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Issue 52.2 of the Review for Religious, March/April 1993. ; re lig oIJS C~stian Heritages and: Contemporary Living MARCH-APRIL 1993 . VOLUME 52' ¯ NUMBER 2 Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone:314-535-3048 ¯ FAX: 314-535-0601 Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDonough OP ¯ 5001 Eastern Avenue ¯ P.O. Box 29260 ~.Vashington, D.C. 20017. POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Second-class postage paid at St. Louis, Missouri, and additional mailing offices. SUBSCRIPTION RATES Single copy $5 includes surface mailing costs. One-year subscription $ l 5 plus mailing costs. Two-year subscription $28 plus mailing costs. See inside back cover for more subscription information and mailing costs. 01993 Review for Religious for religious Editor Associate Editors Canonical Counsel Editor Assistant Editors Advisory Board David L. Fleming SJ Philip C. Fischer SJ Michael G. Harter SJ Elizabeth McDonough OP Jean Read Mary Ann Foppe Joann Wolski Corm PhD Mary Margaret Johanning SSND Iris Ann Ledden SSND Edmundo Rodriguez SJ Se~in Sammon FMS Wendy Wright PhD Suzanne Zuercher OSB Christian Heritages and Contemporary Living MARCH-APRIL 1993 " VOLUME 52 ¯ NUMBER 2 contents 166 feature Leadership, Authority, and Religious Government Mary Linscott SNDdeN clarifies the interrelati6nship of leader-ship, authority, and religious government in the development of religious life up to the present. 194 202 213 220 226 evangelizing The Meaning of Evangelization Today Janice McLaughlin MM suggests that in the light of her experi-ence in Africa evangelization involves us in a process of change and choices which turn us upside down. Broken African Pots and a Mission Spirituality Mario I. Aguilar SVD proposes that African pottery making pro-vides a model that fits our need for spiritual fulfillment and the j3resence of God in our lives. aging in christ A Spirituality of Aging Michael D. Moga SJ invites the elderly to explore a spirituality well suited for their final years. Soul Making and Life's Second Half Anne Brennan CSJ and Janice Brewi CSJ encourage people in mid-life and beyond to open themselves to the fullness of their inner lives. Life Review, Families, and Older Religious James J. Magee DSW offers a model of life review for older reli-gious to modify their own anxiety in the face of family issues and to help other family members also to work with the issues. 162 Review for Religious 236 238 241 living religiously Hope in Loneliness James Martin SJ searches the emptiness of loneliness and finds space for God and others. Thoughts from Death and Life Vera Gallagher RGS offers a personal reflection on dealing with a serious diagnosis of illness. May I Love You, Lord John Patrick Donnelly SJ provides the first English translation of a psalm-prayer composed by the fifteenth-century Dominican Girolamo Savonarola. 247 259 275 283 visioning religious life Galile£n Perspectives on Religious Life Anne Hennessy CSJ suggests that the sometimes blurred focus on the person and message of Jesus Christ can be helped by a Galilean perspective. Religious Life in Nigeria Today Mary Gerard Nwagwu gives a summary picture of the various forms and influences of consecrated life now common in Nigeria and their influence on society. I Have Kept Faith: Clare of Assisi Karen Karper PCPA highlights some incidents in Clare's spiritual growth and the approval of her religious rule of life. report U.S. Hispanic Catholics: Trends and Works 1992 Kenneth Davis OFM Cony reviews the various events and writings in the Catholic Hispanic experience. departments 164 Prisms 304 Canonical Counsel: Common Life 311 Book Reviews March-April 1993 163 prisms a~tican Council II is frequently described as a watershed event in the history of the Catholic Church. Certainly through our eyes now and even in its actual hap-pening the council was one of those precious creative moments which take place randomly, but consistently, in our human affairs. Just as consistently, creative moments are followed by a period of consolidation. A common example (perhaps too easily caricatured) from the history of religious life is the creative action of St. Francis of Assisi in calling forth his gospel-based mendicant group and the later consolidation efforts of Brother Elias to establish solidly this ideal in a lasting community form. Some would term the present period in the Roman Catholic milieu a period of consolidation. As evidence they would point to the promulgation of the Codes of Canon Law for both the Latin Church (replacing the first Code of 1917) and the Eastern Churches (the first for-mulation of a Code). The publication of the new Universal Catechism is another piece of evidence for a consolida-tion movement. With the 1994 Synod of Bishops sched-uled to consider consecrated life, there appears to be a completing of the review of all the groupings which make up the People of God. Consolidation periods lack the euphoria and excite-ment of the creative moments, but they are just as impor-tant if life is to keep its direction and to flourish. We may have a fear of consolidation movements because they seem to represent a rigidity and to forebode an age-long immutability. Others of us may too readily desire consol-idation as a way of returning to the way things were, of rejecting a certain period of time as an aberration. 164 Review for Religio~s Consolidation, after a period of creativity, is meant neither to set in stone the present reality nor to throw aside recent history and return to a fixated tradition. Consolidation is meant much more to be a plateau where gains and losses are assessed, directional lines reviewed and discerned anew, and energies replenished for the continued journey forward of this pilgrim people. Although we have frequently used the word transition to cap-ture these times for our church and for religious life, perhaps more pointedly we might now use the word consolidation. For example, the FORUS study published in our last issue provides religious life with a consolidation document. Religious groups would be using it without serious thought or reflection if they were to reject the legitimate and church-expected experiments of these past decades. Consolidation works only when there have been some creative moments preceding. Without creative moments, life--any life, religious or other--weakens and faces death. That continues to happen to lifeforms throughout our planet and, more pointedly, may be happening to some religious congregations at this time. On the other hand, without consoli-dation creative moments are only ephemeral and their energies dissipate to exhaustion. Consolidation is necessary for true growth and sure direction in continuing the movement so that we can focus our energies for the New Evangelization of our time. Consolidation remains just as necessary on the micro as on the macro stage, that is, in our everyday life as well as in the large-scale reflections which we have been making about religious con-gregations. Too often we can pass by the efforts necessary for a consolidation review in our own individual-lives and our living together. Why do we live the way we do, why do we do the works we do? How is this related to my and our love of Jesus Christ and what does it have to say about the evangelizing quality of my and our works? These simple questions are necessary as we look towards the solid future of religious life. David L. Fl.eming SJ Marcb-Atrril 1993 165 MARY LINSCOTT Leadership, Authority, and Religious Government feature More than twenty years ago, in 1969 and 1970, I attended two meetings in St. Louis which were a turning point in the history of the Conference of Major Superiors of Women in the United States. Various developments ensued, one of them being a change of name from Conference of Major Superiors of Women (CMSW) to Leadership Conference of Women Religious (LCWR). In this case the rose by another name did not immediately smell as sweet. The then Sacred Congregation for Religious and Secular Institutes (SCRIS), which had to approve the change, was reluctant to do so on the ground that it involved more than a matter of simple terminol-ogy. The Language and the Reality For the congregation, "major superiors" and "leader-ship" were not synonymous terms; the use of the one for Sister Mary Linscott SNDdeN is a former superior general of the Sisters of Notre Dame de Namur and a former president of the International Union of Superiors General (UISG). She has worked in the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life (CICLSAL). This article is the somewhat shortened text of a talk which she gave in April 1992 to English-speaking superiors and councilors general in Rome and which appeared originally in UISG Bulletin 89. 166 Review for Religious the other could create confusion and even lead to changes of a more ~ubstantial kind, notwithstanding the likelihood that the sisters intended the words to denote the same reality. (We have to bear in mind that the change of name for the conference in the Uiaited States coincided with the reaction against authority which followed the special chapters of renewal and with the beginning of considerable modifications in the structures of religious gov-ernmerit. Moreover, the national conferences [or councils or unions] mandated by Perfectae Caritatis §23 and Ecclesiae Sanctae §42 and §43 were to be of major superiors, both for men and for women.) At all events, SCRIS felt that the substitution of "lead-ership" for "major superiors" could raise problems in an area where clarity was needed. Pc mission for the change came only after long reflection and on condition that the interpretation of the name was in accord with the provisions and intention of the Second Vatican Council. After twenty years the use of the word leadership in documents other than constitutions and directories has become quite widespread. We are used to headlines in our congregational pub-lications: "Province X Elects New Leadership" or "A Report from General Leadership." In some institutes "leadership group" has replaced "team" to denote sisters serving according to the con-stitutions at different levels of government. The usage seems to be mainly in the English-speaking world. Unless the word leaders is ~dopted without translation, as it is occasionally by French- or Spanish-speaking sisters, the concept which it expresses is usu-ally paraphrased or simply implied. For historical reasons the Italians avoid duce and the Germans fiibrer. The French always have responsable to fall back on. In English writing, however, there is a rather frequent use of leader and leadership. Over the years, what has happened to SCRIS's initial diffi-culty about religious institutes' use of the word leadership? A first remark ~hould be, I think, that the distinction of meaning made after 1970 still obtains. Leadership is a charism, a spiritual real-ity given freely by God to individuals for some special purpose in a community; authority in religious institutes is a canonico-juridi-cal as well as a spiritual reality. The two, therefore, are not syn-onymous and not interchangeable. Second, there has been a period in which popular writing and parlance about religious life have tended to avoid the word authority. Instead the term leadership was used but given much of the content that belongs to author- March-April 1993 167 Linscott ¯ Leadership, Authority, and Religious Government ity. This produced some confusion that weakened religious gov-ernment at all levels, but especially the local. In a third phase, more recently, we have had a certain clarification along this line: that, while leadership and religious authority are indeed different and distinct, they do not have to be in conflict, and in fact both are needed for good government. In this clarification some understandings have emerged which I will use for the purposes of this paper. With regard to leadership, wider and more immediate communications, the influence of the international institutes, and the cumulative effects of structural renewal have all helped to bring out the .concept of leadership as a personal gift in its own right. It is a charism expressed in per-sonal qualities which inspire respect, trust, following, sometimes enthusiasm. Since it depends on the qualities of a person, lead-ership is an enduring gift, not something assumed for a certain time and laid down at the end of a mandate. It is not conferred or limited by constitutions, and it cannot be legislated. It does not go with any given responsibility, and in itself it is no more account-able than any other charism. It derives, not from external cir-cumstances, but from inner sources, and it is linked much more with what a person is than with what she does. Leadership is found in many spheres other than government. It exists quite apart from authority. At the same time, the lengthening experience of renewal and the revision of the constitutions have pointed up the need for other elements besides leadership for the effective running of a religious congregation: functional government structures and clearly invested religious authority are essential. Religious author-ity, like that of the Lord from which it ultimately derives, involves a certain power, but it is power as service and for the sake of the mission. Such authority goes with the vow of obedience and is conferred for the achievement of the goals of the congregation: the spread of the gospel in and through the unity, growth, and service of the sisters. Necessary for the religious institute as a human organization, religious authority is also ecclesial in that it derives from constitutions approved by the church. Since it is attached to an office, it is an authority of status. It is given for a specified period to persons duly appointed or elected within the limits of the constitutions and church law. Religious authority has to be accountable. It is personal but not exercised in isola-tion. It can be legislated and must be provided for constitution- 168 Re~iew for Religious ally. It is assumed on a specified date and is laid down at the end of a mandate. It relates to what a person does and to what her responsibilities are, rather than to what she is in herself. Of itself it neither confers nor presupposes leadership, though leadership qualities are obviously desirable in a sister exercising authority. Government is a matter of duly chosen individuals inspiring, directing, and admin-istering with a.uthority the affairs of a con-gregation according to its spirit and sound traditions and according to church law and its own. Of itself government gives a lead, and in a religious congregation it is a con-crete expression of the charism acting to attain the congregation's purpose. I would say that these recent clarifications are helpful. Leadership, authority, and government are now seen as distinct from each other but closely .related in complementarity and all of them necessary for the healthy functioning of religious life. There are difficulties only when they are confused with each other, when one or other of them is not working properly, or when any of them tends to dominate the remaining two. I propose to look at the three elements in interrelation from two different angles. The first is historical. As phenomena in reli-gious life, leadership, authority, and government have come into being at different times in response to different needs, and in the course of history they have had different emphases. A look at their roots and evolution may help us to see better where we are at present with regard to them and may give us some ideas for future direction. The second angle is contemporary. Later in this article I will share with you what a surv4y of sixty approved con-stitutions seems to tell about leadership, authority, and govern-ment in congregations across the world today. The two angles will bring together the past and the present in view of the future. Where does religious government come from? The Phenomenon Where does religious government come from? Perfectae Caritatis §2a says: "Since the final norm of the religious life is the following of Christ as it is put before us fn the gospel, this must be taken by all institutes as the supreme rule" (see canon 662). It was the desire to follow Christ with greater liberty and to Marcb-/lpril 1993 169 Linscott ¯ Leadership, Authority, and Religious Government imitate him more closely that prompted men and women from very early times to practice, in various ways, the evangelical coun-sels (see PC §1) and thus live the gospel radically. As the great persecutions of the early church came to an end, many persons gave gospel witness by withdrawing into the desert and under-taking heroic acts of self-denial and penance as a substitute for martyrdom. Their life was a combat with the forces of evil, whose last stronghold was the wilderness. The call was often solitary, but among those who sought God in the desert there were inevitably some who were experienced and some who were begin-ners, renowned persons and those who were unknown, persons sought out for advice and guidance and those who still had a lot to learn. Without any structure, when there was as yet no orga-nization that required formal authority and government, a kind of leadership based on competence, personal qualities, and experience in the ways of the Lord brought into being some very personal relations between teachers and disciples. The earliest elements of religious leadership may be here: persons together seeking God's will and ways, with the gifts of the one at the service of the other and both persons helped towards the fullness of a Christian vocation. The living of the gospel was still the supreme goal and rule when, in the face of the decline of the desert type of life and because of the changes brought about by the barbarian invasions of western Europe and northern Africa, people grouped together in a more stable manner. Once there was grouping, some kind of agreement, however simple and loose, was necessary for order and peace. In this is the first seed of religious government. Humanly speaking, there would be leaders for the sake of unity if for no other reason. Once grouping was a stable way of life, the leader would usually be the one who founded the group, who accepted followers to form the group, and who contributed most to shaping its way of gospel living by example, prayer, teaching, and organization. It would be up to that person to ensure fidelity to the accepted way of life, to lead in the deepening of spiritual values, to give direction, to ensure viability. Everything would be geared to the gospel as the purpose of the group's existence, )nd the founder would lead in virtue of an authority of competence recognized by the members and by the church. This stable way of life affected the church both locally and universally. The stability of vows, the public witness of life, 170 Review for Religious required contacts with church authorities, especially the local bishop. There had to be the possibility of representation. Moreover, basic though the gospel was, no founder ever felt it sufficient simply to put the gospel text into the hands of his or her religious. The way of living out the gospel in any given congre-gation was expressed in a rule or constitutions usually drawn up by the founder and always approved by the church. The fact of liv-ing vowed life together, therefore, created human, ecclesial, and theological conditions that required the service of some member or members to the others in a way that fostered spiritual values, unity, fidelity to the founding bond and spirit, discernment of direction, links with the church, correction, spiritual and material provision, viability. Such responsibilities could not be undertaken without some kind of authority within the group itself. We there-fore find the elements of religious government coming into being as founders, who by the fact of founding showed qualities of lead-ership, accepted the responsibility of directing their religious fam-ily and each of its members towards the agreed-upon goal of the gospel by a service of authority recognized by the church. This service of authority was still needed in succeeding gen-erations, and for the same reasons as those which first prompted it. Once the founding generation was gone, however, the choice of members who would exercise authority was less obvious. It was not that there were no religious who had the competence, but rather that none had the unique claim of the founder. Loyalty, support, and obedience were given to the member who was duly elected or appointed to exercise authority, and with that there came into being an authority that could be apart from that of competence: an ex officio authority derived from role or status. The Evolution before the 19th Century All this needed considerable time to evolve, and it took on different patterns and structures according to the different charisms which it expressed. Moreover, it developed as new forms of religious life came into being to meet the needs of successive times. The first appearance of religious in the form of monks and monasteries was a spontaneous phenomenon in the church, a free action of the Holy Spirit, but by the 5th century their random multiplication had become such a problem that the Council of March-April 1993 171 Linscott ¯ Leadership, Authority, and Religious Government Chalcedon (451) established the requirement of episcopal per-mission for the founding of a monastery and made monks subject to bishops. It was recognized, however, that the community of monasticism required a certain independence in internal matters. Religious government, therefore, came to have two aspects, inter-nal and external, both involving authority. Over a long period the image of episcopal authority, which of its nature is hierarchical in the church, to some extent colored that of religious authority. Certainly the balance between the degree of freedom necessary for internal affairs and the submission to the bishop, which was equally necessary for the good of the local church, was a feature of canonical legislation for religious for centuries. The great founders and reformers somehow found ways to handle both the internal and external relations of religious government. Internally, St. Benedict, father of western monasticism, respected the whole community and united it around the abbot under the discipline of the Rule. Authority, leadership, and government came together harmoniously in his provisions. Externally, in centuries after his own, there were problems over necessary relations with bishops and civil rulers. When Benedict's work was refounded in the Cluniac and Cistercian reforms, Cluny managed to be subject neither to king nor to bishop. It was one of the first of a system of exemptions by which the evolution of religious life was handled. After the desert and the monasteries, both of which types of religious life continue today, a third period with new needs was that of the mendicants. Here the pattern of life was no longer the stability and close unity of the monastery, but instead the diverging travels of friars who went about preaching the good news, begging their way, and giving to the poor. They belonged to a more fluid community often located in a town that had been revitalized either by a growing medieval university or by the com-merce that followed the Crusades. In pursuit of the same gospel ideal as the monks and the desert dwellers, the mendicants orga-nized their lives differently. They did not have stability in Benedict's sense. Their forms of leadership and government had to suit their kind of public witness and the flexibility of their out-reach. The religious whose authority and responsibility for the whole group would parallel those of Benedict's abbot were sig-nificantly given different and suggestive names: guardian for the Franciscans and prior for the Dominicans. With the age of discovery and reform, new forms of religious 172 Review for Religious life, those of the apostolic orders, were the response of the Holy Spirit to the mission opportunities in newly discovered conti-nents and to the theological and educational needs nearer home. Religious life in the Latin church, still very much a European phenomenon, needed people like Francis Xavier, Jean de Br~beuf, and Junipero Serra to carry it to India, Japan, and the Americas. This out-reach in itself was a challenge to structures of government. The pio-neer missionaries were often at great distances from their original commu-nities. They were inevitably few, at least at the beginning, yet they were an important growing point of the institutes to which they belonged. They needed good leadership quali-ties themselves and a considerable del-egation of authority. The kind of religious government that was strong primarily at the local level did not really match their gift. There had to The Jesuits in their government heightened both leadership and authority and gave a new importance to what would henceforth become general-level administration. be support from a higher level where the overview of everything could unify the various local endeavors and thereby achieve a par-ticular witness to Christ. Not by coincidence is the general supe-rior of the Jesuits called the praepositus. Exempt from immediate episcopal control so as to be free for papal mandates, the succes-sors of St. Ignatius had to combine leadership by competence, which was vital, with the authority to inspire and administer a far-flung apostolic enterprise while strengthening the service given in pastoral, social, and academic fields in Europe. The Jesuits in their government heightened both leadership and authority and gave a new importance to what would henceforth become general-level administration. The Evolution after 1800 With the cataclysm of the French Revolution came various needs which were met by the most recent type of organized reli-gious life: institutes dedicated to works of the apostolate. Although by no means all of these are for sisters, the period since the Marcb-April 1993 173 Linscott ¯ Leadership, Authority, and Religious Government Napoleonic Concordat of 1802 has been marked by an extraor-dinarily high proportion of women's foundations. It is on these that I now focus. Very many institutes of sisters came into being as the response of the Spirit to the needs created by the industrial revolution, the successive waves of emigration from Europe to the new world, the opening up of Africa and Asia, and the series of revolutions which swept Europe from 1789 to 1848. They were founded not only to live the gospel themselves and to witness to it in a society that was mainly one of believers, as many previous religious had done, but also to be Christ the teacher or healer or shepherd or apostle of the Father, in ways specified by their founding gifts, in a society which was increasingly post-Christian and material-ist. Their vocation was apostolic, and the government they needed had to provide for apostolic mobility, with its requirement of cen-tralization as well for effectiveness at scattered locations as for unity and corporate direction throughout. They needed their own internal authority. As for leadership, it became clear as time went on that leadership gifts of many different kinds were required for the effective service of these institutes, particularly in areas of the apostolate which involved specialization. A new responsibility for sisters exercising authority was the fostering and harmonizing of these leadership gifts among the members for the unity of the whole and for better service in mission, even though in this case leadership was not related to government but to the apostolate. The governmental needs of the new institutes with regard to centralization and internal authority were not at first easily met. We have to remember that, during the century before 1901, sis-ters in institutes dedicated to apostolic works were technically not recognized by the church at all. It had been the ecumenical councils which determined and enunciated the church's provi-sions regarding religious life, and in the early 19th century the lat-est of these was still the Council of Trent. Trent had made a serious effort to tidy up a very complicated situation according to the signs of its own times. Three years after the close of the coun-cil, the decree Circa Pastoralis (1566) had stated the basic law of the church for religious, summarizing the canons of Lateran IV (1215), Lyons (1274), and Trent that referred to them. According to Circa Pa.storalis, religious were members of the church living a common life with solemn vows and cloister. All orders which were not exempt were subject to the local bishop. By 174 Review for Religious implication, therefore, members of groups which did not have solemn vows or which were not cloistered were not religious, and .they were subject to the local bishop without full internal reli-gious authority of their own because .they were not among the exempt orders. Institutes of sisters dedicated to apostolic work lived and served as religious, looked like religious, had the goals of religious, and gave the witness of religious while having sim-ple vows, little or no cloister, and a different way of living life in common from religious who were in accord with Circa Pastoralis. They needed an internal authority similar to that of the exempt congregations and for reasons like those of the apostolic orders. Actua.lly, the praxis of the church was ahead of its legislation in the 19th century, and both pontifical approval and the approval of several far-seeing bishops cleared the way for institutes of sisters. In 1900 Leo XIII, in Conditae a Christo, anticipated what was an evidently necessary change in church legislation~ He opened to religious groups with decrees of praise the formal right of cen-tralization under a superior general with real, personal authority throughout the institute. This recognized sisters in institutes ded-icated to works of the apostolate as re!igious in their own right: a third kind of entity with those conforming to Circa Pastorali's and with th~ exempt clerical orders. The recognition was' welcome, but it could not of itself erase the long experience of ambiguity, which was the only one that most institutes of sisters knew at first hand. Authority and gov-ernment were the issues on which the matter of recognition was solved, and both were associated with the image of the local bishop. Leo XIII followed up Conditae a Cbristo in 1901 with a set of norms which were a blueprint for the future Code of Canon Law (1917). The sisters updated their constitutions in the light of .,both documents; and, perhaps because in terms of religious life the autonomous government of institutes of sisters as a reality canon-ic~ lly recognized and supported was something relatively new, both a.uthority and government structures loomed large in the revisions. Great attention was given to new structures, especially those of provinces and general chapters; roles were spelled out in considerable detail. Time would bring out what this implied and how it would work out in practice. Of the three elements leader-ship, authority, and government, attention concentrated on the last two, which were concrete and could be legislated, even though the previous image many institutes had of them did not necessarily March-April 1993 175 Linscott ¯ Leadership, Authority, and Religious Government reflect their founding charism, but was colored by the rightly hierarchical character of the authority of the local bishop. Leadership was either taken for granted or channeled into apos-tolic enterprises. These sociological traits be~zame even more marked as the pressures of works and of professionalism came to bear on institutes in the mid 1950s. The Situation after Vatican II Less than fifty years after the Code of 1917 came the mandate of the Second Vatican Council to renew religious life according to the criteria of the gospel, the founding charism, and the signs of the times and to revise constitutions and directories in accord with this renewal. To make sure that the renewal actuaily took place, every institute was to celebrate a special general chapter within a period of two or three years. The chapter had excep-tional authority for this one occasion and was to be prepared with the widest possible involvement of all members of the institute. In the case of sisters dedicated to works of the apostolate, the timing of the conciliar mandate was critical. It came at a histor-ically ripe moment. The educational movement of the 1950s, the communications explosion of the 1960s, the influence of the human sciences, the authority crisis, and the development of fem-inism were only some of the elements which affected the way in which sisters tried to reexamine totally a life which they had taken very much for granted. They worked under pressure of time, with no precedent, technically unprepared, but with very much good-will. Inevitably, the sisters went first for adaptations: concrete changes which could be seen to be done and where change was clearly necessary. These involved structures and processes, plan-ning, participation, the Vatican Council's principles of subsidiar-ity and coresponsibility, the insdtute's style of life, and a review of apostolic works and resources. As sisters came to grips with these things, new leaders of a charismatic or natural kind--"born lead-ers"-- began to emerge. Their competence might be a particular professional field or an ability to communicate or the capacity to articulate well a personal vision for the future of the institute or a good grasp of dynamics. Whatever their gift, these leaders often came to the fore at the expense of leadership based on authority and experience of government. The membership of general chap- 176 Review for Religious ters from 1967 onwards was of a different composition from those which went before, and the influences on government and author-ity were consequently different. There was less experience of gov-ernment and more creativity; less hard information and more "dreaming" in the positive sense; less his-tory and more sociology; less theology and more impact from the human sci-ences. It all needed to be balanced out if it was to produce good religious govern-ment. A time of struggle, confusion, and emotion, however, is not the best time for balancing, and the difficult 1970s and early 1980s did not allow time to evaluate objectively what was happening. Nor was it possible to have the distance necessary for objectivity. The individualism of the period produced leaders in plenty, but not a similar number of sisters willing to accept responsibility. At the same time, various forms and degrees of resistance to authority made religious government very difficult. Expectations were not clear, and it was far easier to raise questions than to find constructive responses. All the while, people were aware that the overall num-bers of sisters were declining, that departures were frequent, that needs were multiplying and not being met, and that religious life was a microcosm of a church and world which were also in flux and seeking their way. In all this how did leadership, authority, and government fare? They were much-discussed topics in renewal, and it is in the con-text of renewal that we have to see them. Renewal involves inter-nal change. It causes us to interiorize and make our own--here and now, as individuals and as communities--the teaching of Jesus as it is lived in accordance with the charism of our religious insti-tute. Renewal affects beliefs, relationships, values, commitment, attitudes, and zeal. It determines how we live and serve, and it involves a conversion that is corporate as well as personal. Being basically interior and spiritual, renewal cannot be brought about simply by legislation. It needs the example and personal influ-ence of leadership, which i~ of its nature an agent of internal change. But leadership in religious renewal has to be enabling, Being basically interior and spiritual, renewal needs the example and personal influence of leadership, which is of its nature an agent of internal change. Marcb-April 1993 177 Linscott ¯ Leadership, Authority, and Religious Government helping sisters renew themselves and their institute by consis-tently proposing the gospel goal and ideal and by encouraging involvement, conviction, and commitment. Such enabling lead-ership is increasingly seen as necessary today. It is not in excess supply, for it requires an unusual blend of Christlike poverty of heart and inner freedom and at the same time strength, empa-thy, and clarity. It is ~ charism and, as such, cannot be conferred ex officio or be legislated as a predictable and controllable part of government. Yet without it even the most clear-cut exercise of legitimate authority does not succeed in changing fundamental attitudes and values, whatever it may do to outward forms. The very fact that leadership is neither predictable nor con-trollable from the point of view of legislation means that it needs a balance which can be predicted, controlled, and legislated. The balance is authority. In the years after the Second Vatican Council, the balance afforded by religious authority was significantly down-played, largely as reaction to the authoritarianism in the precon-ciliar years and also because of the trend towards greater participation. Pa~'ticipation, however, does not remove the need for authority, and authoritarianism is an abuse which can be reme-died without touching the principle o.f authority itself. If no chan-rlels of legitimate authority are provided, one of two things seems to happen: either (1) the group crumbles from within because there is no commonly acknowle.dged center, no one has respon-sibility at the corporate level, and each sister has to go her own way, interpreting her religious life to the best of her ability; or (2) some sister emerges as a leader without religious authority, either by fo.rce of con.viction or natural gifts or charism or plain per-sonal aggressiveness. In either case the important value of re!igious obedience gets lost. Yet it is through religious obedience that we understand religious authority, and it is the two of them together that create the unique relationship in which a properly autho-rized leader can enable sisters to grow, not in passivity and not in external adaptation only, but in an active collaboration which make~ for joy and greater fullness of life. Religious government, therefore, needs both leaders.hip and authority and needs them together. Authority wi'thout leadership can become an insecure and heavy-handed exercise of power. Leadership without authority can lack sound direction, responsi-bi! ity, and accountability," making for disturbance rather than for peaceful growth in the Lord. Structures of government somehow 178 Review for Religious have to harmonize the two. Authority is usually provided in struc-tures at general, provincial, and local levels that maintain personal authority balanced by councils, chapters, and assemblies according to particular traditions, and that indicate an unambiguous line of accountability. Leadership, which cannot be legislated so directly, is implied in statements about the charism, spirit, and vision of the institute, in the qualities required in sisters exercising author-ity, and in the details of responsibilities and job descriptions. Moreover, it has been characteristic of the structures of religious government that authority is not exercised in isolation, nor should it be exercised in a way that creates a gap between those exercis-ing authority and those accepting it. This last point is a matter of style rather than of structure and is as much a challenge for teams and groups, even when the respective responsibilities and rela-tions are well spelled out, as it is for individuals. The revision of constitutions has led to some solid rethinking in the whole area of leadership, authority, and government. As we have seen, the theme goes far back in the history of religious life, and the strands intertwine inextricably, like differently colored ply in a length of wool making a single thread. Sisters today are certainly clearer on the issues than they were at the turn of the 1970s. All the same, we are never free from the responsibility of asking ourselves: (I) Has the basic function of leadership, author-ity, and government in religious life changed? If it has, why? And to what? (2) Do our structures correspond to their purpose and function? Now I would like to share with you what some samples of recently revised and approved constitutions from different parts of the world have to say to us about leadership, authority, and government in religious life today. In the light of these concrete statements, I will afterwards pick up again the two questions I have just raised. Sampling Some Revised Constitutions During my period of service at the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life (CICLSAL), about 1500 revised constitutions received their decrees of approval, and there have been a few more since then. Among this overwhelming amount of material, my only option was to take a sampling. I decided on five criteria of choice. March-April 1993 179 Linscott ¯ Leadership, Authority, and Religious Government 1. My first criterion was to restrict myself to constitutions presented in English. There are more than enough of these to give a range of thought and experience, and I have the advantage of knowing them well and of having worked with many of the sisters who produced them. 2. My second criterion was to cover the different spiritual traditions in religious families, since these affect concepts and structures of government. I took sisters' constitutions deriving from the inspiration of the classic founders Alphonsus, Augustine, Benedict, Dominic, Francis, Ignatius, and Paul of the Cross. I also took some from the women's congregations that have a com-mon source of spirituality: Ursulines, Sisters of St. Joseph, Sisters of the Presentation, Sisters of Mercy, Sisters of Charity, Sisters of the Incarnate Word. I sampled as a further category congrega-tions with a strong and clear individual charism that are not notably indebted either to one of the major religious families of men or to other groups of sisters. 3. My third criterion was to cover a wide range of cultures, since these are important in the expression of values and princi-ples. The English-speaking world is notoriously extensive, and also some institutes present their texts in English either because this is an acceptable second language or because their principal growing points are in English-speaking areas outside their coun-try of origin. I ended up with constitutions from Australia, Austria, Belgium, Canada, England, France, Holland, India, Ireland, Malta, New Zealand, the Philippines, Rome, South Africa, and the United States of America. 4. A fourth criterion was to include a few constitutions of men religious by way of comparison. 5. Lastly, I included a random sampling of the remaining texts to a total of sixty constitutions. Fifty-five are by sisters and five by men religious: two clerical institutes and three of brothers. My observations are based on these sixty texts. Initial Impressions As one would expect of approved constitutions, on the subject of leadership, authority, and government, all the texts are canon-ically accurate inasmuch as they all harmonize with the present law of the church and with the values, principles, and basic structures deriving from their own previously approved founding charisms. 180 Review for Religious Yet no two are alike, and when I speak of a certain degree of com-monality I am not referring to common material or even to depen-dence on a common Code, but to a certain convergence of values and thinking across texts worked out independently and expressed with a great deal of diversity. Convergence. The highest degree of convergence is in the impor.tance attached to authority in regard to both government and leadership. In almost every case, whether the actual words are used or not, there is the idea that authority is to be exercised in government by sisters with qualities of leadership. The three elements go together, and it is authority that links the other two. There is a high degree of convergence also on the source of reli-gious authority being ultimately God himself and on the spirit of service which marks its exercise. Jesus Christ, whether as shep-herd, servant, son, or savior, is the model for the kind of exer-cise of authority in leadership that should characterize religious government. This spiritual level is usually clear and well expressed with a direct application to unity and mission. Areas of Diversity. The convergences are not bland, because there is no uniformity in the concrete provisions that express the converging values and principles. Each institute has not only its own founding gift, but also its own living tradition and experience, its own "now," and its own vision of the future. So, for example, even institutes which have the Rule of St. Augustine or that of the Franciscan Third Order Regular or the Constitutions of St. Ignatius as part of their proper law will have their own ways of incorporating these in concrete enactments. A good deal can be inferred, therefore, from the way in which the principles of government are actually spelled out. There are nuances about authority, leadership, and government to be found in the job descriptions given for moderators at the different lev-els, in the qualities and priorities looked for in those who will be responsible for government, in provisions for a particular style of operation, or in the way that responsibility and accountability are handled. Relationships and structures are the other areas with rich implications. The way in which a text expresses the com-bined responsibility of the membership and the various sisters in authority for the well-being of the institute is also instructive. So are the relations and interaction of moderators and councils and of both with chapters. Something can be learned from the way that the material on March-April 1993 181 Linscott ¯ Leadership, Authority, and Religious Government authority and government is organized and presented. Some con-stitutions begin with people, some with types of norm; some begin with the whole entity of the institute as the body expressing the corporate charism and recognized as such by the church, some with the rights and responsibilities of the individual sister. Most start at the general level, since this avoids having to repeat and anticipate, but some begin with the local level. Perhaps the most revealing thing is terminology. If we raised our eyebrows in 1983 over the Code's use of"moderator," it was only because we had not yet realized our own creativity in find-ing names for those who were once uniformly referred to as supe-riors and for the sisters who work immediately with them. All the constitutions I studied were approved between September 1982 and May 1991. In them I met superiors, abbesses, prioresses, directors, facilitators, coordinators, sisters-in-charge, guardians, custodians, mothers, moderators, ministers, and presidents. These are helped and advised by councils, cabinets, government groups, boards, teams, and assistants and are accountable to assemblies, senates, and chapters. When the substance of all these is actually spelled out in terms of purpose, function, authority, and account-ability, there may not be any great difference at present between one reality and another. I have a strong sense, however, of dif-ference in climate and general approach between sisters who are superiors with a council responsible to a general chapter and sis-ters who are presidents with a cabinet responsible to a senate. What is denoted is similar, but the connotations are different, and it remains to be seen where that will take us. Leadership, Authority, and Religious Government in the Texts First of all, let me say that the three concepts, though they are present in each of the sixty texts, are not always specifically named. Neither do they receive equal emphasis. Authority gets by far the most attention, even in the two constitutions where the writers did not use the word itself. Government also gets pretty full treat-ment, especially in the abstract, and texts which reflect some reluctance to say that a moderator governs will spell out for her a number of responsibilities which are clearly those of govern-ment. Leadership is stressed much less. The word rarely occurs except in phrases such as "the general moderator is the leader of the congregation" or "the sister chosen as the general moderator 182 Review for Religious should have qualities of leadership." Leadership in its ordinary sense, however, is very often implied, and the spiritual role of leadership is clear. Religious Government and Authority. Statements about gov-ernment alone are usually clear and often pithy. They tend to ~pecify purpose: "Government in the eongregation provides structures and offices that facilitate our common life and ministry by ordering relat!onsh'ips and designating the functions of the members" (U.S.A.). "Governance is the means through which the resources of the congregation are unified, directed, and integrated" (U.S.A.). More subjec-tively descriptive but still purposeful is a' statement such as this: "Government is an experience in relationships, in deci-sion making, and in communication. Through itwe strive together to seek and do God's will" (Rome). From England comes the observation, that government is par.t of any organized society and that, in the case of rel!gious, it maintains the inspiration, nature, and purpose of an institute as living reali-ties. Most of the provision for government follows statements on authority which place its source in God o1: in Jesus Christ and which distinguish it from other kinds of personal power: :'Christ's authority given him by the Father was clearly .distinct in its exer-cise from the authority of the rulers of this world who lord it over their subjects," says an Irish text. "Christ expressed his authority in loving service: to heal, to forgive, to give life, to send in mis-sion." Some texts underline the ecclesial dimension: "Authority is given by God to the church, and it is from the church that the congregation receives its recognition as a religious institute and therefore a share in the authority of Christ" (England). "Authority in our institute is of an ecclesial nature and should reflect the self-g!ving of our divine master" (Philippines). "God is the source of all authority, but in working out his plan he asks for our coop-eration" (England). Some constitutions refer authority directly I have a strong sense, however, of difference in climate and general approach between sisters who are superiors with a council responsible to a general chapter and sisters who are presidents with a cabinet responsible to a senate. March-April 1993 183 Linscott ¯ Leadership, Authority, and Religious Government The model of religious authority is, without exception, Jesus Christ. to superiors and chapters, but at least one broadens it to this: "From Jesus, proclaimed in the gospel, the authority of the . . . congregation, mediated and affirmed through the church, resides in the communion of its members according to their respective roles" (U.S.A.). The model of religious authority is, without exception, Jesus Christ, "the master who made himself servant in order that those he served might share his life and mission and that they in their turn might minister to others" (England). "Evangelical author-ity," says a congregation based in Rome, "is service which reflects the humility and self-giving of Jesus." Another one says: "Authority is founded on Christ, who received it from the Father and who came as one who serves. The example and teaching of Christ inspire sisters in positions of authority and all of us to serve as he did" (Rome). From Austria comes this statement: "In a religious con-gregation, the only model of authority is Jesus." The same arti-cle goes on to say, "Being a Marian congregation, all authority should reflect the gentleness and motherliness of our blessed Mother." This unanimously affirmed source and model determines to a great extent what the constitutions have to say about the nature of religious authority, what it requires, what it extends to, and how it is exercised. The question "What is it?" is variously answered: "It is a service meant to help the sisters discern and accomplish God's will" (U.S.A.). "It is a ministry of service which has as its object the fostering of unity in our diversity and the promotion of our mission in the life and work of the church" (England). "It helps us incarnate the vision of our founder in our time and to go forward together in the same spirit towards the same end" (Canada). Unity, mission, identity, and the discerning of God's will recur constantly as themes of response to the ques-tion "What is religious authority?" or "What is it all about?" It is interesting that the attempts to define authority as principle, which tied some of the renewal chapters in knots in the late 1960s, have been abandoned in the approved constitutions. There is no dictionary definition but rather a description, or an inference from needs and consequences, which is concrete rather' than the- 184 Reviev~ for Religions oretical. It expresses a basic principle, however, and links it with government, charisms, obedience, and leadership. This principle is nearly always taken from the standpoint of faith. What is required for the exercise of religious authority is expressed in terms of values, attitudes, qualities, and relation-ships. Sisters exercising authority do so for the sake of unity, wit-ness, effective corporate service, the growth of their sisters towards the fullness of Christ, and the building of the kingdom of God (Belgium, France, South Africa, U.S.A.). They are asked to be unifiers, animators, discerners, listeners (England, Holland, Ireland). The qualities looked for in a good superior at whatever level are instructive. In these texts there is much less of the utopi-anism that characterized the early 1970s and scared away many a good potential superior by requiring a combination of qualities which an archangel would have had a hard time meeting. The requirements now are geared to a more realistic perception. "A sis-ter who exemplifies the spirit and life of our congregation" (India) is a requirement which recurs fairly often and which applies to religious Pope Paul VI's observation that the people of our time respond better to example than to theory. "A woman of prayer and faith, close to God in her personal life" is also often mentioned. Then come the personality traits: compassion, courage, vision, love for the institute and for the sis-ters, practical intelligence; then the qualities that relate specifically to the exercise of authority: perceptiveness, good judgment, patience, balance, firmness, experience of life, and the capacity to listen, to collaborate, and to decide. It is noticeable that recently approved constitutions take it for granted that the qualities of those exercising authority need to be complemented and com-pleted by those of their immediate collaborators and by the sisters at large. Hence the importance of relationships, not only in the sense of personal relations--as, for example, between a superior and her councilors or with her sisters--but also in the deeper sense of the necessary interrelation of authority and obedience for the common project, or in "the sense that all the sisters in their various ways are responsible for the good of the institute. "There can be no community among us," says one text, "unless our com-mon life and mission are governed by deliberations and decisions that draw us all towards a u.nity of thought, sentiment, and action. To those deliberations and decisions we are all obligated as reli-gious pledged to obedience--both to contribute and to respond" March-April 1993 185 Linscott ¯ Leader'sbip; Authority, and Religious Government (U.S.A.). A text from England sees sisters serving in authority as "challenging each sister to fidelity in our shared spirit and charism so that our way of prayiiag, living, and working together may be fruitful for burselves and for others." This kind of statement car-ries religious authority beyond the juridical limits of the consti-tfitions and church law according to which it is exercised and into the realm of th~ basic values of religious life for which it is given. Principies foi" the exercise of religious ~iuthority receive more attention in recently approved ,constitutions than in preceding texts, where they tended to be taken for granted. As early as 1966, Ecdesiae Sanctae provided for "an ample and free consultatiofi of all [the religious in an institute]" in the preparation of the special general chapter of renewal (ES §4), and this basic concept of par- ~igipation echoes in practically every text. One document puts it like this: "Since the Holy Spirit works in all, we encourage the active pai:dcipation of each in the decision-making process within the community and the congregation. Our acceptance of respon-sibility for implementing the decisions made is a source of unity among us" (U.S.A.). Participation is seeh as a source of mutual support (India) and is meant to further the aims and goals of the congregation (U.S.A.). More specific than participation as a gen-eral principle is participative government which, according to one text, "includes these elements fundamental to government struc-tures: sl~ared responsibility, subsidiarity, accountability" (U.S.A.). These last three principles, together with the need for commu-nication, are mentioned in practically all tiae constitutions stud-ied and directly reflect the influence of Vatican II. The American text just quoted says that shared responsibility, subsidiarity, and ac6ountability are fundamental to government structures. In one' way, such structures exist to make religiofis authority effective: They channel authority and locate it, limit it, and focus it. They are, therefore, very specific to each institute, reflecting as they do its charism and traditibns, it~ circumstances and its cultures. The connection.wii:h charism is usually evident. Congregations whose founding gift requires a stable way of life in the sense of a fair amount of residential stability and a good deal of authority at the local level will have structures that allow for decentralization and immediate participation. Congregations whose founding gift requires apostolic mobility will have more centralized general structures if things are to work well, and par-ticipation in matters beyond the local level will often be limited i 86 Review for Religious to elected representatives. For example, three congregations in the Benedictine tradition from three different continents all have structures which move solidly from the individual sister to cor-porate unity. Two institutes strongly in the Ignatian tradition begin with the need for someone "who holds the charge of the entire body of the society and whose duty is the good government, preser-vation, and development of the whole body" (Ireland). Here the starting point is the superior general. Most institutes lie on an arc somewhere between these two. The fact is that structures, all of which are approved as adequate in their provisions for government, can be as varied as the charisms they reflect. Circumstances diversify them still further, for there are bound to be dif-ferences in structures of government between an institute many of whose sis-ters are centered in one house Structures, all of which are approved as adequate in their provisions for government, can be as varied as the charisms they reflect. (England), an institute whose sisters are in small houses near to each other (Belgium), and an institute whose members are widely scattered across vast areas in the prairies of the United States or the outback of Australia. Cultures, too, certainly affect structures and in particular the way in which structures are regarded. Institutes of the same reli-gious family and with a good deal of common tradition keep adapting their structures differently according as they are in Australia, Canada, Rome, or the United States. The European texts lay stress on the persons who exercise authority, their qual-ities, responsibilities, soundness of judgment, relation to others, accountability. There is an underlying element of trust and need to support, and an implication that, given the right persons, things cannot go too far wrong even if the structures themselves are less than perfect. This, however, is not an excuse for poor structures. The structural provisions are generally good. The Indian texts have greater structural detail, but still a considerable stress on the person. Some of the American texts, however, are very strong on structure, almost as if good structure of government could protect an institute from any kind of abuse of power. This is by no means a universal feature of texts from. the United States, but March-April 1993 187 Linscott ¯ Leadership, Authority, and Religious Government where it occurs the structures are given in great detail, there is generally a system of checks and balances, a high proportion of the whole text is devoted to government, and there is not very much about the kind of sister looked for to exercise authority. In an extreme case, there is no more than the bare juridical require-ments. Again, between the two extremes, there is a wide range across the sixty texts. Each of them has been approved in its own right. The only point I make here is that, beyond the influence of charism and of apostolic circumstances, governmental structures for the exercise of religious authority are affected to some extent by culture. This has its own repercussion, of course, in interna-tional congregations. Religious Authority and Leadership. That the duty of leading is an aspect of government and that religious authority is given for this purpose is clear in most of the constitutions. "Those who hold authority in the institute have the right and responsibility to lead it in fidelity to its spirit and mission," says a text from Australia. There are also many references to general and local superiors being leaders of the whole institute or of the local com-munity respectively. What this leadership consists in emerges from the qualities looked for in a superior: "A woman of faith, discretion, and courage, she cultivates a spirit of availability and openness. A woman of compassion and understanding, she inspires, unifies, directs. A woman of fidelity, she fosters a response to the church and the world in accord with our charism. She is responsible for creating an atmosphere conducive to the spiri-tual, intellectual, and affective growth of each member, and she should show more concern for the Holy Spirit and for persons than for structures as such and for the letter of the law" (U.S.A.). This pastoral approach reappears in very many texts. Superiors lead by what they are and what they do: "She is steward of our way of life., of the heritage and mission of the congregation and of the gifts of each sister . She leads by her example, teaching, and decisions . . . and she exercises her authority with pastoral con-cern" (Australia). If the superior is expected to have leadership qualities, they are of a Christlike kind and facilitate her free and simple exercise of authority. One constitutional text notes that, when this is the case, the leadership qualities in the sisters are also fostered. "The right exercise of authority encourages each sister to become that per-son whom the Father called in Christ. The superior is confident 188 Review for Religious that the Spirit who creates diversity is able by his loving influ-ence to preserve union of mind and heart among the sisters. In this encouraging atmosphere, the graces of our baptism and religious vocation give rise to a number of leadership qualities among the sisters, all contributing to the vitality of community and the ful-fillment of our mission in the church" (U.S.A.). The role of authority in its pas-toral leading then becomes the encourage-ment and harmonizing of the leadership gifts in the community. This very fact points out the distinc-tion between the authority to lead that is vested in one person with assistance from others and the leadership gifts that can be in any community member. The two are not the same and are usually distinguished when they appear in constitutions. For example, we have from Australia: "The superior exercises her authority according to the spirit and laws of our congregation. In giving leadership, she encourages the participation of all the members," and from the United States: "The community min-ister is the canonical leader and unifier of the congregation. She has authority and responsibility for spiritual and apostolic lead-ership." If the kind of leadership expected of sisters in authority is implied in the qualities desired for eligibility, the direction of that leadership is usually implicit in their functions. At the general level, a superior "unifies in charity, urges fidelity to the gospel and to the constitutions; calls individuals and groups to core-sponsibility and account; keeps abreast of movements in the church and in society; enunciates goals and priorities as a com-munity in mission; focuses the corporate nature of our life and mission; and serves in various representative and governmental capacities" (U.S.A.). At the local level she serves the action of the Holy Spirit who is forming the community from within into a single body for the building of the kingdom (Canada). In texts from Malta, India, the Philippines, and New Zealand, too, this is spelled out in terms of animation, administration, and forma-tion. The role of authority in its pastoral leading then becomes the encouragement and harmonizing of the leadership gifts in the community. March-April 1993 189 Linscott ¯ Leadership, Authority, and Relig4ous Government The ideal would seem to be that a sister who exercises reli-gious authority is a leader and that her leadership qualities are evident in her governing as she encourages and draws on the gifts of her sisters, especially those who more immediately share responsibility with her, for the well-being of the community. Leadership and Government. For the sake of completeness, there should be a word about what the constitutions give us on leadership and government. It is a short word, because they say very little on the point directly. For the constitutions, leadership is a quality desirable in sisters exercising authority, and govern-ment is the concrete process by which authority is exercised to unify and animate the institute so as to attain its goal. The texts take both leadership and government in relation to authority, not in relation to each other. We are obliged, so to speak, to go via authority if we want to link the other two. This is probably an inevitable state of affairs, for constitutions are spiritual juridical documents which give principles and norms for what can be leg-islated. Both authority and government are patient of legislation; leadership is not. So it is normal that, while several texts hope for leadership as a quality in those vested with authority to gov-ern, nobody assumes that it is a quality conferred by the fact of having that authority. This in itself is a realistic step forward. Conclusion How can we summarize all this? The new elements that mark the current phase of religious government in contrast to those which preceded it seem to be: ¯ a renewed sense of the spiritual dimension and of the kind of responsibility which it involves; ¯ a sharp awareness of the rediscovered founding charism; the concept of authority as service reflecting the Christ who came not to be served but to serve; ¯ the idea of complementing necessary gifts; openness to a wide participation of the sisters in general according to their roles and experience, continuing the thrust of the Second Vatican Council on the dignity of each person and expressing the belief that the Holy Spirit can work through each one for the good of the whole; ¯ the adoption of responsibility, subsidiarity, and account-ability as basic principles; ¯ the recognition by many that religious government is inseparably linked with the founding charism and with 190 Review for Religious the vow of obedience and so has a dimension of faith and of relation to the church that distinguishes it ultimately from administration, organization, management, or indeed any other form of government. At the same time, pro-cesses of consensus and discernment, variously under-stood, have been widely adopted. The evolution of the understanding and praxis of leadership, authority, and government in religious life is continuous. It is not in itself an experiment which can be tried out for a certain num-ber of years and then be confirmed, modified, or dropped, although individual structures expressing it can be handled in this way. In itself the evolutitn is essential and consistent. It is, there-fore, from the viewpoint of the present moment in an evolving continuum that we can pick up the two questions we raised some pages back. Has the basic function of leadership, authority, and government in religious life changed? If it has, why? Ana to what? We have seen that the goals and values for which leadership, authority, and gov-ernment exist in religious iife go far back in history, emerging from the following of Christ in radic~il gospel living as it was first understood bythe desert fathers and mothers and the early mqnks. From at least the time of St. Benedict, these goals and values have included the promotion of individual and community growth towards the full maturity of Christ; th~ fostering of unity, peace, and mission at the service of the church; the encouragement of fidelity; the ensuring of forrhation; the provision of the necessi-ties for consecrated life, all in accord with the particular found-ing charism of the institute. It is evident from the survey of the sixty recently approved constitutions that these basic goals and values remain constant. The stated purpose and function of gov-ernment is always that the institute a~hieve the goal for which it exists in the church: a specific pu.blic witness to Christ and his gospel in unity, prayer, and growth in love and in the service of mission. As regards these purposes, there is little change. What has changed, from the evidence of quite a few texts, is something which is not directly within the competence of con-stitutions: the kind and extent of responsibility actually involved in undertaking the service of government today. Whereas, even into the 19th century, religious government was (and in principle still is) primarily a spiritual and ecclesial matter, for many insti-tutes of sisters today there are accretions which create a further and different kind of responsibility. A superior general who has March-April 1993 191 Linscott ¯ Leadership, Authority, and Religious Government been elected to see to the growth and mission of her sisters in service to the sick with Christ the healer may find herself by that very fact fostering that growth as president of a multimillion-dol-lar hospital corporation. The superior of an institute with an apos-tolate of education may well be ex officio a member of the boards of various colleges and universities. She will almost inevitably find herself ultimately responsible for the administration of homes for the aged sisters and for dealing with financial reports. The spread of an institute and the desire for hands-on government may call for wide travel, a knowledge of languages, and the capac-ity for inculturation. Both public relations and communication, with all their current technicalities, will claim attention. Clearly, responsibilities have to be delegated. However, under this kind of pressure, things may get treated from the point of view of the accretions instead of the essential. This substitutes administra-tion for religious government. It tends to depersonalize, to use authority for efficiency only, without the spiritual quality which should animate the government of religious. The accretions, which are many and demanding and which show no sign of dimin-ishing of their own accord, are the proper field for delegation and group work. To elect superiors and councilors or tdam mem-bers in view of the accretions instead of the capacity to serve the basic goals and values of the institute would be to build in a dis-tortion. Somehow, the different responsibilities have to be dis-tinguished and provided for in their own right. Do our structures com'espond to their purpose and function? This is a question that each institute has to answer for itself, because each one has its unique charism that determines the purpose, function, and structures of its government. Certain circumstances, however, have influenced structures and government in many institutes of sisters dedicated to works of the apostolate; there are reflections of them in the constitutions studied. It may be worth noting them, for they could still clog the wheels in some institutes. Among such circumstances would be: ¯ an institute's existence before canonical recognition when there was not a corpus of canons a.dapted to the needs of sisters and when, in consequence, individual traditions of government could range from the very firm to the very loose according to personalities and to the local circum-stahces-- such precanonical traditions may well have an influence still; ¯ the high degree of uniformity in provisions after 1917; 192 Review for Religion, s ¯ the tendency to authoritarianism and the stress on author-ity of status between the Code of 1917 and the renewal initiated hy Vatican II; ¯ the rapid change in structures and praxis that followed the special general chapters at the end of the 1960s; ¯ the impact of social, political, and psychological change brought about by major movements over the past thirty years: peace and justice, solidarity with the poor, femi-nism, rapid communication, even the recent collapse of communism; ¯ internal tensions regarding identity vis-a-vis the laity, lifestyle, mission, place in the church, raison d'etre; ¯ some confusion of the functions of consultation, consen-sus, and discernment with the functions proper to gov-ernment. SCRIS had a point in the early 1970s when it held that lead-ership and religious authority are not the same thing and that their respective relations to government are different. Time has brought out, however, that religious government does not impose a choice between the two. On the contrary, both are needed, although in different ways. Good religious government reflects not only the word of the gospel, but the Word himself, who leads as pastor and as servant precisely because he so evidently has authority. 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 distribution, advertising, or institutional promotion of for the creation of new collective works or anthologies. Such permission will be considered only on written application to the Editor, Review for Religious. March-April 1993 193 JANICE McLAUGHLIN The Meaning of Evangelization Today evangelizing The Shona people of Africa have many names for God. My favorite is "Chipindikure"--The One Who Turns Things Upside Down. Chipindikure comes from the root word kupinduka, which means transformation or revolu-tion. This is what God is doing in the life of each of us and in our world. And this, I think, is what evangelization is all about; letting God's message--which is the most revolu-tionary message the world has ever known--letting that message transform us, turn us upside down, so that we in turn may transform society. Evangelization, then, is about change and about choice. I can say no to change. I can choose to stay in my little rut and refuse to be shaken up and turned upside down. But God does not give up that easily. Like St. Paul, God knocks us off our horse over and over again until we get the message. We have all had these moments of insight in our lives, these turning points, which open us to n~w possibilities. Let us look at some examples of what I mean from my experience--after which I hope you will look at examples from your own experience. After I entered Maryknoll in 1961, I became involved in the civil-rights movement and the antiwar movement. Janice McLaughlin MM spent 22 years in Africa. She recently completed her doctoral dissertation on "The Catholic Church and Zimbabwe's War of Liberation 1972-1980" at the University of Zimbabwe. She may be addressed at Community Office; Maryknoll Sisters; Maryknoll, New York 10545. 194 Review 3~br Religious I also worked with the "war on poverty" program in the small town of Ossining, New York, near Maryknoll. But I think that my eyes were really opened for the first time when I went to East Africa in 1969. Learning another language and living in another culture is perhaps a shortcut to transformation. It forced me to give up my old way of looking at things--my Pittsburgh, St. Lawrence O'Toole Parish, McLaughlin, United States way of looking at life, at God, at the world. It is a shock to learn that you do not have all the answers and that you are not even asking the right questions. The wonderful people of Kenya, and later the people of Zimbabwe and Mozambique, taught me that people are more important than things; that being is more important than doing; that God and relationships are at the heart of everything. In 1977 I went from Kenya to Zimbabwe, which was Southern Rhodesia at that time, and worked as the press secre-tary for the Justice and Peace Commission. I was detained and then deported for telling the truth about the war that was taking place there. Racial segregation and discrimination were govern-ment policy, as they had once been here in the United States. I saw that the war of liberation was an Exodus experience for the African people as they journeyed from slavery to freedom. I came to realize that this iourney goes on in each of our lives as we seek to free ourselves from whatever enslaves us. For some peo-ple it is drugs or alcohol or a history of physical or sexual abuse. For us religious it is often our fears, our inflexibility, and our selfishness. Later I worked with refugees from the war and saw that we are all refugees on a journey through life to our true home. The refugees showed me that, the less we carry on the journey, the easier it will be to reach our destination. In fact, life is a process of stripping us of all we cherish until God is all and everything for us. This is the mystery of death and resurrection which is at the heart of our faith--dying to self so that we may live in Christ. Thus refugees and displaced persons, political prisoners and freedom fighters, and the courageous men, women, and children of Africa who never give up hoping in the midst of so much destruction and death have evangelized me and have shown me that evangelization is incarnational and prophetic and is rooted in prayer. March-April 1993 195 McLaugblin. Evangelization Evangelization Is Incarnational Valentine, one of my students at a school for freedom fight-ers in Maputo, Mozambique, helped me see how incarnation works today. He told me how he had joined the liberation strug-gle after his graduation. "I thought I was better than the others because I had finished high school," he confessed. "I thought that I would be made ~ commander. But I was treated like everyone else." He said that his clothes became torn, that he had no soap for bathing, and little food. He began to think that he had made a mistake and that life was better under colonialism. "Then in my downtrodden position," he said, "I learned the beauty of the revolution. I learned that my suffering was to help others. My life now is to serve the people." Valentine was turned upside down, from being a conceited, selfish youth to becoming a person for others. "From my down-trodden position, I learned. ," he said. This is how God teaches all of us. When we are down and out; when we have lost what is precious to us; when we do not have all the answers; when we feel useless, lost, and alone: God reaches out and touches our pain, our suffering, our loss, turning our little daily deaths into new life. "She who loses her life will find it," God has promised. The happiest moments of my life were the times when I had the least, when, like Valentine, I was downtrodden and suffering with and for others. The three weeks I spent in solitary confine-ment in a Rhodesian prison, for instance, I had few material pos-sessions: a prison uniform, a lumpy bed, and lousy food. But this hardly mattered because the other prisoners reached out to me and welcomed me in their midst. They sang freedom songs at night and smuggled notes to me during the day. They even sent me food when they learned that I liked their African diet. I felt part of something bigger than myself. I was suffering for a cause, and the pain and fear no longer mattered because I was not alone. I was with the oppressed people, and God was there with us in our prison cells. I had this same experience of solidarity and closeness to God in the refugee camps deep in the forests of Mozambique. There I was the one who was weak and powerless. I did not know how to survive in the forest, so the children became my caretakers and guides. They would keep me company to cheer me up; they would teach me their language and share with me any special treats like sugarcane or maputi (a kind of popcorn). They were ministering 196 Review for Religious to me. I did not have to produce or perform, but merely to be there with them in their exile from home. This incarnational approach from within is very different from the balcony approach, where we stand outside and above, pointing fingers at what is wrong and telling others to change. Too often church people, including us religious, stand on our bal-conies criticizing and throwing stones at the world instead of immersing ourselves in the pain and suffering of the poor and oppressed, as Christ did. This immersion enables us to see the world from a new perspective. It is what turns us upside down. Evangelization Is Prophetic When we have been changed, then we are ready to change the world together with the victims. I remember an African sis-ter in Zimbabwe, Sister Marie Theresa Paulino, who explained to me how she became involved in assisting the freedom fighters during the war of liberation. "I thought of Jesus carrying his cross," she told me. "Everyone stood on the sidelines and watched. Only one woman had courage and came forward to wipe his face with her veil. I decided that I could not stand on the sidelines and watch my people suffering, but like Veronica I must have courage and do something to help." She was a nurse. She would disguise herself as a peasant woman, tie her medical instruments around her waist, and walk long distances to mountain caves where she would treat freedom fighters who had been wounded. This was a very risky thing to do. She could have been arrested and even killed if caught by the government authorities. Who knows what the church authorities would have done if they had known of this single sister's act of courage to wipe the face of her suffering people? Each of us is called to have this kind of courage, to wipe the faces of suffering people: the homeless in our streets, the drug addicts, the AIDS patients, the gangs in our inner cities, the sin-gle mothers, the abused and abandoned children, the new immi-grants. I have discovered in the months that I have been back in the United States that there are endless problems here needing to be solved. In fact, it seems tp me that the people of the United States are much more needy than the people I have known in Africa; people in this country of excess and abundance are in dan-ger of losing their souls. Marcb-Atrril 1993 197 McLaugblin ¯ Evangelization Prophetic action is needed to turn the values of this country upside down. We need more than a new president or a new congress or a balanced budget, though these might help. We need more than family values, though these too might help. If we want to save this country, save this planet, and save ourselves, we must return to the radical message of Christ in the gospels. What would the world look like if we truly walked in the footsteps of Christ? Do you think we would turn back Haitians fleeing the poverty and violence in their country? Would we exonerate the police-men who beat up Rodney King? Would we doubt Anita Hill? Would we bomb Iraq or any other so-called enemy? Would defense be our largest industry? Would we fail to sign environ-mental treaties at the Earth Summit? Would we allow thousands of Africans to die of starvation? Would we walk by the homeless in our streets? Would we allow violence and sex to dominate our television and movie screens? Would we let money rule our lives and rob our souls? Someone must stand up and say that t.he emperor has no clothes. Emperors, whether in the church or in society, do not like being reminded of their nakedness, and so we can expect to be condemned and criticized. Do we expect that we his servants should not suffer as Christ, our master, has suffered all these things for our sakes? Let me tell you of a friend of mine in Zimbabwe, Father Michael Lapsley. He is an Anglican priest from New Zealand who has spend all of his adult life condemning the sin of apartheid in South Africa. He was deported from South Africa and from Lesotho. Then two years ago in Harare he opened a package that had come to him from South Africa. It was a letter bomb. It blew off both his hands and destroyed one of his eyes. When I went to see him in the hospital a few days after the bombing, he had two bandaged stumps where his hands had been and a gaping hole that had held his eye. If it had been me, I would rather have been dead. But Michael was cheerful, and he said, "The Boers took my hands and my eye, but they left me my most powerful weapon, my tongue. And with my tongue I will continue to denounce apartheid until the day I die." This is what it means to evangelize the world, to live as Christ did and in so doing to change the world. 198 Reviev; for Religious Evangelization Is Rooted in Prayer We cannot hope to lead such radical lives without the sup-port of prayer. Prayer will give us the courage to take risks, the wisdom to expose the lies of our society, and the strength to join the victims. My understanding of prayer, too, been changed by my expe-rience in Africa. The African leader and philosopher Leopold Senghor has said, "Faith here [in Africa] is as essential to the soul as is bi'ead, rice, or honey to the body. Africans' gift to humankind is their ability to.perceive the supernatural as something really natural--so to speak." Creation spirituality, then, is nothing new to the people of Africa. It is their cul-ture and their way of life. They do not dis-tinguish between the sacred and the secukir. God is perceived as being tru.ly present everywhere and in all things. So they respect other human beings as the temples of God, and they respect the earth and all its creatures as God's dwelling place. African spirituality is all-embracing; there is nothing outside its scope. During Zimbabwe's war of lib-eration, for instance, the traditional religious leaders set down rules of conduct for the freedom fighters. VChile these spiritual men and women who are prophets, healers, bringers of rain, and mediums between the living and the dead were not able to prevent the war, they were able to humanize it by forbidding the needless shedding of blood and the destruction of wildlife and vegetation. African religion thus played an important role in introducing spir-itual norms and values into the freedom struggle. A recent article about prayer from South Africa's Institute for Contextual Theology points out the surprising fact that Jesus had not been teaching his disciples how to pray. They had to ask him. The article explains that Jesus wanted his followers to experience prayer as a need rather than a duty, and notes that there is no commandment in the Bible which says, "Thou shalt pray." It goes on to explain that prayer is like eating and sleeping. Unless there is something wrong with us, we will all eventually feel the need for food and for sleep. The same is true of prayer. How we pray will vary with each person and with our situation. Prayer will give us the courage to take risks, the wisdom to expose the lies of our society, and the strength to join the victims. March-April 1993 199 McLaughlin ¯ Evangelization Africa has taught me to be still and listen to God speaking through all creation and through the people and events I encounter each day. It has taught me to take time for silent pr.ayer, as well as to join in religious celebrations of the people. I have learned to trust the action of God in my life and in other people, rather than trying to do everything myself. Conclusion Life, then, is a journey towards God and with God. Evangelization involves becoming aware of this presence of God in our lives and then sharing this knowledge with others. I believe that this awareness grows when we immerse ourselves in the real-ity of the poor, whether in Zimbabwe, New York, or New South Wales. Their suffering and their faith shatter our complacency, forcing us to question all our preconceptions and prejudices, turn-ing us upside down. We can either become cynical, hopeless, and bitter, or we can face our own powerlessness and grow in faith, hope, and trust in God. Steve Biko, the South African leader who was tortured and died in prison, once said that comfort and security are incom-patible with leadership. I would add that they are incompatible with religious life. We will rarely be turned upside down in the comfort and security of our middle-class convents, spending all our time looking inward at our own spiritual growth. When we come down from our balconies and go out to oth-ers, especially the outcasts and the most needy, we will come alive. It is prophetic just to take the poor seriously in this society where wealth, possessions, and power mean so much. I should add that as women we are also among the poor and the oppressed because we have so little power in our society and in our church. Making the voices of the poor heard in our churches, homes, and offices and in the corridors of power throughout this land can make a difference. I firmly believe that we religious women can turn this society upside down. Let us do it! 200 Review for Religious Questions for reflection and sharing: i. Reflect on some of the turning points in your own life. How were you turned upside down? 2. What do you think needs to be turned upside down in your present situation? 3. What do you think needs to be turned upside down in this society? 4. What action will you take to make at least one of these changes? A Daughter's Monologue with Her Mother You are my child now. Now, you are my child. You may raise your brows at my leaving, or close your eyes on approach, wanting more nearly to turn toward the wall, to shut out the world long since set aside; one you no longer speak to. I will make room for your mood; your darkness, delight. You are my child now; who shall I name you ? You are my child now. There's no wanting in you but ¯ merits my care. You can wear soft hair in brhiding or turned in a bun. Neither will burnish my love nor undo it. Rest quietly, then, macushla. You can't disappoint me. Just who you are is my best expectation. You are my child now; I am the mother. Ann Maureen Gallagher IHM March-April 1993 201 MARIO I. AGUILAR Broken African Pots and a Mission Spirituality MwisSionary work in Africa has for years been associated ith lonely and courageous missionaries, single indi-viduals or very small communities of religious and lay people who have preached the gospel on the African continent in very diffi-cult circumstances. While the former facts are true in some way, in this article I want to look at the particular experience of a group of religious women and men working in Garba Tulla, Kenya, and their own sense of achievement and failure. Although this case is a very localized one, it opens the way to another understanding of missionary spirituality and, I would say, missionary work. I kvill focus, not on missionary strategies--that would constitute mate-rial for missiological studies--but on African pottery. I believe it can help to illustrate a spirituality for mission. In this article I assert that spiritual fulfillment, failure, and possible despair in missionary work are directly related to our own expectations coming from our own sense of achievement and self-understanding. The particular goals and expectations that missionaries arrive with permeate their sense of fulfillment and failurein their missionary work. What one person considers to be success and fulfillment can seem to be failure and reason for despair to somebody else. For this reason I suggest that the African way of making pottery could help us discover God's pres- Mario I. Aguilar SVD has taught Scripture and religious studies in Kenya and anthropology at the University of Vienna. His present address is: School of Oriental and African Studies; Department of Anthropology; Thornhaugh St. Russell Square; London WC1H 0XG; England. 202 Revie~ for Religious ence in different cultures--something I would consider the final goal in missionary work and in our own search for a spirituality of mission. On the other hand, there is this about African pottery: it involves making, breaking, and remaking pots. It is a constant process, one which never ends. Garba Tulla Parish: A Case Study The parish of the Good Shepherd (Parokia Tissitu Dansa) of Garba Tulla is located in the Isiolo deanery of the diocese of Meru, Eastern Kenya. The parish as such was created in 1987, after years of being an outstation of the Isiolo parish and then a so-called Catholic mission. By most people it is still considered the Garba Tulla Catholic Mission. Located in a semidesert area and in the middle of Garba Tulla town, it has a very short history as a so-called missionary presence among th~ Boorana people of the area. From the late 1970s, priests from the Isiolo parish (120 kilo-meters away) had gone to Garba Tulla, mainly on weekends, in order to celebrate the Eucharist with the Catholics who worked in the area. It cannot be denied that their missionary presence was oriented towards the conversion of the Muslim Boorana towards Christianity and specifically towards the Catholic Church.' In 1985 one priest and two brothers established their resi-dence for the first time at the Catholic Mission in Garba Tulla, but my case study begins in 1986, when a group of religious sisters joined the men religious who had been working in the area. At that time the missionary personnel working in Garba Tulla started considering themselves a team, a mission team of religious rather than a number of individuals working in the area. In a deanery where most of the priests come from diocesan backgrounds, this missionary team of religious constituted a novelty. Regarding a missionary strategy, the team went through stages of understanding their presence and work in the area. During the first stage, 1986-1987, the team moved towards being a Christian presence among the people, i3ut with the spiritual goal of fulfill-ment through the conversion of Muslims to the gospel. Their sense of spiritual fulfillment in mission came from the fact of their presence there and from the hopeful possibility that some Muslims would eventually believe in the gospel. New enterprises and new expectations, especially for a team Marcb-~lt~il 1993 203 Aguilar ¯ Broken African Pots Each one of the religious on the team felt that his or her spiritual fulfillment depended on the implementation of a particular model of mission. which had just arrived in the area, provided a time of search for strategies and for a religious spirituality that stressed God's dia-logue with his people, but also stressed the need people have for Christ as the ultimate revelation of God. That was expressed in the creation of many projects of development and in efforts to form a praying community among the team, because of the lack of Christians from the Boorana people of Garba Tulla themselves. The team comprised seven people, who came from seven different countries--a nat-ural richness, one would say. Nevertheless, it created a deep crisis of purpose, because of the different understandings of mission work present among members of the team. By 1987 the leader of the team was changed under difficult circumstances, and a search for a new purpose began once again. There was a new sense of searching for fulfillment after the damage caused by the team's fail-ures of communication and understanding had somehow been repaired. (I believe that those scars will never be healed completely.) The spiritual failure felt by the team was ¯ explained as part of the problem of having a team with individuals of different nationalities and therefore with different models of mission. There were ethnocentric tones to the problem as well; people failed to understand one another's attitudes. Nevertheless, I would say that, by itself, the variety of spiritualities present in the team caused enough internal tensions for a complete breakdown in communication and cooperation. Each one of the religious on the team felt at one point or another that his or her spiritual fulfillment depended on the implementa-tion of a particular model of mission. New attempts to unite the team around a particular model of mission work have in reality also failed, even as new leaders in the team have moved to a second stage, dialogue with the Muslim community, and a third stage, the strengthening of the parish. Those two attempts provided a complete change from the above-mentioned first stage, which was concerned with the actual con-version of the Muslim community towards Christianity. This case could sound like a very familiar story among reli- 204 Review for Religious gious, but to me it posed many questions regarding spiritual ful-fillment, acceptance, failure, and even despair in missionary work. The result of that time of tension was a new beginning, a new search. Years later the team is still searching for answers. Years later different nationalities are still trying to understand what went wrong with those religious at that time, and the scars are still present. As a member of the team which followed the 1987 crisis, I asked myself many times if what actually went wrong was con-nected, not to mission strategies, but rather to a very limited understanding of a spirituality for mission. That mission team ran out of their spiritual resources as religious because they failed to accept that personal fulfillment also requires failures and even despair at certain times of our lives. It is in this sense that I pro-pose that African pottery provides a model that fits our need for spiritual fulfillment and the presence of God in our lives. Success and Failure in an African Pot In 1992 I had the wonderful opportunity to sit surrounded by potters at a village of the Nkhoma mountains in Malawi. The potters were women who belong to the Chewa people. I was acquainted with the art of pottery in my home country, Chile, and also as a religious I had explored the possibility of prayer involving the use of clay and pottery, with very limited results. But now I felt the need to relate a spirituality for mission, based on my experience in Kenya, to the feelings and events of those days spent under the sun in the mountains of Malawi. Among the Chewa people, women produce pottery while men weave mats. A group of women sit in front of a house, surrounded by their children. Usually one woman has learned the techniques of pottery from another village and teaches the others. The clay is prepared by being pounded in a mortar so as to eliminate impu-rities. Pottery making begins when the woman takes a lump of clay and proceeds to pick out of it the hard little pieces that are still present and would cause problems as the clay is molded. The complete process is simple and at the same time elaborate; skill comes only with practice. The more pots you make, the more skilled you become. The clay is pounded with the palms of both hands till it becomes like a flat plate. Then it is slapped at the sides, till the March-April 1993 205 Aguilar ¯ Broken African Pots A broken pot is never thrown away; it becomes an important part of the process of making new pots. actual form of a vessel begins to appear. This is done with round movements of the hands, with the clay in the air. The shoulders give a certain rhythm to this hard process. A lot of strength is required to shape the clay, and what looks like easy work---and fun, too, in a way--is really hard physical work. The potter's hands become hard and dirty. (A skillful potter can make six or seven new pots in a morning's work.) Finally the pot begins to take shape, and what was a piece of clay looks like a new creation. The whole activity of pottery making is witnessed by a group of the village com-munity. Small girls try their luck at pot-tery making. They mold smaller pieces of clay into small pots, their own contribu-tion to village life and a particular com-munity activity. Less-skilled women who are still learning the potter's art are helped regularly by those who have more experi-ence and skill. The whole activity becomes a community activity, in which individu-als are not ashamed of being helped in their process of pottery making. Individual women are encouraged by others with the phrases "Press harder, . Push the clay up," "Make sure both of your hands are molding the clay," and so forth. There is a constant concern for each other. At the proper moment the new, shaped piece of clay is placed on pieces of broken pots that have been spread out on the ground. Those pieces come from pots which broke while being fired or broke while being used for cooking on the family fire. Broken pots, therefore, are still useful for the community in their cre-ative activity. A broken pot is never thrown away; it becomes an important part of the process of making new pots. Broken pots symbolize the continuity of a particular village, where new pots could not be made and would not exist without the contribution made by those broken pots. The past of a people is symbolized by the broken pots, which become part of a present and provide con-tinuity for the future of a people who need to be fed in order to have a future. In the pottery process the potters constandy apply water to the 206 Review for Religious clay while they shape it. The broken pots and the water both con-tribute to the making of new pots. The clay placed on the broken pieces of pottery lies at arms' length in front of the potter as she sits spread-legged on the grtund. When one asks the women why they work this way, they simply say it l~as always been like this. For my part, I am reminded of the act of giving birth. Just in front of the womb, a new creation is b.eing shaped and brought to "life." The process is like giving birth, I could not help thinking how distant, by contrast, from the work of their hands first-world potters appear to be, while in the African villages there is a close union between the potter and her creation, the new pot, nourishment and new life for her own village and community. A piece of wood is used to shape the sides of the pot. The bottom of the pot is shaped with a knife. The inside is cleared of any extra superfluous clay, and the pot is left to dry in the sun-- except during October, when the pots are shaded from the very strong sun of that time of year. After the clay has dried some-what, the pot is smoothed with a stone and decorated and is then ready for firing. Mthough the potter may modify the traditional line-and-dot patterns of decoration, there is a tendency.towards a good deal of continuity. When a woman ig learning pottery, she is taught how the lines and dots are "supposed to be." The process of firing the pots, which takes place some days later, provides a very interesting sight. The pots are lined up and covered.with leaves and branches, Thes~ are then set on fire. The whole community sit~ around the fire and watches as a few women take care of it. There is~ a great sense of expectation as the proc.ess goes on. Some pots will break. Others will come through in good shape and will be ready ftr the final decorations made with some roots~ while the pots are still hot. The "paint" for the decorations (red and black) is provided by local roots which the commufiity also associates with initiation and maturation.' When I was present for the first time, only one pot out of ten broke during the firing process--considered a real success by the community. Usually more pots break. Following the firing of the pots, the whole community cele-brates the event with a meal. After all, the community itself will store and cook their food in those pots and will also generate some income when they sell some of the pots at the local market. March-April 199~ 207 Aguilar ¯ Broken African Pots Not every region produces pots, for the right kind of soil is pres-ent only in the dry areas of the Nldaoma mountains. Wonderfully, the dry soil of arid mountains is the means of feeding these com-munities and thus sustaining life. Creating and Breaking Pots in Mission Work It seems to me that when one talks about potters and pottery, one assumes (as in Jeremiah 18:1-6) that God is the potter and we are those pots of clay that he is molding. What would happen if we consider ourselves the potters and that the clay symbolizes the cultures and peoples we are trying to evangelize, such as the Boorana of Garba Tulla, Kenya? When a mission community moves in and establishes itself, a particular group of people encounters another particular group of people. Each group has its own culture. The so-called "mission-aries" have the idea of forming a Christian community with the other group. Their effort can be compared to the making of pots, for that process, too, is culturally shaped, and people's expectations derive from tradition. Without excluding the possibility of lay people being mis-sionaries and therefore "makers of pots," I will explore these con-cepts with reference to Garba Tulla and its particular makers of pots and the particular missionary community in the parish of the Good Shepherd. The potters involved here came from different cultures. They all had experience of pottery making, and all of them recognized that it could be done only in a particular, culturally constructed way. Pottery making as the creation, subsistence, and growth of a Christian community required a certain experience and a certain risk. All those missionary religious had already experienced mis-. sionary work in other cultures and had brought with them whole bundles of assumed knowledge and expectations. Because of those past experiences, the process of learning pottery making in the Garba Tulla context was already shaped by their backgrounds. There were no teachers involved in this pottery making. Each one just did as he or she knew best. The clay had been prepared by the Italian missionaries who had lived among the Boorana before. When the new potters took over, there was no period of preparation, and the process of mak-ing the pot began immediately. The pot had to be shaped accord- 208 Review for Religious ing to the potters' expectations, and everyone's expectations were different. Although fulfillment, success, and failure can be assumed in the community of African women making pottery, there was no sense of one community of pot-ters among those missionaries. The making of pots was being done individually; different pot-tery techniques were being used. While it is true that a pot is a pot and not something else, the same word when used by different peo-ple evokes different images, shapes, and colors. And so, with-out some discussion and planning and some exchange and dialogue concerning the matter, there is no way to know somebody else's ideas about the making of pots-- or the making of a Christian community. While a pot is being made, much cooperation is needed. People offer each other valuable suggestions about the shape and consistency of a pot. The water needed for making the pots needs to be shared cooperatively. But for both potters and missioners, the process of firing a pot is the crucial moment of. fulfillment or failure. Without some discussion and planning and some exchange and dialogue concerning the matter, there is no way to know somebody else's ideas about the making of pots-- or the making of a Christian community. Towards a Spirituality of Broken Pots The pots need to be fired in order to be ready for use. In fir-ing, the makers of pots learn how successful their work has been. After the ashes are cleared, some of the pots will be found broken and later find themselves part of a new effort to make pottery. The time when the community witnesses the firing of pots is a very exciting time. A whole community effo]'t is being judged and evaluated. Our Western attitude looks almost exclusively at the result: if the pots that have broken amount to none or only a few, then the whole exercise has been a great success. If the bro-ken pots are numerous, then the whole community exercise is a disaster. March-April 1993 209 Aguilar ¯ Broken African Pots Even if all the pots break and there is none left, they still rejoice because they have exercised a community moment, they have strengthened their common effort to keep their community fed. The African attitude toward such evaluations is completely different, and it hassomething to contribute to a missionary spir-ituality. Very few times in their lives hive the potters seen no broken pots after the firing. Even when a great number of pots breaks, they rejoice in the sturdy few that will increase the num-ber of cooking pots or the income of their community. Even if all the pots break and there is none left, they still rejoice because theyhave exercised a community moment, they have s.trengthened .their common effort to keep their community fed. If the number of new pots is none, they still have the broken pots, which are needed for the making of new ones. With these thoughts in mind, I consider no missionary effort ever to be in vain; any attempt at community life and at preaching the gospel through that community life cannot be in vain. Even the¯ so-called "fhil-ure" of the religious missionary team in Garba Tulla at a particular time, has aided new attempts to proclaim the gospel among the Boorana peo-ple. Through the life of those reli-gious, broken pots have become new pots once again. New expectations have arisen, and new people have arrived. Once again some individuals have disagreed with one another, but new expec-tations l~ave been created. Some will become'broken pots, others goo.d pots, but they will all eventually be part of each other. If'one looks at success and fulfillment and at failure and frus-tration in mission work, one realizes that the fulfillment or frus-tration among religious does not come from the visible or measurable results, but from the attitude towards those events. The sense of expectation and purpose in a religious community is the guide to the true meaning of fulfillment or frustration in mis-sionary work. Of those religious who served in Garba Tulla dur-ing that time of "crisis," some would consider that period a failure because the objectives of the planned mission work were not real-ized. Others, instead, would see tl~at period as a fulfilling and 210 Review for "Religiom. gratifying one because they provided it the much-needed experi-ence of learning how to cooperate on an international religious team. Success and failure among religious men and women can-not be evaluated in a simple empirical way, as in the business world, but they coincide with our own attitude towards the whole process of preparation for that particular time in our lives and towards the spiritual fruits which can appear during that time and afterwards. Further Points for Reflection. The lessons for a spirituality for mission based on the process of molding and firing pottery can be summarized in the follow-ing points: ¯ The whole process calls for an openness to the Spirit so as to recognize the whole process as already a "success." ¯ We need to accept that we are always learning and that oth-ers are also learning. The whole process of going through a learn-ing period in our lives is also a success. Hopefully that process of learning will never end. ¯ Pottery cannot be properly made by one person; it has to be a community effort, because we all need others to help us. Religious doing missionary work also need others in order to bear fruit and make new beautiful pots. ¯ Different people have learned pottery from different teach-ers and designs from different regions and villages. The beauty of it lies in its diversity. The success in our process of learning pot-tery comes from the realization that a proper diversity brings beauty and opportunities for exchange and dialogue. When reli-gious come from different countries and different cultures, they also experience success if they are able to recognize and appreci-ate the beauty of their diversity. ¯ The pot of water that is shared by the potters is needed for the flow of moisture in the making of pots. That water is passed around when somebody realizes that somebody else is in need: the other person's pot is also my concern. Success in missionary work begins when one realizes that all persons, including even oneself, need water at one point or another. The fact of caring for one another's project is already a success in life. ¯ The broken pots become important because they symbolize the continuity of a group of people, of a community. They are March-April 1993 211 Aguilar ¯ Broken African Pots used in a new effort to make pots for the community, for the stor-ing and preparing of food for the life of the community. The bro-ken pots become more important than the good pots because the pots that turn out fine after firing will eventually be sold to mem-bers of another community. The broken pots provide continuity of life that the village community needs. Maybe a spirituality for mission could be called a spirituality of broken pots: the more pots we break, the more successful we are, for we have experienced the past and present community pulling together, and we have recognized the need for others if we are to be successful. A spirituality of broken pots would recognize the need to accept that we cannot fully control the firing pro-cess. Whatever we do, some pots may end up broken, and so there is the possibility of trying again. Other pots may turn out well and then, in one way or another, will help the community to serve other people, even other potters, and people in other villages. The broken pots retain their unique importance because they provide the foundation for a new making of pots and thus for the food and life of the community. I feel that a spirituality for mis-sion should be a spirituality of broken pots--and that a spiritual-ity of broken pots always creates success, as Jeremiah shows: "So I went down to the potter's house; and there he was, working at the wheel. And whenever the vessel he was making came out wrong, as happens with the clay handled by potters, he would start afresh and work it into another vessel, as potters do." Note 1 See M.I. Aguilar, "Nagaa: Centro de Encuentro con el Islam," Chile Misionero, 9 (1992), and "Dialogue with Boorana Religion: A Path of the Gospel in Garba Tulla, Eastern Kenya," The Seed (Nairobi), October 1992. Review for Religious MICHAEL D. MOGA A Spirituality of Aging In life we are confronted with many spiritualities and are frequently forced to make a choice among them. There is the spirituality dis6nctive of a diocesan priest and there are many spiritualities of religious life. The spirituality of a contemplative religious is quite different from that of a religious engaged in the active apostolate. The spiritual-ities offered by oriental religions differ from those of Western religions. The theme of this paper is simple: the spirituality for an older person is quite different from the spirituality for a younger person. As we grow older the Spirit of God leads us through certain approaches and principles that are distinctive to the particular period of life in which we find ourselves. Human life is constantly changing and we are chal-lenged to move with those changes. We move through the stages of childhood and maturity into old age which demand that we leave behind one way of living to face life in a new and different way. The adjustments are difficult and may take many years to accomplish. The change from maturity to old age challenges us once again to leave something behind and to adjust to a new situation of life. Like the passage from childhood to maturity this new change presents us with a difficult Michael D. Moga SJ has taught philosophy in various seminar-ies and colleges in Mindanao. His address is Xavier University; Cagayan de Oro City; Philippines. aging christ March-April 1993 213 Moga ¯ A Spirituality of Aging adjustment which will demand a great deal of effort and pain before it is fully accomplished. I find it strange that a rather long portion of time and edu-cation (as much as 40-45 years) can be set aside to prepare a per-son for adult life whereas little or no attention or time is devoted to planning for one's final phase of life (which can sometimes last as long as 25 or 30 years)! In our early training as religious we were presented with a certain spirituality that for the most part fitted the life of a young person. It emphasized generosity ("to give and not to count the cost"), high ideals (working for "the greater glory of God"), and commitment. This spirituality was exemplified in a saint like Francis Xavier who lived a life of generous commitment until his early death at 46. He did not live long enough to face the need to change his spirituality. A spirituality for an aging religious must, of necessity, be quite different. I suggest that John the Baptist, who said: "He must increase and I must decrease," would be a fine model. John saw that his disciples were leaving him and following Jesus. He sensed that his basic work was completed and his role in God's plan had been fulfilled. He accepted all of this. He did not try to hold on to his disciples nor did he need to continue his previous work of preparing for the Messiah. He stepped back and let Jesus pro-claim his message, trusting that God was working through Jesus and through others. In a spirit of trust he lived his statement: "He must increase and I must decrease." Aging religious find themselves in the situation of John the Baptist. As they grow older many things are taken from them. As they diminish in body, mind, and spirit their influence in the world around them is lessened, and they are called upon to find God in these losses. Instead of emphasizing generosity as they did as a young religious, they are called to accept these dimin-ishments and even to rejoice in them. The total commitment to apostolic work of the young religious is set aside. Instead of giv-ing themselves more fully to apostolic involvement, aging reli-gious are called to withdraw from such involvements. Above all they are called to trust, to believe that as they decrease, Jesus increases. They are called to trust that their diminishment is part of God's way of furthering the kingdom. A spirituality of aging can take many different forms. Let me present a few of them. 214 Review for Religious 1. The spirituality of an old person should include a serious preparation for death. Death is not simply something that happens to us. It is one of the most important actions of our lives, for in death we go back to God. Such an important movement of our lives should be given due attention and concern. Just as in our younger lives we took the choice of our careers very seriously, so is death a similar crucial moment which deserves to be treated with similar seriousness and to be prepared for. The period of aging has been given to us by God as a time of intense preparation for death. It would be a mistake to be so busy with our work and other affairs that we give no time, thought, or effort to this approaching event in our lives. We may want to die with our boots on but such an attitude may possibly manifest a lack of faith. We are, of course, called by God to do our share of the work of building the kingdom. But our faith affirms that we are called by God to pass beyond ~his world to live with him in an eternal kingdom. It would be wrong in our present lives to be so occupied with the "God of this world" that we ignore that "God of the future" and the life that he calls us to. One way that we prepare for death is to begin to put things aside. Since in death we will be forced to leave our involvements in this world, a preparation would be to step back from these involvements, to become less absorbed in our concern for the achievement of goals and the attainment of success. Nature aids such stepping back from involvements. For an aging person the world often becomes rather "tasteless." The process of aging may not only reduce the sensitivity of our taste buds but also diminish our hunger for the activities and concerns of the world around us. We can find ourselves not caring which basketball team is the champion this year, which songs are the most popular, or who is the most popular movie star. When we were young such things made a difference, but as we grow older we find ourselves losing touch with these "popular" concerns. The tendency to lose touch need not be conceived as a sad thing, a loss. It is clearly the way nature guides us to turn away from unimportant things and to focus our lives on what is more Aging religious find themselves in the situation of John the Baptist. March-April 1993 215 Moga ¯ ~1 Spirituality of Aging essential--on the death that is coming, on the God we are soon to meet. Thus as we prepare for death we are challenged to free ourselves from all that is unimportant in life. In our journey through life we easily let ourselves get caught up in concerns, possessions, and habitual ways of thinking and being. How won-derful it would be if the contemplation of death could make us truly "free" of all these petty things so that we might live for what is truly important. Preparing for ~something means that we focus on it. The preparation for death demands a positive focus on that meeting with God which is found in death. Preparing for death thus invites us to turn toward God and give ourselves directly to God. Older religious shbuld be freed from apostolic involvements precisely so that they might have more time for prayer, more time for God. Every year we prepare to meet God in our celebration of Advent. During Advent we join with the people of the Old Covenant in their "waiting for God." We also join with Mary as she waits for her child to be born. During Advent we Christians give our energies to "waiting," to living out our waiting in a full and complete way. The lives of aging religious can embody this spirit of Advent and be filled with a "waiting for God." 2. A challenge to accept. One major characteristic of a spiritu-ality of aging is its emphasis on a person's acceptance of dimin-ishment. As we grow older various things are taken from us. There is a basic lessening of energies as we grow older. Vision and hear-ing begin to deteriorate. Health fails as we encounter various ill-nesses and pains. Control over one

Issue 15.2 of the Review for Religious, 1956. ; MARCH ]5', 1956 VOLUME XV NUMBER 2 REVIEW FOR RELIGIOUS VOLUME XV FEBRUARY, 1956 NUMBER 2 CONTENTS MOTHER CORNELIA CONNELLY--Mother Mary Eleanor, S.H.C.J.57 THE MYSTICISM OF OBEDIENCE-~--Bernard Leeming, S.J .6.9. SUMMER SESSIONS . 90 SISTERS' RETREATS--II--Thomas Dubay, S.M .9.1. QUESTIONS AND ANSWERS-- 9. Entrance Fee for Postulants and Novices . 97 10. Residen~ Chaplain as Confessor . 98 11. Legal Protection Against Remuneration for Services . . . 99 12, Correspondence with the Vicar Also Exempt .100 13. Washing of Purificators, Palls, and Corporals ., . .: . . . :. 101 14. New Rubrics for Little Office of the B.V.M .1.0.1 15. Sending Letters to Superior General .102 16. The Meaning of a Plus Book . 102 BOOK REVIEWS AND ANNOUNCEMENTS-- Editor: Bernard A. Hausmann, S.J. West Baden College West Baden Springs, Indiana . 103 CATHOLIC ALMANAC, 1956 . 112 OUR CONTRIBUTORS . 112 REVIEW FOR RELIGIOUS, March, 1956. Vol. XV, No. 2. Published bi-monthly: January, March, May, July, September, and November, at the College Press, 606 Harrison Street, Topeka, Kansas, by St. Mary's College St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter, 2anuary 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Augustine G. Ell~d, S.3., Gerald Kelly, S.3., Henry Willmerlng, S.3. Literary Editor: Edwin F. Falteisek, S.J. Copyright,'1956, by Reoieto for Religious. Permission is hereby granted for quo-tations of reasonable length, provided due credit be given this review and the ahthor Subscription price: 3 dollars a year; 50 cents a .copy. Printed in U. S. A~ Before writing to us, please consult notice on inside back cover. The Myst:ici m of Obedience Bernard keeming, S.J. ALL great things are simple. God is great and God is simple. If we are united with God's will, we are uiaited with God,. because God's will is" God. And if we are united with God, we are united with F~ither, Son, and Holy Ghost; for the Trinity is simple also. Obedience is a great thing and obedience is simple. "If you love me, ke~p my commandments" (John 14: 15). If you wish to be perfect, just~ do as y~u are told. "He that keepeth my commandments, is he th~at loveth me, and he that loveth me, ~hall be loved of my Father, and I will love him and will manifest myself to him" (John 14:2.1). In obedience we truly receive a revelation of Christ. St. Teresa gives several rexamples Qf what she thought sim-plicity or ":innocenc'e" in obediende. At Avila, she, says, "One thing I remember, which is this: once'in the refectory we had cucumbers given us'for our portions, and to me a very small one, "rotten within. Pretending not to l£e aware of. thi), I called a sister, one of the most able and sensible in the h'ouse, and, to try her'obedi-, ?nce, told her to go and plant it in a .little garden we had. She asked me Whether it was to be planted endways or sideways. I told her sideways, She went and planted it, without thinking that it could not possibly fail to die. The. fact that she was acting under obedi-ence made her natural reason blind, so that she believed that what she did was perfectly right" i( Foundations, ed. Lewis, p. 6). And, probably at Toledo or Mailagon, she narrates: "To a prioress came a nun, and showed her a very large worm, saying, 'Look how beautiful it is!' The prioress in jest replied 'Then go and eat it,' She went and fried it. The Cook asked her why she fried a worm, and she answered, 'To eat ;it,' and would have done so. Thus thro,ugh a great carelessness of that prioress that nun might have done herself much barni" (ibid., p. 161)." For my own part, fear I wonder if the two nuns in question were quite so simple as St, _Teresa imagined they were! However, not to delay on planting cucumbers or frying worms, there are four considerations we make about obedience which show that there is a great mystery in it, and a great reality' Of union with God. , 69 BERNARD LEEMING Review for Religious 1. Our Saviour's obedience to His Father reveals to us some-thing of the eternal relations of the Blessed Trinity. 2. Through obedience we attain union with Christ and with His Father in the Holy Ghost. 3. Our Saviour's obedience sums up the mystery of the Re-demption of mankind. 4. Through obedience likewise we "cooperate with Christ, in a true sense make one with Christ, in His redeeming and saving mlSslon. CHRIST'S OBEDIENCE AND THE BLESSED TRINITY Nothing is dearer in the Gospels than that Christ is one with the Father in understanding, willir~g, accomplishing, and in very being. Christ's teaching was at once His own, and yet in a sense, not His own but the Father's: "My doctrine is not mine, but His who sent me" (John 7:16), that is, the teaching is not Christ's alone, but'equally the Father's: it is not' Christ's as separated from God. "He who sent me is true, and the things I have heard of Him, these same I speak in the world . I do nothing of m;fself, but as the Father has taught me, these things I speak" (John 8:26, 28). Even the Father does not judge alone: "Neither doth the Father judge any man, but hath given all judgment to the Son" (John 5:22); and yet the Father does judge with the Son: "Arid if I do judge, my judgment is true: because I am not alone,but I and the .Father that sent me" (John 8:16). Hence it is that acceptance of Christ is acceptance of the Father: "He that believeth in me, doth not believe in me, but in him that sent me . I have not spoken of myself; but the Father who sent me, he gave me com-mandment what I should say and what I should speak" (John 12: 44, 49). Incidentally, the same is true of the Hol~ Ghost: He, too, "shall not speak of himself: but what things soever be shall hear, he Shall speak . . . he shall glorify me, because he shall receive of mine" (John 16:13). Only the Father has knowledge without origin; the Sod and the Holy Ghost bare the same identical knowledge, but from the Father. In the same way, Christ says that He did not come to do His own will, but the will of Him who sent Him. None can doubt that Christ's will was for the salvdtion of men: "I am~ the good shepherd. The good shepherd giveth his life for his sheep . . . therefore doth the Father love me, because I lay down my life 7O March, 1956 THE MYSTICISM OF OBEDIENCE that I may tak~ it again" (dohn 10:il, 17). And yet He says: "I came down from heaven not to do my own w, ill, but the will of Him that sent me" (3ohn 6:38 andcf, v. 30). The heart of Christ is not more compassionate nor more tender than the heart of His Father: "For God so loved the world, as to give His only begotten Son: that whosoever believeth in him,' may not perish, but may have life everlasting" (John 3:16). The will of the Father and the will of the Son for the salvation of the world is the same, "for God sent not his "Son into the world, to judge the world, but that the world might be saved by, him" (John 3:17). This unity of will is touchingly manifest.on the death of Lazarus. Jesus had wept, "and the Jews said, "Behold bow be loved him." And when the stone was removed, lifting up his eyes, He said: "Father, I give thanks that thou hast heard me. And I know that thou hearest me always; but because of the people who stand about I have said it, that they may believe that thou hast sent me." Then He cal.led the dead man out of the tomb. He knew His Father's will was to do what He wished. They willed the same, and Christ's human will was perfectly in accord with His Father's divine will. Christ's power is the same as His Father's. "The Son cannot do anything of Himself, but what he seeth the Father doing: for what things so ever he doth, these the Son Mso doth in like man-ner. For as the Father raiseth up the dead and giveth life: so also the Son giveth life to whom he will" (John 5:20). "If I do not the works of my Father, believe me not" (John 10:37). The works, of course, referred pri'marily to the miracles: stilling the storm, feeding the five thousand, giving sight to the blind man, raising Lazarus from the dead;, but they include all that Christ did. "Do you not believe that I am in the Father and the Father in me? The words that I speak to you, I speak not of myself. But the Father who abideth in ,me, he doth His own works" (John 14:10). But the unity of power is most clearly showia when Christ speaks of protecting His sheep: He knows His sheep and they follow Him and He will give them life everlasting. "No man shall pluck them out of my hand." Whence this absolute confi-dence that no created power can steal away His sheep? "No one can snatch them out of the hand of my Father. I and the Father are one" (John 10:29, 30). His power is the same as His Father's All that Christ'has is given. Him by the Father; and the Father holds nothing back from the Son, not even His own life. His dis- 7.1 BERNARD LEEMING Review /:or Religious ciples wh~ weke,faithful to Him were given Him by His Father: "Thine they were, and to me thou gavest them" (John 17:6). deed, all the Father has, is the Son's: "All my things are thine, and thine are mine" (John 17:1Q). "The Father loveth the Son, and he hath given all things into his hand;' (John 3:35). And . before the washing of the feet, perhaps surprisingly~ St. John tells us: "Knowing that the Father had given him all things into 'his hands, and that he cache from God and goeth to God: he "riseth Trom sup-per, and layeth aside his garments, and having .taken a ,towel, girded himself'" and put the water into a basin and began to wa~sh ¯ ,the feet of the disciples (John 13:3 ff.). His knowledge that all He had was of the Father is perhaps the very reason why He wished to inculcate humility; since the Father kept back nothing from Him, He in turn wished to give His service and to show that such humble service is a reflection of the very life of God. But the Father gives even His own life: "As the F'ather hath life in himself, so be bath given to the Son also to have life in himself" (John 5:26). "The living Father has sent me and I live by the Father" (John 6:58). "Philip, he that seeth me, seeth the Father also. How sayeth thou, Shew us the Father? Do you not believe that I am in the Father and the Father in me?" (John 14:9, 10.) Hence it is that Christ is the Utterance of God (John 1:1), the Image of God (II Cor. 4:4), the Radiance of God's splendour and the very expression of His being (Heb. 1;3), the Light of God (John 1:9), the Way to God: "No man cometh to the Father but by me" (John 14:6). Yet in spite of this perfect equality, the Son is sent by His Father, and receives commands from His Father. "Do you say of him whom the Father. hath sanctified and sent into the world: Thou blasphemest, because I said, I am the Son of God?" (John 10:36.) "Thou hast sent me into the world" (John 17:18). After the conversation with the Samaritan woman at the well, the apostles urged Him to eat: "But he said to them: I have meat to eat; which you know not. The disciples therefore 'said one to an-other: Hath any man brought him to eat? Jesus said to them: M_y meat is to do the will of him that sent me, that~I may perfect his work"' (John 4:32-35). His very life, His sustenance and strength consisted in d, oing His Father's will and work. The Father even commands Him; at the very end of the discourse about the Good Shepherd, our Lbrd said: "This commandment have I re- March, 1956 THE MYSTICISM OF OBEDIENCE ceived bf my father," (John 10:18), and the commandmbnt ap-pears to be that He should be the Good Shepherd, who lays down His life for His sheep. Just before going, to Gethsemani, He said: "But that the world may know that I love the Father, and as the Father hath given me commandment, so do I: Arise let us go hence" (John 14:31). And Of his whole sojourn in the. world, at the end He said: "I have glorified thee on the earth; I have finished the work which thou gav, est me.to do" (John 7:4). Now, of course, the giving of a command can only be because Christ is man; and. yet the commandment, like the sending, reflects the eternal relation between Father and Son. It is the Son who is sent, not the Father: not sent as a servant by a master, nor even as a king might be sent to war by advisers and counsellors; but sent somewhat as a flower is sent forth by a .plant. The temporafl sending, with its resultant presenc,e in a different way--f.6r Christ as God is present everywhere, but as man only in Palestine--re-flects the eternal relation of origin from the Father (St. Thomas, Summa, 1, Q. 43,-a.1). The Father could not be sent, because He is Father; and, although all that He has is the Son's, neverthe- .less that "all He has" and even the divine being is the Son's, al-ways with the relationship of originating from the Father. As of the sending, so too of 'the obedience. That too arises naturally from the eternal relationsh'ip between Father and Son; for as the 'Son originates from the Father in very being, so too do all His thinking and His willing. What our Lord wanted was what or-iginated in the Father, and He could not want anything whatever' which did not originate in the Father. Thus His obedience reflects his eternal relationship to ,the Father and is a manifestation to us of that. mysterious unity of being and nature which yet admits distinctive of persons. Through our Lord's unity with God by obedience in his incarnate life, we are led on to know his unitY with God in His divine life. , OUR OBEDIENCE AND OUR SHARE IN THE LIFE OF GOD Very often obedience is thought of as a matter of our owrl effort, something we must do, and do with striving and resolution. We must, indeed; nevertheless, obedience is a gift of God. As the Father gave all things to His Son," even t6 having absolutely the same will, so, too, if we are to have absolutely the same will as our Father and as Christ, we must receive it of the Father, through the Son, and in the Holy Ghost. For to have the same will "as God 73 BERNARD LEEMING Reoiew for Religious means that we become sharers in God's nature, as Christ our Lord truly was God and showed it by doing the works of His Father, -while yet remaining a distinct person. There was unity of nature, ot: doing and accomplishing: they willed absolutely the same and tl~is willing the same reflected the unity of being which was theirs. So too our, coming to bare the same will as God can only arise from a unity of being. God's will" IS Himself: He does not change, to-day wanting one thing, tomorrow another; but from all eternity He is His will; and, 'though in time His will is accomplished in different acts, those acts only reflect the will that was unchanging from eternity and conform the changing to the Eternal. "The Father who abidetb in me, He dotb the works" can become true of us, likewise, but only because of the gift of God of Himself, the gift of His abiding in us. And that God should abide in us, surely that is His free gift to us, which no effort of our own could at-tain and no prayer of ours--apart from His desire told to us-- could aspire to ask. God is God and man is man, but His surpass-ing gift is that we should truly become sharers in the divine nature (II Peter 1:4) and hence sharers in His divine will, sent forth from Him as Son and Holy Ghost are sen,t forth, yet completely and utterly one with Him always. This is one of the greatest gifts that God gives us in our vo-cation as religious, to enable us~ to share in that complete self-giv-ing which is the life of the Blessed Trinity, to be enabled to give to Him our last self-possession, our own will and judgment, and by giving it to Him, to receive it back from Him glorious, and divinized,.part even of Himself. "And the glory which thou hast given me, I have given to them; that they may be one, as we also are one: I in them, and thou in me; that they may be made perfect in one" ~Jobn 17:23). "To leave the world and give up exterior pos-sessions," says St. Gregory, "is possibly easy to some; but for a man to give up himself, to immolate what is most precious to him by.surrendering his entire liberty is a much more arduous task; to forsake what one has is a small thing: to forsake what one is, that is the supreme gift" (Horn. 32, MPL 76 col. 1233). And it isthe supreme gift, because it most reflects the life of the Blessed Trinity. Our obedience is grounded upon faith. Military obedience-- aport from the subjective motive of individuals--is based upon practical necessity and utility: someone must decide, and there is not. time to explain the reasons for the decision to each soldieL Without obedience, there would be confusion and defeat. Never- 74 March, 1956 THE MYSTICISM OF OBEDIENCE theless, military obedience has its limits. Of certain soldiers who refused to obey it was said that "they were to~ intelligent to get themselves killed just to prove that some general was a fool." That is one reason why General M~ntgomery in his book on generalship declares that "it is part of the art of command to inspire and main-tain confidence in the soldiers, and why in his battles he explained a great deal of his plans to the soldiers. But religious obedience has a different basis. It is true that obedience does make for efficient work, for order, for unity. But this is not the reason ultimately why religious obey. We obey because we belieoe, believe that it is God who speaks to us in the person of our superior, and that, consequently, when we do the superior's will, we do God's will and hence are united to God. In this sense, obedience is not a means to an end; it is an end in itself; for by faith we believe that in uniting ourselves to the superior's will we unite ourselves to God's own will, and unity with God is not a means to anything else. This, naturally, supposes that we obey from love of God, git)ir~q ourselves to God in obedience; and thus the utility of doing what we are told to do does not enter in; whatever the effect of what we do, here and now by obeying I am united to God; and, in the absolutely ultimate result, the effect must be good, no matter what the immediate effects. Obedience is like faith. Often, though we know it is fully reasonable to believe, the obscurity of faith comes home to us: hoto can it be that Christ is present beneath the appearances of a wafer? How can a good God permit so many evils? Neverthless, this ob-scurity does not shake our faith, though it may afflict the imagina-tion and the power of reasoning. We know that He is King of Kings and Lord of Lords, and that His dwelling is in unapproach-able light; no human eye has ever seen Him or can ever see Him (I Tim. 6:16). We know that "my thoughts are not your thoughts, nor your ways my ways: for as the heavens are ex-alted above the earth, so are my ways exalted above your ways and my thoughts above your thoughts" (Isaias 4:8, 9). Nothing could shake our faith, because it is God whom we believe. Now, similarly, our obedience like our faith involves obscurity. How could God be represented by one so ignorant, prejudiced, and unlikable? How could God ratify so stupid a policy, one based on complete ignor-ance of the conditions? How can God permit this situation to con-tinue, when His own interests are at stake? Such obscurities may indeed trouble our imaginations and even our powers of reasoning; 5 'BERNARD LEEMING Review for Religio-s nevertheless they cannot shake the deep conviction that in obeying this superior, in this policy, in this mariner of proceeding, I am obeying God Himself; I am doing His will, arid notthe ignorant, stupid, or prejudiced will of any creature. My obedience rests on the faith that believes God does act thro,ugh creatures, that He is immanent to creatures and-not afar off. St. Margaret Mary had revelations from our Lord, revelations approved by the Church afterwards; and yet our Lord said to her that she should prefer th'e will of her superiors to a'fly command of His. W~e' look with ey,es of faith, not upon a weak creature, but upon the infinitely holy and infinitely wise God of all consolation, who acts in and through the creature. Blessed Claude de la Colombi~re once wrote: "A Superior may 'govern badly, but it is impossible that G~d should not govern you well by means of him. My dear Sister, let that be your deepest conviction. For if you do not', base yourself firmly on this prin-ciply, you are losing your time in religion: for your whole life is nothing but obedience, arid this obedience.is meritless unless offered to God in the person whom He has put in place of Himself. A:nd we certainly do not turn our gaze on God when we undertak'e to judge, examine and above all to condemn what is commanded us. When it is the Holy Ghost who possesses us, He inspires us with the simplicity of a child who finds everything good and everything reasonable; or. if you prefer, with a divine prudence which discov-ers God in everything,' and recogmzes Him in. all those who rep-resent Him, even in those who are poorest in virtue and in natural and supernatural qualities." (Oeut;res, VII, 109-10, 1853 ed.) = ,In those words Blessed Claude expressed part of the gift of obedience: the inspiration of the Holy Ghost to make us simple, to give us supernatural prudence to see God truly in superiors. St. Catherine of Siena, in her delightful Dialogue ot~ Obedience (trans-lated by Algar Thorold). insists greatly on faith being the means of obedience and teaches likewise that we may progress in obedi-ence. God speaks and says to her: "Now I wish thee to see and know this most excellent virtue in that humble and immaculate Lamb, and the source whence it proceeds. What caused the great obedience of the Word? The love which He had for My honour and your salvatiofi. Whence proceeded this love? From the clear vision with which His soul saw the divine essence and the eternal Trinity, thus always looking on Me, the eternal G6d. His fidelity obtained this vision for Him, and most perfectly, ~ which vision you 76 March, 1956 THE MYSTICISM OF OBEDIENCE imperfectly enjoy by th~ light,of holy faith" (Ch. 135). And thig vision both comes through obedience and fosters obedience. "Does the weight of obedience," she asks, "cause the obedient man pain? No, for he has trampled on his own will and does not care to ex-amine or, judge the will of his superior, for with the light of faith he sees My will !in him, believing truly that My clemency causes him to dommand according to the needs of his subject's sal-vation" (Ch. 140). "Obedience gives a !ight in the soul, which shows whether she is faithful to Me and her order and superior, in which light of holy faith she forgets hersel£; for by the obedience which she has ac-quired through the light of faith, she shows that her will is dead' to its own feeling, and seeks the advantage of others and not her own. Just as the disobedient man who examines the will, of his superior, may ju.dge~it according to his own low opinion and dark-ened knowled~ge instead of judging his own perverse will which' gives him death, the truly obedient man, illumined by faith, judge's ~the will of his superior to be good, and therefore does not examine it, but inclines his bead and nourishes his soul with the odour of true and holy obedience. And this virtue increases in the soul in proportion to the shinin~.l of the light of fhith, with which the soul knows herself, and Me, whom she loves, and humbles her-self; and the more she loves Me and humbles herself, the more obedient she becomes, for, obedience, and her sister patience prove whether the soul is in truth Clothed with the nuptial garment of charity, which is necessary to enter into eternal life" (Cb. 44). St. Teresa of Avila also declares that obedience is something like a treasure in a mine, Which can only be. dug out gradually and progressively. Speaking of the treasure of complete union with God, she says: "Bellevue me, then there is no better way of finding this treasure than that of toiling and digging so as to draw it forth from the mine of obedience; for the more we dig the more we shall find, and the more we ,subject ourselves to men, having no other will but that of those who are over us, the more we shall master our will so as to conform it to the will of God:' (Foundations, Ch. 5).,~ St. Ignatius of ~oyola puts three degrees of obedience: the first, when wi actually do what we are c6mmanded; the second, when wedo it willingly; and the third, when we submt.t our understandL ing to the superior's and come to have the,lsame judgment as bis: Now these are not necessarily stages through iwhich we hi~ve to pass, 77 BERNARD LEEMING Review for Religious though indeed they.may be kinds of stages through which we pass; but they clearly indicate divisions into which obedience may fall. It is possible to do what we are ordered but to rebel interiorly, or even to grumble and complain and yet carry out the order. It is possible also to cajole a superior into agreement with what we want. This is indeed a certain kind of obedience. Then there_is willingness ,in obedience: to do the thing promptly, perseveringly, and putting our best efforts into it to make it suc'ceed. But the highest degree is' had when we agree with the superior's mind and have the same view and ~outlook on the thing aS he has. It is clear that this last most closely approaches to the obedience of'Christ to His Father: His docffine, was not His own, but His Father's. He judges with the Father; He does not speak of Himself, but as the Father gives Him to speak; and He is the very word of the Father, the expression of the Father, the very mind of the Father: He and His Father are one. If the superior represents God for us, then no lower standard than our Lord's obedience to His Father can content us. How is it possible to be united in mind with a superior who is stupid," unwise, and imprudent in his commands? Christ could obey His Father absolutely because His Father was absolute truth; absolute wisdom; but how can we conform our minds to one who is by no means absolute truth or wisdom? The answer is that where the superior commands, we unite our wills and minds with his exactly insofar as he commands, not necessarily insofar as his command is designed to attain a particu-lar purpose. The purpose of the command is not part of the com-mand. For instance, a provincial superior may order a local superior to be indulgent, or to be severe, with a particular s, ubject. The local superior may on natural' grounds be convinced that i.ndulgence, or severity, is injurious to the subject, that the provincial superior is mistaken in his estimate of the method required. It is here, partly, that the mystery enters; for the theory of obedience holds that the judgment about success or failure is irrelevant: who can tell what, in God's eyes, is success or failure? The order must be obeyed, and in the spirit, with trust in God's over-riding providence: He will bless the obedience, although we cannot see how. For me, I see Christ in the command and that is enough. What does it matter, in the last analysis, about the "success" or "failure" of the policy? God must look to that; and I can leave it to Him, doir~g so the ¯ more trustfully the less I see how He can draw good out of it. 78 March, 1956 THE ~MYSTICISM OF OBEDIENCE How do we progress in obedience~? Ver~y gener1a1 y at the be, ginning of our religigus life obedience on theI whole is not difficult; there may be strange customs, repugnances to be overcome in ac-commodating ourselves to different points of the Rule. But on the whole, obedience is likely to be taken more or less for granted as part of the religious regime. Nevertheless, sooner or later trials are likely to arise. A superior may not understand us, ol may dis-approve of us; and then obedience can be a very arid affair indeed. There is small comfort in it; and, if one takes literally the superior for God, one is inclined to imagine that a superior's disapproval means God's disapproval. This is not, of'course, strictly irue; for a superior is not judge of our spiritual state, but takes the place of God in telling us what to do. Nevertheless, a superior's disapproval may be a searing trial, especially for some characters; and it is then that one must walk by blind faith, hoping against hope, as it were, that God will bring all right, possessing our soul in patience and bending our minds and wills as best we can. This may be only a purifying trial: to wean us from our purely natural obedience, to prevent us thinking obedience is within our own natural power. Then we can only be faithful, be patient, andtrust God: believing still that He is acting in the superior. But, if we are faithful, the light will surely break through: there can come a certain sense of reverence for God, even in this superior: a sense that we are really held captive by God, and so a certain peace in obeying which is not upset by surges of feeling, whether of depression or of irritation or of rebellion. God is there in spit~ of everything; and somehow fears begin to vanish: in sick-ness or in.health, in success or failure: "For I know whom I have believed, and I am certain that he is able to keep that which I have committed unto him, against that day" (II Tim. 1:12). Our trans-formation into Christ proceeds; and His obedience begins to seem a reality to us, and self-will, self-settlement, self-judgment begin to fade away. The memory, the imagination, and even the reason-ing powers may play tricks; but the calm conviction remains that it is good for me to cleave to the Lord, and that at the head of my book it is written that I should do Thy Will, O God. And here it may be well to return to another aspect of Christ's obedience; an aspect which shows how obedience made Him our °saving Victim, and how obedience will unite us to Him in a u~nion truly trarisforming. , 79 BERNARD LEEMING Reoiew for Religio'us CHRIST'S OBEDIENCE AND.THE REDEMPTION OF MANKIND Our Saviour's obedience was neither negative nor passive; He did not merely abstain from forbidden things, nor-did He, as it were, merely wait on events and allow Himself to be governed' by them. It w, as not the case that He came to endure death, and in consequence merely waited for the Jews to come and kill ,Him. On the contrary, His obedience was positive and active. 'He knew in-deed the inevitable end, but He knew that end was to come only as'a consequence of His active obedience to His Father's command to be the Good Sh.epherd. He journeyed from Nazareth to Caphar-nauru through Galilee, up to Cesarea Philippi, nearer Damascus than Jerusalem, and to Bethsaida, and through Sar;aaria, and to Jericho and Jerusalem, probably more than once. Pharisees were attracted to him from every town of Galilee, Judea, and Jerusalem (Luke 5:17). He gathered twelve apostles and seventy-two d~isciples and instructed them. He ,taught the people in the synagogues, in the tqwns, in the fields, on the mountain sides, by the lake sides, His energy and His force, the power he had, roused the fear of thd chief priests and the Jews, and they said: "Do you" see that we preva, il nothing? behold the whole world is gone after him" (John 12:19). He rebuked their hypocrisy fiercely and fearlessly. He drove the buyers and sellers from the temple, "and the disciples remembered that it was written 'The zeal of thy house hath eaten meoUP' " (John 2:17). The Jews put spies to report His words, and to lay traps for Him (Luke 20:19-20). "This command 'have I received'frdm my F'athe~," a command to spread the truth and the charit,y of His Father, even if in ful-filling that command He was to provoke the enmi'ty of the wicked and to draw down death unto Himself. About ,this obedience of Christ, St. Thomas puts the objection: ,"The will of God is not for the death Of ,men, even of sinners, but rather for their life, as Ezechiel ~ays:'I will not the death ofthe sinner but tl~at he should b~ converted and live. Much less then could it have been thd will of God the Father that the most perfect of .all men should be sub-jected to death." And ~he answers: "Although the will of God is 'not for the death of any man, nevertheless God-wills the virtue by which a. man bravely endures death and from charity exposes him-self to the peril of death. And in this.sense was the will of God for the death of Christ, in as much as Christ incurred the risk of death from charity and bravely endured death" (Contra Gentiles, 4, 55, ad 15). "As the Father has given me commandment, so 80 (¢larch, 1956 THE MYSTIC.ISM OF ~)BEDIENCE do I." Christ incurred the risk of death-not by passivity,' but by an activity which provoked opposition, by an actiVity which upset the whole of 3udaea and Palestine. Thus our Lord's obedience was vibrant with energy and was most complete.ly in accord with the mind and intentions and desire of His Father. He and the Father were one, in very being, though not in person; and when the Son became man among men there was One who gave to the most loving God the rndst energetic and loving service and praise, and gave it not on.ly for God's sake, but. for man's sake. It was by His obedience that Christ redeemed the world: "for as by the disobedience of one man," says St. Paul, "th~ many were made sinners; so also by the obedience of one, the many shall be made just" (Rom. 5:19). Surely a great mystery, that the destiny of us all should be so linked with the obedience or dis-obedience of two men: a mystery reflected in minor degree by the mysterious fact that we are all to some degree dependent upon one another in so many ways. It was because of obedience that Christ received the name Jesus. St. Paul tells us" that God in his fore-knowledge of the obedience unto death had given Him the name above all names (Phil. 2:8, 9).; and the angel ordered St.Joseph "and thou shalt call Hi~ name Jesus, ~for He shall save his people from their sins" (Matt. 1:21). Because He was obedient unto death, therefore He has that name above all names: Jesus the obedi-ent, Jesus the Saviour. And because of that same obedience He is a priest forever. Our redemption was accomplished by the sacrifice of Christ, pr.ecisely because that sacrifice was an expression of the 'most ab-solute submission of the will of the Incarnate Son of God to the will of God. St. paul puts it in chapter ten of his letter to the Hebrews: "For it is impossible that the blood of bulls and goats should take away sin. Hence he saith When entering into the world: Sacrifice and offering thou hast not desired. But thou hast pierced ~ars for me (a body thou hast prepared for ine). In holocausts and sin-offerings thou hast taken no pleasure: Then I said: Behold I am come (In the volume so it is written of me) To do, O God, thy will. In virtue of this 'will' we are sanctified through the offering of the body of Jesus once for all" (Heb. 10:4 ff., Boylan's, transla-tion in the Westminster versiorl). The line quoted by St. Paul from Ps. 39: "thou has pierced ears for me" is given thus in the Hebrew and in the Douay: but St. Paul probably quoted from the Septuagint. The piercing of ears 81 BERNARD LEEMING Review for Religiod's means the power of listening to God and hence of obeying Him. We find the same usage in English. Children are told by their mothers, "You will not listen to me"--you will not accept my advice nor do what I want; and children in turn think it wrong "not to listen .to me muther." What pleased God in Christ was the complete acceptance of His divine will: the highest offering to God is the offering of the whole b~ing to do His will; and, because it was a divine Person who made that offering with the uttermost perfec-tion as a man on earth, and made it for our sakes, to fulfill God's will that we might be .sanctified, we therefore all receive the power of being made holy through the sacrifice of Christ. There is yet another m~stery in this obedience of Christ: al-though He was God's own Son and knew perfectly His Father's will and loved that will, nevertheless He feels repugnance in the actual carrying of it into effect. One might perhaps imagine that' one so infinitely holy as our Lord would be so lifted up that there would be no feeling of recoil or repugnance from whatever His loving Father willed. Yet we know it was not so. When He was riding to Jerusalem just before the last Passover, certain Gr.eeks wanted to see Him, and He spoke of the underlying mystery of His life and death: "Unless the grain of wheat falling into the ground die, itself remaineth alone. But if it die, it bringeth forth much fruit. He that loveth his life shall lose it, and he that hateth his life in this world, keepeth it unto life eternal" and then, mys-teriously, "Now is my soul troubled. And what shall I sa.y? Father, save me from this hour. But for this cause I came unto this hour" (John 12:27). How can He pray His Father to save Him from the pain and suffering and death, when it was precisely to endure them that He came? And yet, His very soul is distressed; it is an anticipation of the agony in the garden, when He "began to fear and t6 13e heavy, and he said to them, 'My soul is sorrowful even unto death' . . . and he fell flat on the ground; and he prayed, that.if it might be, the hour might'pass from him. !~nd he sayeth, Abba, Father, all things ar~ possible, to thee: remove this c~halice from me; but. not what I will, but what thou wilt" (Mark 14:33-35). What His Father willed was not to be fulfilled directly between Him and His Father, but through people like Judas, Annas, Caiphas, Pilate, the Jewish mob, and the Roman soldiers; and it means not only physical suffering but denial of justice, denial of a fair bear-ing'of what He had to say, and. to say not so much for Himself 82 March, 1956 THE MYSTICISM OF OBEDIENCE but for His Father, for God; 'it meant acceptance of that humanly mysterious providence of God which_ permits so much evil. Our Lord was a real man, with all a man's feeling, instincts, natural reactions: His divinity did not derogate in the least fro'm the full-ness of His humanity. Consequently, He experienced the ifistinc-. tive recoil of the feelings against pain and against death; further, even His natural reason and intellectual choice judged that death and rejection were hateful and in themselves to be avoided, and so His prayer was "if it be possible; let this chalice pass." St: Thomas tells us that our Lord prayed so to show us the reality of His human nature and to show that it is permissible, according merely to natural impulses to wish what God does not wish ("ut ostenderet quod homini iicet secundum naturalem affectum aliquid velle quod Deus non vult," Summa, 3, (~.21,a.2). Nevertheless the absolute choice; when all is conside.re.d, goes out straight to God's will, however repugnant to instincts and feeling and merely natural judgment (Summa, 3, Q. 18,a.6), and is in a sense the more united to God's will, because with His human will He ap-proves the instinctive reluctance of human 'nature, is glad to find it hard; and thus He can make the offering .of submission most truly as a man and with the fullness of His manhood. Not, in-deed, that these natural recoils against the horrors of the Passion in any way divided Christ in Himself, or lessened His glorious ac- ¯ ceptance of His Father's will, or blurred in any way the clearness of His vision--as fears and hopes and emotions do in us; never-theless, He felt the difficulties, even mental, just as acutely and more acutely than we could do, just as He could suffer physical pain as we do, and feel it more acutely. St. Paul spea.ks of Christ's obedience in a,way in which per-haps we might hesitate to do; he says: "Christ during his earthly life, offered prayer and entreaty to the God who could .save him from death, not without a piercing cry, not without tears; yet with. such piety as won him a hearing. Son of God though be was, he learned obedience in the school of suffering, and now, his full achievement reached, he wins eternal salvation for all those who render obedience to him" (Heb. 5:7-9, Knox tr.). St. Thomas, in his commentary on this text, makes this ob-jection: "To learn things, presupposes that one is ignorant of them. But Christ from all eternity~ being God, and even a's man from the first instant of His conception knew everything and had the fullness of knowledge. Consequently, since He knew every- 83 BERNARD LEEMING ~ Reoieto for Religious thing, how can it be said that He learned ,things?" . St." Thom, as answers': "There is a double kind of knowledge, the first being simple awhreness of the truth, and in this sense~Christ was ignorant of nothing. But there is also the knowledge begotten of experience, and according to this Paul says 'He learned from what He suffered [or in the school of experience]',' that is by actu-ally °experiencing. And the Apostle speaks thus because he who learns anything must willingly put himself in a position to learn it. Now Christ willingly took to Himself our weakness; and hence Paul says 'he learned obedience,' that is, how hard it is to obey, becauseoHe obeyed in most onerous and difficult matters, even to the death of the cross. And here he shows how difficult it is to attain the good of obedience. Because they who have not experi-enced obedience and have not learned it in difficult matters, believe that to obey is very easy. But in'fact to grasp what obedience really is, one has to learn to obey in difficult affairs, and he who has'not learned by'obedience to be subject, never knows how to command well and be a superior. Christ, therefore, although from eternity he knew by simple awareness what obedience was, nevertheless learned by experience obedience from what He suffered, that is, in. actual difficulties, through suffering and death" (Cornmentartl in Hebrews, ad loc.). But there is yet a greater myster~ here. The prayers of Christ, His tears, His entreaty to God who could save Him from death, these are not merely individual: they are His as head of the body, as forming one with us. He prays, entreats, weeps, ~uffers .for us and with us. S~. Gregory~Nazianzus says that w.hen Christ prayed upon the cross: "My God, my God, why has thou forsaken me?'" He spoke in the person of all mankind; and adds that this text about learning obedience must be understood in the same way: ':Having taken the nature of a slave, He condescends to enter fully into the life of His fellow-slaves and of slaves generally; and assumes a form different from His own, bearin'g the whole of me and all that I am within Himself, in order that in Himself. He may melt away my lower self, as fire the wax and the sun the morning mists, in order that I, through fusion with Him, may take in exthangeall that is His. Hence in very deed does He honour obedience and make trial of it in suffering. For the mere intention was not enough, just as it is not enough for us, unless we 'carry it out in act. For the act is the proof of the intention. Nor would it be far wrong to" understand that. He experienced our obedience and measured all 84 March, 1956 '~. THE MYSTICISM OF OBEDIENCE human things by, His own sufferings, and did so because of ,His affection and love for men: so that He.can estimate our experiences by His own, and reckon by suffering and weakness how much to demand of us and how much to yield to ,our infirmity" (Oratio Theologica 1, n.6; Migne Patres Graeci, 36, col. 109, 112). It was not He alone who was saved from death, but,the whole Of mankin~l who are united to Him, for whom He prayed, for whom He obeyed, "and offered His sacrifice. St. Leo says that the cross was the altar on ~vhich "through that saving victim the of-fering of the whole of ,human nature was a, ccomplished" (Sermo c.3; M.P.L. 54, 324). He ,bears "the whole of me and"all that I am within Himself" and offers His obedience for me to make up for my failures, to transfuse my dull and murky obedience with the radiance of His infinitely glorious obedience; and to* do the same for the, whole of mankind, becoming "hostiam. puram, hostian~ sanctam, bostiam immaculatam'" a sacrifice wholly sincere, holy, immaculate, and hence utterly acceptable to God for all of us. OUR OBEDIENCE AND OUR UNION WITH CHRIST THE SAVIOUR Our Lord is very explicit that "I am the way, the truth and the life. No man cometh to the Father, but by me." .It is only Christ who sends the iSpirit of God (John 16:7) and even the Spirit of God "receiveth of Christ's and shows it to us (John 16 : 15). "And because you are sons God has sent the Spirit of his Son into your hearts'" (Gal. 4:9). "God has sent his only begotten Son into the world that we may live by him" (I John 4:9). There is no way in which we can go to God except in. Christ. There is no right manner of praying which neglects the Incariaate Word, or so tries to dispense with images or use of the imagination 'that-it passes over Jesus of Nazareth. There is no true mysticism save that Which is based upon faith in Jesus Christ. Now our Lord greatly commends obediencd to us. "Whoever shall do "the will of my Father, 'that is in heaven, he is my brother, and sister, and mother" (Matt 12:50). Even His own dear~other was dear to Him most of all because she "heard the word of God" and kept it (Luke 9:28). "Fie that bath my commandments and keepeth them, he it is that loveth me. And he that loveth me shall be lox)ed of my Father: and I will love Jaim': and will manifest myself to him." Our Lord could not make us a greater promise than to be~loved of His-FatheL to be Ioved.by Him, and to receive a manifestation, a re;celation of our Lord" Himself. BERNARD LEEMING Review [or Religious Based~upon these promises, to our Lord, the saints most strongly commend obedience to us'. St. Teresa says: "I believe that since Satan sees there is no road that leads more quickly to the highest perfection than this of obedience, he suggests many difficulties under the colour of some good, and makes it distasteful: let people look well into it, and they will see plainly that I am telling the truth. Wherein lies the highest perfection? It is clear that it does not lie in interior delights, not in great raptures, not in visions, not in the spirit of prophecy, but in the conformity of our will to the will of God, so that there shall be nothing we know He wills that we do not will ourselves with our whole will, and accept the bitter as joyfully as the sweet, knowing it to be His Majesty's will" (Fodndations, ch. 5). The reason for this statement, that our, union with God is in ~vill rather than in any perceptions that belong to our intellectual fac.ulties, seems to be this: anything that we know, we know accord-ing to our o.wn mind; the object known comes into our mind and necessarily to some extent takes on the shape of our mind, and hence shares in the limitations of our mind. The mind assimilates to itself the object known, and in so doing limits the obje'ct in some way. Consequently, we can only know God by means of comparisons, indirectly: in this life we cannot see God directly as He is, because be is too great for our minds to take in. -But the will is different from the intellect in that it does not ~bape the object by drawing the object into itself, but ,rather goes out to the object as it is in itself; the will therefore does not limit the object by its own limitations as the mind do~s. It follows from this, tb_at, although we cannot know God, in this life, exactly as He is, nevertheless we can love God Himself exactly as He is, be-cause our minds can get to God truly ~nd hence our wills can go out to God insofar as He is truly represented in oflr minds, and not insofar as the mind obscures God by imperfect, indirect knowl-edge. I can love a person, even though I do not knov¢ him thor-ougbly: I can know him enough to love him, and it is he himself that I love, and not my own imperfect conception of him. Hence, in this life our union with God is primarily a uni6n of will, although since man is one whole, that union of will reacts upon the intellect and upon all the powers of the soul, and bell~s to greater perception and awareness. One cannot be united to God in will without somehow coming to be aware of that~ fusion of wills and thus coming into almost direct contact with God Him- 86 March, 1956 THE MYSTICISM OF OBEDIENCE self. St. Catherine of Siena was told that "the truly obedient man , always retains the desire of submission, and that this desire is like an inward refrain of music" (quoted by Marmion from the Dialogue~ on Obedience : Christ the Ideal of the Monk, p. 262). In this way, obedience is really a form of contemplation, simple, easy, and effective; and not wearisome to the bead. "This is what I am or-dered to do. It is God's will for me. I do it. That is God. That is all." Nor is this hindered if our obedience is very active, even if in obedience we must use initiative and ingenuity and resource. It is then that the very powers of the mind are given to God, wl~at intelligence we may have, what force of character, what gift of imagination, even what magnetism we may have to attract others. These are given to God, through the hands of the human beings who represent Him, and used gladly as we are directed~ because there is great security in using all our gifts as the mind of God, represented by a human superior, directs. Nothing could be m6re mistaken than to take the comparisons 9ften used by the saints, of a d~ad body, or an old man's staff, and apply them beyond their real application. They are not used to indicate complete passivity, but to indicate that we make no resistance to being moved from this house to the other, from this post to the other, or, even, that we are content if obedience makes no use of our talents at all. They in-dicate that we are completely dead and nothing but a walking stick as regards our own peculiar ideas when they clash with the su-perior's. Perhaps if the saints bad known of bose pipes, with a strong and full pressure of water in them, they might have used the comparison of a hose pipe which could be turned in this direc-tion or that, made to'give a heavy stream of water or a narrow jet, according as the bands holding it directed. The comparisons mean that the force and power which God may- bare given us is placed utterly in the control of the superior, as representing God; and that by faith we believe that the only good result will come from the union of that force and powe.r with the will of God as interpreted to us by His representative. . Here, too, enters what is called blind obedience. Now to inter-pret blind obedience as unintelligent, stupid obedience would be itself unintelligent and stupid. The more intelligent people are the more they must use their intelligence in order to obey well. The blindness only comes in after all due representations bare been made --and it is part of the duty of obedience to make reasonable repre- BERNARD LEEMING Review for Religious sentations, even to make them forcibly on .occasion-- and the su-perior orders us to do something with which our natural reason does not agree, for which we cannot see the reasons or the reason-ableiaess. It is then that we must be carried by an impulse of the will, blind to natural reasons, desirous only of conforming the understanding to the mind of the superior. And mtich can be done in this way: to close our mental ears to contrary reasonings, to look at it from the superior's side, and to make ourselves well af-fected to our superior. We cannot, of course, assent contrary to the known truth; but often the truth about the wisdom of a course of action can be perceived differently according to the antecedent state of mind in which we train ourselves, and according to the way we allow our minds toact. If we have opened our minds to the reve-lation of 6ur Lord beneath the deficiencies of the human agent, then it is easier to see God's will in what may naturally only look like ignorance, prejudice, favouritisrri, or vanity, So often it happens that lack of the spirit of obedience leads to narrow and restricted views. Obedience can and does take the ,long view. God's providence works oddly. Perhaps God sometimes 'wishes a poor superior, an incompetent superior, in order to use them as a lesson for subjects, or perhaps one special subject, a lesson to teach them what to do, and ~hat not to do, when they themselves are superiors! And to oppose that superior, to magnify his defects, to allow feelings to become ruffled, or depression to take possession of the 'spirit--this is Clearly to oppose God Himself, contrary to what we have promised Him." Perhaps God wants a certain 'work to fail, and to fai.1 precisely through our most obedient efforts and strivings, in order'to obtain some greater good of which we cannot be aware. In this sense, it is perfectly true that obedience, although. its proper fruit may seem to be to perfect the will, :nevertheless also perfects the understanding: it gives the understanding length and breadth and depth, conforming it to the infinite wisdom and knowl-edge of God. Often only in retrospect are we able to see that it was not only virtuous to obey, but was very wise, also. "Because you are conscious within yourselves," says St. Ig-natius of Loyola, "that you have undergone this yoke of obedi-ence for the love of God, to the end that you might, in following the Superior's will, more assuredly follow the divine, will; doubt not, but that the mgst faithful charity of our Lord continually directs you and .leads you in the right Way" by the hands of those whom He gives you for Superiors.''~ 88 March, 1956 THE MYSTICISM OF OBEDIENCE This yoke of obedience: it can indeed bear heavily, it ban chafe and sometimes cut, and force us to go on and on dragging a weari-some burden. Christ Hirhself'felt the burden, and even prayed that it might be lifted from Him. And yet to Him, His Father's charity was faithful, most faithful; and even through the hands of Annas and Caiphas, of Judas and of Pilate, that faithful charity of His Father led Christ in that right way that led to our salvation. Christ obeyed for me. Christ }rusted His father for me. Christ loved me and delivered Himself for met delivered Himself for me not only that my sins migh}: be forgiven, that grace might come to me, but als'o that to me might come the honour of sharing His obedience with Him, of offering the noblest part of me to His Father with His offering, even of making myself one with His self-giving for the redemption~ of mankind. Nothing so unites us to Christ as Obedience;. for perfect obedi-ence gives to Him our liberty, our memory, and our very under-standing. What more" have we that we can give? And this giving is the most perfect charity: if you love me,. keep my commandments. Yet we give them in such simple, often almost commonplace, ways: doing what we are told, be it great or small, be it important or un: important, be it hard or easy. Nevertheless, if we do gi.ve our whole selves to Him in this simplicity of obedience, be sure that His most faithful charity does stay~ with us. Gradually He ta.kes us all: our remnants of self-contentment, our rags of pride, our dirtiness of devious self-seeking; of all these and suchlike His faithful charity gradually strips us: a pain at once and yet a joy, He is meek and humble of heart, even in His purifying of us to make us more fit to share with Him in His unutterably pure sacrifice to God. ,,He fills us with His own love of His Father. He gives us sometimes to feel something of that. joy with which He went to His Father. He allows us sometimes to see that His saving work goes on, even thrbugh me, even through me: but yet not through me, only through Him, and I spoil it, and yet He does not let me Spoil it quite, because it is truly He who obeys in me, and His obeying is of infinite love, even God's own love, The mystery of obedience: it is the mystery °of Christ; the mystery of the Blessed Trinity, in whom all is one, even to the blessedness qf giving of the WhOle and yet" receiving, of the Whole". And yet, it is quite simple: "If you love me, keep my command-_ ments. BERNARD LEEMING To conclude, then: ! 1. Obedience is a good in itself, and not for any utilitarian purpose, because obedience in itself unites me to God; and unity with God is an end in itself. 2. Obedience reflects the unity of Christ with His Father and reflects the divine life in Him. So it does likewise in me. 3. It is through obedience, as such, and not through human advantages secured by obedience, that Christ redeemed us. It is through obedience that we share His redeeming mission, share His power to save souls. 4. Progress in obedience means progress in union with Christ and means, too, greater accomplishment in our redemptive union with Him. With Christ we are co-workers in redemption; but that co-working (s, first and middle and last, union in His obedience. 5. Conkequently, let us pray for opportunities of obedience: that we may do each task because God commands it, that we may find our love and our life in doing His will. If the commands are simple, thank God; if they are difficult--perhaps removal from an office, perhaps subordination to an uncongenial senior--thank God more, for what else" are we for but to obey? SUMMER SESSIONS The Institute for Religious at College Misericordia, Dallas, Pennsylvania (a three-year summer course of twelve days in canon law and ascetical theology for siste.rs), will be held this year August 20-31. This is the first year in the triennial course. The'course in canon law is given by the Reverend 3osepb F. Gallen, S.2'., that in ascetical theology by the Reverend Daniel 2. M. Callahan, S.2., both of Woodstock College, Woodstock, Maryland. The registration is restricted to higher superiors, their councilors, general and provincial officials, mistresses of novices, and those in similar positions. Applications are to be addressed to the Reverend doseph F. Gallen, S.2., Woodstock College, Woodstock, Md. Gonzaga University offers three summer institutes for religious women only. These institutes were inspired by the recent emphasis on the religious formation of sisters. The topics and dates for the institutes are: moral direction for others~ dune 19-30; understanding human nature, 2'uly 2-13; personal holiness, 2.uly 16-27. Gonzaga also offers two institutes for priests only; one on sacred eloquence, the other on-the psychology of the adolescent. For further information write to the Reverend Leo 2". Robinson, S.3., Gonzaga University, Spokane 2, Washington. 90 Sist:ers' Ret:reat:s--I I Thomad Dubay, S.M. APPROACH TO SUB3ECT MATTER |N this second article on our sisters' retreat survey, we will discuss I the retreat master's approach to his subject matter. The first of the questions asked the sisters dealt with the technique the re-treat master uses in setting forth his tea.ching. We can convey what is here meant~ in no better way than by, reproducing the question just as it was asked.To avoid needless repetition, we will indicate the sisters' choices together with the statement of the survey question. Which of the following emphases in meditation exposes do you usually prefer? __many quotations from Sacred Scripture . 27 4.0%) __intellectual explanation of doctrine, principles, etc .115 16.9 %) __emotional approach (stress on beautiful images, language, etc.) .o . :'. . 4 .6%) ____combination of first and second . 195 (28.6%) ¯ __combination of first and third . 16 (2.3%) __combination of Second and third . 28 (4.1%) __mixture of all three . 297 (43~.5%) Further comment: (space p.rovided) From this data several conclusions seem unavoidable: 1. Almost none of the sisters (.6%) want stress placed on the emotions alone. 2. The group of sisters who want any notable stress placed on the emotions is decidedly small (7%). This conclusion is reached by combining categories 3, 5, and 6. 3. The vast majority (91.3%) want emphasis placed on solid intellectual content whatever the combination of emphases might be. This con, clusion is obtained by combining groups 2, 4, 5, and 7. 4. A large minority (45.5%) prefer no emotional appeal mixed in with the intellectual. This can be seen by uniting the results from categories 2 and 4. 5. The frequent use~of Sacred Scripture follows the intellectual approach in popularity among the sisters. The comments of the sisters on this problem are both interest-ing and enlightening. All three, but the emotional element ought to be relatively small. If the intellectual explanation is ignored, women's piety tends to becom~ soft, enervated, spineless. A thought-provoking, solid presentation with enough of the emotional to make it spiritually palatable appears best to me. 91 THOMAS DUBAY Reuieu~ for Religious I believe that principles for religious life should be based on .Holy Scripture. It is only too late that one finds the beauty and worthwhile passages in Holy Scripture. Personally, I have, found myself living in close union with God by just one passage studied in the New Testament at meditation or spiritual reading. Let's have intellectual explanation. If the priest has the ability to express his ideas well so much the better. The use of Scriptu.re must be an overflow from the medi-tative life of the speaker. There has been too much emphasis on' the emotional approach, so why not get meditation on a solid basis for a change? Intellectual and emotional--I don't mean sentimental. God made things t0 be beautiful. Why not~ talk about those beautiful things? A balanced mixture with no excess in any one. Flowery language annoys more than appeals, I think, Father; however, a correct, flfient style helps much--language from the heart to the heart--without being dramatic or emotional. Mixture of all. A retreat group made up of different personalities, characters, men~ talkies, etc. needs meditation exposds that will to a certain extent reach all. Beautiful thoughts stay in the memory much longer than cold cut and dry ones. Women love beautiful things, why not give them to us? I dislike retreat masters who key their meditations to the emotions. Probably they do this because they have been led to think women prefer this. I do not find the e~otional approach "stands up" under the r~alistic test of a year in the religlous life, Exposition of the Sacred Scriptures appeals to me as most fruitful for meditation. (Texts on Public Life of Christ.) Some emotion has its place, undoubtedly, but I think to be effective it requires the most complete sincerity on the part of the retreat master--otherwise it only makes one uncomfortable. Some emotional stress helps, but I resent having my emotions obviously played upon. Besides, the emotional effect is most iikely to wear off. I would like to add emotional approach in the original meaning of appeal to the emotions or affections, not sentimentality, but with much intellectual and doctrinal support. Never emotional. ,Meditation becomes more fruitful, more satisfying as knowledge, of the Scriptures and doctrine increases. Quotation from Scriptures is fine IF that quotation is explained. Content thoroughly intellectual. Manner of presentation depending on the indi-vidual's broad reading, conversations, and own conviction and realization (we need some variety here!). Structure stemming from Scripture. All three. ~owever, oratory (?), (shouting, whispering, and dramatic pauses) can be omitted in ALL exposes. God forbid! (emotional approach) It is amazing how all three sprinkled in can provide the "oil" for my own "ma-chinery"-- in other wolds, "the Holy Ghost can work through all three approaches to fit the individual--don't limit the approach and.keep 'em happy! and thinking. 92 March, 1956 SISTERS' RETREATS "---II IX view of the sisters' observations just given and the numerical data previously noted, it appears that retreat masters should attempt to tailor their techniques accor~ling to the conclusions we have al-ready indicated. AMOUNT OF THEOLOGY We approach now a much-bandied-about question in the circles of sister formation interests: theology. Here we shall view the problem from the vantage point of retreat content, which, of course, touches upon in-service sister f6rmation. The amount of theology desirable in a retreat and the degree in which the sisters un'derstand it were the objects of two questions, the first of which follows: Do you think that the amount of theology ordinarily presented in retreat meditations is __ekcessive '.2__~too little __about right Further comment :__ A notable majority, 486 (72.6 %), of the sisters are well sails-fled with the amount of theology they ordinarily receive in their rdreats, although a sizeable minority, 171 (25.6%), decidedly think they hear too little. A v~ry small gr0ui~, 12 (1.8%), feel that too much theology is presented. The pres~ent writer has the impression from reading the many replies that the more completely educated sisters tend in greater ,.numbers to want more theology in their retreats, whil'e those with less formal training tend in greater nu~nbers to feel satisfied with the status quo. These tendencies are not, however, universal, for there are sister-teachers in college who are satisfied with retreat theology as it stands and some domestic sisters who desire more. The sisters offered the following comments on' their answers: Representative of those who think the theology is excessive: Excessive because of mixed groups of domestic sisters, etc.; otherwise it would be about right. Sisters who think the theology too little: ' Too much "dry" repetition of elementary data on the fundamentals., Religious should be mature and treated as such. o ¯ The more the better. We need it for .our teaching preparations. I have found it of great advantage when theology was much presented, since I only had an elementary education. Superiors should be advised to give books of theology to read to their sisters, if the confessor appr6ves of it, when a sister desires .it. ' 93 THOMAS DUBAY Revieu~ for Religious \ Many sisters are starved for real spiritual meat which can be satisfied only through theology. For many of the sisters retreat time is the only time they get a chance to get some theology. I don't think xve can get too much! Much too little. In some God is hardly mentioned except as author" of this or that law. And the Holy Ghost not so much as heard of. "Religious who think the amount of theology about right: Some tend to overdo it, but I think it appears excessive only if the retreat master uses too many abstract technical terms. I like points of theology brought out since I never studied it as such. Although it is not too little, there could be more as a number of us have the oc-casion to use it daily, Depends on retreat master. I find retreat masters about right; too little usually. Also depends on individual. It differs from a great deal to too little. Perhaps it could be more in most cases. I am satisfied with just the Personality of Christ according to Gospels. Retreat days ought not be a course in theology. If necessary, this should be taken care of otherwise. Some give more, others less, so that on the whole I'd say it evens up about right. As far as I am concerned, a deep theological retreat would be out of place. The mental training of our sisters is too varied to admit of excessive technicality in meditations. Sound, simple explanation of dogma is always welcome. Rather excess than defect. Sisters need solid dogmatic principles always. Do much harm a,mong those taught if they lack principles. Sometimes it is very excessive, but usually about right. However, they often presuppose more theological knowledge on our part than many of us actually possess. For our younger sisters who have had many courses in theology, it may be about right. For our older people and those who because of the work they do, do not continue.their education, it is probably excessive, except where the retreat master takes the trouble to clearly explain his points. Distinguish: amount of theology usually presented--O.K.; skill in bringing out theological implications, e.g., in a meditation on the Passion, without getting dry and classroomish--tbis is rarer. Too much, I believe, would dishearten the less intellectual; too little would make it impossible to form a foundation for the convictions necessary in living a spir-itual life. In coming toa satisfactory conclusion on this whole problem of theology it seems that the retreat m~ister must keep two cardinal points in mind: the sisters' background and his own treatment. March, 1956 SISTERS' RETREAT'S--II Both of these points are so relative that no possible suggestion to be adopted by all retreat masters can be given here. What is excessive for one community (or for one group of. sisters within it) may be too little for a second and about right for a third. Likewise, the same theology in the mouth of one priest may be excessive; in that of another, too little. To adjust the first relative element the retreat master might conduct a careful investigation of the sisters to whom he is going to give his retreat. He could write the provincial superior requesting information on the education and works of the sisters making the retreat and then adapt his methodology accordingly. An appraisal of the second element (the priest's treatment of theology) could be effected by. a simple, one-page questionnaire given by the retreat master to the sisters after his retreats. He could ask whether he had given enough theology, whether his e~planation was simple and clear, and any other question that might contribute to greater efficiency. This information would not benefit the sisters who furnished it, but it could be most helpful in subsequent retreats given by the retreat m~ister. /SISTERS' UNDERSTANDING OF THEOLOGY The sisters were next asked if they thought that the theology that was presented in their retreats was understood. Do you think that the sisters can understand the theology that is presented at least fairly well? __.most of them "do __some do __few do Further comment:__ The breakdown of the answers to this .query is percentage-wise quite close to that of the preceding question. The presence of too many diverse factors, however, prevents us from asserting that this correlation is really significant. For example, on this question some of the sisters answered in an unexpected way. These few indicated that the amount of theology discussed in retreats is too little and then in the present question chose the response ""some do" rather than "most do." Of the sisters ans.wering this question, 517 (76.2%) "think that most understand the theology, 153 (22.5%) that only some grasp it, and 9 (1.3%) that few sisters understand it. For this question it does not seem necessary to divide the sisters' further comments into categories, for their meaning is clear enough as they stand. 95 THOMAS DUBAY I'm not anything when it comes to brain power, but 1 can say. that I understood everything I've heard so far. Most sisters with high school or. colleg'e education can understand. Sisters with elementary education who have grown old with hard manual labor in homes or seminaries cannot. All in my community understand what is presented,, and most do it better than "fairly well.'~ I don't know how other sisters feel about it, but I like it. I think perhaps most of the priests think we have had more theology than we really have had. I certainly feel the sisters would be capable of receiving more if it were given. Before retreat begins we are able rather accurately to predict the outline of the con-ferences, if not .the matti~r of each conference. No challenge! ,. Very poor foundation in theology obtained in thee novitiate. Since most sisters either have a college education or are receiving it, they can under-stand considerably more than is usually offered, i believe. The fact that they might not [understand] would seem to indicate a further need for it. Too often I feel that the retreats are directed prima,rily to the teachers and the others find it difficult to follow ot:' gain much from it. Most' of them do, but not all like it. There is a certain type of nun who likes simple retreats. I do not believe it is a case of sisters failing to understand theology, but a case of retreat masters failing to present theology. Sisters have often gone through retreats without deriving much practical help. All sisters do not have a high inte!ligence and need more explaining. Much depends On the master's ability to make theological truths clear and mean-ingful, A retreat master should conduct the retreat on as high a theological, philosophical,. ascetical, and even mystical a plane as he is able. He should give sisters exactly the same substantial content as he would give to other priests. He need have no fear that they will not be able to understand and live what he himself understands and lives. He should deliver his message however without scholarly verbiage, Latinisms, and all the other .trappings~which' serve to impress rather than to clarify. Through no fault of 'their own, sisters do not have the information to cgpe with this. It is a great m'istake however--and sad to say a common one--to confound a sister's lack of technical theological learning with a lack of intelligence. It is the priest's task to make the technical comprehensible to the non-theologian. This of course demands much more unde~rstanding than does a presentation in the language of the manu'als. Most retreat masters present a very thin spiritual gruel by comparison with what they could give if they. had greater respect for the potentialities of the sisters. ~ The suggestions appended to our discussion of the immediately preceding question would appear to apply to this present problem with equal validity. 96 ( .uesHons and Answers [The following answ,ers are given by°Father Joseph F. Gallen, S.d., professor of canon law at Woodsiock College, W, oodstock, Maryland.] tI,t 9 ' Ih our concjrecjatlon of :sis ers here is a fee c~harcjed for the expenses of the postulancy and noviceshipI. Recently a novice had to have an op-eratlon for append|c,tls. Are tile expenses of th,s operat,on included ~n the fee, or are her parents obl,cjed to pay them? As permitted by can. 570~ § 1, and found at least frequently in all types of religious institutes', the constitutions of nuns and sisters ordinarily d~mand that the ca!ndidate brin~ prescribed clothing and personal effects with her to the postulancy and pay an established sum for the expenses ofthe" Ipostulancy and noviceship. The ex-penses for which payment mawr be demanded are only the ordinary and common expenses of food and clothing. The cost of the medi-cines and similar personal necessities that are usually required may be included under food. The I . ~ordmg of the canon does not permit an exaction for lodging nor for the cost of formation. Much less does it permit that the sum be~ established also for the profit of the institute, as if the,subject wer,e a student of an academy or college. The spirit of the canon is rather that nothing should be demanded if such a polic3r is a practical conform to this spirit at least readiness to grant necessary di Extraordinary expenses, e. g., serious illness, are not inciucJ The institute may rightfully that such expenses be borne b3 cases can readily and frequent'~ dent or inconsiderate to urge possibility~ Superiors should and do the extent of a prompt and cheerful pensationL whether whole or partial. those of :a surgical operation or of a '.d in this fee for ordir~ary expenses. demand, as in the present question, the subject or her parents. However, ~" occur in which it would be impru-his right: If the postulant or novice leaves or is dismissed, the insti}ute is entitled to payment of ex-p~ nses only for the time spe~nt in'the institute. 'Some aspects of the practice should be studied for possible re-vision. The list of things thalt the candidate is to bring with 'her should ,not be so massive as to]dismay a~ay-girl. Perhaps this is male ignorance, but it does not seem efficient to have each candidate bring such objects as towels, sheets, blankets, napkins, and silverware. I should think that uniformity of size and quality would be desir-" QUESTIONS AND ANSWERS Re~iew for Religious able in such objects, that the institute could purchase them at a lower price, and that it would be more efficient to increase the fee somewhat. Despite any ancient authority that may be cited for this and similar.practices, I cannot see how personalized silverware contributes to speed in setting up a large refectory and much less to the supposed simplicity and humility of the religious life. Although extraneous to the present question, I would hold the same for a train on the religious habit, which appears to me to be neither simple nor humble and to be at least dubious in the field of hygiene. The customary practice of requiring that parents continue to supply during .the postulancy and noviceship things such as soap and toothpaste and articles of clothing that have been exhausted or worn out is the deceptive economy of money saved, but with un-noted spirit, ual depreciatiofi. The practice does not manifest a gen-erous spirit on the part of the institute and is not apt to engender a spirit of devotion and loyalty in the subject. It may also be the primaryreason why so many professed secure necessities from ex-terns. The psychology of religious infancy can be more lasting and tenacious than that of human infancy, and the usual correlative of stinginess of superiors is stubborn infidelity of subjects to. the ob-ligations of the vow and the laws on poverty. It is evidently con-trary to the quasi-contract of profession for an institute to exact payment from parents for expenses incurred after profession. Free gifts may be accepted. Expenses for food and clothing should not be charged for any period in which the postulants and novices are 'fully applied to the external works of the institute, e. g., as full-time teachers or nurses. It is conservative to state that few parents of religious are wealthy. Many have exhausted their financial capability in giving a son or daughter a high school education. They have sac-rificed any return on a child's earnings by the entrance into religion. Further exactions should not be imposed on them without at least careful and considerate thought. Finally, it is always to be remem-bered that it is extravagance, not~generosity, that is incompatible with religious poverty. ~0 Is it true that a resident chaplain should never hear ÷he confessions of ~'he sisters of the convent of which he is chaplain'? A chaplain as such is not the ordinary, extrhordinary, nor a sup-plementary confessor of the community. He may be appqinted as such. I believe that many would agree with me .in the statement that it is better not to appoint him as the ordinary" or extraordinary 98 March, 1956 QUESTIONS AND ANSWERS c~nfessor of the c6mmunity. Anything alSproaching authority, mere friendship, and frequent soc"la 1a1n d b u s'iness contacts can be harmful to the greater efficacy of confeIs s. ion. It is therefore bettek not to ap-point a priest such as a chapla~in or one teaching in the school' with the sisters as their ordinary or extraordinary confessor. Since the confession will be the choice of the individual sister, no such reason exists against his appointment as the special ordinary of a sister or as a supplementary confessor of the convent of which he is,chap-lain. In the latter case he is evidently obliged in virtue of this ap-pointment to hear the confession of any sister 6f the convent who approaches him for confession when there is a just reason and for as long as the just reason continues. There is no question that he will be willing to hear'the confession of a sister in danger of death¯ Inasmuch as he possesses confessioIial jurisdiction for women, he can be both an occasional and a confessor of seriously sick sisters¯ As such he is obviously not to usurp the duty of the ordinary confessor of the community, but he should be willing to hear the confessions of sisters who reasonably request him to do so. He cannot be un-mindful of charity, and his study of moral theology and can6n law should have convinced him that cases of real spiritual necessity occur in all states of life. Furthermore, the Sacred Congregation of the Sacraments has emphasized the principle with regard to the members of any type of community: ". what is especial, ly important, that they should have the opportunity to make a confession also shortly before the time of Communion . . . where frequent and daily Com-munion is in vogue, frequent and daily opportunity for sacramental confession, as far as that is possible, must also be afforded¯"' (Bous-caren, Canon Laco Digest, II, 210.) The Sacred Congregation could not have been unaware of the fact that the only priest who is cus-tomarily present in a house of lay religious daily, especially immedi-ately before Mass, is the resident chaplain or the priest who says the daily Mass. II We are a diocesan concjregation. Sometime in the past we had a particular sister who left; if she had not left, we would have tried to dis-miss her. She was a most difficult and peculiar subject. On leavlncj, she threatened to sue us for the work she had done in the concjrecjation. How could we have protected ourselves.'! Relig'ious progression contains two elements, the taking o;f the vows and a quasi-contract between the subject and the institute. One of the elements of this quasi-contract is that the religious gives 99 QUESTIONS AND ANSWERff Review for Religious over all her. labor to the institute. For. this reason can. 580, § 2, logically declares that anything given to a religious for his work belongs to the institute~ With equal logic can. 643, § 1, declares that a professed religious who leaves or is dismissed may not seek com-pensation for services rendered to the institute. This Canon is in-serted in constitutions approved by the Holy See. It is also under-stood that the same dedication of services applies to postulants and novices. The Holy See in approving constltut~ons adds a provision to can. 643 § 1. This provision enacts'that aspirants on their admis-sion to the postulancy must signa civilly valid document in which they dechlre that they will not demand any remuneration for serv-ices given in .the institute if they leave or are dismissed. The Holy. See of late has also been requiring that this declaration be renewed at the time of perpet[~al profession. It is understood that this pro-vision applies also to the postulancy and noviceship and is to be so wprded. To avoid any future difficulty, "such a provision should be made, even if it is not prescribed in the constitutions. The reason for the renewed declaration prescribed at the time of perpetual pro-fession is to make certain that the declaration will be made at a legal age, since .perpetual~ profession cannot be validly made until the day after the twenty-first birthday (c. 573). -12 Is correspondence'with the vicar for religious exempt from the in~pec-tion of superiors? Canon 611 exempts from inspection correspondence °with the local ordinaries to whom the religious is subject in matters in which the religious is subject to the ordinaries. It is probable that this same exemption extends to corresigondence with the priest delegated by l;h.e local ordinary to take care of the affairs of a igarticular community or of some or all communities of the diocese, since in fact such a priest i's handling the matters that appertain to the ordinary. It can be objected that the canon does not say, "to the local ordinary or his delegate," and fi superior could licitly deny that the exemption is proved.' However, it would be the part of prudence at least' not to subject such mail to any inspection. Religious ~bould be instructed not to be quick td write to the Holy See, the cardinal protector, " the apostoli~'deleg~ite; or the local ordinary, or his delegate. Such letters derriand a serious m~itter that cannot be resolved by recourse to one's own religious, suPeriors. °External authorities and dignitaries'should. 100 March, 1956 QUESTIONS AND ANSWERS n6t,be annoyed by, needless a'nd extraneous correspondence; and do-mestic grievances, especially if purely personfil' or subjective, are to be confined by the family walls. How many "washings must alprlest do of the puHficators, palls, and corporals? Purifactors, palls, and cor~orals~ used in the sacrifice of the Mass are to be washed by. a cleric in major orders ,before being laundered by lay persons. The water of thls first w, ashing is to be poured into the sacrarium. The cleric in m~jor orders is obliged to only one ritual .washing; he may'do three if l~e wisbes to do so. The first washing may not be done even by rehglous women without an indult from the Holy See. The local ordinaries in mission countries have the power of granting such perm~ssmn to religious women. Cf. c. 1306, § 2; Cori3nata, Institutiones Iu~is Canonici, II, n. 887, 2*; J. O'Con-nell, The Celebration of Mas's, 256; Collins, The Church Edi[ice and Its AppOintments, 219-2~: Britt, Church Linens, 32; Murphy, The Sacristan's Manual, 12-13; Winslow, A Cornrnentarg on the Apostolic Faculties, 61. " Does the general ~decree on ~he simplification of the rubrics apply to the Lfffle Office of the ELV.M.? The decree of the Sacred [Congregation of Rites is confined to the rubrics of the Divine Office, and Mass, but from analogy the norms on the beginning and ~nd of the hours nSay be licitly used in both the choral and indivi~tual recitation of the Little Office of the B. V. M. The following, is a summary of the ~.ertinent parts of the decree. In beginnin~ both the pub(ic and private recitation c~f the canoni-cal hours, the Our Father, Hail Mary, and Apostles' Cr~ed are omitted; and the hours begin~ absolutely as follows: Matins from Domine, labia mea aperies; Cc~mpline from Iube, dorone benedicere; all others from Deus, tn adtut~orturn. In both public and private recitation, the canonical hours end as follov~s: Prime with Dom~mus nos benedicat; Complin~ with Benedicat et custodiat; all others,including Matins if recited pri-vately, with Fideliurn anirnae.~ The office ends after Compline with the recitation of the ,custo-mary antiphon of the B. V-. M., which is said here only, and Divinum auxiliurn. The indult and indulgences granted for the recit'ation of QUESTIONS AND ANSWERS Sacrosanctae are attached to this same final antiphon 6f the B, V, M. Cf.~ M.'Noir0t, L'Arni du C!erg~, August, 1955, 512, note 2. 15 I wished to send a letter ,÷o ~he superior general, and I believed there was a serious reason why'th~ sehdincj of this letter should hive remained completely unknown to the local superior. How c,oulc~ I have accomplished this without violating our regulations? Correspohden~e with-higher superiors is exempt in virtue of c. 611. Exemption means the right to send and receive determined let-ters without permission, to receive them u~aopened, to send them uninspected, and probably the right to send and receive ttSem com-pletely unknown to the superior. Therefore, a superior is not to open sfich letters; and they are to be sealed before being presented to a s'uperior. The probable right o.f sending and receiving them com-pletely unknown to the superior is founded on the wording of c. 611, which states that exempt letters .are subject to n6 inspection. Article 180 of the Normae of 1901 aflir;ned that th~se letter~ were free of any inspection. It can be argued, at least with probability, that they would be subject to some inspection if they had to be presented to or received by the superior. Ordinarily there will be no special reasons against transmitting these letters sealed through the local superior. However, it should be possible to obtain a stamp unknown'to,the.superior; e." g., by having some stamps in the custody of the local.assistant or another religious. If a subject cannot so ob-tain a ~tam. p and wishes to send an exempt letter free of all inspec-tion,° he may obtain a stamp from other sources. He is to avoid all disedification in such.an act. It is not necessary to go to the ex-treme of having the porter separate all exempted envelopes and hand them immediately to the individual religious. ~16~ Our constifutlons state that the reading at table is to be from a pious book. What is the meaning of a pious book? This article of the constitutions is based, on article 182 of th~ Normae of 1901, which specified that the reading was to be from "some 16ious book." This does not demand that. the .reading be always from~ a ~spiritual book; the interpretatior~.is that the reading should be spiritual or useful. Therefore," the reading mgy be also from su{h book~ as" ecclesiastical histories, histories of'religious in-stitutes, e~clesiastical biog~aphies,'etc.,, and, also from instructive and hppropridte secular works. Cf. Battandie'r, Guide Canonique, n. 303. 102 90o! Reviews [All material for this department should be sent to: Book Review Editor, REVIEW FOR RELIGIOUS, West Baden College. West Baden Springs, Indiana.] THE MYSTICAL BODY OF CHRIST AS THE BASIC PRINCIPLE OF SPIRITUAL,LIFE. By F~iedr[ch Jurcjensmeler. Translafed by Harrier G. Sfrauss. Pp. 379. Sheed and Ward, New York. 1954. $5.00. If ever there was a work of love; it is Father Jurgensmeier's The Mystical Bod~l of Christ. This is flue not ~nly of its subject matter but also of its authorship" an4 translation. The author, rector of the Archiepisocpal Seminary of Paderborn from 1938 to 1946 and martyr of necessary overwork, wrote only this one book, spending years on it and seemingly integrating his whole life, thought, and reading in it. The translator, Harriet G. Strauss, a convert, worked intermittently for five years under 'the direction of Provost Heinrich Seidler of Dresden putting the book into English. The first part of the book. is a comprehensive synthesis df Pauline "texts concerning the Mystical Body, a synthesis which both leads "the reader to the conclusion that the living union with Christ in the MysticalBody is the core of St. Paul's message and makes him anx-ious to read through the Epistles of St. Pa'ul to discover for himself ,their.wealth ~of meaning~ This section is followed' by a difficult dogmatic_ exposition demonstrating that whether one traces the dogmatic path leading from man to God or the one leading from ¯ God through grace to man, one nevertheless ends up at the same place, union with Christ in the Mystical Body. Thus the Mystical Body dogma, because of its central and fundamental position in dogmatic theology, ,is also the basic prificiple for the ascetical life. The last and most rewarding part of the book shows how the Mystical Body doctrine, 'as the fundamental principle of the as-cetical life, not only balances the roles of grace and human effort in" asceticism, but centers attention on Christ rather than on peripheral matters. It does this because it clearly-shows union with Christ as the center and source of all spiritual life; because it focuses atten-tion on the'sacraments as forces integrating us into the structure of the~Mystical Body of Christ and uniting us more closely with Him; because it regulates private devotion and'the liturgy,: and co-ordinates them into .the sacrificial action of Christ the High Priest;- because without neglecting the moral virtues it emphasizes the the- 103 BOOK REVIEWS Review for Retigiou~ ological as uniting with Christ, because it reveals suffering as the finest living of Christ's life and charity as the chief duty in one united with Christ; because it spotlights the fact that each one of us, no matter how insignificant, has a unique and important personal work to accomplish' in Christ's Mystical Body. ° If there are three strata of knowledge in theology, the topmost for the experts, the middle for eager students, and the lowermost for the average Catholic, then Father 3urgensmeier's work would be on the second level sinc,e it demands concentration and study. The translator-edftor is to be lauded for her work in bringing this book into conformity with Pius XII's~M~stici Corporis, but sh~ has not succeeded in all respects. For example, Father Jurgensmeier's errors concerning the extent of and conditions for incorporation in the Mystical Body, though removed in mor.e evident passages, still persist in less noti.ceable ones. Nor are the quotations from M~stici Corporis always apt in selection and textual integration. Father Jurgensmeier himself has complicated the task of the translator by using the same terms in two senses, sdmetimes within the same sen-tence, wiihout warning the reader. Further, in praiseworthily en-deavoring to clarify the meaning of that special mystical identifica- 'tion with \Christ, he has ambiguously described it as a personal character. But these,qualifications, though meant as a warning of caution too the reader, are not intended as derogatory to this magnificent work. Rather it should be considered, as Archbishop Cushing notes in the Foreword, o"a spiritual masterpiece" which can be reread and reread always with g~eater profit. DAVID d. HASSEL, S.J. I AM A DAUGHTER OF THE CHURCH. A Practical Synthesis of Car-mellfe Splrifuality. Volume II. By P. Marie-Eucjane, O.C.D. Trans-la÷e~: l by SMer M. Verda Clare,: C.S.C. Pp. 667. Fides Publishers, Chicacjo 10, Illinois. 19SS. $6.75. In 1953 Fides Publishers produced the first part of a synthesis of the teachings of St. Teresa of Avila and St. John of the Cross (with examples from the life of the Little Flower) under the title 1 Want to See God. The present work brings to a close this bril-liant and compendious study, explaining as it does the; soul's prog-ress from the beginning of supernatural contemplation in the fourth" of the Teresan.mansions to ~the~ ultimate union °with God in the seventh, .104 March, "1956 ." BOOK REVIEWS Anyone interested in the various stages of supernatural and mystical prayer will find this work of great assistance. The author's genius for synthesis--abundant quotations woven together "with commentary into an orderly development--is evident as he treats in turn supernatural recollection and the prayer of quiet, contem-plative dryness, the dark night of sense, union of the will, the dark night of the spirit, and, finally, transforming union of the soul with God in perfect love. His deft reconciling of apparent divergences in the doctrines of St. Teresa and St. John of the Cross is especially notable. Two short sections of the book stand out significantly for souls whose vocation is to be apostles in the modern world, whether or not God has raised them to the higher mansions. The first is Chap-ter X of Part IV, "The Mystery of the Church" (pp. 186-201). Upon reaching a state of union of the will with God (fifth man-sion), Teresa says that the soul is seized with an intense concern for the salvation of other souls. Its eyes are opened to thee.mission it must fulfill in' the Mystical Body. This is what Fath'er Marie- Eugene terms the soul's "~iscovery of the Church." At this point, tvhaetnio, nh eto s kbeet cehffeesc atend e bxyc e~lltehnet usnuimtimnga royf oafll t mhee dni vtoin Ce hprliasnt, oinf sthale-. Mystical Body--a program which dominated' St. Paul's thinking, and which he called the mystery. In Chapter IX of Part V, "The Saint in the Whole Christ" (pp. 606-62), the author b.egins by stressing the exalted and im-perious demands the lov~ of God makes on the soul raised to the sixth and seventh mansions to help in saving other souls. Then in a section'which is almost wholly original, though strictly in har-mony with Teresan spirituality, Father Marie;Eugene discusses the place of contemplation in the lives of modern apostles. It is this section of the book which, he says in the introduction, "he was tempted toe expand. What he has written is most valuable; we may hope that he is able to develop his ideas in their fullness in a future work., Among other sections which may attract special interest., are those on extraordin.ary.favor~ (pp. 243-97), which a.mounts to,a concise treatise on the~subject, and the. lengthy explanation of the dark night of the spirit (pp. 300-506): The publisher .has rendered a distinct .service to American read-ers by presenting these books in English, The typography is well chosen (save, I would say, for the title page and table of contents). 105. BOOK REVIEWS Review [or Religious A handy summary of Teresan spirituality, according to, the char-acteristics of the seven mansions, is printed inside the front cover. The inclusion of a combined index for both volumes would have enhanced the book's value even more. A final word of congratulation must be reserved for the trans-lator, who has produced as smoo.th and' forceful a translation as if the work had been written originally in English. May she turn her hand to other works where less skilled translators" fail to tread! --THEODORE W. WALTERS, TRUE MORALITY AND ITS COUNTERFEITS.' A Critical Analysis of Ex-is÷en÷ialisfic E÷hics. By Diefrlch yon Hildebrand wi÷h Alice Jourdaln. Pp. 179. David McKay Co., Inc., New York. 195S. $3.00. This book, after a brief introduction in which the author clearly states his object and method, contains nine chapters dealing mostly with "circumstance ethics." An appendix, "Allocution du St. P~re d la Fdd~ration. Mondiale des deunessbs "F~minines Catboliques'" (April, 1952) forms the conclusion. As far as can be seen, the book is the work of Von Hildebrand alone. We have ~here a vigor-ous attack both on "situa~tion or circumstances ethics" as well as on "sin m~rsticism." The former, already analyzed and condemned by the Pope in the allocution above referred to, is subjected to a ldnger analysis here. The results are the same--a ringing condem-nation of "situation ethics." The author grants the complexity ~of the individual moral situation, details the pertinent f~ctors'at play therein, but insists with the Pope upon the primacy of universal moral laws. Th~ exaggerations, even the unchristianity, of "~itu-ation ethics" is shown.- The final chapter is a positive statement of Christian ethics. Of more interest and originality, perhaps, are the parts which deal with "sin mysticism," a phrase taken from the German the-ologian, K. Rahner, S.d. This is a.kind of lived .application of some of the principles of "situa~tion ethics" manifested especially in liter-ature. It con'sists in the exaltation'of the tragic~ sinner over the self-righteous, mediocre, or merely conyentionally moral man. Von Hildebrand fi, nds traces of this tendency, in varying~ degress~ in' Catholic writers like Mauriac, Greene, Gertriad~ yon Le Fort and others. Since these Catholic authors~ are read by our students on the college level, at least, teachers of literature will want to read the indictment. Von Hildebrand is certainly not unsympathetic 1.06 March, 1956 ' " BOOK ANNOUNCEMENTS towards these writers; he admits~ what he considers the truth they contain, recalls several necessary dtstlnctlons from Catholic ethics, but, in the end, is driven to condemn this tendency in them. --JAMES d. DOYLE, S.J. BOOK ANNOUNCEMENTS )kVE MARIA PRESS, Notre Dame, Indiana. Spirituality for: Postulate, NoOitiate, SchoIasticate, l~y Jar~es F. McElhone, C.S.C., is a book on the spiritual life written ex-plicitly fo~ beginners. It !is not a complete treatise on the religious life but alms to lay a solid foundation for such a life. It fills a need long felt by directors of young religious. Pp. 196. $3.00. THE B'RUCE PUBLISHING COMPANY, Milwaukee 1, WiSconsin. Helps and Hindrances to Perfection, by Thomas J. Higgins, S.J., is a sequel to the author's Perfection Is.for You. The readers for whom it is intended'are all ~he members of the Mystical Body of Christ, for each is bound to tend toward perfection. All can find in these pages help and inspiration. Houses where closed lay re-treats are conducted would do well to add both these volumes to the r~treatants library: .Pp. 258.$4.50. CARMELITE THIRD ORDER PRESS, 6415 Woodlawn Ave., Chicago 37, Ill. Mary and the Saints of Carmel, By-Reverend Valentine L. Boyle, O.Carm. This is a book of meditations on the feasts of our Lady and the saints of the Carmelite Order. Each meditation con-sists of a hundred-word biographical sketch, a one-sentence appli-cation, and the prayer of the-saint from the Carmelite missal. It is profusely illustrated in black and white. Pp. 185. $1.50. Carmel--Mary's Own. A History of the Carmelite Order. Part I. The Elian Origin o? Carmel. Pp. 64, 25c. Part II. The Golden Age of Car~el. Pp. 70. 25c. Part III. Carmel in Modern Times. Pp. 68. 25c. CLONMORE AND REYNOLDS, LTD., 29 Kildare St., Dublin. The Spiritual Teacl~ing of Venerable Francis Libermann. By Bernard J. Kelly, C.S.Sp. Founders of religious orders and con-gregations receive many. special graces from God to enable them to guide wisely in the paths of perfection those ,whom God gives them as followers. That is why the writings of. such founders are esteemed and treasured. The Venerable Francis Libermann, founder. 107 BOOK ANNOUNCEMENTS Review for Religious of the Congregations of the Holy 'Ghost and the Immaculate Heart of Mary, left his followers many valuable documents. Father Kelly has put these in the framework of a treatise on the spiritual life and so has made the wise counsels of the founder of his congrega-tion available to a wider circle of readers. Pp. 201. 13/-. DAUGHTERS OF SAINT PAUL, Old Lake Shore Road, Derby," N. Y. In The Daily Gospel we bare a harmonization of the four G~s-pels due essentially to Father Szczepanski, S.J. A portion of the Gospel is presented for each day of the year. Each selection is fol-lowed by a pertinent quotation from the fathers of the Church and a reflection. The reflections were compiled by John E. Robaldo, S.S.P. The text of the Gospels is the Confraternity version. Keep this book hand~; on your desk and nourish your soul with the Words of Life. Pp. 495. Paper $3.00. Cloth $4.00. Bible Stories for Children. Written and illustrated by the Daughters of' St. Paul. The book contains twenty-six stories from the Old Testament and fifty from the New. Each story is illus-trated with a full page attractive picture in four colors. Pp. 165. Soft cover $1.75. Cloth $3.00. St. Paul Catechism of Christian Doctrine. Prepared and illus-trated by the Daughters of St. Paul. There are six books in the set, one for each grade from one to six. They are richly illustrated in four colors. "Each lesson is divided into three parts: Catechism, Sacred Scripture, and Liturgy. Single copies retail for from 30 to 60 cents. DESCLEE COMPANY, INC., 280 Broadway, New York 7. A Short Histoql of Philosophg. By F. J. Thonnard, A.A. Translated by Edward A. Maziarz, C.PP.S. This is an excellent philosophical presentation of the major trends, schools, and leaders of Western philosophic thought. The intrinsic connection between the presuppositions, basic principles, and doctrines of the major philosohers is emphasized and their thought is briefly evaluated in" the light of Thomistic principles. The. work has excellent bibli-ographies and a valuable doctrinal table. This Efiglish translation, though faulty, will be welcome. Pp. 1074. $6.50. DOYLE AND FINEGAN, Collegeville, Minnesota. The-Simplilication of the Rubrics. Text of the Decree toitb Commentar~.1. By Annibale Bugnini, C.M. Translated by Leonard J. Doyle.~ Father Bugnini's commentary is by far the best that 108 March, 1956 BOOK ANNOUNCEMENTS has appeared so far and will do much to give a better understanding of the new rubrics. Pp. 131. $1.50. Order for Office and Mass, 1956. This is an English Ordo written for those who say the Divine Office in Engllsb. Pp. 115. $1.25. FELICIAN SISTERS, 600 Doat .St., Buffalo, N. Y. Magnigcat. A Centennial Record of the Congregation of the Sisters of Saint Felix. The appearance of this book announces the happy completion of a century of growth and progress of the Felician sisters. All religious will find this book both interesting and in-spiring. To learn what others have done and are doing for the love of God is an external grace which stimulates to greater and more generous efforts in the following of Christ. It is a .valuable his-torical do.cument that every Catholic library should have. Pp. 155. GRAIL PUBLICATIONS, St. Meinrad, Indiana. Religio Religiosi. By Aidan Cardinal Gasquet, O.S.B. Though published in England in 1923, this little volume is not very well known in this country; and it should be better known. If all who have to face the problem of a choice of a state in life 'would read this book, vocations to the religious life would be multiplied. Pp. 120. $2.50. True Christmas Spirit. By Reverend Edward J. Sutfin. Here is a °book on the Christmas liturgy written at the request of edu-cators to assist them in teaching liturgy to children. It draws on the treasury of world literature and custom. Religious devoted to teaching will find this book most helpful. Pp. 154. $3,00. The Help of His Grace. The Storg of a Benedictine Sister. By Sister Jean Marie, O.S.B. This booklet is a new addition to vo-cational literature. Girls who wish to decide whether they have a vocation to the Benedictine way of life will find it most helpful. Pp. 108. $.50. ~ B. HERDER BOOK COMPANY, 15 South Broadway, St. Louis 2, Mo. The Names of Christ. By Louis of Leon, O.S.A. Translated by Edward J. Schuster. The author of this book was a professor of the University of Salamanca and a contemporary of St. Teresa of Avila and of St. John of the Cross. His spiritual doctrine is well summed up in the present volume. It is the sixth in the Cross .and Crown Series of Spirituality. Pp. 315. $4.75. The Church Teaches. Documents of the Church in English 109 BOOK ANNOUNCEMENTS Reoiew [or Religious Translation. By the Jesuit Fathers of St. Mary's College, St. Mar~;s, Kansas. The gratifying growth of the departments of religion in our-Catholic colleges and universities makes bool~s like the pres.ent volume a necessity. The argument from tradition will always be a major argument in all religious questions. Hence the necessity of translating the documents enshrining this tradition into English, since a knowledge of Latin and Greek can no longer be presupposed in tb~ students of religion. This book is a "must" for teachers of "rel'igion. Pp. 400. $5.75. :" Introduction to the Philosoph~t of Animate Nature. By Henry J. Koren, C.S.Sp. Teachers of philosophy will welcome this ne~i addition to Catholic texts on rational psychology. There is more 'than enough material for a three-hour one-semester course. An ap-pendix .contain~ a list of review questions and suggested readings. Pp. 341. $4.75. An Introduction to the Science of Metapbgsics. By Henry J. Koren, C.S.Sp. This clear, understandable, and orderly textbook, giving the traditional Thomistic doctrine of being, is divided into two parts: being in general (,its nature, its transcendental properties and its limitation), and finite being (its nature and multiplication, its categories, and its causes). For a three-hour one-semester course some selection of material will be necessary. Pp. 341. $4.75. THI~ NI~WMAN IaRI~SS, Westminster, .Ma'ryland. An Hour with Jesus. Meditations for Religious. By Abbe Gaston Courtois. Translated by 'Sister Helen Madeleine, S.N.D. Religious women whose work is education will find enlightenment, encouragement, and many practical, suggestions in this volume. Used as an aid for meditation, the book should do much to advance its users in. the art of mental prayer. Pp. 161. $3.00. :'"Cleanse mg Heart. Meditations on .the Sunda~t Gospels. By Vincerit P. McCorry, S.J. Readers of America will be familiar with Father McCorry's liturgical column "The Word." They will be pleased that one year's offerings have been given a more permanent form in the present volume. Pp. 179. $2.75. Graceful Living. A Course in the Appreciation of the Sacra-ments. By John Fearon, O.P. This is a book on the theology of the sacraments written in a popular vein to catch the interest of the ordinary Catholic and so help him to a fuller Catholic life. It was a selection of the Spiritual Book Associates. Pp. 160. $2.50. Leauen of Holiness. Conferences for Religious. By Reverend 110 March, 1956 BOOK ANNOUNCEMENTS Charles Hugo Doyle. Those who have read Father Doyle's first book of conferences for religious, In Pursuit of Perfection, will find in this volume the same freshness of style and vigor of presentation. Pp. 242. $3.50. Meditations Before Mass. By Romano Guardini. Translated by Elinor C. Briefs. Despite the title, this is not a book of medi-tations. It is rather a collection of conferences given originally before Mass to enable the congregation to enter fully into the divine action. Its purpose is to teach a greater appreciation of and participation in the holy sacrifice. Pp. 203'. $3.00. THE PRIORY PRESS, Asbury Road, Dubuque, Iowa. Beginnings: Genesis and Modern Science. By Charles Hauret. Translated and adapted from the 4th French edition by E. P. Em-mans, O.P. and S.S.Prolyta. There can be no conflict between faith and science since God is the author of both. Yet there may be ap-parent conflict. Father Hauret, a scientist in his own right, squarely faces the problems posed by the account of creation in the first three chapters of Genesis and the findings of modern science. If you teach religion, this is a book you should read. You will learn much about the Sacred Scriptures as well as about modern science, and you will be in a position to give satisfactory answers to modern doubters. Pp. 304. $3.25. SAINT CHARLES SEMINARY, 209 Flagg Place, Staten Island 4, N. Y. Father to the Immigrants. dohn Baptist Scalabrini, Bishop of Piacenza. By Icilio Felici. Translated by Carol della Chiesa. On June 1, 1905, John Baptist Scalabrini, Bishop of Piacenza died a holy death. He was a remarkable man, and his memory is honored particularly for his heroic labors in behalf of Italian immigrants in both Americas. He came to their aid by founding the Society of St. Raphael, a lay organization, to alleviate their material wants; by founding a society of missionary priests, now popularly known as the Scalabrinian fathers, to care for their spiritual needs; by starting a congregation of sisters to care for the orphaned and the sick among them. It. was be who came to" the rescue of the Mis-sionary Zelatrices of the Sacred Heart, when it seemed that they must disband, and interested them in work for immigrants. It was he too who urged Mother Cabrini to choose America rather than the Orient for bet field of labors. This is the first full-length bi-ography in English of this saintly bishop, a milestone on the way to his beatification. Pp. 248. $3.00. BOOK ANNOUNCEMENTS SAINT PAUL PUBLICATIONS, 2187 Victory Blvd., Staten Island 14, N. Y. The Perennial Order by Martin Versfeld is a book on Catholic philosophy which is not a textbook. It will be read with interest and profit even by those who have had the usual courses in philo-sophy, for it deals with many topics not mentioned in the conven-tional courses. It is an apostolic book in the sense that it is written also for non-Catholics. It should do much to answer many an in-tellectual difficulty of the sincere inquirer and so prepare the way for conversion. Pp. 250. $3.00. SHEED AND WARD, 840 Broadway, New York 3. Su)ift Victory. Essays on the Gifts of the Holy Spirit. By Walter Farrell, O.P. and Dominic Hughes, O.P. It is perhaps no exaggeration to say that most Catholics know so little of the gifts of the Hoiy Ghost that they cannot even name them all. The reason possibly is that they are not something to strive for, but something freely granted to those who love God. Every Catholic should know more about these treasures which are his. Pp. 211. $3.25. In Soft Garments. A Collection of Oxford Conferences. By Ronatd A. Knox. This collection was first published in 1942. The present reprint is in response to popular demand. Pp. 214. $3.00. TEMPLEGATE, Springfield, Illinois. Loue of Our Neighbor. Edited by Albert Ple, O.P. Translated by Donald Attwater and R. F. Trevett. This book is the report of a symposium on charity in which this virtue was dealt with from many angles. Part one deals with charity and Revelation. Part two treats of the theology of this virtue. Part three has such chapters as "A Philosophy of Relation to Others," "Psychoanalysis and Love of One's Neighbors," "Love of Our Neighbor and the Economics of Giving." Part four consists of an outline of what a complete treatise on the love of our neighbor must be if it is ever to be written. Pp. 182. $3.95. CATHOLIC ALMANAC, 1956 The 1956 National Catholic Almanac, a very valuable reference book, is now available at the St. Anthony Guild Press, 508 Marshall St., Paterson, New Jersey. Cloth, $2.50; paper, $2.00. 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Not Available ; The land resource inventory of Chikkashindhag-1 microwatershed was conducted using village cadastral maps and IRS satellite imagery on 1:7920 scale. The false colour composites of IRS imagery were interpreted for physiography and these physiographic delineations were used as base for mapping soils. The soils were studied in several transects and a soil map was prepared with phases of soil series as mapping units. Random checks were made all over the area outside the transects to confirm and validate the soil map unit boundaries. The soil map shows the geographic distribution and extent, characteristics, classification, behavior and use potentials of the soils in the microwatershed. The present study covers an area of 659 ha in Koppal taluk and district, Karnataka. The climate is semiarid and categorized as drought - prone with an average annual rainfall of 662 mm, of which about 424 mm is received during south–west monsoon, 161 mm during north-east and the remaining 77 mm during the rest of the year. An area of 94 per cent is covered by soils, 1 per cent by rock outcrops and 5 per cent is by habitation and settlements. The salient findings from the land resource inventory are summarized briefly below.  The soils belong to 8 soil series and 19 soil phases (management units) and 4 Land Management Units.  The length of crop growing period is 150 cm).  About 7 per cent area in the microwatershed has loamy soils and 87 per cent clayey soils at the surface.  About 63 per cent area has non-gravelly (200 mm/m) in available water capacity.  About 14 per cent area of the microwatershed has nearly level (0-1% slope) lands and 80 per cent area of the microwatershed has very gently sloping (1-3% slope) lands.  An area of about 36 per cent area is moderately (e2) eroded and about 58 per cent area is slightly (e1) eroded.  An area of about 53 per cent soils are moderately alkaline to strongly alkaline (pH 7.8-9.0) and 41 per cent soil are very strongly alkaline (pH >9.0) in soil reaction.  The Electrical Conductivity (EC) of the soils in the entire cultivated area of the microwatershed is dominantly 337 kg/ha) in available potassium.  Available sulphur is low (20 ppm) in 31 per cent area of the microwatershed.  An area of about 46 per cent is low (4.5 ppm) and 89 per cent is deficient (1.0 ppm) in available manganese content.  Entire cultivated area of the microwatershed is sufficient (>0.2 ppm) in available copper content.  An area of about 81 per cent is deficient (0.6 ppm) in available zinc content.  The land suitability for 31 major crops grown in the microwatershed was assessed and the areas that are highly suitable (S1) and moderately suitable (S2) are given below. It is however to be noted that a given soil may be suitable for various crops but what specific crop to be grown may be decided by the farmer looking to his capacity to invest on various inputs, marketing infrastructure, market price and finally the demand and supply position. Land suitability for various crops in the microwatershed Crop Suitability Area in ha (%) Crop Suitability Area in ha (%) Highly suitable (S1) Moderately suitable (S2) Highly suitable (S1) Moderately suitable (S2) Sorghum 101(15) 362(55) Sapota - 139(21) Maize - 462(70) Pomegranate - 300(45) Bajra 139(21) 323(49) Guava - 139(21) Groundnut 33(5) 106(16) Jackfruit - 139(21) Sunflower 1(<1) 299(45) Jamun - 288(44) Cotton 1(<1) 463(70) Musambi 1(<1) 299(45) Red gram - 289(44) Lime 1(<1) 299(45) Bengalgram 1(<1) 462(70) Cashew - 139(21) Chilli 106(16) 33(5) Custard apple 140(21) 322(49) Tomato 106(16) 33(5) Amla 139(21) 323(49) Brinjal 139(21) 323(49) Tamarind - 149(23) Onion 33(5) 106(16) Marigold - 462(70) Bhendi 33(5) 429(65) Chrysanthemum - 462(70) Drumstick - 300(45) Jasmine - 302(46) Mulberry - 299(45) Crossandra - 152(23) Mango - 98(15)  Apart from the individual crop suitability, a proposed crop plan has been prepared for the 4 identified LMUs by considering only the highly and moderately suitable lands for different crops and cropping systems with food, fodder, fibre and other horticulture crops.  Maintaining soil-health is vital for crop production and conserves soil and land resource base for maintaining ecological balance and to mitigate climate change. For this, several ameliorative measures have been suggested for these problematic soils like saline/alkali, highly eroded, sandy soils etc.,  Soil and water conservation treatment plan has been prepared that would help in identifying the sites to be treated and also the type of structures required.  As part of the greening programme, several tree species have been suggested to be planted in marginal and submarginal lands, field bunds and also in the hillocks, mounds and ridges. That would help in supplementing the farm income, provide fodder and fuel, and generate lot of biomass which in turn would help in maintaining the ecological balance and contribute to mitigating the climate change. SALIENT FINDINGS OF THE SURVEY  The data indicated that there were 109 (54.50%) men and 90 (45%) were women among the sampled households.  The average family size of landless farmers' was 3.5, marginal farmers' was 7.1, small farmers' was 6.1, semi medium farmers' was 6.1, medium farmers' was 9.5 and for large farmers it was 6.  The data indicated that, 42 (21%) people were in 0-15 years of age, 88 (44%) were in 16-35 years of age, 51 (25.50 %) were in 36-60 years of age and 19 (9.50 %) were above 61 years of age.  The results indicated that the Chikkasindhogi-1 had 29.50 per cent illiterates, 12.50 per cent of them had primary school education, 22.50 per cent of them had middle school education, 25.50 per cent of them had high school education, 4 per cent of them had PUC education, 1 per cent of them had diploma, 0.5 per cent of them had ITI and 4.5 per cent of them had degree education.  The results indicate that, 93.55 per cent of households practicing agriculture and 6.45 per cent of the household heads were agricultural labourers.  The results indicate that agriculture was the major occupation for 67 per cent of the household members, 2 per cent were agricultural labourers, 1 per cent had household industry, 27.5 per cent of them were student, 1.5 per cent of them were housewife and 0.5 per cent of them were in government and private services.  The results shows that 8 per cent of the households participated in user groups and 91.50 per cent of them have not participated in any local institutions.  The results indicate that 35.48 per cent of the households possess thatched house, 6.45 per cent of the households possess Katcha house, 54.84 per cent of them possess pucca house and 3.23 per cent of them possess semi pucca house.  The results shows that 93.55 per cent of the households possess TV, 77.42 per cent of the households possess Mixer grinder, 51.61 per cent of the households possess motor cycle, 6.45 per cent of the households possess tempo, 3.23 per cent of the households possess refrigerator and bicycle, and 93.55 per cent of the households possess mobile phones.  The average value of television was Rs.6276, mixer grinder was Rs.1515, motor cycle was Rs.52437, mobile phone was Rs.1710, refrigerator was Rs.8000 and bicycle was Rs.3000.  About 22.58 per cent of the households possess plough, 3.23 per cent of them possess tractor, 12.90 per cent of them posses bullocks cart, 38.17 per cent of them power tiller and 93.55 per cent of them possess weeder.  The results show that the average value of plough was Rs.1,500, the average value of tractor was Rs. 5,00,000 and the average value of sprayer was Rs.3,953, the average value of bullock cart Rs.18,500, and the average value of weeder Rs.95. 2  The results indicate that, 16.13 per cent of the households possess bullocks, 22.58 per cent of the households possess local cow, 3.23 per cent of the households possess crossbred cow, 22.58 per cent of the households possess local cow and buffalo, 3.23 per cent of the households possess crossbred cow, goat and poultry birds.  The results indicate that, average own labour men available in the micro watershed was 2.27, average own labour (women) available was 1.90, average hired labour (men) available was 3.47 and average hired labour (women) available was 7.77.  The results indicate that, 90.32 per cent of the household opined that hired labour was adequate and 3.23 per cent of the households opined that hired labour was inadequate.  The results indicate that, 6 (3.0%) persons were migrated from the micro watershed which includes 3 persons from semi medium farmers and 3 persons from medium farmer category.  People have migrated on average of 299.2 Kms and average duration was 8 months. Semi medium farmers have migrated 433.33 kms and on an average 10 months in a year.  Improved quality of the life was the major positive consequence of migration of 16.67 per cent of the households and construction house was the major positive consequence for 33.33 per cent.  Increased workload for other family members was the major negative consequence of migration.  The results indicate that, households of the Chikkasindhogi-1 micro watershed possess 17.89 ha (39.72%) of dry land and 27.14 ha (60.28%) of irrigated land.  The average value of dry land was Rs. 267994.14 and average value of irrigated was Rs.1, 89,272.  The results indicate that, there were 14 functioning bore wells and 1 functioning open well in the micro watershed.  Bore well was the major irrigation source in the micro water shed which was possessed by small farmers, medium farmers, semi medium farmers and large farmers.  The depth of bore well was found to be 47.64 meters and the depth of open well was found to be 0.29 meters.  The results indicate that, marginal farmers had irrigated area of 1.75 hectares, small farmers had 6.67 hectares, semi medium farmers had 8.73 hectares, medium farmers had 7.69 hectares and large farmers had 4.05 hectares of irrigated land.  The results indicate that, farmers have grown Maize (26.34 ha), Tomato (2.4 ha), Cotton (2.05 ha), Groundnut (1.68 ha), Pearlmillet (2.59 ha), Paddy (0.81 ha), Sorghum (0.81 ha), Bengal gram (0.51 ha), Chilly (0.4 ha).  The results indicate that, the cropping intensity in Chikkasindhogi-1 micro watershed was found to be 96.83 per cent. In case of marginal farmers it was 87.82 per cent, for small farmers it was 93.99 per cent, in case of semi medium farmers it was 100 per 3 cent, medium farmers had cropping intensity of 100 per cent and large farmers had 100 per cent.  The results indicate that, 90.32 per cent of the households possess bank account and 12.90 per cent of them have savings. Around 50 per cent of landless, 44.44 per cent of marginal, 22.22 per cent of small, 50 per cent semi medium, 50 per cent of medium farmers and 100 per cent of large farmers have borrowed credit from different sources.  About 10 per cent have availed loan in cooperative bank, 40 per cent have availed loan from friends and relatives and 100 per cent have availed loan from grameena bank.  The results indicate that, 90.91 per cent of the households have borrowed loan for agriculture, 4.55 per cent have borrowed for buying irrigation related equipments and 4.55 per cent have borrowed for social functions like marriage, from institutional and non institutional sources.  Results indicated that 100 per cent of the households did not repay their loan borrowed from institutional sources.  The results indicate that, the total cost of cultivation for maize was Rs. 234356.79. The gross income realized by the farmers was Rs. 167960. The net income from Maize cultivation was Rs. -66396.80, thus the benefit cost ratio was found to be 1:0.72.  The total cost of cultivation for tomato was Rs. 46729.38. The gross income realized by the farmers was Rs. 67925.00. The net income from tomato cultivation was Rs. 21195.62. Thus the benefit cost ratio was found to be 1:1.45.  The total cost of cultivation for groundnut was Rs. 72133.49. The gross income realized by the farmers was Rs. 62490.23. The net income from groundnut cultivation was Rs. -9643.26. Thus the benefit cost ratio was found to be 1:0.87.  The total cost of cultivation for cotton was Rs. 44743.83. The gross income realized by the farmers was Rs. 75381.17. The net income from cotton cultivation was Rs. 30637.34. Thus the benefit cost ratio was found to be 1:1.68.  The total cost of cultivation for bengal gram was Rs. 251848.19. The gross income realized by the farmers was Rs. 111150. The net income from bengal gram cultivation was Rs. -140698.19, thus the benefit cost ratio was found to be 1:0.44.  The total cost of cultivation for sorghum was Rs. 25747.08. The gross income realized by the farmers was Rs. 24700. The net income from sorghum cultivation was Rs. - 1047.08. Thus the benefit cost ratio was found to be 1:0.96.  The total cost of cultivation for chilly was Rs. 76456.11. The gross income realized by the farmers was Rs. 98800. The net income from chilly cultivation was Rs. 22343.89. Thus the benefit cost ratio was found to be 1:1.29.  The total cost of cultivation for paddy was Rs. 50384.32. The gross income realized by the farmers was Rs. 38902.50. The net income from paddy cultivation was Rs. - 11481.82. Thus the benefit cost ratio was found to be 1:0.77. 4  The results indicate that, 35.48 per cent of the households opined that dry fodder was adequate. Only 19.35 per cent of the households have opined that the green fodder is adequate. The data also revealed that 19.35 per cent of the households opined that dry fodder and green fodder were inadequate.  The results indicate that the average annual gross income was Rs. 22500 for landless farmers, for marginal farmers it was Rs. 61655.56, for small farmers it was Rs.56222, for semi medium farmers it was Rs.94688, for medium farmers it was Rs.191500 and for large farmers it was Rs.73000.  The results indicate that the average annual expenditure is Rs. 13296.47. For landless farmers it was 6250, for marginal farmers it was Rs 8969, for small farmers it was Rs. 4464.51, for semi medium farmers it was Rs. 10348.48 and for medium farmers it was Rs. 70500 and for large farmers it was Rs. 55000.  The results indicate that, sampled households have grown 22 coconut, 19 mango and 3 sapota trees in their field. Farmers have also grown 5 coconut trees in their backyard.  The results indicate that, 93.55 per cent of the households are interested in growing horticultural crops which include 100 per cent of marginal, small, semi medium, medium and large farmers.  Households have planted 31 neem trees, 1 banyan tree in field and 9 neem trees in backyard.  The results indicate that, households have an average investment capacity of Rs. 6193 for land development, Rs. 2241 for irrigation facility, Rs.4113 for improved crop production and Rs.1774 for improved livestock management.  Loan from bank is the major source of investment for 78.13 per cent of households for land development. For irrigation facility 25 per cent of the households depend on loan from bank, 12.5 per cent depend on own funds and 9.38 per cent of the households depend on soft loans. For improved crop production 59.38 per cent of the households depend on bank loan and for improved livestock management 21.88 per cent of the households depend on bank loan.  The results indicated that, Bengal gram, chilly, cotton, maize and tomato were sold to the extent of 100 per cent.  The results indicated that, About 73.33 per cent of the households have sold agricultural produce to the local/village merchants includes 100 per cent of the marginal farmers, 85.71 per cent of the small farmers, 66.67 per cent of the semi medium farmers and 33.33 per cent medium farmers. About 23.33 per cent of the households have sold in regulated markets, which include 14.29 per cent of small farmers, 33.33 per cent of semi medium farmers, 66.67 per cent of the medium farmers and 100 per cent of the large farmers.  About 9.68 per cent of the households have used tractor as mode of transport and 116.13 per cent have used truck. 5  The results indicated that, 90.32 per cent of the households have experienced the soil and water erosion problems i.e. 88.89 per cent of marginal farmers and 100 per cent of small, semi medium, medium and large farmers. 90.32 per cent of the households have shown interest in soil testing.  The results indicated that, 51.61 per cent of the households have adopted field bunding, 3.23 per cent of the households have adopted contour bunds, 3.23 per cent of the households have adopted farm pond, 29.03 per cent have adopted bore well recharge pit and 45.16 per cent of the households are following summer ploughing.  About 100 per cent of the households who adopted field bunding, farm pond and contour bund and 33.33 per cent the households who adopted bore well recharge pit, opined that they were in good condition. Around 66 per cent of the households opined that bore well recharge pits require full replacement.  The results indicated that 87.10 per cent of soil conservation structure is constructed by farmers on their own, 41.94 per cent of the soil conservation structures are constructed by the government and another 3.23 per cent is constructed by farmer organizations.  The results indicated that, canal was the major source of drinking water for 93.55 per cent of the households and bore well was the source of drinking water for 3.23 per cent of the households.  About 83.87 percent used fire wood and another 12.9 percent of the households used LPG. Electricity was the major source of light for all the households in micro watershed.  About 25.81 per cent of the households possess sanitary toilet i.e. 100 per cent of landless, 11.11 per cent of marginal, 11.11 per cent of small, 25 per cent of semi medium, 50 per cent of medium farmers and 100 per cent of large farmers had sanitary toilet facility.  The results indicated that, 87.10 per cent of the sampled households possessed BPL card, 3.23 per cent of the households possessed APL and 6.45 per cent did not possess PDS card.  About 67.74 per cent of the households participated in NREGA programme which included 100 per cent of the landless, 55.56 percent of the marginal, 55.56 per cent of the small, 75 per cent of the semi medium, 100 percent of the medium and 100 per cent of the large farmers.  The results indicated that, cereals were adequate for 90.32 per cent of the households, pulses were adequate for 87.10 per cent, oilseeds were adequate for 3.23 per cent, vegetables were adequate for 80.65 per cent, fruits were adequate for 22.58 per cent, milk was adequate for 83.87 per cent, egg were adequate for 16.13 per cent and meat was adequate for 6.45 per cent of the households.  Cereals were inadequate for 3.23 per cent of the households, pulses were inadequate for 6.45 per cent, oilseeds were inadequate for 3.23 per cent, fruits were inadequate 6 for 25.18 per cent, eggs were inadequate for 35.48 per cent and meat was inadequate for 41.94 per cent of the households.  Oilseeds were market surplus for 70.97 per cent of the households, vegetables were market surplus for 3.23 per cent, fruits were market surplus for 16.13 per cent, eggs were market surplus for 6.45 per cent and meat was market surplus for 9.68 per cent of the households.  The results indicated that, lower fertility status of the soil was the constraint experienced by 48.39 per cent of the households, wild animal menace on farm field (74.19%), frequent incidence of pest and diseases (3.23%), inadequacy of irrigation water (38.71%), high cost of fertilizers and plant protection chemicals (41.94%), high rate of interest on credit (29.03%), low price for the agricultural commodities (3.23%), lack of marketing facilities in the area (9.68%), lack of transport for safe transport of the agricultural produce to the market (16.13%), less rainfall (87.10%) and source of Agri–technology information (News paper/TV/Mobile) (16.13%). ; Watershed Development Department, Government of Karnataka (World Bank Funded) Sujala –III Project

Not Available ; The land resource inventory of Tavargere microwatershed was conducted using village cadastral maps and IRS satellite imagery on 1:7920 scale. The false colour composites of IRS imagery were interpreted for physiography and these physiographic delineations were used as base for mapping soils. The soils were studied in several transects and a soil map was prepared with phases of soil series as mapping units. Random checks were made all over the area outside the transects to confirm and validate the soil map unit boundaries. The soil map shows the geographic distribution and extent, characteristics, classification, behavior and use potentials of the soils in the Microwatershed. The present study covers an area of 516 ha in Koppal taluk and district, Karnataka. The climate is semiarid and categorized as drought - prone with an average annual rainfall of 662 mm, of which about 424 mm is received during south –west monsoon, 161 mm during north-east and the remaining 77 mm during the rest of the year. An area of about 93 per cent is covered by soil, four per cent by rock out crops and three per cent by water bodies, settlements. The salient findings from the land resource inventory are summarized briefly below  The soils belong to 8 soil series and 30 soil phases (management units) and 5 land use classes.  The length of crop growing period is 150cm) soils.  About 14 per cent is sandy (loamy sand), 75 per cent loamy (sandy loam and sandy clay loam) and 5 per cent has clayey (sandy clay) soils at the surface.  About 65 per cent of the area has non-gravelly (200mm/m) in available water capacity.  An area of about 57 kg/ha) in 37 per cent of the soils.  Available potassium is medium (145-337 kg/ha) in an entire area of the soils.  Available sulphur is low (20 ppm)in 4 per cent area of the soils.  Available boron is low (4.5 ppm) in 64 per cent of the area.  Available zinc is deficient (0.6 ppm) in 23 per cent of the microwatershed.  Available manganese and copper are sufficient in the entire area.  The land suitability for 28 major agricultural and horticultural crops grown in the microwatershed was assessed and the areas that are highly suitable (class S1) and moderately suitable (class S2) are given below. It is however to be noted that a given soil may be suitable for various crops but what specific crop to be grown may be decided by the farmer looking to his capacity to invest on various inputs, marketing infrastructure, market price, and finally the demand and supply position. Land suitability for various crops in the microwatershed Crop Suitability Area in ha (%) Crop Suitability Area in ha (%) Highly suitable (S1) Moderately suitable (S2) Highly suitable (S1) Moderately suitable (S2) Sorghum 19(4) 15 (3) Pomegranate - 85(17) Maize - 37 (7) Guava - 66(13) Bajra 15(3) 135(26) Jackfruit - 66(13) Redgram - 34(3) Jamun - 85(17) Bengal gram 19(4) 77(15) Musambi 19(4) 66(13) Groundnut 15(3) 315 (61) Lime 19(4) 66(13) Sunflower 19 (4) 15 (3) Cashew - 171(33) Cotton 19(4) 15(3) Custard apple 34(7) 444(86) Chilli - 15(3) Amla 15(3) 463 (90) Tomato - 15(3) Tamarind - 20(4) Drumstick - 260(50) Marigold - 34(7) Mulberry - 416(81) Chrysanthemum - 34 (7) Mango - - Jasmine - 15(3) Sapota - 66(13) Crossandra - 34(7)  Apart from the individual crop suitability, a proposed crop plan has been prepared for the 5 identified LMUs by considering only the highly and moderately suitable lands for different crops and cropping systems with food, fodder, fibre and other horticulture crops.  Maintaining soil-health is vital for crop production and conserve soil and land resource base for maintaining ecological balance and to mitigate climate change. For this, several ameliorative measures have been suggested to these problematic soils like saline/alkali, highly eroded, sandy soils etc.,  Soil and water conservation and drainage line treatment plans have been prepared that would help in identifying the sites to be treated and also the type of structures required.  As part of the greening programme, several tree species have been suggested to be planted in marginal and submarginal lands, field bunds and also in the hillocks, mounds and ridges. That would help in supplementing the farm income, provide fodder and fuel, and generate lot of biomass which in turn would help in maintaining the ecological balance and contribute to mitigating the climate change. SALIENT FINDINGS OF THE SURVEY  The data indicated that there were 114 (60%) men and 76 (40%) women among the sampled households.  The average family size of landless farmers' was 4, marginal farmers' was 4.09, small farmers' was 4.6, semi medium farmers' was 5 and medium farmers' was 6.28.  The data indicated that, 33 (17.37%) people were in 0-15 years of age, 76 (40%) were in 16-35 years of age, 65 (34.21%) were in 36-60 years of age and 16 (8.42%) were above 61 years of age.  The results indicated that Tavaregere had 34.21 per cent illiterates, 24.74 per cent of them had primary school education, 6.32 per cent of them had middle school education, 16.32 per cent of them had high school education, 7.37 per cent of them had PUC education, 2.11 per cent of them did ITI, and 6.32 per cent of them had degree education.  The results indicate that, 65 per cent of households practicing agriculture, 20 per cent of the households were agricultural labourers, 12.50 per cent were general labourers.  The results indicate that agriculture was the major occupation for 46.84 per cent of the household members, 17.37 per cent were agricultural laborers, 9.47 per cent were general labour, 1.05 per cent were in private, 20.53 per cent were students, 2.11 per cent were housewives and 2.11 per cent were housewives.  The results show that 100 per cent of the population in the micro watershed has not participated in any local institutions.  The results indicate that 15 per cent of the households possess thatched house, 67.50 per cent of the households possess Katcha house, 15 per cent of them possess pucca house and 2.50 per cent of them possess semi pucca house.  The results show that 92.50 per cent of the households possess TV, 60 per cent of the households possess Mixer grinder, 17.50 per cent of the households possess bicycle, 50 per cent of the households possess motor cycle, 2.50 per cent of them possess auto and 90 per cent of the households possess mobile phones.  The results show that the average value of television was Rs.7989, mixer grinder was Rs.1980, bicycle was Rs. 2142, motor cycle was Rs.34800, auto phone was Rs.35000 and mobile phone was Rs.2295.  About 22.50 per cent of the households possess bullock cart, 22.50 per cent of them possess plough, 7.50 per cent of them possess tractor, 30 per cent of them possess sprayer, 2.50 per cent of them possess sprinkler, 87.50 per cent of them possess weeder, 5 per cent of them possess harvester, 2.50 per cent of them possess thresher and 2.50 per cent of them possess chaff cutter.  The results show that the average value of bullock cart was Rs.20333, plough was Rs.894, the average value of tractor was Rs.300000, the average value of sprayer 2 was Rs.2331, the average value of sprinkler was Rs. 3200, the average value of harvester was Rs.60000, the average value of thresher was Rs.45000, the average value of chaff cutter was Rs.3000, and the average value of weeder was Rs.87.  The results indicate that, 30 per cent of the households possess bullocks, and 17.50 per cent of the households possess local cow.  The results indicate that, average own labour men available in the micro watershed was 1.86, average own labour (women) available was 1.46, average hired labour (men) available was 12.11 and average hired labour (women) available was 9.40.  The results indicate that, 87.50 per cent of the households opined that the hired labour was adequate.  The results indicate that, households of the Tavaregere micro watershed possess 23.76 ha (46.71%) of dry land and 27.10 ha (53.29%) of irrigated land. Marginal farmers possess 7.24 ha (93.72%) of dry land and 0.49 ha (6.28%). Small farmers possess 6.16 ha (57.35%) of dry land and 4.58 ha (42.65%) of irrigated land. Semi medium farmers possess 3.25 ha (27.54%) of dry land and 8.54 ha (72.46%) of irrigated land. Medium farmers possess 7.11 ha (34.50%) of dry land and 13.49 ha (65.50%) of the farmers possess irrigated land.  The results indicate that, the average value of dry land was Rs. 307,172.06 and average value of irrigated land was Rs. 545,937.87. In case of marginal famers, the average land value was Rs. 579,553.08 for dry land and Rs. 1,646,666.60 for irrigated land. In case of small famers, the average land value was Rs. 275,886.99 for dry land and Rs. 850,971.74 for irrigated land. In case of semi medium famers, the average land value was Rs. 123,192.01 for dry land and Rs. 561,895.74 for irrigated land. In case of medium famers, the average land value was Rs. 140,660.59 for dry land and Rs. 392,651.47 for irrigated land.  The results indicate that, there were 18 functioning and 1 de-functioning bore wells in the micro watershed.  The results indicate that, there was 1 functioning and 1 de-functioning open well in the micro watershed.  The results indicate that, bore well was the major irrigation source in the micro water shed for 45 per cent of the farmers, and open well was the source of irrigation for 2.50 per cent of the farmers.  The results indicate that, the depth of bore well was found to be 49.62 meters and the depth of open well was found to be 3.44 meters.  The results indicate that, marginal, small, semi medium and medium farmers had irrigated area of 0.40 ha, 4.58 ha, 8.54 ha and 13.36 ha respectively.  The results indicate that, farmers have grown bajra (11.62 ha), brinjal (1.78 ha), groundnut (5.15 ha), ladies finger (1.21 ha), maize (21.74 ha), navane (1.70 ha), paddy (2.83 ha), pearlmillet (1.62 ha), sunflower (2.18 ha) and tomato (0.89 ha). 3  Marginal farmers have grown bajra, maize, watermelon and groundnut. Small farmers have grown bajra, cotton, groundnut, maize, navane, paddy and watermelon. Semi medium farmers have grown bajra, cotton, maize, paddy, sorghum, tomato, watermelon and groundnut. Medium farmers have grown bajra, groundnut, horsegram, paddy, redgram sorghum and maize.  The results indicate that, the cropping intensity in Tavaregere micro watershed was found to be 93.29 per cent. In case of marginal and small farmers it was 100 per cent, in case of semi medium farmers it was 96.97 per cent, and medium farmers had cropping intensity of 84.93 per cent.  The results indicate that, 72.50 per cent of the households have bank account and 42.50 per cent of the households have savings.  The results indicate that, 40 per cent of the households have availed credit from different sources.  The results indicate that, 81.25 per cent of the households availed loan from commercial bank, 6.25 per cent availed loan from cooperative bank, 75 per cent availed loan from grameena bank, and 37.50 per cent availed loan from money lenders.  The results indicate that, marginal, small, semi medium and medium farmers have availed Rs. 90,375, Rs. 258,500, Rs. 525,000 and Rs. 260,000 respectively.  The results indicate that, 100 per cent of the households have borrowed loan from institutional sources for the purpose of agricultural production.  The results indicate that, the main purpose of borrowing credit from private sources was agricultural production which accounted for 50 per cent of those who borrowed credit. Another 16.67 per cent of the households borrowed for social functions, 16.67 per cent of the households borrowed for animal husbandry and 16.67 per cent borrowed for the purpose of borewell/irrigation related equipments.  The results indicated that 84.62 per cent of the households did not repay their loan and 15.38 per cent of the households partially paid their loan.  Results indicated that 100 per cent of the households partially paid their loan.  The results indicate that, around 42.31 per cent of the households opined that the rate of interest was higher in institutional sources; another 53.85 per cent opined that the loan amount helped to perform timely agricultural operations and 3.85 per cent of the households opined that loan amount was adequate to fulfil the requirement.  The results indicate that, around 9.09 per cent of the households opined that credit was easily accessible, 18.18 per cent of the households opined that the credit helped to perform timely agricultural operations and 27.27 per cent opined that the rate of interest was high in non institutional source of credits. 4  The results indicate that, the total cost of cultivation for paddy was Rs. 52582.63. The gross income realized by the farmers was Rs. 179075. The net income from Paddy cultivation was Rs. 126492.37, thus the benefit cost ratio was found to be 1:3.41.  The total cost of cultivation for tomato was Rs. 49699.84. The gross income realized by the farmers was Rs. 105455.28. The net income from tomato cultivation was Rs. 55755.44. Thus the benefit cost ratio was found to be 1:2.12.  The total cost of cultivation for maize was Rs. 27360.39. The gross income realized by the farmers was Rs. 35390.45. The net income from maize cultivation was Rs. 8030.07. Thus the benefit cost ratio was found to be 1:1.29.  The total cost of cultivation for bajra was Rs. 23644.88. The gross income realized by the farmers was Rs. 36489.05. The net income from bajra cultivation was Rs. 1006.56. Thus the benefit cost ratio was found to be 1:1.54.  The total cost of cultivation for groundnut was Rs. 49015.69. The gross income realized by the farmers was Rs. 57055.21. The net income from groundnut cultivation was Rs. 8039.52. Thus the benefit cost ratio was found to be 1:1.16.  The total cost of cultivation for sunflower was Rs. 40080.30. The gross income realized by the farmers was Rs. 37050. The net income from sunflower cultivation was Rs. -3030.30. Thus the benefit cost ratio was found to be 1:0.92.  The total cost of cultivation for ladies finger was Rs. 41939.68. The gross income realized by the farmers was Rs. 95363.45. The net income from ladies finger cultivation was Rs. 53423.77. Thus the benefit cost ratio was found to be 1:2.27.  The total cost of cultivation for navane was Rs. 13772.35. The gross income realized by the farmers was Rs. 28106.90. The net income from navane cultivation was Rs. 14334.54. Thus the benefit cost ratio was found to be 1:2.04.  The total cost of cultivation for brinjal was Rs. 53235.50. The gross income realized by the farmers was Rs. 186686.05. The net income from brinjal cultivation was Rs. 133450.56. Thus the benefit cost ratio was found to be 1:3.51.  The results indicate that, 25 per cent of the households opined that dry fodder was adequate and 22.50 per cent of the households opined that green fodder was adequate.  The results indicate that the average annual gross income was Rs. 97,600 for landless farmers, for marginal farmers it was Rs. 64,581.82, for small farmers it was Rs. 98,320, for semi medium farmers it was Rs. 69,571.43, and for medium farmers it was Rs. 108,000.  The results indicate that the average annual expenditure is Rs. 7,532.54. For landless households it was Rs. 19,360, for marginal farmers it was Rs. 3,727.27, for small farmers it was Rs. 6,604.44, for semi medium farmers it was Rs. 5,387.76, and for medium farmers it was Rs. 8,534.69.  The results indicate that, sampled households have grown 126 coconuts and 22 mangoes in their fields. They have also grown 1 coconut tree in their backyard. 5  The results indicate that, households have planted 147 neem trees, 5 tamarind trees, 2 banyan trees and 2 peepul tree in their field.  The results indicate that, the average additional investment capacity with the households for land development was Rs. 2125, for irrigation facility Rs. 1175, for improved crop production Rs. 1075 and for improved livestock management Rs. 575.  The results indicate that, loan from bank was the source of additional investment capacity for 22.5 per cent of the households for land development, 20 per cent for irrigation facility, 22.5 per cent for improved crop production and 15 per cent for improved livestock management.  The results indicated that, bajra, brinjal, groundnut, ladies finger, maize, navane, paddy, sunflower and tomato were sold to the extent of 100 per cent.  The results indicated that, about 55 per cent of the famers have sold their produce in regulated markets, 15 per cent have sold their produce to local/village merchants, 2.50 per cent of the farmers have sold through agents/traders and 27.50 per cent of the farmers have sold their produce in cooperative marketing society.  The results indicated that, 37.50 per cent of the households have used tractor as a mode of transportation for their agricultural produce, 22.50 per cent have used truck and 40 per cent have used cart as a mode of transportation.  The results indicated that, 20 per cent of the households have experienced soil and water erosion problems in the farm i.e., 18.18 per cent of marginal farmers, 71.43 per cent of semi medium farmers and 14.29 per cent of medium farmers have experienced soil and water erosion problems.  The results indicated that, 72.50 per cent have shown interest in soil test.  The results indicated that, 97.50 per cent used fire wood and 2.50 per cent of the households used dung cake.  The results indicated that, piped supply was the major source of drinking water for 92.50 per cent of the households and bore well was the source of drinking water for 7.50 per cent of the households.  Electricity was the major source of light for 100 per cent of the households in micro watershed.  The results indicated that, 42.50 per cent of the households possess sanitary toilet i.e. 20 per cent of the landless, 27.27 per cent of the marginal, 100 per cent of the small, 28.57 per cent of the semi medium and 14.29 per cent of the medium farmers.  The results indicated that, 100 per cent of the sampled households possessed BPL card.  The results indicated that, 50 per cent of the households participated in NREGA programme.  The results indicated that, cereals were adequate for 100 per cent of the households, pulses were adequate for 72.50 per cent, oilseeds were adequate for 2.50 per cent, vegetables were adequate for 17.50 per cent, fruits were adequate for 30 per cent, 6 milk was adequate for 87.50 per cent, eggs were adequate for 85 per cent and meat was adequate for 82.50 per cent of the households.  The results indicated that, pulses were inadequate for 25 per cent, oilseeds were inadequate for 90 per cent, vegetables were inadequate for 82 per cent, fruits were inadequate for 70 per cent, milk was inadequate for 10 per cent, eggs were inadequate for 10 per cent and meat was inadequate for 12.50 per cent of the households.  The results indicated that, oilseeds were market surplus for 12.50 per cent, vegetables were market surplus for 2.50 per cent and milk was market surplus for 2.50 per cent of the households.  The results indicated that, lower fertility status of the soil was the constraint experienced by 70 per cent of the households, wild animal menace on farm field (72.50%), frequent incidence of pest and diseases (52.50%), inadequacy of irrigation water (55%), high cost of fertilizers and plant protection chemicals (45%), high rate of interest on credit (50%), low price for the agricultural commodities (57.50%), lack of marketing facilities in the area (72.50%), lack of transport for safe transport of the agricultural produce to the market (72.50%), less rainfall (12.50%), inadequate extension services (72.50%), and source of agri-technology information (newspaper/TV/mobile) (7.50%). ; Watershed Development Department, Government of Karnataka (World Bank Funded) Sujala –III Project

Not Available ; The land resource inventory of Chikkashindhag-1 microwatershed was conducted using village cadastral maps and IRS satellite imagery on 1:7920 scale. The false colour composites of IRS imagery were interpreted for physiography and these physiographic delineations were used as base for mapping soils. The soils were studied in several transects and a soil map was prepared with phases of soil series as mapping units. Random checks were made all over the area outside the transects to confirm and validate the soil map unit boundaries. The soil map shows the geographic distribution and extent, characteristics, classification, behavior and use potentials of the soils in the microwatershed. The present study covers an area of 659 ha in Koppal taluk and district, Karnataka. The climate is semiarid and categorized as drought - prone with an average annual rainfall of 662 mm, of which about 424 mm is received during south–west monsoon, 161 mm during north-east and the remaining 77 mm during the rest of the year. An area of 94 per cent is covered by soils, 1 per cent by rock outcrops and 5 per cent is by habitation and settlements. The salient findings from the land resource inventory are summarized briefly below.  The soils belong to 8 soil series and 19 soil phases (management units) and 4 Land Management Units.  The length of crop growing period is 150 cm).  About 7 per cent area in the microwatershed has loamy soils and 87 per cent clayey soils at the surface.  About 63 per cent area has non-gravelly (200 mm/m) in available water capacity.  About 14 per cent area of the microwatershed has nearly level (0-1% slope) lands and 80 per cent area of the microwatershed has very gently sloping (1-3% slope) lands.  An area of about 36 per cent area is moderately (e2) eroded and about 58 per cent area is slightly (e1) eroded.  An area of about 53 per cent soils are moderately alkaline to strongly alkaline (pH 7.8-9.0) and 41 per cent soil are very strongly alkaline (pH >9.0) in soil reaction.  The Electrical Conductivity (EC) of the soils in the entire cultivated area of the microwatershed is dominantly 337 kg/ha) in available potassium.  Available sulphur is low (20 ppm) in 31 per cent area of the microwatershed.  An area of about 46 per cent is low (4.5 ppm) and 89 per cent is deficient (1.0 ppm) in available manganese content.  Entire cultivated area of the microwatershed is sufficient (>0.2 ppm) in available copper content.  An area of about 81 per cent is deficient (0.6 ppm) in available zinc content.  The land suitability for 31 major crops grown in the microwatershed was assessed and the areas that are highly suitable (S1) and moderately suitable (S2) are given below. It is however to be noted that a given soil may be suitable for various crops but what specific crop to be grown may be decided by the farmer looking to his capacity to invest on various inputs, marketing infrastructure, market price and finally the demand and supply position. Land suitability for various crops in the microwatershed Crop Suitability Area in ha (%) Crop Suitability Area in ha (%) Highly suitable (S1) Moderately suitable (S2) Highly suitable (S1) Moderately suitable (S2) Sorghum 101(15) 362(55) Sapota - 139(21) Maize - 462(70) Pomegranate - 300(45) Bajra 139(21) 323(49) Guava - 139(21) Groundnut 33(5) 106(16) Jackfruit - 139(21) Sunflower 1(<1) 299(45) Jamun - 288(44) Cotton 1(<1) 463(70) Musambi 1(<1) 299(45) Red gram - 289(44) Lime 1(<1) 299(45) Bengalgram 1(<1) 462(70) Cashew - 139(21) Chilli 106(16) 33(5) Custard apple 140(21) 322(49) Tomato 106(16) 33(5) Amla 139(21) 323(49) Brinjal 139(21) 323(49) Tamarind - 149(23) Onion 33(5) 106(16) Marigold - 462(70) Bhendi 33(5) 429(65) Chrysanthemum - 462(70) Drumstick - 300(45) Jasmine - 302(46) Mulberry - 299(45) Crossandra - 152(23) Mango - 98(15)  Apart from the individual crop suitability, a proposed crop plan has been prepared for the 4 identified LMUs by considering only the highly and moderately suitable lands for different crops and cropping systems with food, fodder, fibre and other horticulture crops.  Maintaining soil-health is vital for crop production and conserves soil and land resource base for maintaining ecological balance and to mitigate climate change. For this, several ameliorative measures have been suggested for these problematic soils like saline/alkali, highly eroded, sandy soils etc.,  Soil and water conservation treatment plan has been prepared that would help in identifying the sites to be treated and also the type of structures required.  As part of the greening programme, several tree species have been suggested to be planted in marginal and submarginal lands, field bunds and also in the hillocks, mounds and ridges. That would help in supplementing the farm income, provide fodder and fuel, and generate lot of biomass which in turn would help in maintaining the ecological balance and contribute to mitigating the climate change. SALIENT FINDINGS OF THE SURVEY  The data indicated that there were 109 (54.50%) men and 90 (45%) were women among the sampled households.  The average family size of landless farmers' was 3.5, marginal farmers' was 7.1, small farmers' was 6.1, semi medium farmers' was 6.1, medium farmers' was 9.5 and for large farmers it was 6.  The data indicated that, 42 (21%) people were in 0-15 years of age, 88 (44%) were in 16-35 years of age, 51 (25.50 %) were in 36-60 years of age and 19 (9.50 %) were above 61 years of age.  The results indicated that the Chikkasindhogi-1 had 29.50 per cent illiterates, 12.50 per cent of them had primary school education, 22.50 per cent of them had middle school education, 25.50 per cent of them had high school education, 4 per cent of them had PUC education, 1 per cent of them had diploma, 0.5 per cent of them had ITI and 4.5 per cent of them had degree education.  The results indicate that, 93.55 per cent of households practicing agriculture and 6.45 per cent of the household heads were agricultural labourers.  The results indicate that agriculture was the major occupation for 67 per cent of the household members, 2 per cent were agricultural labourers, 1 per cent had household industry, 27.5 per cent of them were student, 1.5 per cent of them were housewife and 0.5 per cent of them were in government and private services.  The results shows that 8 per cent of the households participated in user groups and 91.50 per cent of them have not participated in any local institutions.  The results indicate that 35.48 per cent of the households possess thatched house, 6.45 per cent of the households possess Katcha house, 54.84 per cent of them possess pucca house and 3.23 per cent of them possess semi pucca house.  The results shows that 93.55 per cent of the households possess TV, 77.42 per cent of the households possess Mixer grinder, 51.61 per cent of the households possess motor cycle, 6.45 per cent of the households possess tempo, 3.23 per cent of the households possess refrigerator and bicycle, and 93.55 per cent of the households possess mobile phones.  The average value of television was Rs.6276, mixer grinder was Rs.1515, motor cycle was Rs.52437, mobile phone was Rs.1710, refrigerator was Rs.8000 and bicycle was Rs.3000.  About 22.58 per cent of the households possess plough, 3.23 per cent of them possess tractor, 12.90 per cent of them posses bullocks cart, 38.17 per cent of them power tiller and 93.55 per cent of them possess weeder.  The results show that the average value of plough was Rs.1,500, the average value of tractor was Rs. 5,00,000 and the average value of sprayer was Rs.3,953, the average value of bullock cart Rs.18,500, and the average value of weeder Rs.95. 2  The results indicate that, 16.13 per cent of the households possess bullocks, 22.58 per cent of the households possess local cow, 3.23 per cent of the households possess crossbred cow, 22.58 per cent of the households possess local cow and buffalo, 3.23 per cent of the households possess crossbred cow, goat and poultry birds.  The results indicate that, average own labour men available in the micro watershed was 2.27, average own labour (women) available was 1.90, average hired labour (men) available was 3.47 and average hired labour (women) available was 7.77.  The results indicate that, 90.32 per cent of the household opined that hired labour was adequate and 3.23 per cent of the households opined that hired labour was inadequate.  The results indicate that, 6 (3.0%) persons were migrated from the micro watershed which includes 3 persons from semi medium farmers and 3 persons from medium farmer category.  People have migrated on average of 299.2 Kms and average duration was 8 months. Semi medium farmers have migrated 433.33 kms and on an average 10 months in a year.  Improved quality of the life was the major positive consequence of migration of 16.67 per cent of the households and construction house was the major positive consequence for 33.33 per cent.  Increased workload for other family members was the major negative consequence of migration.  The results indicate that, households of the Chikkasindhogi-1 micro watershed possess 17.89 ha (39.72%) of dry land and 27.14 ha (60.28%) of irrigated land.  The average value of dry land was Rs. 267994.14 and average value of irrigated was Rs.1, 89,272.  The results indicate that, there were 14 functioning bore wells and 1 functioning open well in the micro watershed.  Bore well was the major irrigation source in the micro water shed which was possessed by small farmers, medium farmers, semi medium farmers and large farmers.  The depth of bore well was found to be 47.64 meters and the depth of open well was found to be 0.29 meters.  The results indicate that, marginal farmers had irrigated area of 1.75 hectares, small farmers had 6.67 hectares, semi medium farmers had 8.73 hectares, medium farmers had 7.69 hectares and large farmers had 4.05 hectares of irrigated land.  The results indicate that, farmers have grown Maize (26.34 ha), Tomato (2.4 ha), Cotton (2.05 ha), Groundnut (1.68 ha), Pearlmillet (2.59 ha), Paddy (0.81 ha), Sorghum (0.81 ha), Bengal gram (0.51 ha), Chilly (0.4 ha).  The results indicate that, the cropping intensity in Chikkasindhogi-1 micro watershed was found to be 96.83 per cent. In case of marginal farmers it was 87.82 per cent, for small farmers it was 93.99 per cent, in case of semi medium farmers it was 100 per 3 cent, medium farmers had cropping intensity of 100 per cent and large farmers had 100 per cent.  The results indicate that, 90.32 per cent of the households possess bank account and 12.90 per cent of them have savings. Around 50 per cent of landless, 44.44 per cent of marginal, 22.22 per cent of small, 50 per cent semi medium, 50 per cent of medium farmers and 100 per cent of large farmers have borrowed credit from different sources.  About 10 per cent have availed loan in cooperative bank, 40 per cent have availed loan from friends and relatives and 100 per cent have availed loan from grameena bank.  The results indicate that, 90.91 per cent of the households have borrowed loan for agriculture, 4.55 per cent have borrowed for buying irrigation related equipments and 4.55 per cent have borrowed for social functions like marriage, from institutional and non institutional sources.  Results indicated that 100 per cent of the households did not repay their loan borrowed from institutional sources.  The results indicate that, the total cost of cultivation for maize was Rs. 234356.79. The gross income realized by the farmers was Rs. 167960. The net income from Maize cultivation was Rs. -66396.80, thus the benefit cost ratio was found to be 1:0.72.  The total cost of cultivation for tomato was Rs. 46729.38. The gross income realized by the farmers was Rs. 67925.00. The net income from tomato cultivation was Rs. 21195.62. Thus the benefit cost ratio was found to be 1:1.45.  The total cost of cultivation for groundnut was Rs. 72133.49. The gross income realized by the farmers was Rs. 62490.23. The net income from groundnut cultivation was Rs. -9643.26. Thus the benefit cost ratio was found to be 1:0.87.  The total cost of cultivation for cotton was Rs. 44743.83. The gross income realized by the farmers was Rs. 75381.17. The net income from cotton cultivation was Rs. 30637.34. Thus the benefit cost ratio was found to be 1:1.68.  The total cost of cultivation for bengal gram was Rs. 251848.19. The gross income realized by the farmers was Rs. 111150. The net income from bengal gram cultivation was Rs. -140698.19, thus the benefit cost ratio was found to be 1:0.44.  The total cost of cultivation for sorghum was Rs. 25747.08. The gross income realized by the farmers was Rs. 24700. The net income from sorghum cultivation was Rs. - 1047.08. Thus the benefit cost ratio was found to be 1:0.96.  The total cost of cultivation for chilly was Rs. 76456.11. The gross income realized by the farmers was Rs. 98800. The net income from chilly cultivation was Rs. 22343.89. Thus the benefit cost ratio was found to be 1:1.29.  The total cost of cultivation for paddy was Rs. 50384.32. The gross income realized by the farmers was Rs. 38902.50. The net income from paddy cultivation was Rs. - 11481.82. Thus the benefit cost ratio was found to be 1:0.77. 4  The results indicate that, 35.48 per cent of the households opined that dry fodder was adequate. Only 19.35 per cent of the households have opined that the green fodder is adequate. The data also revealed that 19.35 per cent of the households opined that dry fodder and green fodder were inadequate.  The results indicate that the average annual gross income was Rs. 22500 for landless farmers, for marginal farmers it was Rs. 61655.56, for small farmers it was Rs.56222, for semi medium farmers it was Rs.94688, for medium farmers it was Rs.191500 and for large farmers it was Rs.73000.  The results indicate that the average annual expenditure is Rs. 13296.47. For landless farmers it was 6250, for marginal farmers it was Rs 8969, for small farmers it was Rs. 4464.51, for semi medium farmers it was Rs. 10348.48 and for medium farmers it was Rs. 70500 and for large farmers it was Rs. 55000.  The results indicate that, sampled households have grown 22 coconut, 19 mango and 3 sapota trees in their field. Farmers have also grown 5 coconut trees in their backyard.  The results indicate that, 93.55 per cent of the households are interested in growing horticultural crops which include 100 per cent of marginal, small, semi medium, medium and large farmers.  Households have planted 31 neem trees, 1 banyan tree in field and 9 neem trees in backyard.  The results indicate that, households have an average investment capacity of Rs. 6193 for land development, Rs. 2241 for irrigation facility, Rs.4113 for improved crop production and Rs.1774 for improved livestock management.  Loan from bank is the major source of investment for 78.13 per cent of households for land development. For irrigation facility 25 per cent of the households depend on loan from bank, 12.5 per cent depend on own funds and 9.38 per cent of the households depend on soft loans. For improved crop production 59.38 per cent of the households depend on bank loan and for improved livestock management 21.88 per cent of the households depend on bank loan.  The results indicated that, Bengal gram, chilly, cotton, maize and tomato were sold to the extent of 100 per cent.  The results indicated that, About 73.33 per cent of the households have sold agricultural produce to the local/village merchants includes 100 per cent of the marginal farmers, 85.71 per cent of the small farmers, 66.67 per cent of the semi medium farmers and 33.33 per cent medium farmers. About 23.33 per cent of the households have sold in regulated markets, which include 14.29 per cent of small farmers, 33.33 per cent of semi medium farmers, 66.67 per cent of the medium farmers and 100 per cent of the large farmers.  About 9.68 per cent of the households have used tractor as mode of transport and 116.13 per cent have used truck. 5  The results indicated that, 90.32 per cent of the households have experienced the soil and water erosion problems i.e. 88.89 per cent of marginal farmers and 100 per cent of small, semi medium, medium and large farmers. 90.32 per cent of the households have shown interest in soil testing.  The results indicated that, 51.61 per cent of the households have adopted field bunding, 3.23 per cent of the households have adopted contour bunds, 3.23 per cent of the households have adopted farm pond, 29.03 per cent have adopted bore well recharge pit and 45.16 per cent of the households are following summer ploughing.  About 100 per cent of the households who adopted field bunding, farm pond and contour bund and 33.33 per cent the households who adopted bore well recharge pit, opined that they were in good condition. Around 66 per cent of the households opined that bore well recharge pits require full replacement.  The results indicated that 87.10 per cent of soil conservation structure is constructed by farmers on their own, 41.94 per cent of the soil conservation structures are constructed by the government and another 3.23 per cent is constructed by farmer organizations.  The results indicated that, canal was the major source of drinking water for 93.55 per cent of the households and bore well was the source of drinking water for 3.23 per cent of the households.  About 83.87 percent used fire wood and another 12.9 percent of the households used LPG. Electricity was the major source of light for all the households in micro watershed.  About 25.81 per cent of the households possess sanitary toilet i.e. 100 per cent of landless, 11.11 per cent of marginal, 11.11 per cent of small, 25 per cent of semi medium, 50 per cent of medium farmers and 100 per cent of large farmers had sanitary toilet facility.  The results indicated that, 87.10 per cent of the sampled households possessed BPL card, 3.23 per cent of the households possessed APL and 6.45 per cent did not possess PDS card.  About 67.74 per cent of the households participated in NREGA programme which included 100 per cent of the landless, 55.56 percent of the marginal, 55.56 per cent of the small, 75 per cent of the semi medium, 100 percent of the medium and 100 per cent of the large farmers.  The results indicated that, cereals were adequate for 90.32 per cent of the households, pulses were adequate for 87.10 per cent, oilseeds were adequate for 3.23 per cent, vegetables were adequate for 80.65 per cent, fruits were adequate for 22.58 per cent, milk was adequate for 83.87 per cent, egg were adequate for 16.13 per cent and meat was adequate for 6.45 per cent of the households.  Cereals were inadequate for 3.23 per cent of the households, pulses were inadequate for 6.45 per cent, oilseeds were inadequate for 3.23 per cent, fruits were inadequate 6 for 25.18 per cent, eggs were inadequate for 35.48 per cent and meat was inadequate for 41.94 per cent of the households.  Oilseeds were market surplus for 70.97 per cent of the households, vegetables were market surplus for 3.23 per cent, fruits were market surplus for 16.13 per cent, eggs were market surplus for 6.45 per cent and meat was market surplus for 9.68 per cent of the households.  The results indicated that, lower fertility status of the soil was the constraint experienced by 48.39 per cent of the households, wild animal menace on farm field (74.19%), frequent incidence of pest and diseases (3.23%), inadequacy of irrigation water (38.71%), high cost of fertilizers and plant protection chemicals (41.94%), high rate of interest on credit (29.03%), low price for the agricultural commodities (3.23%), lack of marketing facilities in the area (9.68%), lack of transport for safe transport of the agricultural produce to the market (16.13%), less rainfall (87.10%) and source of Agri–technology information (News paper/TV/Mobile) (16.13%). ; Watershed Development Department, Government of Karnataka (World Bank Funded) Sujala –III Project

Not Available ; The land resource inventory of Maslapur-2 microwatershed was conducted using village cadastral maps and IRS satellite imagery on 1:7920 scale. The false colour composites of IRS imagery were interpreted for physiography and these physiographic delineations were used as base for mapping soils. The soils were studied in several transects and a soil map was prepared with phases of soil series as mapping units. Random checks were made all over the area outside the transects to confirm and validate the soil map unit boundaries. The soil map shows the geographic distribution and extent, characteristics, classification, behavior and use potentials of the soils in the microwatershed. The present study covers an area of 510 ha in Koppal taluk and district, Karnataka. The climate is semiarid and categorized as drought - prone with an average annual rainfall of 662 mm, of which about 424 mm is received during south–west monsoon, 161 mm during north-east and the remaining 77 mm during the rest of the year. An area of about 92 per cent is covered by soils and 8 per cent by rock outcrops, habitation and water bodies, settlements and others. The salient findings from the land resource inventory are summarized briefly below.  The soils belong to 11 soil series and 20 soil phases (management units) and 7 land management units.  The length of crop growing period is 150 cm) soils.  About 10 per cent has sandy soils at the surface, 78 per cent has loamy soils at the surface and 4 per cent has clayey soils at the surface.  About 6 per cent of the area has non-gravelly (200 mm/m) in available water capacity.  An area of about 6 per cent has nearly level (0-1%) and 86 per cent area has very gently sloping (1-3%) lands.  An area of about 22 per cent has soils that are slightly eroded (e1) and 70 per cent moderately eroded (e2) lands.  An area of about 35 per cent are slightly acid (pH 6.0-6.5) and 56 per cent are very neutral (pH pH 6.5-7.3) in soil reaction.  The Electrical Conductivity (EC) of the soils is 0.75%) in 31 per cent area of the soils.  Available phosphorus is medium (23-57 kg/ha) in the entire area of the microwatershed.  An area of about 34 per cent are low (337 kg/ha) in available potassium content.  Available sulphur is low (4.5 ppm) in entire area of the microwatershed.  Available zinc is deficient (0.6 ppm) in 50 per cent area of the microwatershed.  Available manganese and copper are sufficient in all the soils.  The land suitability for 31 major agricultural and horticultural crops grown in the microwatershed were assessed and the areas that are highly suitable (S1) and moderately suitable (S2) are given below. It is however to be noted that a given soil may be suitable for various crops but what specific crop to be grown may be decided by the farmer looking to his capacity to invest on various inputs, marketing infrastructure, market price and finally the demand and supply position. Land suitability for various crops in the microwatershed Crop Suitability Area in ha (%) Crop Suitability Area in ha (%) Highly suitable (S1) Moderately suitable (S2) Highly suitable (S1) Moderately suitable (S2) Sorghum - 336 (66) Sapota 18 (4) 70 (14) Maize - 336 (66) Pomegranate 18 (4) 79 (15) Bajra 26 (5) 383 (75) Musambi 18 (4) 79 (15) Groundnut 26 (5) 377 (74) Lime 18 (4) 79 (15) Sunflower - 53 (10) Amla 44 (9) 382 (75) Red gram - 53 (10) Cashew - 88 (17) Bengalgram 9 (2) 257 (50) Jackfruit 18 (4) 70 (14) Cotton - 336 (66) Jamun - 97 (19) Chilli - 327 (64) Custard apple 44 (9) 382 (75) Tomato - 327 (64) Tamarind - 27 (5) Brinjal 26 (5) 284 (56) Mulberry 18 (4) 95 (19) Onion 26 (5) 284 (56) Marigold - 336 (66) Bhendi - 284 (56) Chrysanthemum - 336 (66) Drumstick 18 (4) 51 (10) Jasmine - 327 (64) Mango - 18 (4) Crossandra - 327 (64) Guava - 88 (17) Apart from the individual crop suitability, a proposed crop plan has been prepared for the 7 identified LMUs by considering only the highly and moderately suitable lands for different crops and cropping systems with food, fodder, fibre and other horticulture crops that helps in maintaining productivity and ecological balance in the microwatershed.  Maintaining soil-health is vital for crop production and conserve soil and land resource base for maintaining ecological balance and to mitigate climate change. For this, several ameliorative measures have been suggested for these problematic soils like saline/alkali, highly eroded, sandy soils etc.  Soil and water conservation treatment plan has been prepared that would help in identifying the sites to be treated and also the type of structures required.  As part of the greening programme, several tree species have been suggested to be planted in marginal and submarginal lands, field bunds and also in the hillocks, mounds and ridges. That would help in supplementing the farm income, provide fodder and fuel, and generate lot of biomass which in turn would help in maintaining the ecological balance and contribute to mitigating the climate change. SALIENT FINDINGS OF THE SURVEY  The result indicated that 35 farmers were sampled in Maslapur-2 micro watershed among them 5(14.29%) were landless, 4 (11.43%) were marginal farmers, 16 (45.71%) were small farmers and 10 (28.57%) were semi medium farmers.  The data indicated that there were 98 (58.68%) men and 69 (41.32%) women among the sampled households. The average family size of landless farmers' was 5, marginal farmers' was 3.75, small farmers' was 4.56 and semi medium farmers' was 5.40.  The data indicated that, 27 (16.17%) people were in 0-15 years of age, 74 (44.31%) were in 16-35 years of age, 50 (29.94%) were in 36-60 years of age and 16(9.58%) were above 61 years of age.  The results indicated that Maslapur-2 had 30.54 per cent illiterates, 49.70 per cent of them had primary school education, 1.80 per cent of them had middle school education, 8.38 per cent of them had high school education, 4.79 per cent of them had PUC, 0.60 per cent of them had diploma and ITI education, 2.99 per cent of them had degree education and 0.60 per cent of them did other education.  The results indicate that, 82.86 per cent of households were practicing agriculture and 17.14 per cent of the households were agricultural labourers.  The results indicate that agriculture was the major occupation for 20.96 per cent of the household members, 56.29 per cent were agricultural laborers, 1.80 per cent was in private sector, 20.36 per cent were students and 0.60 per cent was children. In case of landless farmers, 8 per cent were agriculturist, 60 per cent were general labourers and 32 per cent were students. In case of marginal farmers 20 per cent of them were practicing agriculture, 40 per cent were agricultural labourers, 6.67 per cent were in private service and 33.33 per cent were students. In case of small farmers, 21.92 per cent were agriculturists, 58.90 per cent were agricultural labourers and 19.18 per cent were students. In case of semi medium farmers 25.93 per cent were agriculturist, 55.56 per cent were agriculture labourers, 3.70 per cent were in private service, 12.96 per cent were students and 1.85 per cent was housewives.  The results show that 100 per cent of the population in the micro watershed has not participated in any local institutions.  The results indicate that 51.43 per cent of the households possess thatched house, 40 per cent of the households possess Katcha house and 8.57 per cent of them possess Pucca house.  The results showed that 91.43 per cent of the households possess TV, 80 per cent of the households possess Mixer grinder, 28.57 per cent of the households possess bicycle, 34.29 per cent of the households possess motor cycle and 91.43 per cent of the households possess mobile phones. 2  The results show that the average value of television was Rs.4906, mixer grinder was Rs.1332, bicycle was Rs. 1650, motor cycle was Rs.33583 and mobile phone was Rs.1707.  Data showed 22.86 per cent of the households possess bullock cart, 31.43 per cent of them possess plough, 2.86 per cent of them possess both power tiller and tractor, 28.57 per cent of them possess sprayer, 94.29 per cent of them possess weeder and 2.86per cent of them possess chaff cutter.  The results show that the average value of bullock cart was Rs.18500, plough was Rs.2029, the average value of power tiller was Rs.30000, the average value was tractor was Rs.300000, the average value of sprayer was Rs.3368, the average value of chaff cutter was Rs.3000, and the average value of weeder was Rs.17.  The results indicate that, 31.43 per cent of the households possess both bullocks and local cow, 2.86 per cent of the households possess both crossbreed cow and sheep respectively.  In case of marginal households, 25 per cent of them possess bullocks, local cow and sheep respectively. 43.75 per cent of the small farmers possess bullock and local cow correspondingly, 6.25 per cent of the small farmers possess crossbred cow. In case of semi medium farmers, 30 per cent of households possess bullock and local cow respectively.  The results indicate that, average own labour men available in the micro watershed was 1.80, average own labour (women) available was 1.63, average hired labour (men) available was 6.80 and average hired labour (women) available was 7.09.  In case of marginal farmers, average own labour men available was 1.50, average own labour (women) was 1.25, average hired labour (men) was 7.75 and average hired labour (women) available was 8.50. In case of small farmers, average own labour men available was 1.88, average own labour (women) was 1.63, average hired labour (men) was 8.94 and average hired labour (women) available was 9.25. In case of semi medium farmers, average own labour men available was 2, average own labour (women) was 1.90, average hired labour (men) was 5.20 and average hired labour (women) available was 5.30.  The results indicate that, 97.14 per cent of the households opined that the hired labour was inadequate.  The results indicate that, households of the Maslapur-2 micro watershed possess 23.43 ha (61.01%) of dry land and 14.97 ha (38.99%) of irrigated land. Marginal farmers possess 2.59 ha (100%) of dry land. Small farmers possess 18.81 ha (88.74%) of dry land and 2.39 ha (11.26%) of irrigated land. Semi medium farmers possess 2.03 ha (13.90%) of dry land and 12.58 ha (86.10%) of irrigated land.  The results indicate that, the average value of dry land was Rs. 243,202.62 and average value of irrigated land was Rs. 460,746.14. In case of marginal famers, the average land value was Rs. 579,812.21 for dry land. In case of small famers, the 3 average land value was Rs. 207,250.43 for dry land and Rs. 753,559.31for irrigated land. In case of semi medium famers, the average land value was Rs. 147,609.56 for dry land and Rs. 405,178.51 for irrigated land.  The results indicate that, there were 15 functioning and 14 de-functioning bore wells in the micro watershed.  The results indicate that, bore well was the major irrigation source in the micro water shed for 42.86 per cent of the farmers in micro watershed.  The results indicate that, the depth of bore well was found to be 29.52 meters.  The results indicate that, marginal, small and semi medium farmers had irrigated area of 0.40ha, 3.48 ha and 11.05 ha of irrigated land respectively.  The results indicate that, farmers have grown maize (14.71 ha), groundnut (8.40 ha), bajra (1.88 ha), Sunflower (1.62 ha), Bengal gram (1.21 ha), Red gram (1.21 ha), Sorghum (1.21 ha), castor (0.81 ha), Tomato (0.81 ha), water melon (0.81 ha) and Banana (0.49 ha) in kharif season and also grown maize (1.62 ha) and groundnut (1.21 ha) in Rabi season. Marginal farmers have grown maize, bajra, sunflower and Bengal gram. Small farmers had grown maize, groundnut, bajra, Bengal gram, paddy, red gram, sorghum, castor and banana. Semi medium farmers had grown maize, groundnut, sunflower, tomato and watermelon.  The results indicate that, the cropping intensity in Maslapur-2 micro watershed was found to be 92.65 per cent. In case of marginal farmers it was 100 per cent, small farmers it was 92.25 per cent and in case of semi medium it was 92.18 per cent.  The results indicate that, 82.86 per cent of the households have bank account and 85.71 per cent of the households have savings.  The results indicate that, 60 per cent of the households have availed credit from different sources.  The results indicate that, the total cost of cultivation for maize was Rs. 27663.19. The gross income realized by the farmers was Rs. 28612.58. The net income from Maize cultivation was Rs. 949.39, thus the benefit cost ratio was found to be 1:1.03.  The results indicate that, the total cost of cultivation for groundnut was Rs. 53510.06. The gross income realized by the farmers was Rs. 54452.62. The net income from groundnut cultivation was Rs. 942.56. Thus the benefit cost ratio was found to be 1:1.02.  The results indicate that, the total cost of cultivation for tomato was Rs. 30927.98. The gross income realized by the farmers was Rs. 74100. The net income from tomato cultivation was Rs. 43172.02. Thus the benefit cost ratio was found to be 1:2.4.  The results indicate that, the total cost of cultivation for water melon was Rs. 37280.33. The gross income realized by the farmers was Rs. 69160. The net income from water melon cultivation was Rs. 31879.67. Thus the benefit cost ratio was found to be 1:1.86. 4  The results indicate that, the total cost of cultivation for banana was Rs. 95816.55. The gross income realized by the farmers was Rs. 679249.97. The net income from banana cultivation was Rs. 583433.42. Thus the benefit cost ratio was found to be 1:7.09.  The results indicate that, the total cost of cultivation for paddy was Rs. 58817.01. The gross income realized by the farmers was Rs. 156227.50. The net income from paddy cultivation was Rs. 97410.49. Thus the benefit cost ratio was found to be 1:2.66.  The results indicate that, the total cost of cultivation for bengalgram was Rs. 45612.07. The gross income realized by the farmers was Rs. 45960.53. The net income from bengalgram cultivation was Rs. 348.45. Thus the benefit cost ratio was found to be 1:1.01.  The results indicate that, the total cost of cultivation for Sunflower was Rs. 27395.92. The gross income realized by the farmers was Rs. 50931.76. The net income from Sunflower cultivation was Rs. 23535.83. Thus the benefit cost ratio was found to be 1:1.86.  The results indicate that, the total cost of cultivation for bajra was Rs. 21266.79. The gross income realized by the farmers was Rs. 20729.50. The net income from bajra cultivation was Rs. -537.29. Thus the benefit cost ratio was found to be 1:0.97.  The results indicate that, the total cost of cultivation for sorghum was Rs. 14285.38. The gross income realized by the farmers was Rs. 31369. The net income from sorghum cultivation was Rs. 17083.62. Thus the benefit cost ratio was found to be 1:2.2.  The results indicate that, the total cost of cultivation for redgram was Rs. 13687.64. The gross income realized by the farmers was Rs. 31122.00. The net income from redgram cultivation was Rs. 17434.36. Thus the benefit cost ratio was found to be 1:2.27.  The results indicate that, the total cost of cultivation for Castor was Rs. 32673.72. The gross income realized by the farmers was Rs. 29640. The net income from Castor cultivation was Rs. -3033.72. Thus the benefit cost ratio was found to be 1:0.91.  The results indicate that, 25.71 per cent of the households opined that dry fodder was adequate and 11.43 per cent of the households opined that dry fodder was inadequate.  The results indicate that, in landless farmers, the average annual gross income from wage was Rs. 43000, in marginal farmers, the average annual gross income from service/salary was Rs.27500, wage was Rs.23750, agriculture was Rs.28025 and goat farming was Rs.10000. In small farmers, the average annual gross income from service/salary was Rs.5312.50, wage was Rs.24187.50, agriculture was Rs.64390.63 and dairy farming was Rs.3937.50. In semi medium farmers, the average annual gross income from wage was Rs.13500, agriculture was Rs.69100 and dairy farming was Rs.800. 5  The results indicate that, in case of landless the average annual expenditure from wage was Rs. 17000. In marginal farmers, the average annual expenditure from service/salary was Rs.5000, wage was Rs.8333.33, agriculture was Rs.14750 and goat farming was Rs.15000. In small farmers, the average annual expenditure from service/salary was Rs.20000, wage was Rs.7133.33, agriculture was Rs.31875 and dairy farming was Rs.5800. In semi medium farmers, the average annual expenditure from wage was Rs.10000, agriculture was Rs.29000 and dairy farming was Rs.1333.33.  The results indicate that, sampled households have grown 24 coconut, 2 lemon trees and 13 mango trees in their fields.  The results indicate that, households have planted 55 neem trees and 5 tamarind trees in their field and also planted 1 neem tree in their back yard.  The results indicate that, the average additional investment capacity with the households for land development was Rs. 7342.86, for irrigation facility Rs. 1057.14 and for improved crop production Rs. 285.71.  The results indicate that, government subsidy was the source of additional investment capacity for 85.71 per cent of the households for land development, 22.86 per cent of the households for irrigation facility and 5.71 per cent of the households for improved crop production .  The results indicated that, banana, Bengal gram, castor, red gram, sorghum, tomato and water melon crops were sold to the extent of 100 per cent. Bajra, groundnut, maize, paddy and sunflower crops were sold to an extent of 92.05 per cent, 92.02 per cent, 98.89 per cent, 88.89 per cent and 28 per cent respectively.  The results indicated that, 94.29 per cent of the famers have sold their produce in regulated markets.  The results indicated that, 94.29 per cent of the households have used tractor as a mode of transportation for their agricultural produce.  The results indicated that, 80 per cent of the households have experienced soil and water erosion problems in the farm i.e., 100 per cent of the marginal farmers, 87.50 per cent of the small farmers and 100 per cent of the semi medium farmers have experienced soil and water erosion problems.  The results indicated that, 82.86 per cent have shown interest in soil test.  The results indicated that, 100 per cent of the households used fire wood.  The results indicated that, piped supply was the major source of drinking water for 97.14 per cent of the households and 2.86 per cent of the households were using bore well for drinking water in the micro watershed.  The results indicated that, Electricity was the major source of light for 100 per cent of the households in micro watershed. 6  The results indicated that, 57.14 per cent of the households possess sanitary toilet i.e. 100 per cent of the landless, 100 per cent of the marginal, 6.25 per cent of the small and 100 per cent of the semi medium farmers.  The results indicated that, 100 per cent of the sampled households possessed BPL card.  The results indicated that, 40 per cent of the households participated in NREGA programme.  The results indicated that, cereals were adequate for 100 per cent of the households, pulses were adequate for 60 per cent, oilseeds were adequate for 40 per cent, vegetables were adequate for 54.29 per cent, fruits were adequate for 82.86 per cent, milk was adequate for 45.71 per cent, eggs were adequate for 60 per cent and meat was adequate for 60 per cent of the households.  The results indicated that, pulses were inadequate for 40 per cent, oilseeds were inadequate for 54.29 per cent, vegetables were inadequate for 42.86 per cent, fruits were inadequate for 20 per cent, milk were inadequate for 17.14 per cent and egg was inadequate for 31.43 per cent of the households.  The results indicated that, lower fertility status of the soil was the constraint experienced by 85.71 per cent of the households, wild animal menace on farm field (74.29%), frequent incidence of pest and diseases (28.57%), inadequacy of irrigation water (8.57%), high cost of fertilizers and plant protection chemicals (51.43%), high rate of interest on credit (8.57%), low price for the agricultural commodities (8.57%), lack of marketing facilities in the area (25.71%), inadequate extension services (8.57%), lack of transport for safe transport of the agricultural produce to the market (20%), less rainfall (62.86%) and Source of Agri-technology information(Newspaper/TV/Mobile) (14.29%). ; Watershed Development Department, Government of Karnataka (World Bank Funded) Sujala –III Project

<!--[if gte mso 9]><xml> <o:OfficeDocumentSettings> <o:RelyOnVML /> <o:AllowPNG /> </o:OfficeDocumentSettings> </xml><![endif]--><span style="font-size: 11.0pt; font-family: " lang="EN-US">O presente ensaio pretende discutir a autonomia e democracia na organiza</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">çã</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">o do trabalho pedag</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">ó</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">gico da escola p</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">ú</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">blica a partir da compreens</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">ã</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">o da fun</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">çã</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">o social da escola na atualidade e das constru</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">çõ</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">es te</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">ó</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">ricas que rompem com o modelo de educa</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">çã</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">o voltada ao mercado. A partir dos elementos apontados na discuss</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">ã</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">o, O estabelecimento dos objetivos educacionais na escola s</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">ã</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">o concebidos por mecanismos criados atrav</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">é</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">s das pol</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">í</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">ticas educacionais de avalia</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">çã</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">o externa e do financiamento do sistema escolar brasileiro. Os professores s</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">ã</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">o colocados </span><span style="font-size: 11.0pt; font-family: " lang="EN-US">à</span><span style="font-size: 11.0pt; font-family: " lang="EN-US"> </span><span style="font-size: 11.0pt; font-family: " lang="EN-US">margem das defini</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">çõ</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">es a respeito do seu pr</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">ó</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">prio trabalho na escola, o que se pode suscitar a respeito do alunado arrolado no contexto escolar a reproduzir e obedecer, sob o discurso propagado de que assim, se tornar</span><span style="font-size: 11.0pt; font-family: " lang="EN-US">á</span><span style="font-size: 11.0pt; font-family: " lang="EN-US"> </span><span 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ABSTRACT Il concetto di "Appropriatezza" è stato introdotto nel contesto normativo italiano a seguito della Raccomandazione n° 17/1997 del Comitato dei Ministri del Consiglio d'Europa agli Stati membri, "sullo sviluppo e l'attivazione dei sistemi di miglioramento della qualità dell'assistenza sanitaria", in cui l'appropriatezza delle cure viene indicata come una delle componenti fondamentali; infatti, la Legge 449/1997, immediatamente successiva, inserisce l'appropriatezza fra i profili da considerare nell'ambito del monitoraggio dell'attività ospedaliera. Successivamente, il Piano Sanitario Nazionale 1998-2000 introduce la distinzione fra "Appropriatezza clinica" e "Appropriatezza organizzativa": come noto, la prima si riferisce all'erogazione di cure mediche ed interventi di comprovata efficacia in contesti caratterizzati da un profilo beneficio-rischio favorevole per il paziente, mentre la seconda concerne la scelta delle modalità di erogazione più idonee ai fini di massimizzare la sicurezza ed il benessere del paziente e di ottimizzare l'efficienza produttiva ed il consumo di risorse. A seguire il recente D.M. 10/12/2009 in materia di controlli sulle cartelle cliniche , specifica modalità di controllo delle cartelle cliniche finalizzandolo alla verifica della appropriatezza . Non ultimo Il Patto per la Salute 2010-2012, nel ribadire la necessità di perseguire l'efficienza, la qualità e l'appropriatezza dell'Assistenza Sanitaria, anche ai fini del raggiungimento dell'equilibrio economico, introduce un ampio set di indicatori, fra cui alcuni specificamente destinati al monitoraggio dell'appropriatezza organizzativa aggiornando inoltre la lista di DRG ad alto rischio di inappropriatezza se erogati in regime di ricovero ordinario. Nel sistema organizzativo sanitario attuale sono identificati indicatori di inappropriatezza organizzativa: - Degenza media preoperatoria L'indicatore viene calcolato come rapporto fra il totale delle giornate intercorse tra la data di ricovero e la data di intervento ed il totale dei dimessi. - Percentuale interventi per frattura del femore effettuati entro due giorni L'indicatore viene calcolato come rapporto percentuale fra il numero di dimessi con diagnosi principale di frattura del femore che abbiano subito l'intervento entro due giorni dal ricovero ed il totale dei dimessi con diagnosi principale di frattura del femore. - Percentuale di dimessi da reparti chirurgici con DRG medici L'indicatore viene calcolato come rapporto percentuale fra i dimessi da reparti chirurgici cui sia stato attribuito un DRG medico ed il totale dei dimessi da reparti chirurgici. - Percentuale di ricoveri con DRG chirurgico sul totale dei ricoveri (RO + DH) L'indicatore viene calcolato come rapporto percentuale fra i dimessi con DRG chirurgico ed il totale dei dimessi. - Percentuale di ricoveri ordinari con DRG ad alto rischio di inappropriatezza L'indicatore viene calcolato come rapporto percentuale fra il numero di ricoveri in regime ordinario e DRG a rischio in appropriatezza ed il totale dei ricoveri con DRG a rischio inappropriatezza. - Percentuale di ricoveri in DH medico a carattere diagnostico sul totale dei ricoveri in DH medico L'indicatore è calcolato come rapporto percentuale tra il numero di ricoveri in DH medico a carattere diagnostico e il totale dei ricoveri in DH medico. - Percentuale di ricoveri ordinari medici brevi (0-2gg) sul totale dei ricoveri ordinari medici L'indicatore è calcolato come rapporto percentuale fra il numero di ricoveri ordinari con DRG medico e durata della degenza minore o uguale a due giorni ed il totale dei ricoveri ordinari con DRG medico. - Percentuale di ricoveri ordinari medici oltre soglia sul totale dei ricoveri ordinari medici di pazienti con età maggiore o uguale a 65 anni L'indicatore è calcolato come rapporto percentuale fra il numero di ricoveri ordinari con DRG medico e durata della degenza superiore alla soglia specifica del DRG di afferenza ed il totale dei ricoveri ordinari con DRG medico di pazienti con età maggiore o uguale a 65 anni. I valori medi Regionali costituiscono gli standard di riferimento ( G.U. 05.01.2010). Al di là di quanto istituzionalmente disponibile e condiviso sull'argomento , la riflessione piu' importante è che la appropriatezza organizzativa non è spesso sostenuta dalla appropriatezza della offerta , inoltre la stessa viene spesso vissuta come un ripiego e non come una opportunità , come un imperativo per la riduzione dei costi e non come un decisione logica e corretta nella presa in carico del paziente ed a tutela della salute del cittadino e della comunità. Proprio sulla inappropriatezza della offerta è necessario soffermarsi per delineare alcune criticità: - gli ospedali sono luoghi di cura culturalmente e strutturalmente preposti al trattamento del paziente in degenza, diversi setting assistenziali che richiedono numerosi accessi per brevi prestazioni devono essere espletati in strutture sanitarie dedicate con appropriati percorsi strutturali ed organizzativi; - prestazioni brevi in piu' accessi rappresentano spesso un disagio per l'utente soprattutto se trattasi di persone anziane o con autonomia ridotta; - il personale addetto alla assistenza ( ormai non piu' giovane poiché la media anagrafica degli operatori sanitari sì è alzata in assenza di turn over e concorsi) è spesso impreparato alla gestione dei pazienti in modalità diversa dal ricovero ordinario , valutando , incautamente , day surgery , day hospital e PAC diversi dal ricovero ordinario solo per il tempo di permanenza in ospedale ( sottovalutando qualunque altro aspetto). Qualunque sia il setting assistenziale , gli aspetti gestionali - organizzativi, i percorsi diagnostico terapeutici , modalità di comunicazione con l'utenza devono essere chiari , sicuri ed efficaci indipendentemente dalla complessità assistenziale. Non si puo' quindi prescindere dalla esigenza di scegliere sistemi qualità idonei al contesto secondo standard internazionali , ricordando che lo Stato Italiano ha imposto alle organizzazioni sanitarie i sistemi qualità attraverso i Requisiti organizzativi per l'Accreditamento Istituzionale , diversificati per Regione ma sempre ispirati a Sistemi Qualità. Negli ultimi anni si è andata sempre più diffondendo, a livello internazionale e anche in Italia, la consapevolezza che la gestione e l'organizzazione dei servizi sanitari debbano avere tra i principi fondamentali la garanzia e la promozione della qualità e la sicurezza dei servizi sanitari e delle cure erogate. Se inizialmente il concetto di qualità e la sua applicazione si scontrava con la convinzione " la qualità costa ", oggi il SSN si sforza di appropriare le prestazioni sempre piu' rispetto alle richieste dell'utenza , ai bisogni di salute , alle risorse sempre piu' esigue e secondo una programmazione a lungo termine , affinchè gli investimenti siano ammortizzabili nel tempo. Si è quindi modificata la idea di qualità e si è adeguata al contesto sociosanitario della nostra Nazione . Lo dimostrano anche le diverse normative sull'accreditamento istituzionale che sebbene orientate dal Dlvo Decreto Legislativo n° 502 del 1992 e s.m.i e il 517 del 1993 , nelle diverse Regioni di Italia hanno cercato di rendersi operative mediante leggi regionali operative in diversi tempi , in diversa modalità , proprio perché diversa è l'utenza da regione a regione , così come diversa è la maturità e la sensibilità dei professionisti su questo argomento. "Dal controllo qualità alla assicurazione qualità" , proprio per sottolineare il ruolo di garanzia che è affidato ad un sistema qualità e per sensibilizzare ad una cultura adocratica ove posto l'obiettivo , tutto il controllo di processo è monitorato, ove la prevenzione dell'evento avverso è centrale così come centrale è il ruolo dell'appropriatezza clinica ed organizzativa : un sistema organizzativo dinamico ed aperto , in continua autovalutazione e correzione . E' pur vero che se le aziende private e di produzione beni , si rendono maggiormente competitive mediante la implementazione di un sistema qualità e si propongono sul mercato come fornitori in grado di soddisfare meglio il cliente , il mondo sanitario , piu' complesso e multidisciplinare , valuta ancora con diffidenza questo approccio gestionale e strategico per differenziarsi sul mercato dell'offerta di servizi di prevenzione , cura e riabilitazione. Anche su questo argomento alcune regioni sono convinte da tempo , altre stentano a maturarne la applicazione , sebbene le normative ormai spingano in tal senso. Resta comunque indiscusso che la realizzazione della qualità, come piena e sostanziale capacità di soddisfazione di bisogni, è un obiettivo "strategico", da perseguire tramite due strumenti essenziali, complementari e sinergici: - L'ottimizzazione dei prodotti e processi, fondata sulla ricerca, innovazione e sviluppo tecnologico. - L'adeguata gestione e tenuta sotto controllo di tutte le attività (tecniche, commerciali, amministrative, ecc.) connesse con la produzione di beni e servizi. Il sistema sanitario italiano è un contesto altamente poliedrico e dinamico, caratterizzato da una complessità strutturale, organizzativa e tecnologica molto alta. Perseguire ottimizzazione dei processi ed adeguato controllo dei processi è davvero impresa complessa : le tecniche gestionali attualmente impiegate in questo settore permettono solo in parte di adottare soluzioni gestionali in grado di raggiungere gli obiettivi aziendali di efficienza, efficacia ed economicità, e solo a seguito della loro effettiva implementazione, e successiva valutazione. Questa condizione espone i manager delle strutture sanitarie al rischio di prendere decisioni che, a dispetto della bontà del progetto, sono esposte al verificarsi di problemi, lacune ed inefficienze in fase di attuazione tali da minarne l'efficacia. Inoltre vi è il rischio, a seguito dell'adozione di soluzioni gestionali errate, di impiegare in maniera poco corretta le risorse economiche eventualmente disponibili. Simulare vuol dire riprodurre nella maniera più accurata possibile il funzionamento di un sistema, o di una parte di esso, al fine di studiarne le risposte al cambiamento dell'ambiente esterno, attraverso l'analisi di indicatori prestazionali opportunamente scelti, chiamati "key performance indicators" (KPI). Inoltre la simulazione può essere considerata un utile strumento per studiare i modelli organizzativi di sistemi reali, al fine di analizzarne e prevederne il comportamento e quindi studiarne l'evoluzione in funzione di determinate specifiche, con una semplicità ed un'interattività non possibile operando direttamente sul sistema reale. L'approccio combinato della simulazione ad eventi discreti (DES) e delle metodiche del business process management (BPM) consente di valutare soluzioni operative alternative a quelle attualmente impiegate, valutandone le conseguenze in termini di prestazioni del sistema (sulla base dei parametri scelti) prima di realizzarle, decidendo poi se attuarle nella realtà oppure cercarne di nuove .Il tutto va inserito nella più generale ottica di un raggiungimento di un maggiore risparmio in termini di tempo e soldi, rendendo inoltre possibile la valutazione ex-ante di più soluzioni manageriali, al fine di individuare e verificare la migliore in accordo con gli obiettivi aziendali e di gestione delle risorse. OBIETTIVO DELLA TESI La tesi costituisce l'elaborato finale relativo a tre anni di studio e ricerca e vuole descrivere la metodologia utilizzata , le attività svolte, i risultati ottenuti. La attività di ricerca si è svolta su tre prevalenti indirizzi: a) Start up di un sistema qualità nella u.o. di Chirurgia Generale e Mininvasiva della Azienda Policlinico Federico II° di Napoli secondo Standard Internazionale UNI EN ISO 9001 / 2008 e Regolamento 01/2007- Decreto Commissario ad Acta 124/2012 b) Confronto della appropriatezza organizzativa della u.o rispetto al contesto aziendale , rispetto ad altre strutture sanitarie , e la appropriatezza Aziendale rispetto alla appropriatezza di altre organizzazioni sanitarie, attraverso n° 7 DRG chirurgici e monitoraggio di specifici indicatori c) Creazione di un modello di simulazione delle attività svolte dalla u.o. per profilo assistenziale al fine di avere un supporto conoscitivo per la appropriatezza e uno strumento operativo per l'efficienza . METODOLOGIA Start up di un sistema qualità nella u.o. di Chirurgia Generale e Mininvasiva della Azienda Policlinico Federico II° di Napoli secondo Standard Internazionale UNI EN ISO 9001 / 2008 e Regolamento 01/2007- Decreto Commissario ad Acta 124/2012 a1.) iniziale inquadramento quadro Normativo di riferimento, la ISO 9001:2008 e i requisiti strutturali , tecnologici ed organizzativi richiesti dalla normativa sull'accreditamento della Regione Campania . A tal fine si è creata una " tabella di conversione " che dettaglia esattamente la scheda BURC n. 67 del 22 Ottobre 2012 - SCHEDA SRIC 4 - DEGENZA , annotando i punti in comune e di corrispondenza della UNI EN ISO 9001/2008 e i riferimenti procedurali e documentali della Unità Operativa presenti o da creare . a.2) una seconda parte che fa un attenta analisi delle attività svolte dalla unità operativa , flussi di lavoro , risorse coinvolte . A tal fine si assimila la u.o. in oggetto alla u.o. generica di " chirurgia generale ", oggetto di studio ancora in corso di validazione sui modelli ospedalieri chirurgici che schematicamente riassume i principali processi legati alla degenza in u.o. di tipo chirurgico. a) Figura 1 – Diagramma delle attività di unità operativa chirurgica a.3) una terza parte che alla luce degli obiettivi organizzativi, strutturali e tecnologici, ha delineato le priorità di intervento per la implementazione del sistema qualità e dei requisiti organizzativi dell'accreditamento al SSN, con una analisi che sottolineasse punti di forza, le opportunità e i benefici attesi dal progetto per la vita futura della unità operativa ; a.4) una quarta fase che ha identificato le "attività di programmazione di correzione " si è basata sulla redazione e condivisione di alcune procedure organizzative e strumenti operativi e di monitoraggio. I processi di : 1. redazione e gestione della cartella clinica 2. compilazione e gestione di documentazione infermieristica 3. somministrazione e gestione intra reparto dei presidi farmacologici ; 4. monitoraggio e valutazione dell'appropriatezza organizzativa della u.o. sono risultati critici per importanza , frequenza ed anomalie rilevate ; questi processi sono stati analizzati , presi in carico e ridisegnati attraverso procedure operative e strumenti di controllo. b) Studio di n° 7 DRG chirurgici al fine di valutare in due diverse realtà la appropriatezza organizzativa dei casi trattati ". Lo studio è stato effettuato su i seguenti DRG chirurgici - DRG 290 – Interventi sulla tiroide; - DRG 494 – Colecistectomia laparoscopica senza esplorazione del dotto biliare comune senza cc; - DRG 493- Colecistectomia laparoscopica senza esplorazione del dotto biliare comune con cc; - DRG 161 Interventi per ernia inguinale e femorale età > 17 anni con cc; - DRG 162 Interventi per ernia inguinale e femorale età > 17 anni senza cc; - DRG 149 – Interventi maggiori su intestino crasso e tenue senza CC ; - DRG 570 - Interventi maggiori su intestino crasso e tenue con CC senza diagnosi; di questi DRg sono stati monitorati negli ultimi tre anni indicatori di appropriatezza organizzativa al fine di confrontare la u.o. in studio con la globalità aziendale e confrontare due realtà aziendali sanitarie diverse a mission( policlinico universitario e ospedale presidio di zona). c) Creazione di un modello di simulazione delle attività svolte dalla u.o. per profilo assistenziale al fine di avere un supporto conoscitivo per la appropriatezza e uno strumento operativo per l'efficienza . Tale attività di ricerca ha visto un team multidisciplinare attivo nella applicazione di Work Flow Management e Simulazione ad Eventi Discreti che ha applicato tali metodologie di BPM al DRG 290. CONCLUSIONI e PROSPETTIVE Dal percorso di studio e ricerca si evincono tre conclusioni: - Il progetto sulla Unita' operativa di Chirurgia Generale e Mininvasiva di avviare un sistema qualità secondo lo Standard UNI EN ISO 9001e Regolamento 01/2007- Decreto Commissario ad Acta 124/2012 ha consentito di dotare la U.O di una nuova modalità di gestione della cartella clinica cartacea ( è in sperimentazione aziendale la modalità informatizzata) , documentazione infermieristica e somministrazione e gestione di terapie farmacologiche , utili alla riduzione di rischi di errore di compilazione cartella e documentazione allegata inclusa la infermieristica , nonché riduzione di errori nella gestione e somministrazione delle terapie farmacologiche. - Lo studio degli indicatori legati alla appropriatezza organizzativa sui sette DRG scelti ci consente di concludere che la Azienda Policlinico Federico II di Napoli ha in corso un percorso di miglioramento attivo e costante: la sua valutazione globale consente di confermare all'Azienda i requisiti di appropriatezza organizzativa che sostengono poi i finanziamenti pubblici aziendali; l'analisi piu' interessante non è nella sua globalità ma nella scansione di ogni unità operativa che concorre al risultato globale . In questo contesto la U.O. di Chirurgia Generale e Mininvasiva della Azienda Policlinico Federico II di Napoli ha creato un sua identità rispettosa dei principi di appropriatezza organizzativa aziendale mantenendo i suoi standard all'interno dei valori medi aziendali , spesso anche migliorandoli ( e questo consente al altre uu.oo. di alzare i valori al di sopra delle medie aziendali). Restano significativi per ulteriori approfondimenti alcuni valori sopra le medie aziendali unicamente per i casi oltre soglia ( rari) - Dalla analisi dei casi trattati sia nel Presidio Ospedaliero di Solofra e che nella U.O. di Chirurgia Generale del Presidio Ospedaliero di Solofra , si evince : il peso che ha la mission aziendale diversa dal Policlinico nella gestione della appropriatezza organizzativa ; la esigenza di rispondere ad un bisogno di salute imminente ( anche in emergenza ) , in un contesto geografico e sociale molto differente da quello della Azienda Policlinico Federico II , ha portato il Presidio di Solofra anche a scegliere codifiche diverse per il riconoscimento dei casi clinici trattati . Per esempio per la gestione della colecistectomia , molti casi sono stati trattati e codificati con SDO in altro DRG diverso dai 493-494, e per tanto sono sfuggiti all'oggetto di studio. Un diverso DRG comporta una diversa remunerazione e un diverso riconoscimento in fatturazione all'ASL. Questa attività giustifica anche il fatto che il DRG 494 scenda da n° 97 casi trattati nel 2011 e n° 94 nel 2012 a n° 57 casi nel 2013. Da sottolineare pero' che se la codifica DRg cambia per identificare una procedura , non si marca il drg 493 che è complicato perché sono presenti pochi casi e anche i casi fuori soglia nel 2011 e 2012 sono n° 0 e n° 4, mentre nel 2013 sono n° 10 su un totale di n° 57 dimessi: questo dato richiederebbe un approfondimento su verifica delle cartelle cliniche per comprendere quali anomalie hanno creato tali dati numerici. - In merito a ciascun DRG il dato piu' significativo , riguardo al DRG 290, è che trattasi di un percorso diagnostico terapeutico molto strutturato al quale il paziente accede già iperstudiato , con a corredo svariati esami strumentali e laboratoristici effettuati in tempi diversi ed al di fuori del DRG ( quindi non in ricovero ma in regime ambulatoriale).In particolare nella Azienda Policlinico Federico II accedono pazienti afferenti dalla Regione Campania e da tutto il Meridione , per tanto le chirurgie aziendali accolgono casi anche molto complessi o non accettati in altre strutture. Alla luce di tale realtà e sebbene sia attivo il servizio di prericovero , taluni pazienti si ricoverano con un un giorno di anticipo rispetto alla data procedurale per ragioni logistiche ( residenza troppo lontana , o tempi troppo lunghi e modalità di percorrenza poco agevoli), ragioni socio-familiari, raramente per motivazioni legate all'età. Tali considerazioni possono ritenersi sufficienti per analizzare la media di degenza globale e la preoperatoria , ulteriormente migliorabile e valutare la ipotesi che il DRG 290 possa, in piccole percentuali e con oculata scelta dei casi clinici da arruolare, proporsi come DRG con tempi di ricovero piu' brevi secondo canoni istituzionali, anche in one day surgery, se le valutazioni epidemiologiche per complicanze periprocedurali su scala piu' ampia possano confortare tali ipotesi. Questa è la prospettiva futura piu' interessante su cui soffermare la attenzione, considerando che nel documento " Rapporto annuale sull'attività di ricovero ospedaliero- Dati SDO" del 2012 il DRG 290 , con rango 39 risulta tra i primi 60 DRG per numerosità di dimissioni, con un totale di n° 36.648 dimissioni , n° 350.645 giornate di degenza ed una remunerazione teorica di Euro 101.373.777. Tai ipotesi non possono essere azzardate per il DRG 494 non avendo valutato alcuna cartella clinica e quindi non conoscendo dati piu' precisi sui pazienti dimessi: un approfondimento da valutare in futuro per considerazioni piu' complete . Certamente si potrà quindi valutare : - l'importanza economica di questa ipotesi che se fosse realizzabile anche in una minima percentuale dei casi clinici in DRG 290 varrebbe un risparmio finanziario sicuramente apprezzabile per il SSR e SSN; - la possibilità di abbreviare liste di attesa e motivare la permanenza del trattamento chirurgico intraregionale , evitando la mobilità extraregionale . - In merito alla Simulazione ad Eventi Discreti (DES) applicata al profilo assistenziale con DRG 290 , si puo' concludere che la applicazione è stata con successo validata . La prospettiva futura piu' di rilievo consiste non solo nella applicazione ad altri DRG, sicuramente con percorsi clinico-diagnostici maggiormente articolati , con utilizzo di diagnostiche piu' invasive , consulenze specialistiche piu' frequenti( per esempio tutti i DRG che contemplano la procedura chirurgica sul colon), ma nella valutazione completa di tutti i dati economici provenienti da un controllo di gestione che abbia fotografato i costi di tutte le risorse utilizzate nel percorso diagnostico clinico , al fine di rendere non piu' utile ma indispensabile la applicazione di Business Process Management – DES nei processi decisionali e direzionali delle Aziende Sanitarie . Tale applicazione , consentirebbe di agire , modificare e correggere processi sanitari che contestualmente sono stati identificati come inefficienti o non conformi , senza attendere i dovuti e lunghi tempi dell'analisi gestionale .

Los estudios sobre el proceso de producción, circulación y consumo de los mensajes de los medios han variado según los tipos de investigación, las teorías, los enfoques y las preocupaciones de cada momento y lugar. Las investigaciones llevadas a cabo brindan respuestas sobre ciertas cuestiones puntuales como por ejemplo los efectos de una campaña electoral, la recepción de una serie televisiva o la interpretación de las noticias de un programa informativo. En la actualidad, los estudios sobre la influencia de los mensajes y sobre los usos, consumos y tipos de recepción están cambiando sus preguntas, objetivos, metodologías y teorías porque las sociedades, las tecnologías, los públicos y los géneros también están cambiando a un ritmo vertiginoso. Estos procesos de transformaciones y adaptaciones fueron bautizados por autores como Henry Jenkins (2008) con el término de "convergencia mediática". Esto significa que el flujo de contenidos circula a través de múltiples plataformas comunicacionales, que se da un proceso de cooperación entre múltiples industrias mediáticas y que las audiencias migran "…a cualquier parte en busca del tipo deseado de experiencias de entretenimiento" (Jenkins, 2008: 14). Ya no se está en presencia de audiencias relativamente homogéneas reunidas en torno a la radio, la televisión y los diarios de un país o ciudad, sino que hoy se observan públicos que pueden acceder con su computadora portátil o su teléfono celular a contenidos realizados en diferentes partes del mundo, en variados formatos y géneros. Los estudios actuales sobre recepción dan cuenta, ya desde los años ochenta, de la fragmentación de los públicos, no solo por clase social, la dimensión clásica de análisis, sino por otros clivajes, como los de edad, género, lugar de residencia, gustos e intereses particulares y pertenencia a subculturas o tribus urbanas. Se realizan investigaciones en torno a los consumos femeninos, adolescentes, de comunidades de inmigrantes, y también sobre un modo de socialización poco estudiado hasta entonces, como el de los clubes de fans. Estos clubes existen desde la década de 1930, crecieron con el auge de las estrellas de rock como Elvis Presley y se consolidaron como tipo de agrupamiento cultural en la década de 1960 con los televidentes de series como Star Trek (Jenkins, 1992, 2008). Pero recién a fines de los años ochenta y comienzos de los noventa, los estudios académicos empiezan a analizarlos desde la perspectiva de los estudios culturales, un tipo de enfoque que privilegia pensar los procesos de formación de sentido de los sectores subalternos. Los clubes de fans ocupan un lugar subordinado en el campo de la cultura y de los medios de comunicación, porque suelen ser vistos como grupos de fanáticos, exaltados, obsesivos, irracionales y desmesurados (Borda, 1996; Borda, 2012; Spataro, 2012). Estos tipos de agrupamientos dan cuenta no solo de un nuevo tipo de consumo y recepción de productos de las industrias culturales sino también de nuevas comunidades nucleadas en torno a ciertos intereses particulares que se forman en diferentes lugares del planeta. Existen diferentes fanatismos según el tipo de industria cultural, formatos y géneros: fans de programas de televisión, de películas, de libros, de bandas de música, de actores, de cantantes, de escritores, de "famosos" o "mediáticos" y de conductores de televisión. Por otro lado el fenómeno del fanatismo se extiende a otras prácticas u objetos (Borda, 2012), que no tienen que ver directamente con las industrias culturales, como por ejemplo los fanáticos de algún deporte, religión o producto comercial (juguetes, autos, marcas, etcétera). El uso masivo de internet en los años noventa generó lo que Jenkins (2008) denomina una "cultura participativa", o sea, un tipo de cultura en la que los consumidores de ciertos productos culturales buscan influir de manera creciente en el modo en que se produce y distribuye un producto (por ejemplo enviando cartas, formando clubes de fans o realizando peticiones); también produciendo ellos mismos productos derivados, como sitios web, fanfiction, fanarts, cosplay (ver Glosario sobre estos términos). Jenkins aclara que el poder de las corporaciones es mayor al de los consumidores, pero esto no impide que se forme una cultura de "prosumidores", o sea, una cultura en la que de modo creciente, los usuarios de redes sociales y sitios web produzcan ellos mismos sus contenidos. Por ejemplo: hoy cualquiera puede escribir un cuento y publicarlo en su página de Facebook. Este cuento puede ser leído por nadie o por millones de personas y no tiene ningún costo de producción, distribución y recepción. En la actualidad, el consumo de medios está atravesado por las prácticas típicas del consumo masivo del siglo XX y por un nuevo tipo de prácticas que combinan el consumo de contenidos no masivos, medianamente masivos o absolutamente masivos en diferentes lenguajes, soportes y formatos comunicacionales. Entre mis alumnos (soy docente de escuelas secundarias) comencé a observar estas nuevas prácticas comunicacionales, expresivas, de consumo y recepción. También pude ver, a partir del año 2009 y 2010, el creciente entusiasmo que generaba una saga romántica de vampiros denominada Crepúsculo -Twilight, en su idioma original-, de la escritora estadounidense Stephenie Meyer. Investigando en internet advertí que había cientos de sitios web dedicados a esta saga alrededor del todo mundo y que su consumo y recepción también tenía que ver con las transformaciones descriptas. El público de la saga Crepúsculo comenzó a gestarse con la publicación del primer libro en el año 2005 y el éxito de la primera película, en 2008. La película ayudó a que crecieran las ventas de los libros y a que la saga fuera más conocida. Al mismo tiempo, el fenómeno se difundió a través de la comunicación interpersonal presencial y en línea. Crepúsculo es una saga romántica, cuyos protagonistas son una joven humana y un vampiro que se enamoran y viven una serie de aventuras hasta que pueden vivir felices "por siempre y para siempre jamás" (Amanecer). La mayoría de las lectoras son mujeres jóvenes, aunque también, según lo que investigué, hay mujeres y varones de diferentes edades. Las películas fueron vistas por un público más amplio, en general jóvenes, adultos jóvenes y familias con hijos adolescentes. Indagando un poco más, me di cuenta de que para varias alumnas y familiares (como mi sobrina y mi hija), no se trataba de una saga "más", sino que su entusiasmo tenía un agregado de interés, emoción y alegría que yo no sabía bien cómo denominar, hasta que me fui adentrando en las investigaciones sobre fanatismo. Desde esta perspectiva, pude observar un conjunto de "…prácticas, actitudes, expectativas y modos de relación y comunicación disponibles para la construcción de identidades colectivas e individuales tanto duraderas como fugaces" que (Borda, 2012: 108) denomina fondo de recursos. Este concepto permite describir lo que hacen, piensan y sienten los fans en general y sirve como modelo descriptivo para pensar este tipo de práctica social. El público de lectores, seguidores y fans de la saga Crepúsculo forma parte de lo que Jenkins (2008) denomina "cultura de la convergencia" y "cultura participativa" porque esta saga de cuatro libros escritos derivó en la producción de cinco exitosas películas, de cinco bandas sonoras y de merchandising, en la creación de cientos de clubes de fans y páginas web en todo el mundo y en la formación de un público de fieles lectores para quienes esta saga es muy importante en sus vidas. A partir de la publicación de un libro "tradicional" se gestó un fenómeno de transposición mediática (Steimberg, 2005) de la que se apropiaron no solo diferentes productores mediáticos sino también jóvenes lectores y fans que de algún modo también deseaban participar en la producción de contenidos, pero sin un afán comercial. Algunos de estos contenidos fueron páginas web, fanarts, fanfiction (ver Glosario), entre otros. Carlos Scolari (2009) propone utilizar para este tipo práctica el término de "narrativas transmediáticas". El término, tomado de Henry Jenkins (2003), se refiere a que "…cada medio/plataforma cuenta una parte diferente de un gran mundo mediático. Lo que se ve en la pantalla no es lo mismo que se lee en el libro o se hojea en el cómic" (Scolari, 2009:1). El interés de estos jóvenes participantes no tiene que ver con hacerse famosos o ganar dinero, sino que impulsados por las características comunicacionales de la cultura actual, se sintieron con el derecho crear sus propios contenidos a partir de LSC (desde ahora, acrónimo para nombrar a la saga Crepúsculo). Pero antes de adentrarme en el análisis de los fans y sus prácticas, consideré necesario comprender qué significa culturalmente una saga de estas características porque expresa una serie de inquietudes, deseos y visiones sociales y ofrece un caso en el que reflexionar sobre el proceso de mediación cultural (Martín Barbero, 1991) que realizan las industrias culturales. En consecuencia, en el Capítulo 1 describo las características literarias y cinematográficas de LSC, sus formas de intertextualidad y la cuestión de la transposición entre medios y entre géneros. También analizo las condiciones históricas y sociales de producción de la novela romántica y de la literatura fantástica para comprender sus características literarias, sociales y culturales, así como sus cambios a lo largo de los siglos XVII, XIX, XX y XXI, en tanto la saga analizada forma parte de estos géneros. El objetivo fue analizar a LSC como un objeto cultural que forma parte de una red semiótica de discursos sociales (Verón, 1987). LSC es un punto en esta red simbólica de producción de sentido de lo que se denomina "posmodernidad". La posmodernidad puede ser conceptualizada como una etapa histórica dentro de la modernidad, que afianza el capitalismo como sistema económico y que a nivel cultural y social realiza algunas promesas liberadoras de la modernidad mientras niega otras (Anderson, 2000). Se han gestado luchas por la liberación de las mujeres y por el reconocimiento de los derechos de los niños, los jóvenes y otros sujetos subordinados; también se ha luchado para vivir en democracia y por respetar los derechos individuales, políticos y sociales. Pero por otro lado, no se ha logrado la igualdad económica porque sigue vigente el sistema capitalista con sus valores burgueses dominantes: individualismo, egoísmo, desigualdad, lucro y competencia. Estos valores son expresiones de una modernidad que no se clausuró sino que sigue más viva que nunca. LSC, como tantos otros productos de las industrias culturales, expone una serie de deseos, miedos, ideas y contradicciones sobre lo que significa para el ser humano vivir en la sociedad capitalista contemporánea. Si bien los sujetos viven en estructuras que los determinan, lo cierto es que son las acciones de estos propios sujetos los que generan los cambios históricos. Es un proceso dialéctico de mutua determinación. Los fans de LSC son la expresión de lo que interpretan y hacen un subgrupo de jóvenes, en su mayoría mujeres, en relación con su posición subordinada en las industrias culturales en el contexto de una cultura posmoderna. En el análisis de las películas y los libros observé la cristalización de imágenes dialécticas (Williams, 1980) que expresan relaciones de correspondencia con fenómenos económicos y sociales del mundo contemporáneo, como los de mutabilidad, adaptación, rapidez, liquidez, consumismo, cultura de la imagen, fragmentación, hipertextualidad, inestabilidad, inseguridad, tribalismo, otredad, exhibicionismo, individualismo, desigualdad social y aceptación del poder político y económico. Pero además de ser la expresión de veloces cambios sociales y culturales, en LSC se pueden encontrar, en términos de Williams (1980), elementos residuales del romanticismo como movimiento cultural, elementos emergentes del siglo XXI y elementos arcaicos, anteriores incluso a la modernidad clásica. Esta saga forma parte de un escenario cultural que ha dado lugar a varias sagas fantásticas como Harry Potter de J.K. Rowling (1997) o Las crónicas vampíricas de Anne Rice (1973), por nombrar a solo dos de las más conocidas. Estas historias retoman elementos que el imaginario de la modernidad dejó o intentó dejar de lado, como la brujería o los seres monstruosos. En el Capítulo 2 analizo el modo en que la identidad de los jóvenes y las mujeres es representada en esta saga, ya que también advierto elementos arcaicos, residuales y emergentes no solo en la construcción imaginaria que realiza la autora, sino también en el modo en que los entrevistados interpretan estas cuestiones. Las mujeres siguen siendo vistas como aquellas que se definen por su papel de esposa y madre, y el amor romántico y para toda la vida entre un hombre y una mujer es el ideal de esta saga. Si bien, estas cuestiones son discutidas en la trama y en algunos pasajes de la historia adquieren un papel importante como problemas morales, lo cierto es que los fans y los lectores adhieren a este ideal y para ellos lo más importante es la historia de amor. El amor romántico toma hoy el lugar que alguna vez tuvo la adoración religiosa (Giddens, 1992; Illouz, 2009). La mayor parte de las producciones de las industrias culturales, sean programas de televisión, películas, música o literatura, tienen como eje o tema importante en la trama una historia de amor (Illouz, 2009). En el Capítulo 3 se describe el desarrollo de los estudios de recepción y de fanatismo (Jenkins, 1992; 2008; Fiske, 1992; Borda, 1996, 2012) así como las características principales de los fans de LSC, en particular la producción de sitios web y lo que esta producción significaba para ellos. Analicé 29 sitios web: 16 son páginas web, blogs y foros y 13 son páginas de Facebook. Describí el diseño estético de las páginas, sus recursos expresivos como medios de comunicación, la producción de información, la interacción con los receptores y sus filiaciones territoriales con un país o región. Y envié por correo electrónico un cuestionario a 14 administradores de sitios web para que explicaran por qué habían creado los sitios y cuál era su experiencia con este tipo de medio. La metodología utilizada es de tipo cualitativa en tanto estudia la experiencia individual y la interacción social como los modos en los que se generan las significaciones sociales (Sautu y otros, 2010). Este tipo de metodología permite descubrir cómo se gestan individual y grupalmente las tendencias que se observan o se observarán a nivel macro social (Sautu y otros, 2010). El propósito de analizar los sitios de internet fue comprender estos nuevos tipos de consumo y de prácticas comunicacionales, como expresiones de modos emergentes de producción social de sentido. Por otro lado, este análisis también me sirvió para entender qué significa LSC para los fans. Observé que alrededor de LSC se creó una "comunidad interpretativa" porque quienes son fans y seguidores comparten un universo simbólico que tiene sus propias expresiones, temas y problemas. El concepto de "comunidades interpretativas" fue creado por Stanley Fish (1980; citado por Mirta Varela, 1999) que considera que es el lector quien hace a la literatura, en tanto un texto es tal porque existe un lector que lo interpreta. Pero para no caer en un planteo subjetivista, explica Varela, Fish introduce el concepto de comunidades interpretativas que "…están integradas por aquellos que comparten estrategias interpretativas no para leer sino para escribir textos, para constituir sus propiedades" (Fish, 1980: 11; citado por Varela, 1999). Los textos son escritos y leídos en marcos interpretativos, en comunidades que comparten significados a partir de las condiciones sociales y culturales que los generan. Néstor Garcia Canclini tomó el concepto para comprender los nuevos consumos culturales y dice: Las sociedades civiles aparecen cada vez menos como comunidades nacionales "…´se manifiestan más bien como comunidades interpretativas de consumidores, es decir, conjuntos de personas que comparten gustos y pactos de lectura respecto de ciertos bienes (gastronómicos, deportivos, musicales) que les dan identidades compartidas (García Canclini, 1995: 95, la cursiva es original). La comunidad interpretativa que se gestó a partir de LSC funcionó como marco para compartir lecturas, significados, nuevos modos de expresión y comunicación e identificaciones. En el Capítulo 4 desarrollé lo que fueron contando 35 jóvenes que dijeron ser fans de LSC, cuyas edades oscilaban entre los 11 y los 22 años. Realicé 10 entrevistas de modo presencial con un cuestionario e hice otras 25 mediante el mismo instrumento pero enviado por correo electrónico. Fueron 34 mujeres y un solo varón. Las respuestas en ambos casos -orales y grabadas o escritas- fueron similares en cuanto al contenido. No realicé más de esta cantidad de entrevistas porque en este punto se llegó a lo que Steve Taylor y Robert Bogdan (1986) denominan "saturación teórica", lo que significa que los datos comienzan a repetirse, o sea, que las respuestas a las preguntas son las mismas o similares y pueden obtenerse desde ese momento diferentes categorías de análisis para de los conceptos. Me interesó saber particularmente qué significaba LSC para los fans, qué interpretaban sobre la historia, qué los conmovía y seducía de la historia y qué opinaban sobre los personajes y situaciones vividas. El objetivo fue comprender por qué se consideraban fans, ué tipo de consumo y recepción hacían de LSC, y por qué esta saga era tan importante para ellos. Una de las frases más citadas y apreciadas por los fans es la que pronuncia Edward cuando le cuenta a Bella que es un vampiro: "Y de ese modo el león se enamoró de la oveja". Bella le dice entonces: "Qué oveja tan estúpida"; a lo que Edward agrega: "¡Qué león tan morboso y masoquista!" (Crepúsculo). En este diálogo puede observarse el juego de pasiones encontradas que forman parte del relato a lo largo de los cuatro libros y las cinco películas: deseo, temor, peligro, masoquismo, vulnerabilidad, humor, resignación, reflexión, fatalismo, desesperación, ironía, ternura. El monstruo queda seducido por la víctima y por ello no puede asesinarla; por otro lado, la víctima tampoco puede huir del monstruo porque también ha sido hechizada por sus encantos. Sin embargo, el monstruo y la humana ironizan sobre esto y lo que era un relato sobrenatural se convierte en una historia romántica posmoderna en la que se debaten cuestiones morales que están en el límite entre lo aceptable y lo no aceptable. Los fans en general no comentan este tipo de cuestiones, pero interpreto que el aprecio por esta frase tiene que ver con la percepción del peligro que no solo vive Bella, sino también Edward, convertido en un león morboso y masoquista que sufre por los efectos del amor. El vampiro, que dominaba la situación, pasa a ser el dominado. El fanatismo tiene también un lugar dependiente o subalterno, ya que los fans viven para estar al tanto de cualquier novedad, aceptando resignadamente su lugar subordinado en la escena cultural, esperando ser alguna vez mínimamente reconocidos. No es que los fans disfruten de esta situación de subordinación, pero la aceptan y son felices sabiendo que adoran a su ídolo o a su historia. Para ellos, pocas cosas pueden compararse con los momentos de felicidad que han vivido siendo fans. Y como el león, el fan acepta su condición, porque aunque quisiera resistirse, no podría hacerlo. Es un cazador cazado que juega el juego que más le gusta: interpretar, describir, analizar y expresar todo lo que su pasión le genera. ; Fil: Malagón, Mariana. Universidad de Buenos Aires. Facultad de Ciencias Sociales. Buenos Aires, Argentina

"Self-preservation is the first duty of a nation"Alexander Hamilton "The whole point of the doomsday machineis lost if you keep it a secret!!"Dr. Strangelove VII) Críticas Una de las principales críticas realizadas al realismo es su imposibilidad de explicar el cambio y, en particular, aportar inteligibilidad al mundo de la posguerra fría. Los cambios provocados por la globalización a partir de la década del 90 han, para muchos autores, resquebrajado profundamente los fundamentos axiomáticos del realismo. Badie (2001: 255-256) identifica tres aspectos fundamentales de este cambio de paradigma: A) Acercamiento: el nuevo orden mundial no es más territorial, sino que se basa en lo transnacional y en la interconexión entre individuos y flujos que no son controlados por el estado, provocando la eclosión de nuevas identidades y lealtades. B) Emergencia de bienes públicos globales. En un mundo globalizado, los bienes públicos dejan de ser puramente soberanos (nacionales). La búsqueda del bien social necesita de la mediación, movilización y cooperación internacionales que sobrepasan el control del estado (ej: medio ambiente, DD.HH, bienes socio-económicos, etc.). C) nacimiento de nuevos actores que reconfiguran la relación tradicional entre el ciudadano y el estado y, en cierta medida, atacan la legitimidad del contrato social y ponen en riesgo a la comunidad política en su conjunto. Esta nueva realidad debilitaría la soberanía y la territorialidad tradicionalmente asociadas al Estado-Nación. La nueva concepción de la soberanía lidia con el mercado transnacional y los nuevos compromisos y lealtades generados por la etno-política. En un mundo globalizado, el poder ya no residiría exclusivamente en la soberanía de un estado unitario, sino que éstos se ven de manera creciente obligados a conciliar o negociar sus estrategias con una multiplicidad de nuevos actores no estatales en una escena internacional pública que ya no puede ser monopolizada por el Estado-Nación. Según Badie, (2001: 258) este proceso sería similar al de la emergencia de la burguesía que demandaba participación política al interior de los Estados-Nación en los siglos XVIII y XIX, llevando al colapso de los regímenes absolutistas. Estos nuevos actores internacionales desafían el rol monopólico y absolutista del Estado-Nación y demandan derechos de participación y definición en la agenda internacional. Para esto, los realistas, clásicos y otros, tienen pocas respuestas. Esta crítica hace eco de lo que los adversarios del realismo han sostenido por décadas, a saber que la suposición (dogmática) realista del estado como actor unitario y racional ha desviado la atención del estudio, necesario, de las complejidades de la estructura del estado, del proceso de formación de preferencias así como de la acción de los actores no estatales (Williams, 2004: 636). Otra crítica importante que han enfrentado todas las escuelas realistas es que a pesar de su resistencia como programa de investigación, en particular en la academia estadounidense, el realismo político ha sido históricamente poco propenso a la verificación científica. Vasquez demuestra que las hipótesis realistas han constantemente fallado la corroboración empírica, mientras que las hipótesis no-realistas, liberales u otras, han demostrado ser estadísticamente significativas (Vasquez, 1983: 202), lo que ha llevado al autor a proponer el abandono del paradigma realista como guía teórica y práctica. La obsesión de la academia estadounidense con el enfoque realista ha sido bien documentada. Ya planteaba Kuhn (1970: 24) los problemas del "fanatismo científico" al advertir que cuando un paradigma se torna dominante, la academia se vuelve intolerante hacia las teorías alternativas y decide trabajar exclusivamente dentro del marco teórico dominante. El problema de esto, como bien marca Karl Popper, es que ese acto tiende a empobrecer a la academia y debilitar el pensamiento original e innovador (Walker y Morton, 2005: 342). ¿Cómo explicar entonces que a pesar de sus falencias el realismo político haya sido el paradigma dominante en el mundo académico y político? La respuesta realista es la siguiente: ningún paradigma rival ha logrado presentar, de manera integral, una visión alternativa, descriptiva y normativa de la acción de los estados y del funcionamiento de las RR.II. Una segunda respuesta es que el realismo, desde el inicio de la Guerra Fría, ha aportado un paradigma legitimador a la política exterior estadounidense. Al centrar el realismo el interés nacional en términos de seguridad y promover el gasto militar, alabar la Realpolitik y minimizar el componente legal o moral de las RR.II, ha encontrado en los decisores de política exterior (así como en el complejo industrial-militar) fervientes defensores de sus principios. No es de extrañar que los principales policy-makers de la Guerra Fría, como H. Kissinger o G. Kennan, hayan sido realistas convencidos (Wittner, 1985: 285). Finalmente, el cambio en el paradigma dominante parece haber seguido, si bien de manera relativamente lenta, los cambios estructurales en el mundo en los últimos 40 años. Walker y Morton (2005: 352) analizaron la producción de artículos académicos entre 1970 y 2000 en los Estados Unidos, agrupando principalmente los estudios en tres grandes escuelas: realismo, liberalismo y otros. Entre 1970-74, los artículos realistas y relacionados al realismo representaban el 73% del universo estudiado (37 artículos) y los artículos sobre liberalismo y otros tan sólo el 28%. En 1989, 61% de los artículos aún estaban bajo el paradigma realista. En el año 2000, tan sólo el 34% de los artículos analizados (515 artículos) versaban sobre el realismo político, contra 65% para artículos liberales y otros (de los cuales 40% eran sólo sobre el liberalismo). Esto demostraría que, por lo menos a nivel de la academia estadounidense, el realismo ha dejado de ser la teoría dominante. A nivel de los decisores de política exterior, el realismo sigue relevante, en particular a partir del 11 de setiembre de 2001. A todas estas críticas los realistas responderán invariablemente: los supuestos que han hecho del realismo político una filosofía política relevante, y dominante, desde hace más de dos mil años, permanecen incambiados hasta el día de hoy. El mundo sigue siendo un lugar anárquico, inseguro e imprevisible. Las guerras modernas entre pequeños estados o entre estados rebeldes y la superpotencia dominante no hacen más que confirmar la hipótesis neorrealista de que la disuasión atómica ha cambiado para siempre la guerra dentro del S.I. Las N.U no tienen más poder hoy en día del que tenían hace 50 años y es difícil imaginar un escenario futuro donde la Organización cumpla un rol eficaz como garante de la seguridad internacional, inclusive, o justamente a pesar de la reforma del Consejo de Seguridad. A pesar de la emergencia de nuevos actores, flujos transnacionales y problemas transfronterizos que demandan una respuesta concertada, los estados siguen siendo los actores principales de las RR.II. Los realistas no niegan la importancia de los nuevos temas de la agenda transnacional pero, argumentan ellos, ninguno de estos asuntos ha cambiado drásticamente la razón de ser de los estados ni alterado su principal obligación: salvaguardar su seguridad. Ni siquiera el terrorismo en su versión más extrema representa una amenaza seria a la integridad de los estados, por más que así haya sido instrumentalizado por los decisores de política exterior, apelando o inspirándose erróneamente en una lectura realista para lidiar con este problema. "The war on Terror" no es, desde una perspectiva realista, una guerra: no es más que una respuesta desproporcionada de un estado poco racional que combate un enemigo no tradicional en términos realistas. La "seguridad nacional" es sin dudas la expresión más utilizada en la arena política estadounidense desde el 11 de setiembre, pero lo que los decisores de política exterior estadounidenses parecen no entender, es que si bien los Estados Unidos no pueden perder esa guerra, tampoco pueden ganarla. Ya lo decía Morgenthau cuando criticaba el involucramiento de EEUU en la guerra de Vietnam: "Our very presence in Vietnam is in a sense dictated by considerations of public relations; we are afraid lest our prestige would suffer were we to retreat from an untenable position. One may ask whether we have gained prestige by being involved in a civil war on the mainland of Asia and by being unable to win it. Would we gain more by being unable to extricate ourselves from it, and by expanding it unilaterally into an international war? …Does not a great power gain prestige by mustering the wisdom and courage necessary to liquidate a losing Enterprise? In other words, is it not the mark of greatness, in circumstances such as these, to be able to afford to be indifferent to one´s prestige?". Si Morgenthau no consideraba la Guerra de Vietnam digna del interés nacional, ¿cómo puede serlo en el siglo XXI la guerra contra Al-Qaeda?. VIII) Consideraciones finales En conclusión, me gustaría refutar en parte el argumento comúnmente utilizado para avanzar la muerte del realismo como doctrina relevante a la hora de explicar el accionar de los grandes estados en el concierto internacional, a saber: el fin del estado nación y la consolidación del supranacionalismo, el ejemplo más estridente siendo la construcción europea. Pero para entender claramente a qué me refiero, conviene recordar brevemente qué es un Estado. Según la definición clásica comúnmente aceptada, un Estado, para existir, debe tener por los menos 4 características incompresibles. El Estado es entonces: a) una población, b) dentro de un territorio, c) con alguna forma de gobierno centralizado y d) que ejerce el monopolio legítimo de la fuerza (o de la coerción) para asegurar, entre otras cosas, la seguridad interna y externa. Ahora bien, si reflexionamos en términos de la Unión Europea y hasta donde ha avanzado la construcción de un Estado Europeo, constatamos que es bien cierto que la UE cuenta con tres de las cuatro características normalmente atribuidas al Estado. La Unión Europea posee una población claramente identificable, los ciudadanos miembros de los estados que la conforman, con derechos y obligaciones propias que no poseen los ciudadanos no europeos. La UE cuenta igualmente con unas fronteras delimitadas y protegidas que separan a este "Estado Europeo" de las naciones no europeas. La UE tiene además su propio gobierno (supranacional), el Parlamento, el Consejo y la Comisión, que poseen importantes potestades legislativas y ejecutivas capaces de imponerse a las legislaciones nacionales. Por lo tanto, la Unión Europea estaría en camino a convertirse en un estado hecho y derecho. Hélas para los defensores de dicha tesis, la cuarta característica, el monopolio de la fuerza, está claramente ausente de las discusiones reales de la construcción europea y ello, por un buen tiempo a venir. Recordemos que para los realistas, clásicos y demás, este cuarto componente, a saber el monopolio de la fuerza, destinado a garantizar la supervivencia del Estado, debe ser casi exclusivamente la única preocupación de los Estadistas y por lo tanto, sin ella, no podemos hablar propiamente de Estado. En consecuencia, mientras que los franceses, los alemanes o los ingleses no hagan un paso en dirección hacia una verdadera política de defensa supranacional (y no internacional o concertada), es decir, hasta el día en que los gobiernos nacionales no cedan la potestad sobre su bien más preciado (según los realistas) a un órgano supranacional sobre el cual ejerzan poco o nulo control, entonces el axioma realista que los grandes estados siguen pensando y actuando antes que nada en términos de seguridad y de poder, seguirá siendo relevante para el estudio de las RR.II. Aquellos que desconocen la penetración del realismo y de la realpolitik y desu fuerza ordenadora como principio de acción de los estados, ciegamente niegan que los estados, en materia de seguridad, continúan avalando, en el siglo XXI, una visión Hobbesiana del S.I. Afirmo plenamente en este epílogo que el realismo sigue siendo una doctrina relevante para explicar, si bien no todos, por los menos varios aspectos cruciales de las RR.II. Me arriesgaría a afirmar igualmente que el realismo progresivamente retomará un lugar de privilegio entre las teorías dominantes. El S.I internacional se encuentra actualmente en un período de transición entro lo que fue el fin de la Guerra Fría, el interludio del dominio unilateral estadounidense y la emergencia progresiva de China como principal potencia antagonista. La historia ha tenido múltiples escenarios de dominio unipolar o hegemónico, desde los siglos que duró el Imperio Romano, los años de la Francia Napoleónica, los meses de la Alemania Nazi hasta los 20 años del nuevo orden mundial capitalista y liberal. Pero, si hay algo que el realismo enseña y predice con infalibilidad matemática, es que el poder en el sistema internacional tiende siempre al equilibrio. Es altamente improbable que la potencia China no expanda su área de influencia hasta chocar irremediablemente con los intereses estadounidenses. En la aceptación mutua de la paridad de fuerzas y en el miedo recíproco entre ambas potencias, encontraremos seguramente las garantías de la seguridad colectiva, tal como predice el realismo, y no así otras teorías. El pensamiento realista ha sido injustamente simplificado y encasillado en lo que parece ser una colección de máximas de galletas de la fortuna: de Clausewitz a Maquiavelo, pasando por Tucídides, Hobbes y Morgenthau, el realismo ha producido enunciados categóricos que parecen despojar al mundo de todo matiz. Si bien es cierto que esas afirmaciones banalizan una de las escuelas teóricas más fecundas, no es menos cierto que la incertidumbre del sistema internacional ha llevado a los teóricos realistas a considerar que la supervivencia del Estado es algo demasiado importante para dejarlo en manos de los buenos sentimientos. 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Germán Clulow es Licenciado en Estudios Internacionales por la Universidad ORT –Uruguay, Master en Ciencia Política por la Université de Genève – Suiza, y Master en Estudios de Desarrollo por el Instituto de Altos Estudios Internacionales y de Desarrollo (IHEID-The Graduate Institute) Ginebra, Suiza.

1. Introducción.Hemos leído últimamente muchos análisis sobre un caso de asilo diplomático de público conocimiento que hoy concita tanto interés como preocupación en las relaciones internacionales, donde aparecen mezclados diferentes conceptos sobre el Asilo Diplomático y otros institutos similares, así como sobre la aplicación de la teoría de la extraterritorialidad para justificar la inviolabilidad de la sede de la misión diplomática, generando sin duda confusión a los lectores poco familiarizados con el tema.Intentaremos esclarecer estos conceptos, pretendiendo únicamente "refrescar" antecedentes, dejando el tratamiento profundo del tema en los excelentes trabajos que existen en la materia.2. Refugio y Asilo.No puedo dejar aquí de rendir un reconocimiento a tres distinguidos académicos y diplomáticos uruguayos que han tratado este tema en el pasado con gran brillo. Me refiero a mi respetado profesor el Dr. Manuel A. Vieira, autor del excelente trabajo "Derecho de Asilo Diplomático" del año 1961, al Embajador Dr. Emilio Oribe, autor de "Las Reglas de Calificación en el Asilo Diplomático y la Doctrina Uruguaya", del año 1964 y al Embajador Juan Domingo del Campo, autor de "Una Experiencia en la Aplicación del Derecho de Asilo", del año 1967.Sería injusto no mencionar también un trabajo realizado hace muy poco tiempo por una funcionaria del Servicio Exterior uruguayo, la Licenciada Cristina Mansilla, que ha escrito un muy documentado estudio sobre "La Tradición de Asilo en Uruguay ". Ambos institutos son diferentes, por más que configuren dos aspectos de una misma realidad, que es la de proteger personas contra las persecuciones, revistiendo carácter humanitario.El refugio tiene su origen en los finales de la Primera Guerra Mundial y es por lo tanto una institución de origen europeo, que llevó a la Sociedad de Naciones a ocuparse de los refugiados y a la firma de los primeros acuerdos internacionales sobre los mismos, para atender a las personas desplazadas por los cambios territoriales producto de las guerras o por persecuciones de regímenes políticos dictatoriales. Es en esa época que surge el famoso "Pasaporte Nansen", documento del que se dotaba a los refugiados que les permitía radicarse en un país diferente al suyo. Después de la Segunda Guerra Mundial surge una agencia especializada de las Naciones Unidas para ocuparse de los refugiados (el ACNUR o Alto Comisionado de las Naciones Unidas para los Refugiados) y se firma la Convención Relativa a los Refugiados en 1951, vigente al día de hoy y perfeccionada por el Protocolo de 1967. El refugio solo puede ser concedido territorialmente, las condiciones las fija el ACNUR, no es requerida la necesidad de persecución para concederlo, sino que basta con el temor fundado y los motivos abarcados pueden ser varios, como los de raza, religión, nacionalidad, opiniones políticas, etc. 3. El Asilo Territorial.El asilo en cambio, puede tener dos variantes: el asilo territorial y el diplomático.El asilo territorial es el que un Estado concede en su territorio a una persona perseguida por motivos políticos o acusada de cometer delitos políticos o comunes conexos con los políticos.Esta institución también es muy antigua pero a nivel universal no existe ninguna convención relacionada con el mismo. Las Naciones Unidas intentaron en 1977 concretar una convención pero no lo lograron.A nivel mundial solo existe un artículo, el 14, en la Declaración Universal de los Derechos Humanos de 1948 en el cual se reconoce que toda persona tiene derecho a buscar asilo y más tarde, la Asamblea General de las Naciones Unidas aprobó en 1967 la Resolución 2312 sobre Asilo Territorial, donde se dice que el otorgamiento de asilo en un Estado es un acto pacífico y humanitario y como tal no puede ser considerado inamistoso por ningún otro Estado. Por lo tanto, estas declaraciones a nivel universal no tienen carácter obligatorio sino meramente humanitario.En cambio, esta institución tiene en América Latina una base convencional desde mediados del siglo pasado, la Convención de Caracas de 1954 sobre Asilo Territorial, de la cual forman parte Brasil, Colombia, Costa Rica, Ecuador, El Salvador, Guatemala, Haití, México, Panamá, Paraguay, Uruguay y Venezuela.A ella se le agregó el artículo 22 numeral 7 de la Convención Americana sobre Derechos Humanos (Pacto de San José de Costa Rica) de 1969, que dispone que toda persona tiene el derecho de buscar y recibir asilo en territorio extranjero en caso de persecución por delitos políticos o comunes conexos con los políticos y de acuerdo con la legislación de cada Estado o los convenios internacionales.Son miembros de este Pacto la totalidad de los países latinoamericanos menos Canadá y Estados Unidos, pero se han adherido al mismo Barbados, Dominica, Granada y Jamaica.Todos estos instrumentos, en forma muy similar, reconocen el derecho de buscar asilo pero no el de obtenerlo; sólo pueden beneficiarse del mismo quienes son perseguidos por motivos o delitos políticos. Quienes otorgan el mismo son las autoridades del país que lo concede y la consecuencia más importante es la obligación de no devolver al asilado al país que lo reclama, aunque en América Latina este principio ha sido violado muchas veces durante la época de las dictaduras militares. 4. El Asilo Diplomático.Finalmente, el asilo diplomático, que también algunos llaman de asilo político, es una institución que por ahora no tiene base en el derecho internacional universal y solo está consagrada en algunos tratados latinoamericanos sobre asilo diplomático y en normas regionales de derecho internacional consuetudinario sobre el asilo. Por lo tanto, debe quedar bien claro que fuera de América Latina, esta institución no es reconocida como una institución de derecho internacional consuetudinario y tampoco existen convenciones internacionales fuera de las que analizaremos dentro del continente latinoamericano.Eso no quiere decir que algunos países europeos, que no están ligados por ninguna norma jurídica en la materia, no lo hayan aplicado en el pasado circunstancialmente y por razones estrictamente humanitarias. A título de ejemplo, recordemos que en los siglos XVI y XVII fue practicado en Europa y más tarde en el siglo XX, en España durante la Guerra Civil Española, así como por los EEUU en el sonado caso del Cardenal Midszenty en Hungría o por parte de otros países europeos como Francia, Suecia o el Vaticano, en África y América Latina, también a fines siglo pasado. Los casos más sonados son los aplicados por varios países europeos en Chile durante la dictadura militar de Pinochet.En términos generales, las objeciones a un tratado internacional sobre asilo diplomático por parte de los países no latinoamericanos, se basan en que este es considerado como un abuso de la inmunidad de que gozan las sedes de las misiones diplomáticas (como lo veremos cuando tratemos más adelante la teoría de la funcionalidad), que además no está contemplada dentro de las funciones de las misión diplomática definidas en la Convención de Viena de 1961 sobre Relaciones Diplomáticas y porque finalmente es visto como una excesiva posibilidad de injerencia en sus asuntos internos por parte de las misiones diplomáticas extranjeras.Esto no quiere decir que no hayan existido intentos para codificar el asilo diplomático y concluir un tratado de alcance universal en la materia, tanto en el ámbito de las Naciones Unidas como en otros foros.En efecto, el Instituto de Derecho Internacional intentó, a mediados del siglo pasado, transformar el derecho de asilo en una norma de derecho internacional, aunque sin éxito.Poco después, la Asociación de Derecho Internacional trabajó, también sin éxito, sobre dos proyectos de Convención de Asilo Diplomático , en 1968 y 1971, inspirados en gran parte en las convenciones latinoamericanas en la materia, que veremos más adelante, aunque introduciendo innovaciones interesantes en aspectos tales como la calificación de las causales de admisión del asilo, la calificación de urgencia o las categorías de las personas que pueden ser admitidas al asilo.Estas iniciativas, no concretadas hasta ahora, encuentran serias dificultades para prosperar, aunque esto no quiere decir que sea imposible llegar a un acuerdo en la materia, como forma de regular y uniformizar los principios de esta institución en el derecho internacional. En el ámbito latinoamericano, el asilo diplomático se define en términos generales como la protección que un Estado ofrece a personas que no son nacionales suyos y cuya vida o libertad están en peligro por actos, amenazas o persecuciones de las autoridades de otro Estado o por personas o multitudes que hayan escapado del control de dichas autoridades.El asilo diplomático, que un autor definió como la "más emblemática figura del derecho internacional americano", surgió como una necesidad apremiante de carácter humanitario en las naciones americanas de origen hispano y se fue consolidando y enriqueciendo con la práctica recurrente desde fines del siglo XIX hasta nuestros días. Todos recordamos el caso Haya de la Torre, del año 1951, que motivó un fallo de la Corte Internacional de Justicia, el cual, a su vez, fue determinante para la suscripción de la Convención de Caracas sobre Asilo Diplomático de 1954 que veremos más adelante.Esta práctica fue convirtiéndose desde fines del siglo XIX en una serie de convenciones que abarcan desde un número reducido de Estados, como es el caso del Tratado de Derecho Penal de Montevideo de 1889 o el Tratado sobre Asilo y Refugio Político de Montevideo de 1939, hasta llegar a las convenciones celebradas en el marco del sistema interamericano, como la Convención sobre Asilo Político adoptada en La Habana en 1929, la Convención sobre Asilo Político celebrada en Montevideo en 1933 y finalmente la Convención sobre Asilo Diplomático de Caracas de 1954, de la cual Uruguay es miembro.Sin contar a los países del Caribe que ingresaron a la OEA con posterioridad y que por su origen europeo no tienen una tradición en materia de asilo diplomático, todos los estados de América Latina son parte de al menos una de estas tres convenciones citadas, menos Bolivia, que a pesar de haber firmado las tres, no las ha ratificado. Sin embargo, este país nunca se ha opuesto a este instituto.Por lo tanto, puede asegurarse, siguiendo a Edmundo Vargas Carreño, que "en la actualidad, para los Estados latinoamericanos, el asilo diplomático es una institución vigente, con fundamentos tanto en el derecho convencional como en el consuetudinario".De acuerdo a las tres convenciones que hemos mencionado, todas ellas en vigor, el asilo puede otorgarse en las Embajadas, los navíos de guerra o aeronaves militares. En la Convención de Caracas de 1954 se agregó la Residencia del Jefe de Misión. O sea que se excluye expresamente a los Consulados para acoger a un asilado.Ya vimos que en el caso del asilo territorial, no existe un "derecho de asilo" sino el "derecho a buscar asilo". En el caso del asilo diplomático ocurre lo mismo.Quien otorga el asilo diplomático es el Estado al cual se solicita el mismo, el cual no está obligado a concederlo ni explicar porque lo niega.Una vez concedido el asilo, el Estado territorial está obligado a respetarlo, debiendo otorgar el respectivo salvoconducto para la salida del asilado a otro Estado, que no tiene por qué ser necesariamente el Estado que otorgó el asilo.El asilo diplomático sólo procede en casos de urgencia, por la comisión de delitos políticos o por la persecución a raíz de la comisión de los mismos. Por lo tanto no debe concederse a aquellas personas que se encuentren inculpadas o procesadas o condenadas por delitos comunes ante tribunales competentes. Es importante tener en cuenta que el asilo diplomático se concede independientemente de la nacionalidad del asilado, o sea que puede otorgarse a una persona que no sea nacional de ninguno de los estados que reconocen este instituto.El asilo diplomático no está sujeto a reciprocidad. 5. La teoría de la extraterritorialidad como fundamento de la inviolabilidad de la Misión Diplomática.También en relación al caso de asilo diplomático que nos ocupa, numerosas declaraciones oficiales y artículos de prensa que hemos leído, se refieren a que una Embajada debe ser considerada, en razón de una pretendida "extraterritorialidad", un territorio extranjero en el corazón del Estado receptor. Nada más equivocado.La teoría de la extraterritorialidad ha perdido desde hace mucho tiempo los favores de la doctrina y debe ser considerada como definitivamente abandonada. Es más, nunca convenció al conjunto de la doctrina.Esta teoría fue defendida fundamentalmente por Hugo Grocio a comienzos del siglo XVIII, en su ensayo "Del Derecho de la Guerra y de la Paz" y también por otro gran jurista holandés, Bynkoerschoeck. El prestigio de ambos autores y la simplicidad de la idea que la fundamenta, explican el éxito que esta teoría tuvo en ese siglo.La misma reposaba en una ficción elemental que consideraba que el beneficiario de la inmunidad, en este caso el agente diplomático en funciones, jamás quita su territorio nacional y por ende tanto él como el conjunto de los locales diplomáticos que ocupa, se encuentran colocados "en extraterritorialidad". Bynkerschoeck iba todavía más lejos al asegurar que la inviolabilidad del agente diplomático dependía del hecho de que su lugar de trabajo como su residencia personal, eran consideradas como siendo parte de su territorio nacional. Se llegó al extremo de asegurar que en estos locales, los miembros del servicio doméstico que trabajaban para el agente diplomático, siendo de nacionalidad del Estado receptor, durante el tiempo de su servicio, cambiaban de nacionalidad, adoptando la del Estado acreditante. Ya en el siglo XIX surgieron por parte de autores muy importantes como Pinheiro-Ferreira y Bonfils, críticas muy fuertes a esta teoría "inútil, vaga y falsa, por ende peligrosa", que acabarían por determinar su completo rechazo.El fuerte surgimiento de la concepción de la soberanía de los Estados y de la competencia exclusiva sobre su territorio, se conciliaba muy mal con esta ficción tan elemental. Ya en esos momentos se percibía que se hacía necesario encontrar un fundamento más realista al régimen de la inmunidad diplomática así como justificarla mejor. Se hizo evidente entonces que para que esta inviolabilidad de los locales estuviera garantizada y asegurada, no era necesario fundamentarla en ninguna ficción jurídica y mucho menos en la de la teoría de la extraterritorialidad.Desde el momento en que es una inmunidad necesaria a la misión diplomática de una potencia soberana, que tiene una utilidad funcional esencial, esta inmunidad está implícita.De ello resulta que los locales diplomáticos estarán preservados de cualquier intrusión o de cualquier visita no deseada, sin que por ello deban ser consideradas como un territorio extranjero o como un enclave de soberanía extranjera.Existen numerosos ejemplos en la práctica diplomática comparada que así lo demuestran.Por ejemplo, cuando se afirma que el Estado acreditante tiene competencia de policía y de jurisdicción al interior de sus locales diplomáticos, la respuesta es un no categórico. Claro que el Estado acreditante puede rehusarse a permitir la entrada a la policía o a los jueces a los locales de la misión diplomática donde se han cometido crímenes o delitos, pero en esos casos el Estado receptor dispondrá de medios para hacer respetar el orden público, por ser el único competente para investigar y reprimir estos actos. Esta función deberá ejercerla con el acuerdo previo del Jefe de Misión y respetando la inviolabilidad de los documentos, archivos y mobiliario de la misión diplomática. Hay múltiples ejemplos que así lo confirman. Otro ejemplo muy claro es cuando se pregunta si la sede de la misión diplomática está sometida a las leyes y reglamentos del Estado receptor. Aquí la respuesta es de un sí categórico.Y en este caso se trata de todos las categorías de locales diplomáticos, incluida la residencia de los agentes diplomáticos. La práctica diplomática comparada está llena de ejemplos en tal sentido. Basta recordar casos vinculados con la violación, por parte de la misión diplomática, a la legislación sobre discriminación de género, a la legislación laboral, a la legislación relacionada con los sistemas de comunicaciones satelitales o a la legislación relacionada con reglas de urbanismo en el Estado receptor. 6. Teoría de la funcionalidad o del interés de la función.Cuando llegamos a la Convención de Viena sobre Relaciones Diplomáticas a mediados del siglo pasado, la teoría de la extraterritorialidad ya ni siquiera fue motivo de discusión y no aparece mencionada en ninguna parte. Por el contrario, en el Preámbulo de dicha Convención se dice que "las inmunidades y privilegios se conceden con el fin de garantizar el desempeño eficaz de las funciones diplomáticas".Este es hoy el fundamento de las inmunidades diplomáticas.La primera formulación de esta concepción funcional de las inmunidades diplomáticas fue hecha por el Instituto de Derecho Internacional en 1929 y fue luego recogida por la Convención de Viena de 1961 a la que ya nos hemos referido, recibiendo el apoyo unánime de la doctrina de Derecho Internacional (Lapradelle, Basdevant, Rousseau, etc.).Para volver al régimen de inviolabilidad de la misión diplomática en este marco jurídico y doctrinario, el mismo implica en primer lugar una obligación de no hacer. O sea que los agentes del Estado receptor y particularmente las fuerzas del orden no penetren en los locales de la misión o de la residencia del diplomático, salvo cuando, con la autorización del Jefe de Misión, se haga necesario realizar una investigación, como ya vimos.En segundo lugar implica una obligación de hacer. O sea que las autoridades del Estado receptor deben asegurar la protección absoluta de los locales diplomáticos contra todos los ataques que ésta pueda ser objeto.Es en este marco que hay que entender la objeción de aquellos países que no reconocen el derecho de asilo diplomático dentro de las Misiones Diplomáticas en su territorio.Para ellos, como ya lo vimos anteriormente, la contrapartida de la protección y de la inviolabilidad de los locales de la Misión Diplomática, consiste, entre otras, en el no otorgar asilo diplomático dentro de la misma, no afectar los locales de la Misión a fines que no sean los de la exclusiva representación diplomática, o que sirvan de base logística a actividades que puedan perturbar el orden o la seguridad interna del Estado receptor.Algunos Estados, para reforzar más aun el estricto cumplimiento de la teoría de la funcionalidad como fundamento de la inviolabilidad de la misión diplomática, han dictado leyes facultando a sus autoridades a revocar la misma en caso de que se compruebe que se han violado alguna de las condiciones enumeradas más arriba. De todas maneras, estos Estados han previsto en estos actos jurídicos que sus disposiciones no violen lo dispuesto por la Convención de Viena de 1961 en la materia.Si en cambio la inviolabilidad de la Misión estuviera fundada en la teoría de la extraterritorialidad, el asilo diplomático sería de rigor, pero aplicando la teoría de la funcionalidad o del interés de la función como fundamento de la inviolabilidad, el derecho de asilo sólo procede en los casos en que convenios internacionales o acuerdos particulares que vinculen a ambas partes así lo permitan.Como vimos anteriormente, este principio sin embargo ha sufrido numerosas excepciones, por razones humanitarias, a lo largo de los siglos, por parte de aquellos Estados que no reconocen este Instituto, pero en estos casos no existe norma obligatoria que los obligue a respetarlo.Ojala estas precisiones permitan al lector calificar mejor las características que reviste el caso de asilo diplomático que está hoy en día generando tantas interpretaciones por parte de los actores involucrados. Sobre el autorEmbajador uruguayo en Egipto y Catedrático de Integración Regional en Universidad-ORT.

The international business environment is still changing dramatically and, although international growth may introduce added complexity it may be unavoidable for small and medium-sized enterprises (SMEs) mainly due to the increasing globalization of markets (Levitt 1983) and industries (Yip 2003). In the face of rapid globalization, SMEs are a vital part of the economic systems of both emerging and developed countries. As Veloso (1991) points out, this type of companies may be an important organ for increasing the level of competitiveness of emerging markets. Some studies, for example, Yasuf (2001), go to the extent of suggesting that growth and employment in developing countries depend on the fate of SMEs. The incentive and the legal structures within which firms must operate have been drastically altered. SMEs are no longer protected from foreign competition and local buyers and suppliers are becoming more sophisticated. To compete effectively, SMEs must adapt and reshape themselves to facilitate adjustments and enhance learning for their growth and economic development. This article provides a typology to explain the degree of internationalization of SMEs. At one extreme is tangible internationalization, which is short-term and depends on macro and microeconomics factors exogenous to firms; at the other is a combination of tangible and intangible internationalization, which implies a strong commitment by firms to become competitive at international levels.I argue that different forces have forced the internationalization not only of firms, but also of markets, so that SMEs can become global without a physical presence in foreign markets. Furthermore, it may be necessary for these companies to become global if they are to remain competitive in their local markets. As a result of this paradigm shift, internationalization is based not only on geographical aspects, which are closely related to firm internationalization, but also on intangible considerations, which are closely related to market internationalization.Tangible internationalization is a restricted approach defined as a physical presence in a foreign market; it consists mainly of foreign sales, foreign direct investment (FDI), physical presence in foreign markets, and foreign suppliers. It fluctuates with exchange rates, costs of inputs, and other resource endowments that are tied to a particular geographic location. On the other hand, intangible internationalization implies a change in the comprehensive approach to the way firms should reconfigure, develop and secure resources. Intangible internationalization requires facilitating learning at all levels of a firm to increase the stock of knowledge, and, therefore, to improve flexibility on the production side and increase the likelihood of developing new resources and processes, thus enhancing the firm's critical invisible assets (Itami and Roehl 1987). An SME should aim for both in order to take advantage of a physical presence in foreign markets and provide constant incentives to facilitate learning and new organizational capabilities and processes. Tangible internationalization is a short-term expansion in foreign markets because it takes advantage of temporary macro- and microeconomics conditions; it does not require changes at the firm level. On the other hand, a combination of intangible and tangible internationalization has a higher probability to be sustainable in the long term and mostly depends on the firm's actions to meet international standards.This article emphasizes 5 crucial aspects of that managers need to be aware of: I. A matter of having an strategic plan II. An internal perspective of the firm III.The need of expanding the knowledge bases of SMEs IV.How to access and secure resources: networks V.The entrepreneurial aspectsI. A Matter of Having an Strategic PlanWhile firms have an important degree of freedom to make their own decisions, the effect of the environment cannot be discounted. This matter becomes critically important in the context of emerging economies because firms are not only facing changes in the structure of the industry in which they operate, but also in the surrounding and institutional environments. To be aware of the different courses of action available, decision makers must understand all the pro-market reforms, not just those that most affect their own industry. According to Weick (1995), the strategic decisions that managers make depend on their cognitive structures and how they make sense of the environment. Managers need to understand any intended change in a way that makes sense or fits an interpretative schema or system of meaning (Bartunek 1984). Andrews (1980) compares the role of the owner-manager to an architect who is in charge of doing the synthesis. Senior managers have the role of analyzing, interpreting, and making sense of clues so as to formulate and implement strategies. Senior managers should act as catalysts to understand and create new interpretative frameworks that provide purpose and direction to the members of the organization (Westley 1990).Laying a Formal Foundation: Making the Implicit Explicit The fact that SMEs have inadequate organizational structures and managerial expertise is a real problem in a changing environment. SMEs do not have the same level of support to increase their competitiveness, and given the lack of managerial expertise, building an adequate structure is not a straightforward process, even though it is a central one. Formalizing routines and processes within firms to make them less dependent on a specific individual is key. This is an important concern because SMEs not only have a less highly developed structure, but their fate is closely linked to one or a few individuals who posses knowledge or resources that have not been made explicit to the rest of the firm.Nevertheless, in a changing environment managers need to be proactive and to rethink their approaches regarding the future activities of their firms. A mere replication of previous strategies may no longer be a valid option when firms are competing in the international arena. The future can be imagined and enacted and that companies must be capable of fundamentally reconciling themselves by regenerating their core competencies and reinventing their industry. The role of managers is not to plan for the future, but to manage the process of learning and to be open to the possibility that new strategies can emerge.II. Analyzing the Firm's ResourcesAn analytical examination of the resources of a firm may help to develop an understanding not only of possible short-run business strategies, but also of future diversifications (Montgomery and Wernerfelt, 1988), growth strategies (Penrose, 1959), and sustainability of long-term rents (Rumelt, 1984). SMEs can compete in the international arena, but they will face international competition from foreign SMEs as well as from multinational enterprises (MNEs). Focusing only on product-market strategies is not enough; instead, the long-term survival of a firm depends on the characteristics and endowment of its resources, which should be valuable and difficult to imitate (Mahoney and Pandian 1992; Grant 1991; Amit and Schoemaker 1993). To be able to compete, the manager-owners of SMEs must know the internal resources and capabilities of their companies. As Andrews (1980: 18-19) suggested, a firm should make its strategic plans "preferably in a way that focuses resources to convert distinctive competence into competitive advantage."Firms are a bundle of different kinds of resources and a set of commitments to certain technologies, human resources, processes, and know-how that manager-owners marshal. This issue is particularly important to the present study because it is not unusual that are controlled, managed, and run by one or a small group of individuals that have a deep, but tacit, knowledge of the firm. What is important is a clear identification—not just a vague idea—of the different resources on which a firm can depend.How to Reconfigure a Firm's Resources? Capabilities exist when two or more resources are combined to achieve a goal and they "emphasizes the key role of strategic management in appropriately adapting, integrating and reconfiguring the internal and external organization skills, resources, and functional competences to match the requirements of changing environment" (Teece et al. 1997: 515). It is important to note that the relative endowment of firms may not necessarily relate to their financial performance because "only the service that the resource can render and not the resources themselves provide inputs into the production process" (Penrose 1972: 25). It is the deployment of a combination of those services that are critical to the rent generation of the firm. Firms need to exploit the existing firm-specific capabilities and also develop new ones (Penrose 1959; Teece 1982; Wernerfelt 1984) to compete internationally and to grow. Over time, SMEs have seen the nature of their rents change; we should expect a shift from Ricardian to Schumpeterian rents. A company may not have better resources, but achieve rents because it makes better use of its resources (Penrose 1959). Rents depend not only on the structure of the resources, but also on the ability of firms to reconfigure and transform those resources. The above discussion leads to the formation of the following hypotheses:III. The Need of Expanding the Knowledge Bases of SMEsThe capacity to exploit a new set of opportunities depends partly on the strategic decisions made by managers. In some cases, these opportunities require at least a reconfiguration of the activities of the firm, but more often, they require the incorporation of new resources and, especially, the introduction of new processes.Firms are as systems of purposeful actions engaging in economic activities to achieve objectives, therefore, they must learn adapt and survive in a complex environment. Organizational learning is the process by which firms can cope with uncertainty and environmental complexity, and their efficiency depends on learning how the environment is changing and then adapting to those changes (March and Olsen, 1976).SMEs need to enhance their learning in two different aspects. First, internal knowledge should be coded and made available to selected members in the company. The manager-owner is knowledgeable about almost all aspects of the business (Mintzberg 1979), and his or her knowledge is personal in the sense that it is located in the mind and not always encoded or available to the rest of the firm. Routines should be created in order to secure the long-term existence of the firm because routines capture the experiential lessons and make that knowledge obtainable by the members of the organization that were not part of the history of the company (Levitt and March 1988).The second way SMEs need to enhance their learning is to make changes in their knowledge base. When socio-economic environments change, firms need to assess the change in order to reformulate how they react to new incentives. The first step is developing a capability to understand the new dynamics. When regulatory and competitive conditions change rapidly, persistence in the same routines can be hazardous because managers and employees use organizational memory or knowledge to make decisions and to formulate the present strategy of the firm.The effectiveness of decisions taken by an SME is greatly influenced by its knowledge base which, in turn, is the result of learning processes that are no longer applicable and may be misleading. Changes in the knowledge base are probably requisite for any firms competing in an industry with tradable products. Supporting infrastructure and routines may prove essential to increase the learning pace and to effectively integrate the new knowledge and reduce the inertia due to outdated knowledge.IV. How to Access and Secure Resources: NetworksSMEs, compared to larger firms, face major challenges in terms of securing and updating resources. Where internal resources are important to accounting for a firm's performance (Gnyawali and Madhavan, 2001), resources also can be secured within networks that may allow firms to be competitive locally and internationally. Increasingly, networking is seen as a primarily means of rising required resources. Resources, such as information, equipment, and personnel, can be exchanged in networks because of relationships between. Networks are important instruments to ease the constraints facing SMEs in terms of access to: a) capital markets to obtain long-term finance both locally and internationally, b) narrow and highly regulated labor markets, c) information and technologies, d) inefficient tax codes, and e) highly bureaucratic and expansive legal procedures. SMEs may be part of a network not only because it may find complementary resources, but also because owners and managers may have friendship ties with other owners and mangers. These non-economic reasons may be as important as economic ones.A Particular Kind of Network: Industry Clusters An extensive literature exists on the topic of industry clusters. Ricardo's "comparative advantages" can be considered as a pioneering concept of industrial clusters; and Marshall's exposition about externalities is based on industrial localization. Industrial clusters are characterized by having extensive interfirm exchanges and an advantageous environment to pursue business activities. Marshall (1961) argues that industry localization may be an important factor because a) it creates a market for workers with certain industry-specific skills, b) it promotes production and exchange of non-tradable specialized input, and c) firms may take advantage of informational spillovers. Krugman (1991) points out that given the existence of market imperfection, pecuniary externalities may also play an important role in determining the concentration of industry in a specific geographic location. Pouder and St. John (1996) argue that clustered firms have a greater legitimacy than firms outside a cluster. Clusters can provide a critical mass to counterbalance the political influence of large firms and to increase the pressure for investments that affect the productivity of the cluster. Furthermore, competition within clusters increases productivity and new firm development (Porter 1998).V. The Entrepreneurial AspectsIntangible internationalization requires facilitating learning by its employees in order to constantly transform the firm. Implementing mechanisms to expand the knowledge base and to diffuse information should allow SMEs to increase their capacity to develop new goods and services, and to compete in new markets. Key characteristics of this type of internationalization are common interests, trust and openness that allow employees to challenge assumptions. Intangible internationalization is a more difficult international expansion, but it provides sustainable competitive advantages. Consequently, SMEs would become competitive by reducing their costs, introducing new products and expanding their potential markets.It is not possible to engage in tangible internationalization without having a minimum level of intangible internationalization or being competitive without some degree of valuable, rare, in-imitable, non-substitutable resources (Barney 1991). SMEs should aim for both types of internalization in order to take advantage of physical presence in foreign markets and constantly provide the incentives to facilitate learning, new organizational capabilities and processes.Firms have different combinations of internationalization. In order to analyze how SMEs can take advantage of both tangible and intangible internationalization, the foundation of the potential competitive advantages need to be identified. Therefore, it is crucial to understand how firms deliver products that have value for customers, but also to understand what makes these firms different from the rest (Hall 1998). I argue that there are three major categories of differential that have a strong impact on the nature of internationalization of SMEs. The first is called firm differential, and includes a) organizational (team level), b) managerial (individual level), c) physical endowment and d) technological capabilities differentials. The second category is based on the home country characteristics and it is called country differential. The final category,market differential, takes into consideration the specific features of local markets and industries. These differentials deeply influence the role of owner-manager. There are three basic approaches that a SME can adopt while anticipating and responding to the needs of its customers. The first one is the approach of the Schumpeterian entrepreneur (Schumpeter, 1934), a leader who breaks away from routine and introduces either new goods/services or new production processes for existing goods/services. The second one is related to Porter's (1980) concept of cost leadership even though Porter studied larger firms from developed countries. The last style of owner-manager is the Kirznerian entrepreneur, who is a person alert to opportunities (see figure 1). This type of role implies that the owner-manager acts as a broker in order to take advantage of over-optimistic or over-pessimistic reactions of economic agents (Kirzner 1973); therefore, the owner-manager will act "in regard to the changes occurring in the data of the markets" (Mises 1949: 255).ConclusionIn the business literature, internationalization involvement usually results from one of two factors: a) the firm possesses some monopolistic advantage that it can use in another country, or b) the host country owns resources that are valuable to the foreign firm. While these reasons may be necessary and sufficient conditions for larger companies, is not necessarily the case for SMEs whom have no option but to internationalization.Those two factors do not necessarily apply to SMEs because they need to become international even if they do not compete in international markets. The average level of competitiveness of SMEs is below that of multinational enterprises. SMEs are faced with international competition whether they decide to internationalize or to remain "local." Even SMEs providing non-tradable goods face a "demand side" pressure to meet the characteristic of similar product sell in other countries. SMEs may not have the time required, according to this model, to meet world-class standards. ReferencesAmit, R. and Schoemaker, P. (1993). "Strategic assets and organizational rent". Strategic Management Journal,14(1):33-46. Andrews, K. (1980). The concept of corporate strategy. Homewood, Irwin. Barney, J. (1991). ¨Firm resources and sustained competitive advantage.¨ Journal of Management, 17(1): 99-120. Bartunek, J. (1984). "Changing interpretative schemes and organizational restructuring: the example of a religion order." Administrative Science Quarterly, 29(3):355-372. Child, J. (1972). "Organizational structure, environment and performance: the role of strategic choice". Sociology,6(1):1-22. Gnyawali, D. and Madhavan, R. (2001). 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Strategic Management Journal, 12(3):167-185. Schumpeter, J. (1934). The Theory of Economic Development. Harvard University Press. Teece, D. Pisano, G. and Shuen, A. (1997). "Dynamic Capabilities and Strategic Management." Strategic Management Journal, 18(7):509-533. Teece, D (1982). "Toward an economic theory of the multiproduct firm". Journal of Economic Behavior and Organization, 3:39-63. Veloso, P. (1991). "International Competitiveness and the creation of an enabling environment." International competitiveness, ed. By Irfan ul Haque, pp. 29-36. Washington, DC: Economic Development Institute of the World Bank. Weick, K. (1995). Sensemaking in organizations. Newbury Park, CA: Sage. Wernerfelt, B. (1984). ¨A resource based view of the firm.¨ Strategic Management Journal, 5(2):171-180. Westley, F. 1990. "Middle Managers and Strategy: Microdynamics of Inclusion." Strategic Management Journal,11(5): 337-351. Yasuf, S. (2001). "Globalization and the Challenge for Developing Countries." Policy ArticleWorking Paper 2618, the World Bank Yip, G. (2003). Total Global Strategy II. Prentice Hall, Upper Saddle River, New Jersey.Sobre el autorCoordinador Académico de Finanzas FACS, Universidad ORT Uruguay

Andehrs Behring Breivik no encaja en ninguna categoría existente de actuación violenta o política. Como lo revela su manifiesto, que dará que hablar durante años, Breivik es un terrorista sui generis.Brevemente, Breivik es un joven noruego que el pasado viernes cometió dos ataques terroristas. En el primero detonó una bomba en el distrito gubernamental de Oslo. En el segundo apareció disfrazado de policía en una pequeña isla donde se celebraba una reunión anual de las juventudes del Partido Laborista del país, y atacó a la multitud con armas y municiones de guerra.El manifiesto que el agresor envió a algunos miles de contactos horas antes de cometer el ataque es una obra sin precedentes en la historia de la acción criminal e ideológica. En primer lugar, el texto suma más de mil quinientas páginas, de las cuales Breivik es el autor de más de la mitad. En segundo lugar, la obra está escrita en perfecto inglés, con el objetivo expreso de difundir la ideología ahí presentada a la mayor cantidad de personas posible. En tercer lugar, los contenidos del trabajo son muy variados y llegan a un nivel de detalle inaudito. Este último aspecto es lo que hace de Breivik y su manifiesto algo extraordinario. Entre otras cosas, el lector encontrará:Una exposición detallada de la ideología política del autor (a la cual llama "Cultural conservatism or a nationalist/conservative direction"), con discusiones sobre Antonio Gramsci, György Lukács, Karl Marx, la historia del comunismo, tablas estadísticas sobre la demografía europea y otros elementos.Una descripción de los orígenes de la organización que pretende tener detrás, la Pauperes commilitones Christi Templique Solomonici o PCCTS. El nombre es el término en latín para la orden medieval monástica y militar más conocida como los Templarios.Una guía meticulosa sobre cómo comprar los ingredientes para la elaboración de explosivos, así como su preparación, su detonación en ensayos, e incluso dónde y cómo esconderlos.Una guía similar para la obtención de armas, con discusiones de diversas fuentes como la mafia albanesa o la rusa. También explica cómo preparar una armadura de combate, así como los principios del combate urbano con armas de fuego.Una bitácora de su "trabajo" desde 2002 en adelante, que incluye su dieta con detalles sobre su ingestión de proteínas y su rutina diaria.Un presupuesto de toda su "obra" desde ese año en adelante. Breivik afirma haber invertido €317.000 a lo largo de una década en su "proyecto".Instrucciones para la construcción de su epitafio.Instrucciones para la implementación de un sistema de medallas, uniformes y ritos para la orden neo-templaria, con diagramas, nombres y criterios para la aplicación de cada una.Pasos básicos de contra-inteligencia para evitar ser detectado.Un currículum vitae completo.No hay cuestiones de menor importancia para Breivik: el ensayo también incluye discusiones detalladas sobre el estado actual de la educación terciaria en Estados Unidos y Europa, extensas explicaciones sobre la teología y la historia islámica, críticas hacia las letras del hip-hop misógino estadounidense, listas de canciones inspiradoras, etc. Una enorme proporción de los textos, como el propio Breivik admite, son de autores con argumentos válidos y que están muy lejanos de promover o aceptar actos de violencia como el suyo.El cuadro que ofrece la lectura de este ensayo es de una persona de una enorme inteligencia, capacidad de organización y, sobre todo, disciplina. Breivik es un individuo altamente preparado física y mentalmente para la grotesca tarea que se propuso. Tal como indica su ensayo, ya tiene preparados los discursos que realizará en su juicio, que pretende que sea altamente público. Antes de lanzar su ataque ya tenía decidido qué criterios aplicaría con el abogado que le asignara el estado, lo que le contestará al juez y demás quienes le digan que es un criminal psicótico, y cómo planea que termine el juicio.Esto último hace que sea poco probable que aparezcan otros Breiviks – aunque sigue siendo posible. Resulta simplemente increíble que pueda haber otro individuo que comparta la misma ideología hasta el mismo nivel de compromiso, y que sobre todo elija seguir el mismo camino.Breivik se ve a sí mismo como una persona fuertemente politizada, por lo cual es necesario discutirlo en esos términos. De los primeros que surgen apuradamente en los medios –seguramente por no haber leído el manuscrito-, no se aplica casi ninguno. Breivik no es nacionalsocialista o "neo-nazi"; tampoco es asimilable al Unabomber (por más que haya coincidencias en sus textos), ni al Ku Klux Klan o a los partidos nacionalistas europeos.De hecho, quizá la forma más correcta de definir a Breivik es resucitando el significado verdadero de un término muy abusado: "de derecha". Breivik ha elegido responder a la amenaza que percibe en Europa, que es sin dudas el Islam, con un remedio neo-medieval. En su ensayo, Breivik postula que la forma óptima de organización política en Europa debe estar basada en la monarquía, y no en repúblicas:"The king or queen of a country is more democratic than a president ever could be because he or she represents all citizens." (el original no es de Breivik).El noruego está a favor de la fusión de todas las iglesias bajo el Papa nuevamente, aún siendo él mismo luterano (no practicante, a diferencia de lo que sugieren los medios). La nueva mega-Iglesia tendría un monopolio público de la religión, así como acceso privilegiado a los contenidos de la educación y los medios. Su visión de una sociedad conservadora es esta: "Ladies should be wives and homemakers, not cops or soldiers (…) Children should not be born out of wedlock. Glorification of homosexuality should be shunned."Aunque Breivik dedica literalmente cientos de páginas a textos sobre la historia de la violencia islámica contra Europa (y también sobre el caso opuesto), en ningún momento menciona los más de mil años de calamidades, miseria y sufrimiento humano que fueron consecuencia directa del sistema medieval-monárquico-eclesiástico.El principal objetivo de Breivik y sus "templarios" es la erradicación de la presencia del Islam en Europa a través de tres modalidades. La primera es la conversión al cristianismo (incluyendo como variable su creación intelectual más débil, los cristianismos "agnóstico" y "ateo"). Esta vía tiene clarísimos componentes anti-liberales y anti-democráticos, ya que los musulmanes conversos deberían renunciar a sus nombres, idiomas, vínculos con sus países de origen (incluso por vía electrónica) y otras cuestiones básicas. Para Breivik, incluso será necesario que "All traces of Islamic culture in Europe will be eradicated, even locations considered historical" – algo por definición poco "conservador".Además, Breivik no tiene ilusiones sobre el "liberalismo islámico": "to take the violence out of Islam would require it to jettison two things: the Quran as the word of Allah and Muhammad as Allah's prophet. In other words, to pacify Islam would require its transformation into something that it is not."La segunda modalidad de erradicación del Islam es la limpieza cultural, que consistiría de deportaciones o expulsiones (Breivik menciona muchos modelos, incluyendo las gigantescas ordenadas por Stalin). La última es la exterminación.Es en referencia a esto último que Breivik dedica un pasaje a discutir a Adolf Hitler y el nacionalsocialismo. El autor se aleja de estos claramente, aunque por razones muy diferentes de las del ciudadano común. Su explicación es que la "causa" nacionalsocialista y el liderazgo de Hitler destruyeron a los nacionalismos europeos por más de un siglo (es decir, hasta bien entrado el siglo XXI), porque optaron directamente por el camino de la exterminación. El resultado fue una guerra que terminó en derrota, y la entrega del continente al bolchevismo y uno de sus herederos, la socialdemocracia multicultural.Esto explica una de las principales diferencias entre Breivik y el movimiento neo-nacionalsocialista es su posición respecto a Israel y los judíos. El terrorista noruego interpreta al estado israelí como un modelo a seguir de "reunión nacional" étnica, y simpatiza enormemente con su lucha anti-jihad. Ergo, para Breivik se trata de un aliado ante un enemigo en común. El mismo principio aplica Breivik, quien se define como anti-racista, a las alianzas que propone con asiáticos orientales, hindúes y otros con tal de luchar contra el Islam.A quien sí defiende Breivik abiertamente es a Slobodan Milosevic. De hecho, el noruego argumenta que fueron los ataques de la OTAN a la Serbia de ese dictador genocida lo que primero despertó su instinto conservador. Esa podría ser una pista significativa para entender el rompecabezas ideológico del agresor, ya que las dos intervenciones internacionales en Yugoslavia ocurrieron antes del Once de septiembre, que es el gran disparador de la actual preocupación por la jihad entre muchos occidentales.En la visión de Breivik, quizá el sistema de organización social ideal sería elapartheid, pero a diferencia del caso de Sudáfrica, no dentro de un país. Para él, los judíos deberían haber sido expulsados de Europa en los 1930s; ahora deberían ser expulsados los musulmanes. El autor incluso menciona los casos de países de Asia Oriental del presente, como Corea del Sur y Japón, como ejemplos de naciones étnicamente homogéneas y prósperas. Evidentemente, Breivik es una persona que piensa en términos profundamente colectivistas. No hay derechos individuales para las personas que no forman parte de su grupo. Esta forma de concebir el mundo, sumada a la forma en que Breivik se presenta como líder de un movimiento ideológico violento, lo hacen similar a figuras como Lenin, Hitler, Mao, el Che Guevara u Osama bin Laden.De hecho, como todo pretendiente a líder carismático, Breivik incluye en su manifiesto instrucciones para tener preparadas fotografías en las que el atacante se "vea bien", pensando en el momento en el cual su rostro sea visto por el mundo – tal como está ocurriendo ahora. Así se lo propuso Breivik: "As a Justiciar Knight you will go into history as one of the most influential individuals of your time. So you need to look your absolute best and ensure that you produce quality marketing material prior to operation." El texto incluso recomienda utilizar una cama solar y aplicarse maquillaje antes de tomarse las fotografías.El aspecto más sorprendente del planteo de Breivik es el blanco que escogió para su ataque. Al leer el inmenso manifiesto y contrastarlo con los hechos de los días pasados, es inevitable quedarse con la sensación de que fue todo una excusa para perpetrar un acto de extrema violencia contra jóvenes inocentes (y desarmados, por supuesto). El manifiesto incluso lo admite con una subsección entera: "The cruel nature of our operations". Breivik explica que aunque el enemigo objetivo es el Islam en Europa, el objetivo inmediato son los europeos que han trabajado durante cerca de medio siglo para que exista esa presencia islámica en la región.Estos son, para el noruego, los multiculturalistas, marxistas y demás miembros de una suerte de élite europea. De hecho, su objetivo explícito es que para el año 2020 ocurran golpes de estado en diversos países de Europa occidental (junto con la abolición de la Unión Europea), de modo de instalar regímenes conservadores que trabajen para la eliminación simultánea del marxismo multicultural y del Islam.Estas élites y su "political correctness" son las responsables, para Breivik, de que no se puedan discutir abiertamente cuestiones que preocupan a un nacionalista conservador como él. La principal de ellas es la presencia de musulmanes en Europa. La sección tres del manifiesto es fundamental, porque tras más de 750 páginas de "diagnóstico" sobre el estado actual de Europa, el autor quiebra con todos los demás que citó y anuncia su alejamiento de la vía pacífica. Por ejemplo, en la página 791 aparece, como un subtítulo más, un anuncio importante: "Why armed resistance against the cultural Marxist/multiculturalist regimes of Western Europe is the only rational approach".De hecho, en esa sección hay varias páginas dedicadas a enunciar los cargos legales que se le imputan a multiplicidad de líderes europeos. Como parte de su gigantesca acusación contra el sistema político-social europeo de posguerra, Breivik incluso ofrece cálculos específicos de las cantidades de europeos cuyos derechos han sido violados de diversas maneras por los efectos de esas políticos, que van desde la violación y el asesinato hasta los despidos de personas. Todos se imputan, en conjunto y criminalmente, a estas "élites" cuya muerte se anuncia poco a poco.En lugar de estas personas aparecerá, en palabras de Breivik, un "cultural conservative tribunal" en cada país que implemente un nuevo régimen político. Como parte de esta iniciativa, aparecen mencionadas casualmente algunas medidas atroces: "All Muslims are to be immediately deported to their country of origin. Each family (family head) will receive 25 000 Euro providing they accept the deportation terms. Anyone who violently resists deportation will be executed". Breivik también prevé compensaciones financieras para los sujetos que fueron "víctimas intelectuales" del sistema previo, así como específicamente para los ciudadanos de Serbia por el bombardeo de OTAN. También incluye los parámetros de su propia "ley de medios", por utilizar un desafortunado término rioplatense, que implica la imposición de cuotas de periodistas e intelectuales "conservadores" y nacionalistas en diversas organizaciones mediáticas.El método que ha elegido Breivik, conscientemente sin duda, es similar al viejo anarquismo de la propaganda por el hecho, que consiste de atacantes solitarios que cometen actos espectaculares de demostración e inspiración ideológica. El noruego llama a su campaña de violencia "A Declaration of pre-emptive War" contra sus dos enemigos. Breivik indica claramente que aquellos que existan como él actualmente en Europa son pocos pero que están en aumento; su ataque está pensado para encender la chispa de la conmoción en la región, lo cual incluiría también la aparición de más adeptos. Tácticamente, el ataque del pasado viernes 22 de julio en Noruega es definido por su autor como "military shock attacks by clandestine cell systems".Hay más pasajes que directamente preanuncian el ataque que Breivik escogió lanzar: "consider making use of a remote detonation, (…) to attract attention to one location. Ensure that the enemy forces are heading for this location. By then, you will be on the opposite side of town and in the middle of the process of finishing your primary goal." El blanco se vuelve cada vez más específico: el primero de la lista que hay en el manifiesto es "political parties - cultural Marxist/multiculturalist political parties."En el apartado correspondiente a este tipo de organización, el primer país detallado es Noruega, y el primer partido que aparece ahí es el "Norwegian Labour Party". Más adelante, nuevamente en primer lugar entre una lista de blancos, dice que un blanco primario es: "the annual party meeting of the socialist/social democrat party in your country."Curiosamente, aunque Breivik propone algunas formas de organización colectiva (como la neo-templaria), sus instrucciones para los actos de terrorismo son estrictas respecto a que las células deben ser individuales. Es por eso que Breivik el terrorista pasó desapercibido, a juzgar por la información disponible, incluso en los círculos nacionalistas no violentos.De los nueve miembros que supuestamente asistieron en 2002 a la reunión fundacional en Londres de la organización neo-templaria (todos anónimos), cuatro son descritos como "cristiano ateo" o "cristiano agnóstico". El propio Breivik está muy indeciso respecto a su religión: "I'm not going to pretend I'm a very religious person as that would be a lie (…) I consider myself to be 100% Christian (…) I'm not an excessively religious man". Sería interesante saber qué opinaría Hugues de Payens, fundador de la orden original, respecto a esta falta de disciplina teológica (que en realidad es una ausencia total). Son sin ninguna duda los nombres de estos nueve miembros iniciales, y de otros, lo que más están buscando los servicios de inteligencia de varios estados europeos.La visión del mundo de Breivik está claramente influenciada por el pensamiento colectivista, y su propia obra parece aproximarse a un sistema de pensamiento que podría llamarse ideológico. Es por eso que es posible concluir que no se trata de un lunático desequilibrado que pertenece a un manicomio. Es peor que eso: una persona que en todo momento supo lo que hacía, que se preparó durante años para hacerlo, y que desplegó un alto nivel de meticulosidad para lograrlo. Hasta el efecto de su ataque está pensado desde hace años: "The art of asymmetrical warfare is less about inflicting immediate damage but all about the indirect long term psychological and ideological damage. Our shock attacks are theatre and theatre is always performed for an audience".Las descripciones más personales de Breivik son reveladoras del grado de control que tenía sobre sí mismo: "I have managed to stay focused and highly motivated for a duration of more than 9 years now (…) I have never been happier than I am today (…) I do a mental check almost every day through meditation and philosophizing (…) I simulate various future scenarios relating to resistance efforts, confrontations with police, future interrogation scenarios, future court appearances, future media interviews etc".El objetivo de Breivik es la fundación de una nueva cadena de nacionalismos post-nazis en Europa, y es importante que ese proyecto fracase. El autor concibió un "100 year plan to contribute to seize political power in Western European countries currently controlled by anti-nationalists" (de ahí el título de su manifiesto: 2083). En sus planes más delirantes hacia el futuro, Breivik menciona todo tipo de planes, desde el robo y la detonación de armas nucleares en las capitales europeas hasta la colaboración con Al-Qaeda, el gobierno de Irán, y otros terroristas islámicos.Como se dijo anteriormente, el manifiesto es increíblemente largo y contiene todo tipo de cosas. Hay discusiones muy detalladas sobre la niñez ("My best friend for many years, a Muslim"), adolescencia (incluyendo encuentros con pandillas pakistaníes y un pasado como "graffiti artist") y juventud del autor, con descripciones (con nombres) de sus amigos y hasta las vidas sexuales de sus familiares más cercanos. Hay planes para la importación de inmigrantes en la era "post-islámica" de Europa, con detalles sobre los horarios, la compensación, las localidades y más. Breivik tiene hasta pensado cuál será el nuevo himno de Europa. También explica que él no fue el fundador de la organización neo-templaria, sino el octavo miembro (algo que recuerda a la historia de Adolf Hitler y su ingreso al NSDAP), y que a través de ella conoció a un criminal de guerra serbio en Liberia. Su mentor fue un inglés, fundador de la organización y sin duda un importantísimo blanco para la inteligencia doméstica británica en este mismo momento.Actualmente el "caso Breivik" se encuentra en una etapa que el propio terrorista ya tiene planeada desde hace años: "Your arrest will mark the initiation of the propaganda phase. Your trial offers you a stage to the world (…) A Justiciar Knight is not only a valorous resistance fighter, a one man army; he is a one man marketing agency as well". El terrorista está muy consciente de la opinión que el mundo se ha formado sobre él, y ya ha recorrido mentalmente el camino para superar el ostracismo de su causa: "It might sound completely ridiculous and funny to most people today. But by presenting the following accusations and demands in all seriousness we are indirectly conditioning everyone listening for the conflicts and scenarios ahead. They will laugh today, but in the back of their minds, they have an ounce of fear, respect and admiration for our cause and the alternative and authority we represent".Breivik no es un criminal o incluso un terrorista común. Es una figura nefasta con una ideología totalmente nueva. Es muy importante conocer los términos ideológicos y metodológicos en los que operó, porque existe una preocupante posibilidad de que haya otros como él en el futuro.*Licenciado en Estudios Internacionales - Universidad ORT Uruguay Candidato al Master of Arts in Security Studies - Georgetown University

Las críticasEn el marco de este derrotero por el que ha pasado la tesis de la Paz Democrática, se han montado diversos ángulos de críticas hacia la misma. Una primera vertiente destaca la implausibilidad de las explicaciones que intentan dar cuenta de la supuesta "ley". Así por ejemplo se ha señalado que en momentos de crisis aún en las democracias se produce una reducción del tamaño en el círculo decisor final. O que los dirigentes de los estados no democráticos también enfrentan condicionamientos de índole institucional o por parte de grupos de poder a los que están vinculados. O, incluso, que la opinión pública no es necesariamente una fuerza pacificadora. Asimismo, una crítica de índole realista se refiere a la escasez histórica de democracias que se traduce en pocas oportunidades de conflicto (Peñas, 1997: 133).Otro ángulo ha sido la existencia de serios problemas en la recolección y clasificación de los datos que sustentan la tesis. Su génesis yace en buena medida en la definición de los dos conceptos centrales detrás de la idea de la Paz Democrática: la democracia y la guerra. Sobre el concepto de "democracia" se advierten importantes diferencias en los criterios constitutivos del mismo. ¿Qué es una democracia? ¿Qué rasgos la definen? ¿Cuál es su condición? ¿Son éstas frágiles? Además, existen discrepancias entre las bases de datos y/o bien calificaciones bastante arbitrarias como por ejemplo la consideración en la basePolity II de Francia entre los años 1981 y 1986 como una "anocracia", mientras que El Salvador de la misma época, enfrascado en una cruenta guerra civil sí figuraba como "democracia".En cuanto a las guerras, el criterio de selección de datos más aceptado fue el implementado por Small y Singer que consiste en catalogar como guerra internacional a un conflicto que involucra uno o más participantes estatales y que provoca un mínimo de mil víctimas. Esto excluye intervenciones violentas que causan menos víctimas, pero no por ello políticamente menos significativas o bien las operaciones encubiertas (Salomón, 2001: 247). Tampoco ésta conceptualización da cuenta de las tendencias más modernas en los conflictos internacionales, entre las que se destaca la caída relativa de las disputas interestatales frente a las intraestatales ). En definitiva, "[lo] que caracteriza a nuestros días no es la desaparición de la violencia del sistema internacional ni la ausencia del recurso a la fuerza por parte de los Estados, sino la disminución del número de guerras formalmente declaradas y el aumento de guerras de guerrillas, guerras a través de terceros, subversión interior de los Estados instigada por otros Estados, acciones encubiertas, etc., menos costosas y que no necesitan ser justificadas, por lo menos tanto como una declaración formal de guerra" (Peñas, 1997: 135). Asimismo, los estudios cuantitativos en general han olvidado distinguir entre agresores y agredidos, o también la medición de la intensidad de la guerra (determinar si las democracias causan más muertes que otros Estados). La tesis de la Paz Democrática a su vez no ha logrado dar respuesta a ciertas anomalías que denotan la existencia de variables perturbadoras. Una anomalía es la existencia de zonas de paz en regiones del mundo donde no todas las sociedades son democráticas, como es el caso de América del Sur. Otra es que la correlación entre paz y democracia es más fuerte en el período posterior a la Segunda Guerra Mundial (Farber y Gowa, 1995). Este tipo de anomalías ha llevado a que explicaciones alternativas cobren fuerza. Entre estas, la más destacada es la teoría de Comunidades de Seguridad Pluralistas de Karl Deutsch (1957) que refiere a zonas donde sus miembros tienen la certeza de que sus disputas no se resolverán por medio de la fuerza. También se advierten reajustes y matizaciones de la tesis que debilitan su poder. Un ejemplo es la afirmación de Raymond Cohen (1994) de que la única conclusión razonables es que "los Estados democráticos del área del Atlántico Norte/Europa occidental, compartiendo una serie de circunstancias históricas particulares y una herencia cultural común, han evitado enfrentarse en una guerra" (en Peñas, 1997: 134). Asimismo, es posible encontrar evidencia en contra. Es el caso de la investigación de Charles Kegley y Margaret Hermann (1996) que arroja el interesante resultado de quince casos de intervención militar con uso de la fuerza, entre 1975 y 1995, por parte de democracias estables contra otras democracias estables, de las cuales ocho de ellas correspondían a intervenciones estadounidenses. Más recientemente, Thomas Schwartz y Kiron Skinner (2002: 160-161) identificaron un listado de conflictos que contrarían la tesis o están muy próximos a hacerlo y que hacen a lo que ellos llaman el "problema histórico" de la Paz Democrática:American Revolutionary War, 1775 (Great Britain vs. U.S.)Wars of French Revolution (democratic period), esp. 1793, 1795 (France vs. Great Britain)Quasi War, 1798 (U.S. vs. France)War of 1812 (U.S. vs. Great Britain)Texas War of Independence, 1835 (Texas vs. Mexico)Mexican War, 1846 (U.S. vs. Mexico)Roman Republic vs. France, 1849American Civil War, 1861 (Northern Union vs. Southern Confederacy)Ecuador-Columbia War, 1863Franco-Prussian War, 1870War of the Pacific, 1879 (Chile vs. Peru and Bolivia)Indian Wars, much of nineteenth century (U.S. vs. various Indian nations)Spanish-American War, 1898Boer War, 1899 (Great Britain vs. Transvaal and Orange Free State)World War I, 1914 (Germany vs. Great Britain, France, Italy, Belgium, and U.S.)Chaco War, 1932 (Paraguay vs. Bolivia)Ecuador-Peru, 1941Palestine War, 1948 (Israel vs. Lebanon)Dominican Invasion, 1967 (U.S. vs. Dominican Republic)Cyprus Invasion, 1974 (Turkey vs. Cyprus)Ecuador-Peru, 1981Nagorno-Karabakh, 1989 (Armenia vs. Azerbaijan)Yugoslav Wars, 1991 (Serbia and Bosnian-Serb Republic vs. Croatiaand Bosnia; sometimes Croatia vs. Bosnia)Georgia-Ossetia, 1991 (Georgia vs. South Ossetia)Georgia-Abkhazia, 1992 (Georgia vs. Abkhazia and allegedly Russia)Moldova-Dnestr Republic, 1992 (Moldova vs. Dnestr Republic and allegedly Russia)Chechen War of Independence, 1994 (Russia vs. Chechnya)Ecuador-Peru, 1995NATO-Yugoslavia, 1999India-Pakistan, 1999 Como se advierte, la teoría de la Paz Democrática se enfrenta a problemas tanto de índole empírica como de índole explicativa. Frente a este tipo de críticas, las reacciones se han dividido entre las defensivas (Maoz, 1997), las que han ignorado los hallazgos, las que han empezado a considerar otros factores (Russett, 1998) y las que se han dedicado a verificar su validez mediante estudios de casos (Elman, 1997). En definitiva, el debate ha sido prolífico y entre una de sus evoluciones más interesantes es la que ha recomendado evitar "las dicotomías simplistas y estudiar el mayor número posible de interacciones entre factores de conflicto internos e internacionales" (Salomón, 2001: 253).La materialización política de la Paz DemocráticaEn el contexto del "optimismo liberal" despertado por el colapso soviético y el fin de la guerra fría, la tesis de la Paz Democrática suscitó gran entusiasmo, sobre todo entre aquellos estudiosos de las Relaciones Internacionales que ansiaban acabar con la hegemonía retórica del realismo-neorrealismo en la disciplina. Como señala Peñas (1997: 130), "la gran virtud de esta tesis (…) es que en su discurso disuelve o reconcilia la escisión entre principios e intereses: una política de extensión de las democracias de libre mercado es a la vez una política éticamente justa y políticamente adecuada". Por tanto, el corolario político de la tesis de la Paz Democrática no es otro que la presunción de que el imperio de la paz y la cooperación internacionales requieren de la democratización de los Estados en el Sistema Internacional. Esto ha dado lugar al plano prescriptivo de los teóricos de la Paz Democrática. El más destacado en este sentido ha sido Russett al recomendar al gobierno en Washington la activa promoción democrática en base a las "pruebas sólidas de que las democracias no se hacen la guerra entre sí". Su propuesta se cuida de no alentar intervenciones militares unilaterales, sino apoyadas y legitimadas por organizaciones como la ONU o la OEA; y sus preceptos, en efecto, se materializaron durante la administración Clinton en la estrategia de Engagement y Enlargement ("compromiso y expansión"), en la que primacía global estadounidense, democracia y libre mercado caminaron de la mano.Pero lejos está de ser la Paz Democrática algo reciente o coyuntural en el discurso de política exterior de Estados Unidos. John Ikenberry sostiene que "[the] American preoccupation with promoting democracy abroad fits into a larger view about the sources of a stable, legitimate, secure, and prosperous international order. This outlook may not always be the chief guiding principle of policy, and it may sometimes lead to error. Still, it is a relatively coherent orientation rooted in the American political experience and American understandings of history, economics, and the sources of political stability" (Ikenberry, 1999). Sus orígenes políticos se remontan, claro es, a Woodrow Wilson quien en 1917 señaló: "A steadfast concert of peace can never be maintained except by a partnership of democratic nations. No autocratic government could be trusted to keep faith within it or observe its covenants". De acuerdo con el análisis de Henry Kissinger (1995), Wilson retomó postulados ya volcados en su momento por Thomas Jefferson, a saber: a) que la misión especial de Estados Unidos trasciende la diplomacia cotidiana, y los obliga a servir como faro de libertad para el resto de la humanidad, y b) que la política exterior de las democracias es moralmente superior porque el pueblo es, en esencia, amante de la paz. Esta misma línea de argumentación fue bien visible en la prédica de Harry Truman sobre las naciones libres, en la visión maníquea del "Imperio del Mal" de Ronald Reagan y, además del mencionado Clinton, más recientemente en las administraciones Bush (h) y Obama, como puede verse en los siguientes extractos obtenidos de distintos documentos estratégicos. Estamos en presencia por tanto de una constante de política exterior estadounidense.A National Security Strategy for a New Century, October 1998."…We seek international support in helping strengthen democratic and free market institutions and norms in countries making the transition from closed to open societies. This commitment to see freedom and respect for human rights take hold is not only just, but pragmatic, for strengthened democratic institutions benefit the United States and the world" (p. 33).The National Security Strategy of the United States of America, September 2002."…We will (…) use our foreign aid to promote freedom and support those who struggle non-violently for it, ensuring that nations moving toward democracy are rewarded for the steps they take (…) [and we will] make freedom and the development of democratic institutions key themes in our bilateral relations, seeking solidarity andcooperation from other democracies while we press governments that deny human rights to move toward a better future" (p. 4).National Security Strategy, May 2010."… The United States supports the expansion of democracy and human rights abroad because governments that respect these values are more just, peaceful, and legitimate. We also do so because their success abroad fosters an environment that supports America's national interests. Political systems that protect universal rights are ultimately more stable, successful, and secure. As our history shows, the United States can more effectively forge consensus to tackle shared challenges when working with governments that reflect the will and respect the rights of their people, rather than just the narrow interests of those in power" (p. 37).Esta prédica democrática, sin embargo, pareciera marchar a contramano de ciertas realidades. Señala Peñas, "la historia demuestra que las islas liberales no sólo han hecho la guerra por doquier, sino que además han sido responsables de un alto grado de militarización del mundo y han contribuido significativamente a la militarización y los conflictos entre los Estados no democráticos: esta militarización podría poner en peligro la paz democrática que el liberalismo propugna" (Peñas, 1997: 136). Estados Unidos, una de las democracias más importantes a nivel mundial (sino la más), posee en particular una historia reciente de retroalimentación entre militarización y conflictividad en el Tercer Mundo. Vale recordar, cómo a través de la CIA, Washington ayudó armar a la red al-Qaeda para combatir a la ocupación soviética de Afganistán en la década del '80, lo que a la postre generó una guerra civil en dicho país y el surgimiento de un importante enemigo en la figura de Osama Bin Laden, o bien el apoyo a Saddam Hussein durante la guerra irano-iraquí por aquellos mismos años en coexistencia casi paradojal con la venta encubierta de armamento a Irán —destinada a su vez a financiar la guerra sucia de los Contras nicaragüenses contra el gobierno revolucionario sandinista. La invasión a Iraq en marzo de 2003 y el posterior caos del país, también constituye un buen ejemplo del fracaso y los peligros que conlleva la aplicación de una retórica democrático-mesiánica a través de la manu militari.Ciertamente, el repaso de estos eventos despierta temores si se contempla el actual caso de Libia. Allí, la intervención bajo autorización del Consejo de Seguridad de Naciones Unidas para frenar la crisis humanitaria en curso en el país, por iniciativa de Francia, Estados Unidos, Italia, Gran Bretaña y España (todas democracias), se ha convertido en una operación liderada por la OTAN, donde se está financiando y proveyendo a las fuerzas insurgentes opositoras a Kadafy y en la que el objetivo del cambio de régimen parece cada vez más claro (van Tijen, 2011). A pesar del importante despliegue de poder aéreo y naval, la balanza del conflicto parece no sólo equilibrada sino estancada, contrariando las expectativas iniciales de los mandos políticos y militares occidentales, lo que a su vez augura una potencial inestabilidad en el corto y mediano plazo para todo el Magreb. ¿Es esta la clase de escenario regional que desea la comunidad internacional? ¿Es esto lo que pretenden las principales democracias occidentales? Difícilmente.Resulta por tanto un desafío tan grande como imperioso el lograr romper con la trampa entre democracia, militarización y conflictividad en aumento. Más aún si se advierten datos tan desalentadores como el tamaño del gasto militar de Estados Unidos, el cual eclipsa el gasto correspondiente al resto de las potencias y regiones del planeta.Tal contrariedad entre discurso pacífico-democrático y los hechos, en parte, se explica porque el objetivo estadounidense de la difusión de la democracia liberal a nivel mundial no es el único que compone su política exterior. Existen otros intereses (de seguridad, económicos, poder, etc.) y los medios para conseguirlos no siempre son pacíficos, ni justificables. Desde la Segunda Guerra Mundial, la política exterior estadounidense ha oscilado entre métodos como la negociación, disuasión, unilateralismo y multilateralismo (Barceló Sasía, 2006: 64). En este marco, por momentos el discurso político de la Paz Democrática ha generado la impresión de actuar más como una mera justificación retórica, como un auxilio para encubrir ideológicamente motivaciones de otro orden, antes que como el verdadero leit motif de las acciones emprendidas.Reflexión finalEn definitiva, la Paz Democrática, la idea de que las democracias no guerrean entre sí, cuyo corolario nos dice que la construcción de estados democráticos promueve la estabilidad en las relaciones internacionales, resulta una sugestiva noción desprendida del Liberalismo cuya corroboración científica, a pesar de las frases pomposas que puedan emitirse sobre su certeza y fiabilidad, se encuentra aún en juego. Siendo una tesis por demás atractiva, defendida y cuestionada en el mundo académico, resulta aún más trascendente su estudio dada su cristalización fáctica como supuesto criterio guía en el comportamiento exterior de los Estados democráticos más poderosos a nivel internacional. Los dilemas que ello entraña no son menores, como los intentos recientes y actuales de "democratizar" Medio Oriente y el Mundo Árabe nos recuerdan. Dobles discursos —morales de doble-standard de acuerdo con la célebre crítica de Stanley Hoffman— parecen conjugar anhelos democráticos con intereses geopolíticos y/o geoeconómicos, o más bien encubrir estos últimos bajo el manto de los primeros. En el medio, se resuelven y dirimen en el tablero mundial las corrientes de cambio pacífico o revolucionario, de progreso democrático o de restauración autocrática, las viejas lógicas de poder, de conquista y de influencia, la estabilidad internacional, el porvenir de la guerra y las sombras de la paz. *Candidato doctoral, Universidad Nacional de General San Martín (UNSAM, Argentina). 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