. FONDECYT grant number 3160504. US NSF grant AST-1311862. Swedish Research Council and the Swedish Space Board. The Quantum Universe I-Core program, the ISF, BSF, and Kimmel award. IRC grant GOIPG/2017/1525. Australian Research Council CAASTRO CE110001020 and grant FT160100028. We acknowledge Millennium Science Initiative grant IC120009.r (Fermi-GBM) B.C., V.C., A.G., and W.S.P. gratefully acknowledge NASA funding through contract NNM13AA43C. M.S.B., R.H., P.J., C.A.M., S.P., R.D.P., M.S., and P.V. gratefully acknowledge NASA funding from cooperative agreement NNM11AA01A. E.B. is supported by an appointment to the NASA Postdoctoral Program at the Goddard Space Flight Center, administered by Universities Space Research Association under contract with NASA. D.K., C.A.W.H., C.M.H., and J.R. gratefully acknowledge NASA funding through the Fermi-GBM project. Support for the German contribution to GBM was provided by the Bundesministerium fur Bildung und Forschung (BMBF) via the Deutsches Zentrum fur Luft und Raumfahrt (DLR) under contract number 50 QV 0301. A.v.K. was supported by the Bundesministeriums fur Wirtschaft und Technologie (BMWi) through DLR grant 50 OG 1101. S.M.B. acknowledges support from Science Foundation Ireland under grant 12/IP/1288.r (Fermi-LAT) The Fermi-LAT Collaboration acknowledges support for LAT development, operation, and data analysis from NASA and DOE (United States), CEA/Irfu and IN2P3/CNRS (France), ASI and INFN (Italy), MEXT, KEK, and JAXA (Japan), and the K. A. Wallenberg Foundation, the Swedish Research Council and the National Space Board (Sweden). Science analysis support in the operations phase from INAF (Italy) and CNES (France) is also gratefully acknowledged. This work performed in part under DOE Contract DE-AC02-76SF00515.r (FRBSG) S.L.L. is supported by NSF grant PHY-1607291 (LIU). Construction of the LWA has been supported by the Office of Naval Research under Contract N00014-07-C0147. Support for operations and continuing development of the LWA1 is provided by the National Science Foundation under grants AST-1139963 and AST-1139974 of the University Radio Observatory program.r (GRAWITA) We acknowledge INAF for supporting the project "Gravitational Wave Astronomy with the first detections of adLIGO and adVIRGO experiments-GRAWITA" PI: E. Brocato. Observations are made with ESO Telescopes at the Paranal Observatory under programmes ID 099.D-0382 (PI: E. Pian), 099.D-0622 (PI: P. D'Avanzo), 099.D-0191 (PI: A. Grado), 099.D-0116 (PI: S. Covino) and with the REM telescope at the ESO La Silla Observatory under program ID 35020 (PI: S. Campana). We thank the ESO operation staff for excellent support of this program. The Sardinia Radio Telescope (SRT) is funded by the Department of University and Research (MIUR), the Italian Space Agency (ASI), and the Autonomous Region of Sardinia (RAS) and is operated as National Facility by the National Institute for Astrophysics (INAF). Z.J. is supported by the External Cooperation Program of BIC (number 114332KYSB20160007). J.M.; r r is supported by the Hundred Talent Program, the Major Program of the Chinese Academy of Sciences (KJZD-EW-M06), the National Natural Science Foundation of China 11673062, and the Oversea Talent Program of Yunnan Province. R.L.C. Starling, K.W., A.B.H., N.R.T., and C.G.M. are supported by the STFC (Science and Technology Facilities Council). D.K., acknowledges the financial support from the Slovenian Research Agency (P1-0188). S.K. and A.N.G. acknowledge support by grant DFG Kl 766/16-3. D.G. acknowledges the financial support of the UnivEarthS Labex program at Sorbonne Paris Cite (ANR-10-LABX-0023 and ANR-11-IDEX-0005-02). K.T. was supported by JSPS grant 15H05437 and by a JST Consortia grant.r (GROND) Part of the funding for GROND was generously granted from the Leibniz-Prize to Prof. G. Hasinger (DFG grant HA 1850/28-1). "We acknowledge the excellent help in obtaining GROND data from Angela Hempel, Markus Rabus and Regis Lachaume on La Silla."r (GROWTH, JAGWAR, Caltech-NRAO, TTU-NRAO, and NuSTAR) This work was supported by the GROWTH (Global Relay of Observatories Watching Transients Happen) project funded by the National Science Foundation under PIRE grant No. 1545949. GROWTH is a collaborative project among California Institute of Technology (USA), University of Maryland College Park (USA), University of Wisconsin-Milwaukee (USA), Texas Tech University (USA), San Diego State University (USA), Los Alamos National Laboratory (USA), Tokyo Institute of Technology (Japan), National Central University (Taiwan), Indian Institute of Astrophysics (India), Inter-University Center for Astronomy and Astrophysics (India), Weizmann Institute of Science (Israel), The Oskar Klein Centre at Stockholm University (Sweden), Humboldt University (Germany), Liverpool John Moores University (UK). A.H. acknowledges support by the I-Core Program of the Planning and Budgeting Committee and the Israel Science Foundation. T.M. acknowledges the support of the Australian Research Council through grant FT150100099. Parts of this research were conducted by the Australian Research Council Centre of Excellence for All-sky Astrophysics (CAASTRO), through project number CE110001020. The Australia Telescope Compact Array is part of the Australia Telescope National Facility which is funded by the Australian Government for operation as a National Facility managed by CSIRO. D.L.K. is additionally supported by NSF grant AST-1412421. A.A.M. is funded by the Large Synoptic Survey Telescope Corporation in support of the Data Science Fellowship Program. P.C.Y., C.C.N., and W.H.I. thank the support from grants MOST104-2923-M-008-004-MY5 and MOST106-2112-M-008-007. A.C. acknowledges support from the National Science Foundation CAREER award 1455090, "CAREER: Radio and gravitational-wave emission from the largest explosions since the Big Bang." T.P. acknowledges the support of Advanced ERC grant TReX. B.E.C. thanks SMARTS 1.3 m Queue Manager Bryndis Cruz for prompt scheduling of the SMARTS observations. Basic research in radio astronomy at the Naval Research Laboratory (NRL) is funded by 6.1 Base funding. Construction and installation of VLITE was supported by NRL Sustainment Restoration and Maintenance funding. K.P.M.'s research is supported by the Oxford Centre for Astrophysical Surveys, which is funded through the Hintze Family Charitable Foundation. J.S. and A.G. are grateful for support from the Knut and Alice Wallenberg Foundation. GREAT is funded by the Swedish Research Council (V.R.). E.O.O.; r r is grateful for the support by grants from the Israel Science Foundation, Minerva, Israeli ministry of Science, the US-Israel Binational Science Foundation, and the I-CORE Program of the Planning and Budgeting Committee and The Israel Science Foundation. We thank the staff of the GMRT that made these observations possible. The GMRT is run by the National Centre for Radio Astrophysics of the Tata Institute of Fundamental Research. AYQH was supported by a National Science Foundation Graduate Research Fellowship under grant No. DGE-1144469. S.R. has been supported by the Swedish Research Council (VR) under grant number 2016 03657 3, by the Swedish National Space Board under grant number Dnr. 107/16 and by the research environment grant "Gravitational Radiation and Electromagnetic Astrophysical Transients (GREAT)" funded by the Swedish Research council (V.R.) under Dnr. 2016-06012.r We acknowledge the support of the Science and Engineering Research Board, Department of Science and Technology, India and the Indo-US Science and Technology Foundation for the GROWTH-India project.r (HAWC) We acknowledge the support from: the US National Science Foundation (NSF); the US Department of Energy Office of High-Energy Physics; the Laboratory Directed Research and Development (LDRD) program of Los Alamos National Laboratory; Consejo Nacional de Ciencia y Tecnologia (CONACyT), Mexico (grants 271051, 232656, 167281, 260378, 179588, 239762, 254964, 271737, 258865, 243290); Red HAWC, Mexico; DGAPA-UNAM (grants RG100414, IN111315, IN111716-3, IA102715, 109916); VIEP-BUAP; the University of Wisconsin Alumni Research Foundation; the Institute of Geophysics, Planetary Physics, and Signatures at Los Alamos National Laboratory; Polish Science Centre grant DEC-2014/13/B/ST9/945. We acknowledge the support of the Science and Engineering Research Board, Department of Science and Technology, India and the Indo-US Science and Technology Foundation for the GROWTH-India project.r (H.E.S.S.) The support of the Namibian authorities and of the University of Namibia in facilitating the construction and operation of H.E.S.S. is gratefully acknowledged, as is the support by the German Ministry for Education and Research (BMBF), the Max Planck Society, the German Research Foundation (DFG), the Alexander von Humboldt Foundation, the Deutsche Forschungsgemeinschaft, the French Ministry for Research, the CNRS-IN2P3 and the Astroparticle Interdisciplinary Programme of the CNRS, the U.K. Science and Technology Facilities Council (STFC), the IPNP of the Charles University, the Czech Science Foundation, the Polish National Science Centre, the South African Department of Science and Technology and National Research Foundation, the University of Namibia, the National Commission on Research, Science and Technology of Namibia (NCRST), the Innsbruck University, the Austrian Science Fund (FWF), and the Austrian Federal Ministry for Science, Research and Economy, the University of Adelaide and the Australian Research Council, the Japan Society for the Promotion of Science and by the University of Amsterdam. We appreciate the excellent work of the technical support staff in Berlin, Durham, Hamburg, Heidelberg, Palaiseau, Paris, Saclay, and in Namibia in the construction and operation of the equipment. This work benefited from services provided by the H.E.S.S. Virtual Organisation, supported by the national resource providers of the EGI Federation.; r r r (Insight-HXMT) The Insight-HXMT team acknowledges the support from the China National Space Administration (CNSA), the Chinese Academy of Sciences (CAS; grant No. XDB23040400), and the Ministry of Science and Technology of China (MOST; grant No. 2016YFA0400800).r (IceCube) We acknowledge the support from the following agencies: U.S. National Science Foundation-Office of Polar Programs, U.S. National Science Foundation-Physics Division, University of Wisconsin Alumni Research Foundation, the Grid Laboratory of Wisconsin (GLOW) grid infrastructure at the University of Wisconsin-Madison, the Open Science Grid (OSG) grid infrastructure; U.S. Department of Energy, and National Energy Research Scientific Computing Center, the Louisiana Optical Network Initiative (LONI) grid computing resources; Natural Sciences and Engineering Research Council of Canada, WestGrid and Compute/Calcul Canada; Swedish Research Council, Swedish Polar Research Secretariat, Swedish National Infrastructure for Computing (SNIC), and Knut and Alice Wallenberg Foundation, Sweden; German Ministry for Education and Research (BMBF), Deutsche Forschungsgemeinschaft (DFG), Helmholtz Alliance for Astroparticle Physics (HAP), Initiative and Networking Fund of the Helmholtz Association, Germany; Fund for Scientific Research (FNRS-FWO), FWO Odysseus programme, Flanders Institute to encourage scientific and technological research in industry (IWT), Belgian Federal Science Policy Office (Belspo); Marsden Fund, New Zealand; Australian Research Council; Japan Society for Promotion of Science (JSPS); the Swiss National Science Foundation (SNSF), Switzerland; National Research Foundation of Korea (NRF); Villum Fonden, Danish National Research Foundation (DNRF), Denmark.r (IKI-GW) A.S.P., A.A.V., E.D.M., and P.Y.u.M. acknowledge the support from the Russian Science Foundation (grant 15-1230015). V.A.K., A.V.K., and I.V.R. acknowledge the Science and Education Ministry of Kazakhstan (grant No. 0075/GF4). R.I. is grateful to the grant RUSTAVELI FR/379/6-300/14 for partial support. We acknowledge the excellent help in obtaining Chilescope data from Sergei Pogrebsskiy and Ivan Rubzov.r (INTEGRAL) This work is based on observations with INTEGRAL, an ESA project with instruments and science data center funded by ESA member states (especially the PI countries: Denmark, France, Germany, Italy, Switzerland, Spain), and with the participation of Russia and the USA. The INTEGRAL SPI project has been completed under the responsibility and leadership of CNES. The SPI-ACS detector system has been provided by MPE Garching/Germany. The SPI team is grateful to ASI, CEA, CNES, DLR, ESA, INTA, NASA, and OSTC for their support. The Italian INTEGRAL team acknowledges the support of ASI/INAF agreement No. 2013-025-R.1. R.D. and A.v.K. acknowledge the German INTEGRAL support through DLR grant 50 OG 1101. A.L. and R.S. acknowledge the support from the Russian Science Foundation (grant 14-22-00271). A.D. is funded by Spanish MINECO/FEDER grant ESP2015-65712-C5-1-R.r (IPN) K.H. is grateful for support under NASA grant NNX15AE60G. R.L.A. and D.D.F. are grateful for support under RFBR grant 16-29-13009-ofi-m.; r r r (J-GEM) MEXT KAKENHI (JP17H06363, JP15H00788, JP24103003, JP10147214, JP10147207), JSPS KAKENHI (JP16H02183, JP15H02075, JP15H02069, JP26800103, JP25800103), Inter-University Cooperation Program of the MEXT, the NINS program for cross-disciplinary science study, the Toyota Foundation (D11-R-0830), the Mitsubishi Foundation, the Yamada Science Foundation, Inoue Foundation for Science, the National Research Foundation of South Africa.r (KU) The Korea-Uzbekistan Consortium team acknowledges the support from the NRF grant No. 2017R1A3A3001362, and the KASI grant 2017-1-830-03. This research has made use of the KMTNet system operated by KASI.r (Las Cumbres) Support for I. A. and J.B. was provided by NASA through the Einstein Fellowship Program, grants PF6-170148 and PF7-180162, respectively. D.A.H., C.M., and G.H. are supported by NSF grant AST-1313484. D.P. and D.M acknowledge support by Israel Science Foundation grant 541/17. This work makes use of observations from the LCO network.r (LIGO and Virgo) The authors gratefully acknowledge the support of the United States National Science Foundation (NSF) for the construction and operation of the LIGO Laboratory and Advanced LIGO as well as the Science and Technology Facilities Council (STFC) of the United Kingdom, the Max-Planck- Society (MPS), and the State of Niedersachsen/Germany for support of the construction of Advanced LIGO and construction and operation of the GEO600 detector. Additional support for advanced LIGO was provided by the Australian Research Council. The authors gratefully acknowledge the Italian Istituto Nazionale di Fisica Nucleare (INFN), the French Centre National de la Recherche Scientifique (CNRS) and the Foundation for Fundamental Research on Matter supported by the Netherlands Organisation for Scientific Research, for the construction and operation of the Virgo detector and the creation and support of the EGO consortium.; r r The authors also gratefully acknowledge research support from these agencies as well as by the Council of Scientific and Industrial Research of India, the Department of Science and Technology, India, the Science & Engineering Research Board (SERB), India, the Ministry of Human Resource Development, India, the Spanish Agencia Estatal de Investigacion, the Vicepresidencia i Conselleria d'Innovacio Recerca i Turisme and the Conselleria d'Educacio i Universitat del Govern de les Illes Balears, the Conselleria d'Educacio Investigacio Cultura i Esport de la Generalitat Valenciana, the National Science Centre of Poland, the Swiss National Science Foundation (SNSF), the Russian Foundation for Basic Research, the Russian Science Foundation, the European Commission, the European Regional Development Funds (ERDF), the Royal Society, the Scottish Funding Council, the Scottish Universities Physics Alliance, the Hungarian Scientific Research Fund (OTKA), the Lyon Institute of Origins (LIO), the National Research, Development and Innovation Office Hungary (NKFI), the National Research Foundation of Korea, Industry Canada and the Province of Ontario through the Ministry of Economic Development and Innovation, the Natural Science and Engineering Research Council Canada, the Canadian Institute for Advanced Research, the Brazilian Ministry of Science, Technology, Innovations, and Communications, the International Center for Theoretical Physics South American Institute for Fundamental Research (ICTP-SAIFR), the Research Grants Council of Hong Kong, the National Natural Science Foundation of China (NSFC), the China National Space Administration (CNSA) and the Chinese Academy of Sciences (CAS), the Ministry of Science and Technology of China (MOST), the Leverhulme Trust, the Research Corporation, the Ministry of Science and Technology (MOST), Taiwan and the Kavli Foundation. The authors gratefully acknowledge the support of the NSF, STFC, MPS, INFN, CNRS, and the State of Niedersachsen/Germany for provision of computational resources. The MAXI team acknowledges the support by JAXA, RIKEN, and MEXT KAKENHI grant number JP 17H06362. The National Radio Astronomy Observatory is a facility of the National Science Foundation operated under cooperative agreement by Associated Universities, Inc. The European VLBI Network is a joint facility of independent European, African, Asian, and North American radio astronomy institutes. Scientific results from data presented in this publication are derived from the following EVN project code: RP029.r e-MERLIN is a National Facility operated by the University of Manchester at Jodrell Bank Observatory on behalf of STFC. The collaboration between LIGO/Virgo and EVN/eMERLIN is part of a project that has received funding from the European Union's Horizon 2020 research and innovation programme under grant agreement No. 653477. We thank Britt Griswold (NASA/GSFC) for graphic arts. P.G.J. acknowledges ERC-Consolidator grant No. 647208. We thank the GMRT staff for prompt scheduling of these observations. The GMRT is run by the National Center for Radio Astrophysics of the Tata Institute of Fundamental Research. INAF, Italian Institute of Astrophysics ASI, Italian Space Agency. This work is part of the research program Innovational Research Incentives Scheme (Vernieuwingsimpuls), which is financed by the Netherlands Organization for Scientific Research through the NWO VIDI grant No. 639.042.612-Nissanke and NWO TOP grant No. 62002444-Nissanke.; r r We thank ESO for granting full access to all the LVC MoU partners of the observations of GW170817 obtained with NACO and VISIR under the Observatory program 60.A-9392.

Issue 61.1 of the Review for Religious, 2002. ; ,2002 VOLUME 61 NUMBER'1 Review for Religious helps people respond and be faitlsful to God's universal call to tsoliness by making available to them the spiritual legades tbat flow from the cbarisms of Catholic consecrated life. Review for Religious (ISSN 0034-639X) is published bimonthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393 Telephone: 314-977-7363 ° Fax: 314-977-7362 E-Mail: review@slu.edu ¯ Web site: www.reviewforreligious.org 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 Mount St. Mary's Seminary; Emmitsburg, Maryland 21727 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. ©2002 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 consi~tered on written application to the Editor, Review for Religious. .for religious LIVING OUR CATHOLIC LEGACIES Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisot7 Board David L. Fleming SJ Clare Boehmer ASC Philip C. Fischer SJ Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm Judy Sharp Jame~ and Joan Felling Adrian Gaudin SC Sr. Raymohd Marie Gerard FSP Eugene Hen,sell OSB Ernest E. Larkin OCarm Bishop Carlos A. Sevilla sJ Miriam D. Ukeriti~ CSJ JANUARY FEBRUARY 2002 VOLUME 61 NUMBER 1 contents 6 religious culture Teresa: Story Theologian and Transforzner of Culture Mary Frohlich HM provides a different lens for reading The Book of Her Foundations by Teresa of Avila in order to find some of Teresa's most profound teaching about the potential fruits of the contemplative life. 23 Instilling Christian/Religious Culture: Instinct and Connaturality Nihal Abeyasingha CSSR envisages a rationally planned and directed program for the transmission of the "subculture" of religious life and the "culture" of the Christian life to new entrants. 39 Conversion: A Summons from the Word of God 51 Kathleen McMpin RSM explores how the word of God comes to us through daily life experiences, calling us to an ongoing conversion that leads to mercy as justice. Seminary Formation and Lonergan's Conversion Theory Steve Wlusek uses Bernard Lonergan's theory of conversions to illuminate personal development in seminary formation. Review for Religious 57 moral insight The Workers in the Vineyard: Insights for the Moral Life Patricia Ann Lamoureux and Paul Zilonka CP reflect on one Gospel parable as an example of how to develop moral theology in accordance with biblical vision. 70 Creative Response to Racism Mary Alice Chineworth OSP shares her experiences of racism within the religious-life context. adaptive prayer 75 Lectio Divina: A Means to Wholeness Mary Ren~e Nienaber SND reviews the six parts that make up the practice of lectio divina, which fosters a spiritual-life wholeness. 84 St. Albert's Method: 19th-Annotation Retreats at Parishes and Schools Hank Hilton SJ shares an adaptation of the retreat method according to the Spiritual Exercises of St. Ignatius for larger group settings in a parish or school situation. departments 4 Prisms 97 Canonical Counsel: Transfer 104 Book Reviews January-February 2002 prisms ¯ I .l.s we enter into the second year of this new millennium, the world presents us with a different face. The September 11, 2001, events that took place in the United States brought about a coop-erative stance of many of the world's nations against a terrorism grown to huge and horrendous proportions. Many agree in perceiving that terrorism breeds in behav-iors that denigrate others, in poverty that dehumanizes, and in politics that canonizes a status quo. Throughout history, there have been wars of religion, but today peo-ple question whether any war can be valued as religious or justified as just. No one could have suspected that the call which Pope John Paul II made only a year ago in his apostolic letter "At the Beginning of the New Millennium" would ring out with even greater challenge. The pope signaled our approach to this new age in the gospel words of Jesus "duc in altum," "put out into the deep" (Lk 5:4). He saw the new millennium as a vast ocean onto which the world's peoples were setting sail. We needed to hear God's call to set forth--fearlessly--because we often prefer to live with what is known, the past and the pre-sent. It is truly difficult, and sometimes fearful, to move into a future unknown and uncontrollable. Beyond our imagining, this is where we find ourselves as we begin the new year. John Paul II talked about a new face of Christ with which we refamiliarized ourselves as we entered into this Review for Religqous new millennium--a face that we had been contemplating in three preparatory years. When the pope had us focus on the face of Jesus in sorrow, we little realized that we would see that face in image after image during the final months of this past year. Where the pope turned our attention also to the face of Jesus who is risen, we found many weary faces of hope and help that became a part of our international drama. Beyond all our imaginings, we have been given a Pauline conversion moment in seeing Christ. This face arouses no fear, but rather leads us only to new ways of living, loving, and working. The pope challenged all Christians to be, and so to act as, "agents of communion." Being agents of communion is a necessary identity of being Christian in this age calling for a new evange-lizatiofi. The continuing public cooperation of many leaders of the various world religious traditions, especially Christian, Jewish, and Muslim, concretizes for us what an agent of communion attempts. Never have Jesus' directions about praying for our ene-mies and for those who do us wrong been writ so large and clear on the screen of our consciousness. Religious services, both in the public forum and in the neighborhood .church, have incarnated Jesus' injunction and continue to feed personal ways of praying. Humanitarian efforts to help the Afghan people in the midst of a wartime effort against their nation's ruling power are also an action of agents of communion. If images played out so vividly on the world stage call forth such prayer and action, we cannot fail to examine ourselves anew in our own little world of prayer and relationships. How does our prayer need to be enlarged beyond our narrow focusing on self, those dear to us, and our local concerns for well-being? What are the deeds we do that bring about a greater sense of community, of people working together, of a reaching out to the forgotten and neglected? Yes, the face of our world has changed, we say. But does this new face not give us the opportunity to see the face of Christ more clearly and to act, like Christ, as agents of communion? The Greek word kairos signified not ordinary measurement of time (chronos) but rather the special time of encounter with God. This kairos moment challenges us to set out fearlessly into the deep, "duc in altunl. " David L. Fleming SJ January-February 2002 MARY FROHLICH Teresa: Story Theologian and Transformer of Culture Even among fans of Teresa of Avila, comparatively few have read The Book of Her Foundations. Why has Foundations been comparatively neglected in relation to Teresa's other works? Probably because it has a rather different character. Although Teresa can never be accused of being a "systematic thinker," her other three books (the Book of Her Life, the Way of Perfection, and the Interior Castle) offer more or less organic overviews of contemplative life and development. If one looks for the same in the Foundations, one is likely at first to be disappointed. Here, however, I will pro-pose that, by reading with a different lens, we may find in this book some of Teresa's most profound teaching about the potential fruits of the contempla-tive life. ¯ Through the lens I experiment with here, Teresa can be seen as what Terrence Tilley calls a "story the-ologian." In 1972, when Teresa was named one of the first two female doctors of the church, the question arose how someone who was clearly not a systematic theologian, but rather an image-smith and a story- Mary Frohlich HM is associate professor of spirituality at Chicago Theological Union; 5401 South Cornell Avenue; Chicago, Illinois 60615. Review for Religi'ous teller, could attain this title. Since that time, awareness has grown that, in fact, stories and images are at the grass roots of all the theology that has ever been created and communicated. The example par excellence of "story theology" is the Bible. In his book Story Theology, Tilley proposes that theology in this genre has three major tasks: (1) to tell new and flesh stories which show a new era what the key Christian words mean, (2) to transform creatively the narratives handed down by tradi-tion, and (3) to proclaim and manifest the Good News in a way that speaks to and transforms the heart of a culture) In this article I explore Teresa's Foundations as an example of story the-ology that has a remarkable capacity to transform the heart of her culture and, as a classic, all cultures. The Text and Its Context The thirty-one chapters of the Foundations recount, in vary-ing degrees of detail, the circumstances and efforts pertaining to the founding of seventeen Discalced Carmelite monasteries. The text consists mainly of stories--some humorous, some poignant, some edifying, some pretty incredible--interspersed with shorter or longer asides of sage advice for her nuns and especially for her prioresses. Other features include several hagiographical accounts of the remarkable lives and deeds of individual nuns, friars, and benefactors and, of course, a good deal of autobiographical information about Teresa's attractions, friendships, physical sufferings, and moods. In short, the Foundations is decidedly not an organic presentation of spiritual principles, but rather more of a "down and dirty" chronicle of what happens when one tries to do God's work in this raucous and resistant "real world" in which we live. And that, I think, is why at this time in my life I am so strongly drawn to the Foundations. It is certainly not because I am any less interested in the interior life, but because I am now even more interested in what difference it makes. By that I do not mean taking a utilitarian approach to prayer, as if it has no value unless one can immediately see its fruits. I mean something more like what Teresa says at the end of the Interior Castle (VII.4.6): "This is the reason for prayer, my daughters, the pur-pose of this spiritual marriage: the birth always of good works, January-February 2002 Frohlich ¯ Teresa: Story Theologian The Foundations is the "first fruit" (literarily speaking) of Teresa's spiritual marriage. good works." In the Foundations we see what that statement meant, concretely, in Teresa's own life. Like the apostles in Acts, Teresa in the Foundations is a woman of mission, sent forth into the hurly-burly of the real world to Fooperate with the Holy Spirit in the construction of multiple "dwelling places of God," places that are not only interior but also physical and social and political, places in which deep interiority can find a home and can continue to be propagated far and wide. In view of this, it is helpful to note where the writing of the Foundations occurred in Teresa's life. Teresa was forty-seven years old when, in 1562, she made her first Discalced founda-tion at St. Joseph's in Avila. Over the next four years, she wrote her Life and the Way of Perfection and ¯ then began the whirlwind of founding activity that would continue until the end of her life. Nine new Discalced monasteries had already been established by the time Teresa received the grace of spiritual marriage on 18 November 1572 at age fifty-seven. It was about nine months after this breakthrough spiritual event that she began to write The Book of Her Foundations. Work on this text con-tinued intermittently until November 1576, by which time she had completed twenty-seven chapters and made four more foundations. Between June 1577 and November, right in the midst of one of the most intense periods of squabbling and harassment related to her reforming activity, she wrote the entire text of the Interior Castle. Finally, between 1580 and 1582, she made four more foundations and added their stories to the text of the Foundations. Chapter 31 and the epilogue were completed only a few months before her death on 4 October 1582 at age sixty-seven. Two things are interesting to note here. One is that this book, the Foundations, is the "first fruit" (literarily speaking) of Teresa's spiritual marriage. The other is that the first and last parts of the Foundations form a kind of sandwich around the Interior Castle. These two books are closely related to each other. Together--not separately--they are the fully developed fruit of -o°-j Teresa's human and spiritual maturity. And so, before delving Review for Religqous more deeply into the Foundations, let us review what Teresa says about the spiritual marriage in the Interior Castle. Spiritual Marriage: At One with God, Sell and World In the Seventh Dwelling Places of the Interior Castle, Teresa teaches that the soul that receives the culminating grace of the spiritual marriage is brought fully into its own center, where God alone dwells. Like a river that has flowed into the ocean, the soul now is completely and unchangeably at one with God. This differs from earlier stages of union and rapture in that here the faculties are not lost. That is, one retains the ability to understand what is happening and to carry on external activities even while in this form of union. This latter is especially impor-tant: Teresa repeatedly emphasizes that the purpose of the spir-itual marriage is not rest and delight, but to be joined to the sufferings of Christ and to spend oneself on behalf of souls. She describes the typical condition of such a person as consisting of deep interior peace while enduring extremes of exterior per-secution, struggle, and hard work for the sake of the gospel. When we put the stories told in the Foundations next to this, Teresa's astute but rather decontextualized description of spir-itual marriage takes on life. The stories reveal to us how Teresa's transformed interior self was united not only with God, but also in a transformative way with the physical, social, cultural, and ecclesial world in which she lived. In other words, the stories both depict and enact the way persons in spiritual marriage gain the capacity to transform their cultural world at its heart. Most obviously, the stories about Teresa herself depict a union of the divine and human, played out in this feisty, witty, and indomitable woman's adventures in living her gospel mission amidst the gritty reality of business affairs, human squabbles, stress, and struggle that looks a lot like what we all deal with in our day-to-day lives. But it is in Teresa's minibiographies of holy Christians--most of them women--that she expresses most fascinatingly for the heart of her culture the explosive truth of the gospel. It is by a deep reading of these stories that we may begin to get a glimpse of what it means to call Teresa a "story theologian and transformer of culture." January-February 2002 Froblicls ¯ Teresa: Story Theologian A "Little Story": The Testimony of a Female Infant Let us listen, then, to Teresa's stoW about Dofia Teresa de Layz, founding benefactress of the monastery at Mba de Tormes. As the fifth daughter of parents who desperately wanted a son, she was such a disappointment to them that--although they took care to have her baptized at once--they left her alone all day "as if she mattered little to them." The stoW continues: When at nightfall a woman came who was taking care of the baby and found out what was going on, she has-tened to see if the child was dead . Weeping, the woman took the baby into her arms and, complaining of the cruelty, said: "How is it, my daughter, are you not a Christian?" The baby girl lifted her head and answered, "Yes, I am," and spoke no more until reach-ing that age at which all children begin to speak. (20.4)2 At first glance we may find this story a bit. incredible. It is what Alex Garcfa-Rivera, in his recent book about the mulatto saint Martin de Porres, calls a "little story.''3 While "big stories" aim to speak universal truth and are acclaimed by those belonging to dominant cultures, "little stories" like this give the appearance of just being naive or superstitious tales aimed at the poor and uneducated. For example, many "little stories" about St. Martin de Porres tell of the saint healing animals and speaking with them as if they were human persons. Garcfa-Rivera shows how, despite their lowly appearance, "little stories" like those may actually convey potent gospel messages of the reversal of values. In a culture where those (such as Martin) with Indian or African blood were regarded as "like animals," the stories of him treat-ing animals "like humans" imaged a shocking upending of all-too- common assumptions. Garcfa-Rivera shows how in such popular "little stories" marginalized people not only express their conflicted position within cultural and religious systems of power, but also challenge and reinterpret those systems within a faith context. Tellers of "little stories" are ci'eatively working out painful personal struggles for meaning and identity and at the same time are offering their culture something new and potentially transformative.4 In view of this, there may be a lot more being conveyed by Teresa's "little stow" of the abandoned infant who speaks up Review for Religious for herself than we would see with only a superficial reading. Teresa is graphically expressing what was probably the most painful fact affecting her own struggle for meaning and identity, namely, the extreme devaluing of the female sex within the Spanish culture of that time. This poignant story of child aban-donment impresses readers with the death-dealing consequences of that devaluation more than any bare assertion ever could. There is more, however, in this story. The newborn female child miraculously speaks, testifying that she is a Christian. Teresa expresses deep irony here, for within the cultural mentality of the time it was as incredible for any female to speak in the name of the gospel as it would be if a newborn infant spoke intelligibly. Thus, through her "little story," Teresa artfully but quite potently affirms women's God-given vocation to proclaim the gospel. In fact, she is claiming that females and others who are cultur-ally regarded as valueless may be even more gifted by God than those who have been accorded an approved voice.5 Tellers of "'little stories" are offering their culture something new and potentially transformative. The Challenges of Teresa's World The stow, then, indirectly but powerfully presents a gospel perspective on the sociocultural and historical situation in which Teresa found herself.6 Let us review the characteristics of that situation and the very serious risks it posed for Teresa and her mission. Throughout the 16th century the Spanish Roman Catholic hierarchy was becoming increasingly rigid and con-trolling towards a series of perceived thi'eats to its authority. The first perceived threat was that of "judaizing" tendencies among those whose ancestors had been forced to convert from Judaism to Catholicism in 1492. Teresa came from such a con-verso family, a fact she always had to conceal, but which was probably known or suspected by many of her contemporaries. In this milieu those with Jewish blood were always considered sus-pect, regardless of their personal belief and behavior. Teresa, January-February 2002 Frohlich ¯ Teresa: Story Theologian The pain that led to Teresa's transformative storytelling was the spiritual anguish of one with a soul-hunger for God. therefore, was deeply sensitive to all forms of marginalization. The story of the child unwanted by people but gifted by God is about women, but it is. also a basic gospel message applicable to all who are devalued in human eyes. The second perceived threat of that era was the so-called "Lutherans," a category that expanded to include anyone who appeared to express any lack of respect for the pope, the priesthood, or the sacraments. It is noteworthy that, in the story of the infant Teresa de Layz, Teresa makes a point of saying that she was baptized, thereby depicting the child's amazing testi-mony not as a random outbreak of the supernatural, but asthe miraculous fruit of sacramental initiation. This is an important nuance, and typical of Teresa's careful balance in relation to the concerns of her environment. The third perceived threat of the time was a growing wave of illuminists or alumbrados, who claimed special spiritual author-ity on the basis of their mystical experiences and visions. Many of the alumbrados who were prosecuted by the inquisition were women; in the mentality in Spain at the time, women's assumed inferior intelligence made them particularly susceptible to being seduced by the devil. This pr6blem was exacerbated by the Index of 1559, which made most Spanish-language books on prayer and spirituality unavailable and thus prevented women--very few of whom were trained in Latin--from having access to the technical vocabulary and the theology of the spiritual life. Thus, throughout her life but espe.cially during the peak period of her activities of founding and writing, Teresa faced a huge personal and political challenge. Her culture insisted that no mujercita or "little woman"--particularly one of converso back-ground-- should be teaching others about the spiritual life, let alone doing so on the authority of her own spiritual experiences. In view of this, the.seemingly innocent "little story" of the baby Teresa de Layz speaks volumes to those who can read between Review for Religious the lines. Far from being merely a cute and improbable anec-dote suited to the low intellectual capacities of the mujercitas, it is a subtle and explosive parable aimed directly at the very heart of the antigospel forces that impinged upon Teresa's vocation to live out the full effects of her spiritual marriage. What Fueled Teresa's Imagination? In the story of Teresa de Layz, we see Teresa doing exactly what Terrence Tilley describes as the mandate of "story theol-ogy," namely, creatively telling the gospel story for her own culture. But where did Teresa's creative genius as a "story theologian" come from? Elaine Scarry's book The Body in Pain proposes that the basic motivator of creative imagination is pain? A simple, everyday example is the pinch of hunger, which moves us to creatively find a way around any obstacle that is preventing us from getting food. Several recent feminist inter-preters have taken a similar perspective on Teresa, proposing that her creative activity as writer and foundress was primarily a way of subverting the painful limitations imposed on her by her status as a woman in a repressive patriarchal milieu.8 There is an important element of truth here, yet it only goes halfway. The pain that led to Teresa's transformative sto-rytelling was not only social and cultural; it was the spiritual anguish of one with a soul-hunger for God. Above all, Teresa felt herself called to pursue the life of mystical union in its fullness, and to cooperate with God in creating the best possible condi-tions and guidance for others to do the same.9 Yet, as we have seen, there were many serious cultural obstacles to her doing this. She contended, then, with two sources of pain: both the interior rending that resulted from her hurtling into God and the exterior conflict stirred up by her determined efforts to live out her call to be a woman of God, a preacher of the gospel, and a foundress. Let us look at another story to see bow Teresa wrestled creatively and imaginatively with these inner and outer conflicts. "Uppity Women": Catalina Godlnez and Teresa This is Teresa's account of the sudden conversion of Catalina ~1~3~ .~anuary-February 2002 Froblicb ¯ Teresa: Story Theologian Godfnez, founding benefactress and one of the first to enter the monastery at Beas: [Catalina] had been thinking of a marriage that was being sought for her, which was better than she could have hoped for, and saying to herself: "With what lit-tle my father is content, that I.become connected with an entailed estate; I am thinking of becoming the ori-gin of a new line of descendants." She was not inclined toward marriage, for she considered it demeaning to be subject to someone; nor did she know where this pride came from . The moment she read the inscription [on a nearby crucifix], it seemed to her that, just as sunshine enters a dark room, a light came into her soul by which she understood the truth . Thus she began to despise herself, to have .great desires for penance, which after-ward she put into effect. She at once promised chastity and poverty and wanted to see herself so subject that she would have rejoiced to be carried off then to the land of the Moors and remain there. All of these virtues lasted in her, so that the experience was clearly seen to be a supernatural favor from our Lord. (22.5-6) The story continues on for many pages, recounting an uproar of demons disturbed by Catalina's conversion, then her conflicts with her parents, who refused to give her permission to become a nun, her extreme penances and illnesses, and finally her dra-matic challenge to her relatives and to God that, if she were healed by a certain day, she should be permitted to become a nun. Sure enough, on the appointed day she rose from her bed, ready to assist Teresa in founding the monastery of Beas. Some feminist interpreters have pointed out the fascinat-ing tension he?e between Teresa's delight in portraying Catalina's feisty statement of her desire to "found her own lineage" and not to be subject to anyone and her equal delight in portraying Catalina's conversion to fervent desire for suffering and sub-jection. The dramatic tension between willfulness and obedi-ence continues to play out in the story as Catalina steadfastly refuses to be subject to the wishes of her parents or relatives and then endures years of extreme physical suffering while stub-bornly holding out for fulfillment of her personal vision. It is a Review for Relig4ous great story in itself, and it is a prime illustration of a tension, at the heart of Teresa's story theology, between her culturally sub-versive claim for female authority and her acceptance of abso-lute obedience to God. In the eyes of her culture, Catalina Godfnez was, like Teresa, an "uppity woman." When Catalina dares to say in so many words that she wanted to "found her own lineage" and be sub-ject to no one, one can hardly help hearing Teresa behind her saying, "And look at me! In making these foundations I am actually doing it! I am founding my own female lineage!" Yet, in the next few lines, Teresa successfully dissociates her-self from the "pride" of such a statement as she affirms that God has supernaturally transformed Catalina so that she now desires to be subject to everyone and to be humiliated with Christ cruci-fied. It is as if Teresa is saying, "This is the way my new female lineage will be founded: not in pride, but in humble union with God." While some feminist interpreters have presumed that Teresa's frequent protestations of humility and obedience are largely a smokescreen thrown up to obscure her real goals of female power, my interpretation would be that her commitment to humility and obedience in relation to God was indeed radi-cal. For example, at the heart of all Teresa's stories about her founding activities is the conviction that God is the real founder. She repeatedly says things like "I want our Lord to make known to everyone how in these foundations we creatures have done next to nothing. The Lord directed all by means of such lowly beginnings that only His Majesty could have raised the work to what it now is" (13.7). Although her words about doing "next to nothing" are somewhat hyperbolic, her core conviction is clear: both the initiative and the ultimate success of her found-ing activity come from God. Indeed, it is exactly because she believed her commission for this work came from God that she was willing and able to take such great risks on behalf of estab- At the heart of all Teresa's stories about her founding activities is the conviction that God is the real founder. January-Februa~y 2002 Froblicb * Teresa: Story Theologian lishing the authority and lineage of women. Radical Obedience and the Lineage of Women The next story is one example of these linked commitments to radical obedience and to the spiritual lineage of holy women. In chapter 28 she recounts at great length the story of Dofia Catalina de Cardona,who left her life among the nobility for a hermitage, where she wore coarse cloth, ate only every third day, took the discipline with a heavy chain, and practiced many other harsh austerities and virtuous acts. Later on she suffered greatly in order to found the Discalced friars' monastery at Pastrana. One day Teresa, after Commu'nion in the church there (which was on the site of Dofia Catalina's original hei'mitage), experienced a "suspension." She states: In this suspension, through an intellectual vision, this holy woman appeared in a glorified body and some angels with her. She told me not to grow weary, but that I should strive to go ahead with these foundations. I understood, although she did not indicate this, that she was helping me before God. She also told me something else, but there is no reason to put it here in writing. I was left very much consoled and with a great desire to work hard, and I hope in the goodness of the Lord that with help as good as these prayers of hers I will be able to serve Him in some way. (28.36) In this story Teresa not only explicitly claims the patronage of a holy female spiritual ancestor in her work of founding, but also implicitly affirms what Gillian Ahlgren calls the "visionary epis-temology" that, for at least four centuries before Teresa's time, had been the primary path to spiritual empowerment for women,l° A visionary epistemology asserts that real knowledge of God and real wisdom in relation to the world are conveyed through visionary experience. Throughout the Middle Ages, when women were systematically denied access to theological education and to positions of ecclesial power, the main route by which women could gain religious status and voice was by claim-ing to have visions or locutions in which God communicated directly with them. This was always a dangerous path, subject to suspicion and curtailment from powers that felt threatened. But Review for Religious in Teresa's time it was even more dangerous because of the inten-sive inquisitorial campaign that was being waged against the alumbrados, who claimed special religious experiences. It is quite remarkable that Teresa and her claims to special knowledge through visions not only survived in this atmosphere, but actu-ally thrived. To see how she did it, let us look again at her account of her vision of Dofia Catalina de Cardona. Teresa states, first, that the vision took place immediately after Communion, thus affirming an intrinsic connection between her experience and the church's sacraments. She states, second, that it was an intellectual vision, not an imaginative or bodily one. Although all visions were suspect, those involving less of the sensual component were slightly less so. Over time Teresa became increasingly adept at making this kind of tech-nical distinction, helping to allay the fears of her learned cen-sors. Third, her main emphasis in this story is on the good effects of the vision: it encourages her to dedicate herself even more firmly to serving God and building up the church through making monastic foundations. Gillian Ahlgren notes that, while in her earlier writings Teresa lingers longer over the experien-tial aspects of her visions, in later writings she focuses much more on how to discern their authenticity; and her key test was usually to note their effects)1 Thus we see in this story, written very near the end of Teresa's life, the masterful way in which she tiptoes through the minefields of criticism that could easily have doomed her and her projects. And once again we see how she manages to accom-plish two seemingly contradictory goals at once: reaffirming her humility and obedience to the purposes of God and the church and presenting herself as a uniquely favored female apos-tle and heir to a powerful female spiritual lineage. Troubling and Transforming the Status Quo With hindsight we kntw that, despite her radical and auda-cious vision, Teresa not only succeeded in her life's mission but even became a canonized saint and a doctor of the church. Yet, as the Foundations makes abundantly clear, Teresa's founding activities faced formidable obstacles and often stirred up intense opposition. There is high drama in the stories of Teresa push- January-February 2002 Froblicb ¯ Teresa: Story Theologian ing indomitably forward while bishops and religious superiors balk, wealthy people or town councils demand conditions she cannot accept, the owners of desired houses refuse to negotiate or their tenants refuse to vacate the premises, nuns and friars lose heart or get into squabbles with one another, and even the weather, the roads, and her aging body seem increasingly to conspire against her. In all this, Teresa usually attributes any form of suffering or resistance to the devil's opposition to her "good works." But, as Alex Garcfa-Rivera notes in relation to St. Martin de Porres, stories about troublesome demons always seem to appear exactly at the place where the symbols most cherished by cult-oral and political powers are being challenged. In Teresa's case, as we have seen, both her activity of founding and her written works artfully contested some of the key assumptions of the cultural and ecclesial status quo: namely, that women cannot teach or lead, that knowledge of God must come in an institutionally approved package, and that money, pedigree, and "pure blood" are the determinants of honor. It seems that in her spiritual marriage Teresa's ability to speak troublesomely and transfor-matively to the very heart of her culture came to fullness. "Water for All Our Needs" As a way of summing up the gist of the perspective pre-sented here--and, more importantly, of Teresa's key spiritual insights--let us listen to one more "little story" from the Foundations. Teresa recounts what transpired when, in the newly founded monastery at Medina del Campo, the nuns suffered from lack of good water: When I called some workmen to dig a new [well], they laughed at me as though I were wanting to throw money away. I asked the sisters what they thought. One said that it should be tried, that since our Lord would have to provide someone to bring us water as well as food, it would be cheap.er for His Majesty to give us the well on the grounds of the house and that thus He would not fail to do so. Observing the great faith and determination with which she said it, I became certain. And, contrary to the opinion of the Review for Religious one who understood all about founts and water, I went ahead. And the Lord was pleased that we were able to put in a conduit which provided enough water for our needs, and for drinking, and which we now have. (1.4) Once again, we see the mujercitas, the foolish little women who have nothing but their faith, being justified over those who sup-posedly "understood all about founts and water." But there may be more in this "little story," particularly when we recall the importance of the imagery of water, wells, and founts in each of Teresa's major books.~3 Given my original premise that the Foundations needs to be interpreted as a sort of"first fruit" of Teresa's spiritual marriage and as having a special relation to the Interior Castle, around which it forms a sandwich, I think we need to place Teresa's "little story" of the well next to this text from the Seventh Dwelling Places: For from these divine breasts where it seems God is always sustaining the soul there flow streams of milk bringing comfort to all the people of the castle. It seems the Lord desires that in some manner these oth-ers in the castle may enjoy the great deal the soul is enjoying and that from that full-flowing river, where this tiny fount is swallowed .up, a spurt of that water will sometimes be directed toward the sustenance of those who in corporeal things must serve these two who are wed . For just.as a great gush of water could not reach us if it didn't have a source, as I have said, so it is understood clearly that there is Someone in the interior depths who shoots these arrows and gives life to this life. (VII.2.6)14 This text from the Interior Castle is clearly talking about the mystical life. Teresa mixes several biblical images with long his-tories of use by mystical writers, such as the "divine breasts," "streams of milk," and "arrows." But Teresa's central image for the welling up of God's lif( in our interior depths is, as usual, water. Here she proclaims that the water of mystical union does not simply remain in the center of the soul, but gushes abun-dantly outward to sustain, enrich, and heal the whole bodily and psychological person. Yet I believe we can take the image one step further, especially if we understand the human person as an intrinsically relational and social being. After all, it is only January-February 2002 Froblicb ¯ Teresa: Story Theologian a few pages further on that Teresa makes her well-known affir-mation that the purpose of the spiritual marriage is not simply to rest in delightful interiority, but to share those riches with others through "good works." The "little stow" of the well at Medina del Campo is a very concrete, down-to-earth vignette of how the life of mystical union which it is Teresa's mission to promote bears fruit. Here it is physical water that gushes up because of the nuns' faith, providing abundantly for their bod-ily needs. The "spiritual marriage" is complete: divine and human, mystical and physical, are at one. Yet this reading of the Foundations suggests that the outflow of the spiritual marriage goes even further. The nuns' miracu-lous well is also a public testimony to the presence and activity of God in those whom society regards as mere mujercitas, foolish little women. The water of God that gushes up in the spiritual marriage works to sustain, heal, and transform not only the indi-vidual person, but her whole social and cultural world as well. For a perspective on this that is from a completely different tradition, yet is remarkably consonant with Teresa's spiritual insight, listen to this poetic text fromthe Chinese Tao-te- Ching:ts The highest motive is to be like water. Water is essential to all living things, yet it demands no pay or recognition. Rather it flows humbly to the lowest level. Nothing is weaker than water, yet, for overcoming what is hard and strong, nothing surpasses it. It seems that in The Book of Her Foundations Teresa teaches, through her consummate "stoW theology," that the gift of union with God in the ~piritual marriage indeed makes a person like water. Such a person flows humbly to the lowest level and is rad-ically obedient to the direction of her own and others' thirst for God. In this way she unites herself intimately with the heart of her culture and can ov4rcome that in it which is hard and strong. Notes Terrence W. Tilley, StoO, Tbeolog~ (V~lmington: Michael Glazier, 1985), pp. 11-16. All quotations from the Foundations are from The Collected Works Review for Religious of St. Teresa ofAvila, Vol. 3, trans. Kieran Kavanaugh and Otilio Rodriguez (Washington, D.C.: Institute of Carmelite Studies, 1985). 3 Alex Garcfa-Rivera, St. Ma~-tin de Porres: The "Little Stories" and the Semiotics of Culture (Maryknoll: Orbis Books, 1995). 4 As several commentators have noted, Teresa's style of rhetoric is "women's language"; that is, not only is it the vernacular instead of Latin, but it is conversational, imagistic, elliptical, and aimed at the general populace rather than an elite. See, for example, Elias R. Rivers, "The Vernacular Mind of St. Teresa," Carmelite Studies 3 (1984). In recent years feminist analyses have revealed how this "women's lan-guage" is far more sophisticated than it first appears; it often functions as a sort of "Trojan horse" strategy that lets Teresa speak in places and ways that would otherwise be closed to her. See especially Alison Weber, Teresa of Avila and the Rhetoric of Femininity (Princeton: Princeton University Press, 1990), and Carole Slade, St. Teresa of Avila: Author of a Heroic Life (Berkel.ey: University of California Press, 1995). s See Antonio P~rez-Romero, Subversion and Liberation in the Writings of St. Teresa of Avila (Atlanta: Rodopi, 1996). 6 For an overview of these trends, see Te6fanes Egido, "The HistoriCal Setting of St. Teresa's Life," trans. S. Payne and M. Dodd, Carmelite Studies 1 (1980); also Gillian Ahlgren, Teresa of Avila and the Politics of Sanctity (Ithaca: Cornell University Press, 1996), especially chap. 1. 7 Elaine Scarry, The Body in Pain: The Maki~zg and Unmaking of the World (New York: Oxford University Press, 1985). 8 See Weber, Slade, Ahlgren, and P~rez-Romero. 9 Among the above commentators, Ahlgren and P~rez-Romero offer an interpretation of Teresa's motives that is similar to my own. 10 Ahlgren, chap. 7. On the tradition of women visionaries, see Elizabeth Alvilda Petroff, Medieval Women's Visionary Literature (New York: Oxford University Press, 1986). 1, See Ahlgren, especially p. 10 I, for discussion of Teresa's devel-oping theology in relation to visions. ,2 Garcfa-Rivera, p. 36. ,3 In the Life, chaps. 11-22, she wrote of the "Four Waters," and in the Way, chaps. 19-21, of the "fount of living water." In the Interior Castle the same imagery appears, most prominently in the First, Fourth and Seventh Dwelling Places. 14 The Collected Works of St. Teresa of Avila, Vol. 2 (Washington, D.C.: Institute of Carmelite Studies, 1980). ,s Having been given this quotation on a prayer card, I consulted several English versions of the Tao-te-Ching without being able to locate this specific translation. I was able to determine, however, that .~anuary-February 2002 Frohlich ¯ Teresa: Story Theologian the first half of the quotation comes from poem 8 and the second half from poem 78. The Beast of Contemplation I walked past someflattened grass behind the house this morning, where an animal had lain in the night, touching a mystery by touching the fringe of the turf where something wild had passed and paused and passed again. What did the animal lying in that place think (or not think) in the otherness of its sojourn there? I ask this, even as I know the wild creature lying behind the house to be none other than myself. This, after all, is the patch of grass where I sprawl under the stars each night, sometimes lost in contemplation, other times in sleep. Them is an animal of God that makes its lair in me, some distance, often,from my mind. It comes as stranger, glimpsed in a vestige of presence, a pressed-smooth swath ofunmowed lawn. I marvel at the wildness of this elusive beast, leaving only the bay of its body at the place where God has passed and paused and passed again. Belden C. Lane Review for Religious NIHAL ABEYASINGHA Instilling Christian/ Religious Culture: Instinct and Connaturality At on the Internet, there is a link to Chimpanzee Cultures Website. Accustomed to speaking of culture as a human creation, one wonders how it might apply to the animal world. In fact, given that there are certain characteristics common to an entire species in the ani-mal world and that there are variants identifiable within the species, there is some evidence that one animal's "discovery" can gradually spread to other animals of the same species) The key words here--common, variants, spread--contain concepts to consider in discussing culture in human societies. The pre-sent article will use those concepts in looking at the culture of religious life. Religious or consecrated life has not been of a single mold through history. Common to it always and everywhere is the following of Christ in accord with one's baptismal commitment. Variants include hermit life and common life, enclosed monas-tic life and mendicant life, institutes of apostolic life and secu-lar institutes. Religious life that sprang up in one set of circumstances has often spread to other circumstances, and today religious life cannot hold itself entirely aloof from the many rapid changes occurring differently all over the world. Nihal Abeyasingha CSSR wrote for us twice in 1999. His address is 454/9 Piachaud Gardens; Peradeniya Road; 20000 Kandy; Sri Lanka. ~-2~ --- 2- January-February 2002 Abeyasingba ¯ Instilling Christian/Religious Culture The present article makes two proposals. First, if there is transmission of a common way of life all through a group and if innovations can be spread within a given species in the animal world, one can envisage a rationally planned and directed pro-gram for transmitting to new entrants the culture of the Christian life and the subculture of religious life. Second, I pro-pose certain "settings" where new entrants might be placed, where their religious instinct and sense of connaturality could be fostered. How Transmit Culture? Culture can be considered as the behaviors, skills, and knowl-edge that you acquire from and share with others of your species, but that differ from the way of life lived by members of your species elsewhere. This culture is neither acquired genetically nor compelled by the environment, but neither can it be taught-- it has to be caught. In odaer words, there is a memory (one could call it "institutional memory") that the older generation of a species embodies and carries. In associating with that genera-tion and experiencing various of its devices, the younger gener-ation comes to share in the culture. These younger members do so not by compulsion, but because that way of doing things is "connatural" to them. They do it because they want to do it. John Henry Newman (1801-1890) suggested "that our most natural mode of reasoning is, not from propositions to propo-sitions, but from things to things, from concrete to concrete, from wholes to wholes.''2 He says that, as regards "the great fun-damental truths of religion, natural and revealed, and as regards the mass of religious men, these truths, doubdess, may be proved and defended by an array of invincible natural arguments, but such is not commonly the method in which those same logical arguments make their way into our minds. The grounds on which we hold the divine origin of the church and the previous truths which are taught us by nature--the being of a God and the immortality of the soul--are felt by most men to be recondite and impalpable, in proportion to their depth and reality.''3 Animals seem to have this concrete kind of "reasoning." Endowed with a natural sense, they learn their "culture" by liv-ing it and doing the things that accord with it. People are born Review for Religious with natural instincts and reason; they learn to be human beings within a culture somewhat as animals do. But, because of their reason and free will, they are not determined by their instincts. Yet--and here we enter the sphere of religion--the human being cannot be satisfied with the material. "Our hearts are made for you, O Lord, and they are restless until they rest in you" are the famous words of Augustine of Hippo (354-430). Religion provides for the restlessness of the heart. Some indi-viduals experience that restlessness more intensely, and often with particular nuances. This leads them to seek rest for their restlessness not only in Christian living within the broad framework of the church, but along a specific way of following Christ closely. This they find instinctively in a par-ticular religious congrega-tion. When asked why they entered this one and not that, they have their own idiosyncratic modes of saying so. But most impor-tant is that they feel at home in the institute and are happy in its life and apostolate. Today's religious come from a different social background from the religious of the first half of the 20th century. Ministering to Today's World Feeling at home and happy does not mean that they have reached the end of their journey. In fact, they have only begun. And that is why I suggest that there must be some way in which they can be helped to grow. Instinctively and by way of con-naturality, they should be assisted to grow, incorporating what is in accord with their quest and rejecting what is contrary to it. Today's religious come from a different social background from the religious of the first half of the 20th century.4 They bring with them a certain culture and the popular piety with which they have grown up in their homes. During the training period they are filled with a whole range of knowledge. But, once the period of training is over, they try to use as the basis of their ministry the popular piety they carried with them at their entrance.~ This does not work. ~tanuary-February 2002 Abeyasingba ¯ Instilling Christian/Religious Culture Change (rapid, radical, in almost every sphere) and diversity (abundant and bewildering) are unavoidable present-day reali-ties, but Christians have no cause to fear them. By baptism (see Rm 6:3-11) we are participants in the most radical of changes, the death and resurrection of Christ, phenomena that express themselves in a never-ending variety of ways. This reality, how-ever, needs to be instilled more and more into the life and min-istry of religious. In other words, in their response to problems related to all the change and diversity in the world, Christians and especially religious are continually called to return to the Christian mystery of Christ's death and resurrection. Popular piety is inadequate to face the modern world. Popular piety can be seen as "contractual": if one fulfills certain set obligations, then one will grow as a Christian and attain sal-vation. Sometimes this piety may border on the magical: if one does certain things in a certain way, then various desirable results will follow. This approach, still present in the life of many peo-ple, has helped many on the path of holiness. But is it the answer to today's problematic of change and diversity? Is going with the practices of many a help or a hindrance for religious in their life and work with and for others? Today's change and diversity have far-reaching effects. The Christian perspective on this situation might be stated briefly as follows: Human freedom is used and abused, but, no matter what, God remains faithful. The death and resurrection of Christ shows this, and Christians share in it. Their share is in what they do, not merely what they talk about. Jesus, knowing who would betray or deny him, shared a special meal with them. The church continues to remember that, on the night he was betrayed (by his disciples and by us), he took bread and said "Take and eat . " This meal shared with his betrayers--and continued by the community of believers--is the place where we learn how to handle the world in which we live. We learn, not by study, but by doing.We learn, not bj~ logical reasoning so much as by a kind of instinct and connaturality. This doing (in memory of him) is the source of knowledge, knowledge of a unique opportunity for us to turn to the pure victim of our betrayal and find both salvation for ourselves and cordial reciprocity with one another. If we learn by what we do, it follows that there can be no Review for Religious predetermined curriculum. We can only seek or provide set-tings where connaturality and the religious instinct can be evoked and then try to adopt or inculcate a "rationalized asceti-cism," that is, a commitment to continual self-control and dis-cipline over what does not serve our vocation as religious--in other words, engagement in ongoing discernment. The religious instinct and discernment need to work in har-ness. In a variety of settings, rationalized asceticism is only a means. What is primary is the goal, namely, following Christ according to the particular focus of one's institute. A kind of rationalized asceticism, however, could function, not so much by logical reasoning as by instinct and connaturality. The one who joins an institute feels "at home." In that situation, one is helped to rationally understand and discern one's way in the actual world where one lives. Gradually, feeling at home takes on a focus and content. Settings Where Connaturality Can Function By a setting I mean something on the lines of the Santiniketan, the school established in 1901 by Rabindranath Tagore (1861-1941). That school was meant to be a place where students could absorb the Indian spirit. It was out of the ordi-nary; it had eminent teachers, but few pupils. Yet those few learned something which others did not and made a contribu-tion to India as a whole. Times have changed, but the need remains for us to experience the world existentially and to work out our response in accord with the gospel and the charism of our institute. The extraordinary, if it happens, is something to be thank-ful for. Normal growth takes place in the ordinary situations of life. Growth in religious life occurs best, I think, when religious envision their own life stories (with their own memories, behav-iors, skills, and knowledge) against their faith-vision of their baptism--which made them sharers in the mystery of Jesus Christ dying and rising again. A certain interpretation and synthesis of his own life can perhaps be detected in Pope John Paul's first encyclical, Redemptor hominis (§ 14): Man in the full truth of his existence . . . --in the January-February 2002 Abeyasingba ¯ Instilling Christian/Religious Culture sphere of his own family, in the sphere of society and very diverse contexts, in the sphere of his own nation or people, and in the sphere of the whole of mankind--this man is the primary route that the church must travel in fulfilling her mission: he is the primary and j~tndamental way for the church, the way traced out by Christ himself, the way that leads invariably through the mystery of the incarnation and the redemption. In 1979 (within the first year of his pontificate), during the Mass celebrated in the Oswiecim-Brzezinka (Auschwitz- Birkenau) concentration camp, he said: Can it still be a surprise to anyone that the pope born and brought up in this land,, the pope who came to the See of St. Peter from the diocese in whose territory is situated the camp of Oswiecim, should have begun his first encyclical with the words Redemptor hominis and should have dedicated it as a whole to the cause of man, to the dignity of man, to the threats to him, and finally to his inalienable rights that can so easily be trampled on and annihi-lated by his fellow men?6 John Paul II lived and was educated in the West. Naturally his categories of thought are derived from the Western tradition. Is it not possible, though, for people of the East as well as the West, to see beneath these thoughts of his the process by which he worked through various situations and reached a synthesis that was connatural to him? That is, to see his experience of life in Poland (as worker, stage actor, writer, and so forth), the experience of the concentration camps, the search for the "causes" of the concentration camps, the articulation of the principles of his life, and finally, the synthesis of Christ, the church, and man as all interrelated.7 And this in the first year of his papacy! And now the evening of his life is filled with sym-bolic gestures flowing from that same synthesis--attempts to bring about reciprocal relations among human beings, Christ, and the church--a visit to a synagogue in Rome and to a mosque in Syria, asking pardon of God and of fellow human beings for the sins committed by the church and tendering apologies to the Greek and Ukrainian churches. Review for Religious Experience and Exemplary Religious Behavior Popular piety, as I have said, cannot respond to the present world with its change and diversity. No matter how much one repeats this to new entrants, the response is to point to how well popular piety is doing in pilgrimage centers, among a high percentage of regular churchgoers, among the Christian right, and in various emerging movements. Perhaps they are correct. The majority of Christians are rooted in popular or traditional piety. But is that the climax and high point of the following of Christ? Hardly. Without the interaction of popular piety with its roots in the Christian tradition in a context of continual conversion, does popular piety not dete-riorate into the justification and ratio-nalization of the baser instincts? Well-known preachers advocating a pop-ular and populist piety have been dis-covered to have been leading double lives. Corruption and violence are known as much among "practicing" Christians as among the general population. Religious, too, may experience a dichotomy between their piety and their work, between what they do in church and what they do outside. It can be valu-able to experience it, to have an ordinary job while at the same time trying to fulfill the obligations of a religious.8 This is a common situation for ordinary Christians-- the need to combine work with family life. In ordinary work-places, individuals claim no privileges, but simply share the lot of the others. In such circumstances, people discover the pres-sures that flow from the pace of change and the range of diver-sity that has to be confronted. Confronting the real world of jealousy, fraud, cutthroat com-petition, and intrigue provides an opportunity to reflect care-fully on one's behavioral response in the light of one's Christian commitment. In a study of the attitudes of people working in several private-sector companies in Sri Lanka, the following atti-tudes were measured (on a scale of ten): Among superiors: authoritarian 8, egalitarian 2, and permissive 5; among subor-dinates: rebel i0, cooperation 1, ingratiator 5.9 It is highly likely Popular piety, as I have said, cannot respond to the present world with its change and diversity. January-February 2002 Abeyasingba ¯ Instilling Cbristian/Religious Culture that Christians and religious in similar work situations have adopted similar behavioral patterns. How does such behavior fit in with gospel norms? Is equality not implied in baptism, the root of the religious vocation and of cooperation in the mission of a religious institute? Does the high score for authoritarian attitudes not imply that Jesus' exhortation about the greatest and the least, about the master washing the feet of his disciples, has been forgotten? The question arises: Can a process of"con-scious reflection" for religious be initiated on these lines? Conscious Reflection When young people tell Archbishop Rembert Weakland of Milwaukee that they are having a difficult time understanding what it means to be a Catholic,-he tells them to participate in the Eucharistic celebration with the same parish community every Sunday for six months and, during the same six-month period, to work in a soup kitchen. If they follow these two prac-tices, they will see for themselves what it means to be a Catholic.1° The question posed is conceptual ("understanding"); the remedy suggested is an existential commitment (the Eucharist in the same community, the same soup kitchen, for six months). It leads to a realization that Christian life is about worship and service. Commitment to the same group--but why? Because then one works one's way beyond immediate emotions (sense plea-sure), beyond the true-false dichotomy (intellectual pleasure), and beyond control-or-be-controlled situations (the pleasure of power), towards accepting realities for which no words can be found and tasks which are not directly pleasurable--but all of which, at a deep level, give satisfaction and joy. Following that advice, one avoids a "shopping" mentality; one learns through the drudgery and happiness of one's commitment. Oliver Goldsmith implies this about the parson in his "Deserted Village": "All his serious thoughts had rest in heaven. / As some tall cliff, that lifts its awful form, / Swells from the vale, and mid-way leaves the storm, / Though round its breast the rolling clouds are spread,/Eternal sunshine settles in its head" (lines 188-192). The "eternal sunshine" 6f a holiness that brings joy and fulfillment is for all. Religious are meant to pursue holiness Review for Religious with great intensity in the service of all Christians. In the Middle Ages, religious were more prominent in the guidance and accompaniment of the faithful in holiness than priests were.~L "All the faithful of Christ of whatever rank or status are called to the holiness of the Christian life and to the perfection of charity" (LG §40). "Mother Church rejoices at finding within her bosom men and women who more closely follow and more clearly demonstrate the Savior's self-giving by embracing poverty with the free choice of God's sons, and by renouncing their 6wn wills . . ." (LG §42). The point of the "specialized" pursuit of holiness is to bear witness among the followers of Christ that everything should not be cut down to the size of the self, but rather that the self needs to be expanded to recognize and embrace the glory of God man-ifested in the world, in one's fellow humans, and in Christ. Religious Cultural Literacy In the Catholic tradition, faith is a personal adherence to God that involves, inseparably, "free assent to the whole truth that God has revealed" (tides quae). It differs from faith in the Reform tradition, which emphasizes trust and commitment (tides fiducialis). Sometimes the distinction is forgotten. It is important to maintain the difference if one wants to remain rooted in the Catholic tradition. Thus a first requirement would be cultural literacy~2 within the Catholic tradition--in church doctrine, in religious life in general, and in one's own institute in particular. What is needed is a clear and accurate understanding of the truths that one's community shares and the standard of behavior that community members together endorse, as approved by the church. This is not expert knowledge, but simply accurate knowledge. Accuracy is, I think, not too much to ask in an age of computers, where email addresses and Web sit~s have to be keyed in without an error of even a single letter. Beyond an accurate minimum, one can and should, of course, increase one's knowledge, while not necessarily claiming that one always practices the behavior that one endorses. This knowledge and these standards of behavior must, however, be understood as constituting the bottom line without which the present collectivity will not survive as a group. January-February 2002 Abeyasingha ¯ Instilling Christian/Religious Culture This minimum has to be learned by rote. "Learning by heart" is one of the most popular techniques of education in Asia. It has to be tested not just once but periodically. This knowledge and these behavioral standards should be the content of discussions, decisions, and vision statements. Otherwise, indi-viduals might interpret the words to mean exactly what serves their own personal interest within the existing network of roles and relationships. Before entering the novitiate, candidates should be able to move easily and accurately within the idiom and grammar specific to the Catholic tradition. Afterwards, in the novitiate, they can learn the idiom, grammar, and standard of behavior specific to the institute. The Eucharist as Cultural Activity The great formative influence in Christian living and a for-tiori in religious life is the Eucharist and the other sacraments. There is a constant danger in Asia that these sacramental rites may be reduced to the level of popular religion and sometimes even of magic. Two aspects of the Eucharistic celebration are relevant here. First, people should have a basic knowledge of the elements that come together in the liturgy.~3 Second, but far more important, is the actual celebration of the Eucharist. Every Eucharistic celebration includes the great metaphors and images of Christianity. Every celebration has at least seven points of reference--assembly and gathering, table of the word, memo-rial, sacrifice, food for the journey, eschatological reality, and cosmic transformation.~4 Every celebration cannot highlight all these, but the meaning of the celebration is in the reality that is done by the group of believers. The liturgy is not an act of per-sonal piety or a situation for personal devotion. It is of its very nature community building. Even these ordinary actions and realities are sacred, binding the group together in Christ as they do. In Christ, the Eucharist makes the church and the church makes the Eucharist. This imposes a certain style and spirit on the participants.~5 Linked to this style and spirit is a rationalized asceticism, a renunciation of self in order to share the celebration with others. This elementary structure, idiom, and grammar of the liturgy needs, then, to be understood and the liturgy's forma- Review for Religious tive process realized. This formation is also a journey. Its out-line is the Rite of Initiation of Adults,16 which consists of our personal pilgrimage to know ourselves, reflection on the story of other Christians, purification and enlightenment, accepting the mystery, reflecting on the mystery and renewing our lives. Here, in the context of the metaphors and images of the Christian faith remembered and celebrated in the liturgy, can-didates move to total conversion: intellectual (without which there is no growth in under-standing the Christian mystery), moral (with-out which one does not seek to improve one's life), and religious (without which one makes no judgment about the condition of one's own faith). One learns from what one does (the way of action). This has a knowledge dimension in which the memory is recalled and cel-ebrated, a pledge of future glory is given, and devotion is nour-ished for continued Christian living. Christian cultural literacy provides one with the language and communication needed to be part of the Christian tradition as it is at this time in history. Lamentation about what might have been serves little purpose. What possibilities exist within the Asian tradition for carrying the Christian tradition further? While the idiom and grammar of the Christian tradition can be stated and understood briefly, there is a richness of imagery that aims at evoking faith beyond some brief concepts. Take the language of the creed: "I believe in Jesus Christ, [the Father's] only Son, our Lord. He was conceived by the power of the Holy Spirit and born of the Virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell. On the third day he rose again. He ascended into heaven and is seated at the right hand of the Father. He will come again to judge the living and the dead." Clearly, this profession of faith includes more concrete images than abstract Before entering the novitiate, candidates should be able to move easily and accurately within the idiom and grammar specific to the Catholic tradition. January-February 2002 Abeyasingba ¯ Instilling Christian/Religious Culture concepts. It is perhaps, in this area that Asia would be most com-petent to make a contribution. Possible Asian Enrichments The "text"--the idiom and grammar--remains untouched. Without denying the text, Asia is supremely gifted to enrich the imagery. Jacome Gonsalvez (1676-1742), who is considered an important writer in Sinhala (the local language of Sri Lanka), did not try to reexpress theology in the Sinhala idiom: his the-ology repeats the Scholastics. But, relying on the apocryphal tradition (as regards details of Mary's early years) and on an abundance of imagery drawn from local sources, his work evokes an attitude of respect for the Christian faith even among read-ers of other religious persuasionsY Given the technique of learning the idiom and grammar by heart, the specific Asian contribution would be faith reflection in love--not by negating that idiom and grammar, not by lamenting the shortcomings of history, not by challenging or seeming to defy authority, but by being rooted in our tradition and proposing to our countrymen, especially fellow believers, images and perspectives that serve to enrich their faith. Another element of enrichment is the liturgy. Here we are to find meaning in what we do within our community of believ-ers. But there is the danger of making the liturgical action (com-munitarian of its very nature) an act of private and personal devotion. This is a real danger, and not only in the Christian religion. In Sri Lankan Buddhism, certain innovations, espe-cially the inclusion of the vernacular in a form of devotion (Bodhi Piija), have become popular in a short time. But other (quasi-magical) rites and patterns of popular thinking that were in no way in the mind of the innovator have found their way into the rite.L8 This development has taken place within some twenty-five years. Similarly, Christian Asian religious can offer new perspectives. Most p~:obably, in the Eucharistic prayer of Addai and Mari, there was no narrative of the institution. Would evi-dence of such a liturgical tradition give indication (for the uni-versal church) that the meaning of the liturgical action is in what is done? Asian celebration could give the liturgy an enrich-ment (and sometimes, unfortunately, a deformation). Review for Religious If cultural literacy is an "understanding that follows love and commitment," the liturgy is the celebration that "faith and promise are correlative." The word of God proclaimed to the liturgical assembly is received in faith; its promise is fulfilled today in the midst of the assembly. It is not a question of con-cepts so much as the reality of the commitment. Ever Searching for God The present article considers religious life as a search for God. That search is intense--as intense as the desire of a drown-ing person for air. Growth in the religious life is giving focus and content to that desire in accordance with the Christian tradi-tion (particularly the idiom and grammar of doctrine and litur-gical celebration) and th~ specific charism of the religious institute. The process is within the realm of the ordinary, and the manner is by way of instinct and connaturality. The search occurs in a world permeated by both sin and grace. The vision always involves the death and resurrection of Jesus. In this search, reli-gious in Asia, after identifying the specific contribution they can make, need to make it with courage without jeopardizing com-munion with the universal church. As St. Irenaeus (c. 130-c. 200) wrote, "though languages differ throughout the world, the content of the tradition is one and the same. The churches estab-lished in Germany have no other faith or tradition, nor do those of the Iberians, nor those of the Celts, nor those of the East, of Egypt, of Libya.''19 Yet there has to be a distinct element in the manner in which the faith is lived, celebrated, and expressed as spirituality. As Francig de Sales (1567-1622) has said, "the prac-tice of devotion must differ for the gentleman and the artisan, the servant and the prince, for the widow, young girl, or wife. Further, it must be adapted to their particular strength, cir-cumstances, and duties: . True devotion never causes harm, but rather perfects everything we do."2° Notes ~ It was reported in Newsweek (21 May 2001) that scientists dis-covered in 1981 a humpback whale creating waves with its tail to trap fish. That innovation of a single reported case is now said to have spread to half the humpback whale population. January-February 2002 Abeyasingba ¯ Instilling Christian/Religious Culture 2 John Henry Newman, An Essay in Aid of a Grammar of Assent (Garden City: Image Books, 1955), p. 260. Some examples provided by Newman of how this sense of natural inference works are worth recording: "A peasant who is weather wise may yet be simply unable to assign intelligible reasons why he thinks it will be fine tomorrow; and, if he attempts to do so, he may give reasons wide of the mark, but that will not weaken his own confidence in his prediction. His mind does not proceed step-by-step, but he feels all at once and together the force of various combined phenomena though he is not conscious of them. Again, there are physicians who excel in the diagnosis of com-plaints, though it does not follow from this that they could defend their decision in a particular case against a brother physician who dis-puted it. They are guided by natural acuteness and varied experience; they have their own idiosyncratic modes of observing, generalizing, and concluding; when questioned, they can but rest on their own authority, or appeal to the future event" (pp. 261-262). 3 Newman, Grammar, p. 264. Thi~ "feeling" of which Newman speaks is "a feeling in the human mind., allied perhaps to that sense of danger which animals exhibit when placed in the vicinity of natu-ral enemies of their race, and which makes birds cower when the hawk is in the air, and beasts tremble when the tiger is abroad in the desert" (p. 264; read pp. 260-299 for a better understanding of this natural inference and illative sense, as propounded by Newman). 4 See N. Abeyasingha, "The Next Generation of Religious in Asia" in Review for Religious 58, no. 6 (November-December 1999): 621-629. 5 Some years ago I was asked by a boy whom a religious in a lead-ing Catholic school was preparing for First Holy Communion whether it was true that, if he were to bite the host, it would bleed. In fact, he asked me this after he had observed me biting the host at a Mass I cel-ebrated. 6 L'Osservatore Romano (English edition, 16 July 1979), p. 6. 7 "In recent times--particularly during the Second Vatican Council--there have been long discussions whether this relationship is theocentric or anthropocentric. There will never be a satisfactory answer to this question if we continue to consider the two terms sep-arately. In fact, Christianity is anthropocentric precisely because it is theocentric, and simultaneously it is theocentric, thanks to its extraor-dinary anthropocentrism. But it is just the mystery of the incarna-tion which, in itself, explains this relationship" (John Paul II, L'Osservatore Romano, English edition, 7 December 1978, p. 1). 8 I am the only Catholic priest working in a state university that has a large majority of Buddhists among staff and students. Over the years I have had to make certain decisions and adopt certain behav-ior patterns in order to practice a minimum degree of Christian wit-ness. Review for Religious 9 See Gunapala Nanayakkara, Public Administration: The Socio- Cultural Milieu (Study Series: Public Administration 88-2, Jayawardenepura: Postgraduate Institute of Management, 1988), p. 10. 10 Cited in William C. Spohn, "The Need for Roots and Wings: Spirituality and Christian Ethics," Theology Digest 47, no. 4 (Winter 2000): 329. 11 See the Catechism of the Catholic Church, §927. See also Sacramentum Mundi, Vol. 4, p. 394: "In Palestine, for example, in the 6th century, the abbot of a monastery exercised penitential discipline even in regard to capital sins. Sometimes little attention was paid to whether the monk-confessor was a priest or layman (as early as the 5th and 6th centuries), but this drew protest from Pseudo-Dionysius. After the Iconoclast controversy (8th century) only the priest-monks had in practice the right to hear confessions." ,2 See E.D. Hirsch Jr., Cultural Literacy (Boston: Houghton Mifflin, 1987) and The Dictionary of Cultural Literacy (1988). 13 See Dennis C. Smolarski, Liturgical Literacy from Anamnesis to Worship (New York: Paulist Press, 1990). ~4 See Kevin Irwin, "Models of the Eucharist," Origins 31, no. 3 (31 May 2001): 33-44. ~s See Aidan Kavanagh, Elements of Rite: A Handbook of Liturgical Style (Bangalore: NBCLC, 1996); Dennis C. Smolarski, How Not to Say Mass: A Guidebook for All Concerned about Authentic Worship (New York: Paulist Press, 1986). 16 See J.D. Dunning, "The Rite of Christian Initiation of Adults: Model of Adult Growth," Worship 53 (March 1979): 142-156. See N. Abeyasingha, Towards Contextualizing Theology with a CSsR Bias (Bangalore: Joint Secretariats, 1990), pp. 80-95. ~7 There is a precedent for this kind of reading, reflection, and interpretation of the Christian tradition. Very early in the New Testament, there was a Christological interpretation of the Exodus (1 Co 10:1-4). Aphraates (260/275-345), the oldest Syrian father, wrote: "Jesus the son of Nun led the people over to the promised land. Jesus our Savior promised the land of life to all who, passing over the true river Jordan, have believed and are circumcised in their hearts" (Dem 11, 12). The title "physician" is applied to Jesus by Ignatius of Antioch (+ c. 110): "There is one Physician, who is both flesh and spirit, born and not born, who is God in man, true life in death, both from Mary and from God, first able to suffer and then unable to suffer, Jesus Christ our Lord" (Letter to Ephesians 7.2). The early fathers were so rooted in their faith and commitment that their understanding and interpretation of Scripture and doctrine fol-lowed that faith and commitment. Perhaps their interpretation of the January-February 2002 Abeyasingba ¯ Instilling Christian/Religious Culture Scriptures and the tradition may not be endorsed by modern exege-sis, but they still remain a "faith reading in love" of the Scriptures and the Christian tradition. Through narrative, drama, allegory, allit-eration, and other literary devices, they contributed to the faith by evoking it in their fellow believers. It was in this particular and lim-ited way that they contributed to the enrichment of the tradition of other churches. It was a "pedagogy" in the sense that "nothing exists except what God causes to be. "There is nothing, therefore, that is hated by God, nor is there anything hated by the Word. Both are one, both are God" (Instructor of Children 1.8.62.3-4). 18 See Richard Gombrich and Gananath Obeyesekere, Buddhism Transformed: Religious Change in Sri Lanka (Princeton: Princeton University Press, 1988), pp. 348-410. 19 Adversus Haereses 5.20.1. 2o Introduction to the Devout Life, Part 1, chap. 3. "Attentiveness is the natural prayer of the soul" Nicolas de Malebranche A new resident in the yard: pink stars, in clusters, growing in the hollows of the lawn where the old copper beech roots sank. Four-petaled blossoms, a tube, perhaps, slit four ways and splayed to points, each crayoned pale magenta on the vein, centers barely green, white stamens half an eyelash thick, white pollen feet in the air, visible only an inch from the eye. The buds are tight pink dots, slightly gray, sand-grain small. Alone they'd be invisible. They grow in clusters, three or four rising frrom a claw of six petals, green and spiked as cosmos seeds, opening like orange slices around the straight, slightly furred stem. Doretta Cornell RDC Review for Religious KATHLEEN MCALPIN Conversion: A Summons from the Word of God All conversion happens through a summons from the Word of God. There is an intensity about the word summons ("called with authority or urgency"l) that heightens it beyond a simple call. It poises us to respond. In this instance the summons calls us to a journey of conversion. God's Word comes to us in special moments and in ordinary and unlikely places. The word of God comes in Scripture. It summons us as a personal and communal call to encounter the Mystery of God. The gospel readings abound in calls to deeper faith and more confident hope and to ever effective love of God, neighbor, and all creation. The word of God is God's self-communication, God's love.2 The ultimate word of God's self-communication is the paschal mystery--the life, death, and resurrection of Jesus Christ--a mystery that remains in God's ongoing self-communication. The Letter to the Romans assures us that God's love is poured forth in our hearts (Rm 5:5). We know this mystery as grace, a pers6nal encounter with God. Grace is the word of God, the self-gift of God, telling us of a God with us and3'br us.3 Kathleen McAlpin RSlVl works with theological students at Regis College in its integration-for-ministry and spiritual-direction programs: Regis College; 15 St. Mary Street; Toronto, Ontario; M4Y 2R5 Canada. January-February 2002 conversion process . 40 McAlpin ¯ Conversion The Word of God in Ordinary Places How does the word of God have its origin in natural events and forces? The movie Chocolat offers a good example of how conversion comes in ordinary and unlikely places. For the inhabitants of a storybook town in France, conversion comes in the form of the stranger who opens a chocolate shop. This myth is set in a sleepy but rigidly conservative village in southern France in 1959. Vianne, a young woman of multiethnic background (Latin American and French) arrives in town, her young daughter in tow, hoping to establish a chocolate shop using some secret Mayan chocolate recipes with strange mystical properties, recipes handed down to her by her mother. Vianne has a great compassion for people and a capacity to listen to them. She becomes a catalyst for change. For some in the village, she becomes a healing presence. In others' eyes, however, because she does not share in the Jansenistic spirituality of the Catholic community, she appears scandalous and represents temptation. The word of God has summoned Vi~nne to conversion--in her relationships with the townspeople, through her involvement in the joys and sorrows of the lives about her, and through love. For Vianne also finds love and support in Roux, yet another stranger, whose arrival in town is a further catalyst for conversion not only for Vianne but also for the townspeople. The word of God comes from love. It calls people to love. The word of God came to me in a similar way. At a liturgy at Romero House, a center for refugees in Toronto, I met a refugee couple from Uzbekistan, a country of the former Soviet Union, near Afghanistan. They left because of the extreme religious and political persecution they suffered. Circumstances forced them to leave their two teenage daughters behind. They hoped to bring them to North America soon after their own arrival, but were unaware of all the protocols involved. They now realize they may have to wait for more than a year--if the plan works at all. The deep empathy I felt was a call to be in prayerful solidarity and close community with this couple as they wait in their political dark night. As we prayed at Mass, their presence, their story, haunted me. I united with them as whispers of translation occurred between them during the liturgy. The word of God comes to us in the everyday world of our relationships, in society, and in the mystery called church. The Review for Religious summons to conversion comes in the word of God: from a friend asking for prayers during struggles, in the news of family grief, in the snow falling on cedars, in the call to be patient with an irritating person, in delight at the sun breaking through darkness, in the efforts of racial reconciliation, in the call to reuse and recycle, inthe faith exerted in a trial of doubt, in the hopeful efforts of a community trying to respond to the reign of God. The summons is God's self-communication that reveals what we love. The summons to conversion is a call to find God in all things, and to fall forever in love. "Nothing is more practical than finding God, that is, than falling in love in a quite absolute, final way.''4 In finding God, in falling in love, our lives hope to be changed in a permanent way. In times of doubt and anxiety, we may have many questions about the darkness or seeming nothingness of the world, and the powerlessness of our lives. In times of hope and joy, we often find it simple to seek and to know the living God and discern our response to God with full hearts. In other words, "what you are in love with, what seizes your imagination will affect everything. It will decide what will get you out of bed in the morning, what you will do with your evening, how you will spend your weekends, what you read, who you know, what breaks your heart, and what amazes you with joy and gratitude. Fall in love, stay in love, and it will decide everything." s What or whom do we love? What seizes our imagination as women and men, as religious, in the church, in the world? What gives us hope in our relationships and in our decisions? Falling in love is more about relationships than it is about issues or agendas. We are seekers of God on a mission. Our God is a living, loving God. Our mission is the dream of God, the reign of God. Our very lives reveal what we have found and with whom we have fallen in love. In grace, a living and loving God is present with us when our hearts are encouraged to respond in trusting relationships. God is with us when our hearts are broken over the unending wars and disasters that envelop our world, the universal suffering of women and children, the oppression of the Our mission is the dream of God, the reign of God. January-February 2002 McAlpin ¯ Conversion earth, and the prejudice regarding those who are "other" by race or culture, poverty or status. God is with us and for us as we endure personal grief with our families and friends. Grace abounds in sorrow and in the amazement of love. God embraces us as we embrace others and our own conversion in the unfolding events of our daily life. Conversion in the Experience of Religious Life The history and the wisdom of our Christian tradition have led us to believe that the only reason for religious life is the experience of God. This experience can come through other forms of life, and ~o there is wisdom in being mutually supportive in our search for the living God. We search for this mystery explicitly in relationships with associates and partners in ministry. This can be done only with oil in our lamps. In her recent book Finding the Treasure, Sandra Schneiders reminds us that religious life is about our quest for God. Our life is about the "one thing necessary":6 being in a loving relationship with God, living our sorrows and joys in the embrace symbolized by the religious vows. As I understand it, the early vow formulas of religious were simpler. Women and men dedicated their lives to the love of God and neighbor and professed this love in one vow. For almost a thousand years, the vow for this self-donation-in- love was "ongoing conversion of life." This vow was a deepening of the first call to conversion, baptism. .Religious life has always been influenced by developments in the world community. By the high Middle Ages, the centuries-old practice of special dedication to God as hermits or cenobites was being carefully studied by Scholastic theologians. They focused especially on three principal practices that had long been identified with that special dedication: celibacy or chastity, poverty or unpossessiveness, and obedience or consciously seeking God's will in one's life. Some of this study went into much detail, sometimes enough to distract people from the original intent of their dedication, namely, seeking God exclusively or following Christ closely. Consecrated life itself came to be thought of and ceremonialized as the life of the (three) vows. For almost eight hundred years now, most orders and congregations have expressed their consecration in terms of those vows. In the early history of Review for Religious the Sisters of Mercy, a fourth vow, service, was included--a vow to care for the poor, the sick, and the uneducated. Similar modifications have occurred in other congregations. Over time the idea of the ongoing conversion of life was lost in some communities of religious life. Or was it? Ongoing Conversion Religious life is an ongoing drama of individual and communal experiences of conversion. Most religious have had numerous experiences summoning them to conversion. They have known the limitations and graces of ministry, personal prayer, friendships, deaths in families and communities, political struggles, retreat experiences, natural disasters, personal and community griefs and joys. In communal conversion they have known the power of the whole gracing them with more ene.rgy than any individual could have imagined. They have experienced a call to a deeper awareness of the connection between Christ and the cosmos. They have known chapters calling for renewed faith in the paschal mystery. They have experienced charisma and resistance in this continuing mystery. Each event summons a response to new life. The life, death, and resurrection moments of our lives continue to reveal the life, death, and resurrection of Jesus, the Christ. An early example of my particular experience of this mystery was the use of the word justice in our community. It was quite a political term in the 1960s and early 1970s; born of revolutionary stands, it was quite controversial. At a 1975 prechapter meeting, a vote was taken on the issue. By the grace of God, the acceptance of justice as a topic slipped through by a narrow margin. It was a resurrection moment: the chapter document was ritled "Mercy Looks at Justice." More than twenty-five years later, we gathered to reimagine a new justice structure. It is clear now that justice is not a peripheral issue, but rather the heart of the matter for us. Justice is the very term for the slow, developmental process of conversion in our life of faith. The paschal mystery is interwoven with the conversion of the community. Our current chapter is calling us, as women of the church, to ongoing conversion at the very roots of the spirituality of .~anuary-February 2002 McAlpin ¯ Conversion religious life. We are called to our own conversion as we face the concerns of the earth: multiculturalism, racism, solidarity with the poor. This call comes from no other source but the Source of life, of wisdom, of sophia. Our response connects us with all the religious figures who have gone before us; through them we seek courage and grace. The Spirit of God desires integrity of word and deed even more than we do. We are called and graced--and we are limited by our own weakness--to renew the very structures of our community with the wisdom of justice. Conversion is initiated by God and given as gift. A gift presumes a giver, and for persons of faith the giver is ultimately God. The initiative, the invitation, the summons to conversion is with God. Simply stated, conversion is the movement away from evil and toward good or from one good to a greater good. We trust that through discernment we will learn how to move away from such evils as racism and consumerism and grow in appreciation of all creation and of other cultures, grow in compassionate and just relationships in society and with creation. Three images found in theologies of conversion are helpful when reflecting on a desire for conversion: conversion as God's flooding of hearts through the Holy Spirit, conversion as the awakening of the gifts of the Spirit, and conversion as the loving, compassionate life of Jesus. All three images lead to radical religious conversion of Christian conscience, which ultimately leads us to the loving compassion of the life of Jesus. 44 God Flooding Our Hearts Bernard Lonergan uses the image of God's love flooding our hearts through the Holy Spirit given us in Christ (Rm 5:5).7 He considers conversion as the heart of the Christian life. Conversion, through the work of the Spirit, enables persons to make new judgments and decisions and to .move beyond established horizons into new horizons of knowing, valuing, and acting. Conversion transforms and affects all relationships. "It is not merely a change or even a development; rather, it is a radical transformation on which follows, on all levels of living,~ an interlocked series of changes and developments. What hitherto was unnoticed becomes vivid and present. What had been of no concern is a matter of high import. So great a change in one's Review for Religious apprehensions and one's values accompanies no less a change in oneself, in one's relations to other persons, and in one's relations to God." 8 These changes can be dramatic or slow, intimate but never solitary, concrete and communal, dynamic and ongoing.9 This is consistent with our experience as a community of faith and of the reflections of many of the people encountered in ministry. Conversion "can happen to many, and they can form a community to sustain one another in their self-transformation, [to] help one another in working out the implications and in fulfilling the promise of their new life. Finally, what can become communal can become historical. It can pass from gen-eration to generation. It can pass from one cultural milieu to another. It can adapt to changing new situations, survive into a different age, flourish in another period or epoch." 10 This conviction about conversion engenders hope in current experiences of communal conversion--as a community, among our associates, and with our collaborators. We trust that this grace influences all those in relationship with us from one generation to another. Conversion is initiated by God and given as gift. Awakening to God The second image of conversion is the awakening of gifts of the Spirit that challenge relationships to be mutual and courageous. Awakening is the empowerment of the Spirit of Wisdom. Sophia releases the capabilities of giftedness in the individual and in the communal experience of conversion. Elizabeth Johnson places empowerment and relationships central to her understanding of conversion: "A permanent process of both turning away and turning inward--turning away from all that intellectually, morally, and spiritually keeps one mired in abusive relationships characterized by domination, inti~nidation, fear, or dishonesty and turning toward the unlimited grace of God ever calling us to relationships characterized by mutuality, respect, courage, and truthfulness." ~ January-February 2002 McAlpin ¯ Conversion In this image, conversion is empowerment and affirmation of one's strength and responsibility. It is rooted in women's experience of an excess of self-denial in following the call to conversion. Conversion is the movement toward the discovery and appropriation of the potential gifts within an individual, group, or society. As women of the church, we are summoned to discover the gifts necessary to be converted in solidarity with the poor, to value multiculturalism, to eliminate racism, and to act in harmony with all of creation. Our summons is a word of God calling us to appropriate our gifts in the name of Christ for the sake of the reign of God. The Loving, Compassionate Life of Jesus From the conversion experience of Thomas Merton, it is clear that Christian conversion reorients a person's whole life to the truth, value, love, and experience of God as brought to us in Christ. The fruit of conversion in the life of Merton was a transformation of conscience to loving compassion. As Walter Conn says, "the personal measure of Christian living, therefore, is the conscience which has experienced a Christian conversion at once cognitive, affective, moral, and religious. Only a person thus converted is fully and concretely sensitive to the loving life of Jesus. In Merton's life we discovered again the fundamental gospel truth that lies at the heart of Christian tradition: The radical religious conversion of Christian conscience finds its fullest realization in loving compassion--the self-transcending perfection of human empathy and justice. In its total surrender such religious conversion radically relativizes the moral autonomy of Christian conscience." 12 As followers of the gospel, we are summoned to a life of self-transcendence lived in a life of empathy and justice. In the life of Merton, we see that contemplation liberates the conscience for conversibn. Self-transcending love is found to be at the heart of the holistic development of the converted Christian. The fruit of conversion is compassion born of reflection on the life of Jesus. In community we hear of many who are willing to surrender to the needs of the others and thus be a part of the struggle for world freedom. The mystery of Christ is seen through contemplation of suffering and through reflection on the cross Review for Religious and the resurrection of Christ. Though we retain the freedom to refuse God's summons, any movement toward conversion is already the movement of God's grace within us. As I listen to stories in ministry, I frequently hear of how people are changed through events not of their own making, through persons and situations that were beyond their control. Conversion is grace. Conversion as Grace In Sacred Scripture we see grace offered in the prophetic calls to repentance and intimate love. John the Baptist made such calls, and, of course, Jesus did too. In Mark the first words of Jesus are a proclamation of the good news and a call to conversion: "The time is fulfilled and the reign of God has come near. Be converted and believe in the good news" (Mk 1:15). Matthew speaks of "seeking" God, or the reign of God, as the beginning of conversion. Jesus may have sought this experience at his baptism: "Jesus was not renouncing his sinfulness, but was taking his place with all those in. Israel who were saying: 'We are ready, Lord; please make this the moment of your Messianic salvation.'" ,3 In this, Jesus may have been responding to a call to a kind of conversion: "Jesus' experience at his baptism, so far as it can be recovered from the gospel records, seems in many respects akin to the effects of a sudden conversion. There was a sudden and intense personal experience of God. There was a new awareness of personal status with God, a call to a new way of life and acceptance of that call. There was, in fact, a reorientation of his whole personality.''14 Such an experience of God can have a transforming effect on a person's life.'5 While contemplating his baptism, Jesus heard the Spirit of God assuring him, "You are my Son, the Beloved; with whom I am well pleased" (Lk 3:22). Through this prayer, Jesus experienced an unconditional acceptance of God. Grounded in this religious experience, Jesus reorganized his life for the sake of Matthew speaks of "seeking" God, or the reign of God, as the beginning of conversion. January-February 2002 McAlpin ¯ Conversion the .reign of God. He moved from one way of living to another: "He gave up an earlier aiad long-standing way of life as no longer satisfactory, in order to take~ up a new and perilous way of life that now seemed to him imperative.''16 Through the conversion at his baptismal experience, Jesus turned to his mission of public ministry by affirming the reign of God. Elaine Wainwright notes that the reign of God is "the just and righteous purpose of God for all humanity.''~7 She says that after his baptism Jesus continued the mission of announcing this vision of God, which entails hearing, understanding, and doing God's word (Mr 13:23). Jesus enfleshed this vision in his compassionate encounters with those considered least (Mt 25:40).18 Called to a prophetic role, Jesus proclaimed a confidence in God's activity and lived within the reign of God. Jon Sobrino describes his acts and gestures: "His most fundamental gesture is taking sides with human beings in a concrete situation where the existing political religious structure has dehumanized people . Jesus does all he can to concretize and make present real love as the quintessence of the kingdom." 19 The story of the Canaanite woman illustrates a conversion in Jesus' public ministry (Mt 15:21-28). This woman is an ethnic and religious outsider in Israel. She pleads with Jesus for mercy for herself and healing for her daughter. At first Jesus does not respond to her; he understands his mission to be to the Israelites. The disciples, lacking understanding and compassion, want Jesus to get rid of her. Persistent, she continues to appeal to Jesus for help. As he listens to her, he is moved to enter into deeper discussion and uses a familiar parable to oppose her request. He refuses her plea for help with the image of the family's bread not being meant for dogs. Picking up on the image, the woman asks for crumbs from the master's table, thus boldly claiming a share in the reign of God that Jesus proclaims. Jesus is moved by her faith and expands the boundaries of his ministry to include the Gentiles. And so it is that Jesus, through dialogue with an outsider and a woman, sees his God-given mission changed to a greater inclusiveness. This decision of compassionate love comes from a summons through relationship. God is revealed through-others. In relationships we know and experience God. In his relationship with the Canaanite woman, we see Jesus Review for Religious emotionally engaging the spirit of the woman as she challenges his position. He realizes that he has to be responsible to this new interpersonal relationship. His decision is a moral choice within a sociopolitical and religious setting. His discernment is based on a wider understanding of the reign of God. This story gives evidence that even Jesus had a kind of conversion upon receiving a word-of-God summons through someone else's plea for mercy. The Principle of Conversion When we engage in a life of merciful love, when we place ourselves in situations where we work for and develop relationships with others, such relationships begin to include compassion. As this compassion deepens, it leads us to a greater justice. When systems and strategies meet an impasse, we are led into the deeper mystery of Christian love. Conversion to mercy is not primarily about doing specific works. It is an attitude, a horizon of being, or what Jon Sobrino calls a principle. The "principle of mercy is a fundamental attitude at the root of every human interaction," which then "affects all subsequent interactions." The principle of mercy "becomes justice" by engaging all levels of energy: intellectual, religious, scientific, and technological.2° Mercy animates a conversion that leads to changes in relationships, changes in thinking, acting, and believing. Sobrino learned an amazing truth through the martyrdom of his brother Jesuits and the women who worked with them. He now believes that nothing is as "vital in order to live as a human being than to exercise mercy on behalf of cn~cified people, and that nothing is more humanizing than to believe in the God of Jesus.''21 The exercise of mercy becomes a quality of being in all who engage in merciful justice. In discerning mercy as justice, we are summoned to share in the life of the Word of God, to fall in love, and, through ongoing Christian conversion, to live forever. Notes Gage Canadian Dictionary (Toronto: Gage Publishing Co., 1983). Karl Rahner, Foundations, trans. William V. Dych (New York: Seabury Press, 1978), p. 127. January-February 2002 McAl~in ¯ Conversion 3 Karl Rahner, Nature and Grace (New York: Sheed and Ward, 1963), pp. 24-26. 4 Attributed to Pedro Arrupe, superior general of the Jesuits from 1965-1983. s Attributed to Pedro Arrupe. 6 Sandra M. Schneiders, Finding the Treasure (Mahwah: Paulist Press, 2000), pp. 37-39. 7 Bernard J.E Lonergan, Method in Theology (Toronto: University of Toronto Press, 1971), p. 105. 8 Walter E. Conn, Conversion: Perspectives on Personal and Social Transformation (New York: Alba House, 1978), p. 13. 9 Conn, Conversion, p. 45. 10 Conn, Conversion, p. 45. 11 Elizabeth Johnson, She l.Vho Is: The Mystery of God in Feminist Theological Discourse (New York: Crossroad, 1993), p. 64. 12 Walter E. Conn, Christian Conversion: A Developmental Interpretation of Autonomy and Surrender (New York: Paulist Press, 1986), p. 268. 13 Demetrius Dumm, Flowers in the Desert: A Spirituality of the Bible (New York: Paulist Press, 1987), p. 28. ~4 Donald Gray, "Was Jesus a Convert?" Religion in Life 43 (Winter 1974), citing Hugh Montefiore, Awkward Questions on Christian Love (Philadelphia: Westminster Press, 1964), p. 449. ,s Conn, Conversion, p. 215. 16 Gray, "Was Jesus a Convert?". p. 449. ,7 Elaine Wainwright, "The Gospel of Matthew," in Elizabeth Schiissler Fiorenza, ed., Searching the Scriptures: A Feminist Commentary (New York: Crossroad, 1994), p. 636. ~8 Ibid, p. 637. 19jon Sobrino, Christology at the Crossroads (New York: Orbis Books, 1978), p. 92. 20 Donald L. Gelpi SJ, The Turn to Experience in Contentporary Theology (New York: Paulist Press, 1994), p. 134. 21 Jon Sobrino, The Principle of Mercy: Taking the Crucified People from the Cross (New York: Orbis Books, 1994), p. 10. Review for Religious STEVE WLUSEK Seminary Formation and Lonergan's Conversion Theory i~arpe~P diem! Seize the day! Make your lives something ~ remarkable!" With these words Robin Williams's char-acter in the movie Dead Poets' Society begins to inspire his students not to just go through the paces of the educational system, but to make something of their time in school and of their very lives. He evokes their conversion from apathetic docil-ity to active participation in their own education. At turning points such as this, people begin to discover their own identity and mission. Bernard Lonergan's theory of conversions can illu-minate such personal development, anyone's, but here my focus is on seminary formation. Lonergan identifies four main conversions in life: moral, affec-five, critical moral, and religious.1 Each of these conversions opens people to a deeper awareness of their true self and brings about greater self-transcendence, allowing true relationships to develop with other people and especially with God. Lonergan bases his theory of conversions on the concept that everyone is self-cen-tered to some degree and that everyone's growth must begin from that point.2 From my perspective of ministering to many people in both parish and seminary, I have seen a number of degrees of self-centeredness. Steve Wlusek, a diocesan priest, is a faculty member of his diocese's St. Peter's Seminary; 1040 Waterloo Street; London, Ontario; N6A 3Y1 Canada. January-February 2002 Wlusek ¯ Seminary Formation A brief description of these conversions of Lonergan's will, I think, elucidate the validity of his theory for the ministry of seminary formation. Lonergan defines conversion as a fateful call to a dreaded holiness, an about-face by which we move into a radically new horizon, a personal entrance of God into our life and history, a communication of God to us.3 A person's con-version does not just happen; rather, it is a fundamental choice: "Conversion is a change of direction and, indeed, a change for the better. One frees oneself from the unauthentic. Harmful, dangerous, misleading satisfactions are dropped. Values are apprehended where before they were overlooked. Scales of pref-erence shift."4 Moral conversion is "choosing value as the criterion of one's life.''s In undergoing this form of conversion, one realizes that there is more than oneself that needs to be protected and respected. One's sensitivity is changed from wanting one's own life to be fair, to wanting justice for others and realizing that one has an obligation to work toward providing that justice. Moral conversion, therefore, is an impetus to move outside of oneself, which stretches that self to becoming other-conscious. Lonergan likens affective conversion to falling in love. Whereas moral con-version moves a person to be concerned for the well-being of others, affective conversion arouses one to be so moved regard-ing the other's well-being that one's entire orientation shifts to a concern which is expressed in action. Affective conversion involves not only the possibility of committing oneself to a course of active servi~e of another, but also the ability to execute that decision over the long haul.6 Lonergan identifies critical moral conversion as changing one's standard for personal orientation. Those who undergo this conversion come to a healthy sense of the sacred within themselves. They do not need to look somewhere else beyond themselves to discover what is real or valuable; they accept the validity of their own judgment. During the gradual process of their personal development and their prudently increasing autonomy, they reach a crucial point. They discover that their own judging and deciding affect them no less than the objects of their judgments and decisions. They realize that they are respon-sible for what they make of themselves, and that their choices are crucial in the process of becoming authentic persons.7 Review for Religious Through religious conversion, one falls in love with God and surrenders oneself completely to God. This conversion moves one to live with this attitude: "Whatever you want for me, God, I want it too." Lonergan portrays the one who has been trans-formed through this religious conversion as being "a subject in love, a subject held, grasped, possessed, owned through a total and so an other-worldly love.''8 Religious conversion creates a basic consciousness that enables one to appreciate all as gift from God. This consciousness impacts how one views oneself, one's situation, and one's role in the human condition.9 In mov-ing out of oneself to embrace God in religious conversion, then, one also lovingly em-braces other people, sensing their Beloved dwelling therein. Lonergan's theory of con-versions can have constantly renewed application, for the Christian life is one of ongoing conversion, with people's lives seldom following his theory once and for all, neatly, step-by-step. Ongoing conversions, relevant as they are for people in general, are relevant also for seminar-ians and those who assist in their discernments on their path toward the priesthood. Using composite portraits of three sem-inarians, I hope to show how Lonergan's theory may be of help. The first of these three, John, had a sense of conversion at around the age of twelve. He had for several years been a server at parish Masses and had a deep admiration for his parish priest. John saw in him a man of Eindness and deep faith and love for God. As John served at the altar with this priest, and watched him minister, he came to a growing awareness that he wanted to be a priest just like his pastor, dedicating his life to serving God. His parents were eager about the prospect of their son becom-ing a priest. John entered the minor seminary at age thirteen. John has completed his college studies and is now studying the-ology in the major seminary. Although John is ardent in his prayer and during liturgies, he seems deficient in some of his relationships. He comes late for class and other formation group Lonergan identifies critical moral conversion as changing one's standard for personal orientation. January-February 2002 Wlusek ¯ Seminary Formation events, and he shows little respect for his peers. He and a friend from his hometown talk exclusively to each other at meals, ignoring the other seminarians nearby. Lonergan's theory reveals that John may have experienced a moral conversion, which set him on the path to serving God as a priest, but he still seems to need an affective conversion so as to have much more respect and compassion for others. Peter, another seminarian, was very much involved in his parish before entering the seminary. He experienced conver-sion through youth retreat weekends, which seemed to change his life. Since these weekends, he has served in many ways through his parish youth ministry: visiting nursing homes, vol-unteering at a soup kitchen, and packing boxes in his local food bank. In his seminary activities he does tremendous service at his field-education placement. His supervisor reports that he is looked up to by everyone at the center and that the physically challenged people he works with look forward to his visits with them. Although all of this is true and highly commendable, Peter's behavior in the seminary community is less than could be desired. He forgets his duties to read or serve at Eucharist, he gives people who disagree with him the silent treatment, and he snubs those who are not in his select group of friends. Peter seems to have undergone moral and affective conversions: he has been moved to work for the care of others and for justice towards them. Peter, however, has compartmentalized this awareness; it pertains only to those outside his immediate com-munity. He is eager to go out of the building to do outreach, yet he fails to recognize opportunities for outreach right in the hall-way where he lives. The third seminarian, Mark, entered the seminary after graduating from university and working in a respected career for several years. While engaged in this career, which involved help-ing others, he came to a realization that what he was doing was not enough. Even though he was helping pgople, he felt he could help them only materially. He came to understand deeply that God was calling him to use his intelligence and ability to help people not only materially but spiritually. Currently, in the seminary, Mark quietly serves others and looks after the needs of sick seminarians and those overly stressed by their studies. He does so in a quiet manner, seeking no recognition or praise. He Review for Religious goes to his parish field-education placement eagerly, seeing an opportunity for the kind of service to which he feels God is calling him. While others complain around the meal table about the food or about the workload they are under, never is "heard a discouraging word" from Mark. He has lived on his own and has done plenty of work in his former career. In the chapel he is often found in prayer or reading books from the spiritual masters. Mark is a man of self-assuredness, maturity, and desire for God. He seems to have undergone moral, affective, and crit-ical- moral conversions. I believe that Mark and the other semi-narians mentioned have experienced different degrees of religious conversion as well. All of them, however, still need further growth toward a complete yes to God (as we all do). Understanding the level to which seminarians have under-gone these conversions is crucial in the role of seminary for-mation. Part of the role of seminary formators is to discern, with other faculty members, candidates' readiness to progress further in the formation program. Lonergan's theory of con-versions can help tremendously in this work. Awareness is the first step towards action. By being more aware of the levels of seminarians' conversion, we will be able to identify areas in which we can help them grow. The saying that "faith is caught and not taught" is good to remember when reflecting on our seminarians' conversions. It is not simply the teaching of the-ology that will evoke a personal about-face. We need to foster various circumstances wherein conversion may be experienced: in supportive and nurturing encounters of spiritual direction, in open and mutually respectful formation-group dialogues, in teaching filled with dynamism and conviction, in field education and theological reflection which help students reflect on the needs of people in their community, in experiences of working with the poor, and in celebrations of liturgies that are inspiring and affectively moving. The teacher in Dead Poets' Society took seriously his respon-sibility to motivate his students to make their lives remarkable. Through the insight gained from Bernard Lonergan's theory of conversions, we can appre.ciate in a new way our role in priestly formation to discern the status of candidates' conversion life and to present them with opportunities for deeper conver-sion, so they can make of their lives what they were made for. January-February 2002 Wlusek ¯ Seminary Formation Through these experiences of faith, nurture, and co~nmunity, seminarians will be able not only to come to deeper conver-sion, but to embrace more fully their true identities in union with God. Notes 1 Bernard Lonergan, Method in Theology (Toronto: University of Toronto Press, 1990), p. 238. 2 Walter E. Conn, The Desiring Self(New York: Paulist Press, 1998), p. 67. 3 Lonergan, p. 113. 4 Lonergan, p. 52. s Conn, p. 118. 6 Conn, p. 121. 7 Mary Kay Kinberger MSC, Lonergan on Conversion: Applications for Religious Formation (New York: Peter Lang, 1992), p. 38. 8 Lonergan, p. 240. 9 Kinberger, p. 46. January January blizzards on the heels of Christmas. Winter grips the snow-encrusted land with the iron determination Grandma whipped egg whites into stiff miniature Alpine peaks. The time of rushing has passed. No birds sing joyously. Nor do dogs bark with gusto. Last year's wild roses have long gone into seed. It is a season for me to listen: maybe to a heartbeat, an old man fingering his worn beads. Or, in my moments of stillness, hear the whisper of the Epiphany Child inviting me go out into the cold and visit those who are old, grieving, sick, and forgotten. Richard Heatley Review for Religious PATRICIA ANN LAMOUREUX AND PAUL ZILONKA The Workers in the Vineyard: Insights for the Moral Life Bracelets with the letters WWJD are popular these days. They are meant to remind the wearer and others to keep asking What Would Jesus Do? This practice assumes that we can fairly quickly see or reason to what Jesus would do in response to the moral dilemmas of life in 2 lst-century America. It ought not surprise us that these bracelets are promoted more by evangelical groups than by those who take more seriously the challenge of modern biblical exegesis and hermeneutics. In light of the Second Vatican Council's call to develop moral theology in accordance with the biblical vision, Catholic moral theologians have given the relationship of Scripture and ethics increased scholarly attention.1 Increased knowledge, however, has led to greater appreciation for the complexity of the task. Although constructive proposals for relating Scripture and ethics are still only being tested, many people nowadays are better prepared to avoid facile answers and improve inadequate ones. In this essay we try to discern ethical implications of the parable about the workers in the vineyard (Mt moral insight Patricia Ann Lamoureux teaches moral theology and Paul Zilonka CP teaches Scripture at St. Mary's Seminary and University; 5400 Roland Avenue; Baltimore, Maryland 21210. ~tanuary-February 2002 Lamoureux and Zilonka ¯ The Workers in the Vineyard In Galilee at that time, there were three types of relationship pertaining to work: patronage, exploitation, or cooperation. 20:1-16). The story disconcerts many people's sense of jusfce. We undertake this task with recognition of the danger of selecting one text from "a rich symphony of literary forms . . composed of a chorus of voices speaking out of a variety of historical and cultural contexts and a number of theological perspectives and addressing a broad spectrum of moral questions.''2 While focusing on the vineyard parable, we are not attempting to reduce this "rich orchestration" to a "simple melody line.''3 Nor are we suggesting that this story somehow contains all that Scripture has to say about morality in general or justice in particular. We approach the parable in three steps: (1) investigating the original set-ting and meaning of the parable (the exegetical task); (2) assessing how to appropriately employ this parable within the various levels of moral reflection (the methodological task); (3) interpreting the meaning of the parable for our contemporary situation (hermeneutical task).4 Let us begin with the parable: For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. After agreeing with the laborers for the usual daily wage, he sent them into his vineyard. When he went out about nine o'clock, he saw others standing idle in the marketplace, and he said to them, "You also go into the vineyard, and I will pay you whatever is just." So they went off. When he went out again about noon and about three o'clock, he did the same. And about five o'clock he went out and found others standing around, and he said to them, "Why are you standing here idle all day?" They said to him, "Because no one has hired us." He said to them, "You also go into my vineyard." When evening came, the owner of the vineyard said to his foreman, "Call the laborers and give them their pay, beginning with the last and then going to the first." When those hired about five o'clock Review for Religious came, each of them received the usual daily wage. Now when the first came they thought they would receive more, but each of them also received the usual daily wage. And when they received it, they grumbled against the landowner, saying, "These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat." But he replied to one of them, "Friend, I am doing you no wrong; did you not agree with me for the usual daily wage? Take what belongs to you and go; I choose to give to this last the same as I give to you. Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous? So the last will be first, and the first will be last." (Mt 20:1-16) Exegetical Task In this section we explore what the parable meant to the people who first heard or read it. It is possible and even likely that Jesus' original audience, and Matthew's community too, included people of the social class of the vineyard .owner (landholders, merchants, entrepreneurs) as well as employed and unemployed workers. In lst-century Galilee, harvest time in a vineyard was fraught with tension. When the crop was ready, there could be no delay. All hands were needed to bring in the fruit at the peak of maturity. Also, the condition of day labor in the Hellenistic-Roman world was dreadful. The employer of the ancient world was master of his money; he could do with it as he chose. Commonly, employers looked in the marketplace of the city for unemployed men hoping to be hired. The agreement with those called at dawn was for "the usual daily wage" in that agrarian context. These men worked for whatever the employer was willing to pay, usually subsistence wages at the lowest level for a day's work. As the day went on, more laborers were needed. Thus we can understand the repeated excursions of the owner of the vineyard back to the town square seeking extra workers, even as the day waned. These others were promised what was "just," but the amount remained unspecified.5 In Galilee at that time, there were three types of relationship pertaining to work: patronage, exploitation, or cooperation. The January-February 2002 Lamoureux and Zilonka ¯ The Workers in the Vineyard latter would seem to explain the parable in regard to the workers of the first hour and those of the subsequent hours too. They agree to cooperate in doing the work for a stipulated amount, "the daily wage" for the first group and "what is just" for the latter groups. They are day workers rather than those enjoying the pati'onage relationship, which has a more permanent quality. Nor are they being exploited as slaves.6 Yet they grumble when workers hired at the 'end of the day receive the full daily wage. Over the years many people have been upset by the logic of the landowner, startled by what seems to be his "unbusinesslike" behavior. Those hired in the last moments of the workday could hardly have hoped for more than a small fraction of what the first would receive. After all, they had worked so little. The vineyard owner's payments take