Colonial rule had influenced 19th century monumental Architecture as a form of imperial expression in India. European concepts of architecture reached the Asian subcontinent through visuals, literature, paintings and pattern books. Various examples from this neoclassical and neo gothic phase, also referred to as Anglo-Indian1, Indo-Sarasanic2, Indo Gothic3, Mughal Gothic4, Neogothic, Hindoo or Hindu5 Gothic architectural style that could be experiential at various levels and scales. This new vocabulary tried to reach not only the major cities under colonial rule but it reached the smaller towns and countryside instantaneously.6 7 Calcutta, Madras, Bombay procured their identity during the late eighteenth and nineteenth century beginning with neoclassical era. These three presidency towns developed with sculptural indications of the colonial rule. This was an effort of collaborative works between locals and British officials. Comparatively smaller towns like Poona8 tried to nurture its space as a part of this wave in their own way. Notably these emerging urban patterns gave rise to new public realm and social spaces. This research is divided into five parts commencing with literature review. Review of books, annals, travelogues, helps understand the context of research that is covered in detail in the further discussions. Diverse aspects of the colonial, with elements of local architecture developed in late 19th century India, are covered by various travellers, artists, historians and architects. This helps in developing frame of research and knowing what could be our contribution to the state of art. The first chapter analyses 19th century architecture developed in India and especially the Deccan9 as a result 1 Word Anglo-Indian architecture is used for style with English and Indian elements. Anglo-Indian is used by various British officers referring to person relating to England and India or a person of mixed English and Indian descent or an English person who lives or has lived for a long time in India. 2 Indo-Saracenic style mainly demonstrated by British architects and engineers to mention few Stevens, Chisholm, Beg, Charles Mant worked with local Indian contractors used Indo-Islamic and Indian architectural elements with Gothic revival style for various public buildings in India during late nineteenth century. Word Saracenic is used for people lived in desert areas nearby Roman province of Arabia. Meyer Schapiro defines style as "the constant form –and sometimes the constant elements, qualities and expression- in the art of an individual or group." Gothic revival styles defined empire style after great rebel of 1857. East India Company dissolved its powers and concentrated Queen Victoria's control on India lead in the development of architectural style using Gothic forms in Public buildings. 3 Indo Gothic phrase mainly indicates mix of Indian and Indo-Islamic forms with European Gothic style. 4 Mughal Gothic denotes elements from Mughal and Gothic architecture flourished in India in late nineteenth century. Mughal ruler was Muslim dynasty of Turkish Mongol called as Mughal rulers, ruled from 16th to mid 18th century in northern part of India. 5 Hindu or Hindoo word is generally referred to people from India. It's a pronunciation derived from Sindhu/ Indus River largest in India. 6 Jan Morris, Simon Winchester, Introduction to Stones of Empire: The buildings of the Raj, (Oxford University Press, 1983) 7 Das Pradip Kumar, Henry Irwin and the Indo Saracenic Movement reconsidered, (Partridge Publishing, 2014),5. 8 Poona is pronounced as 'Pune' in colloquial language. For research writing purpose it is used as Poona as the name used earlier in 19th century. 9 Deccan is a peninsular plateau located in central India comprised states of Karnataka, Andhra Pradesh and Maharashtra. In this research western Deccan is mainly referred to western part of Maharashtra state developed under 8 of British initiative of infrastructure development following European models in Indian settings mainly for their own determination. With the examples of individual pattern of architectural expression it is significant to note how western models adapted in local climatic and geographical context. Some call this as magnificent pieces of architecture to some extent while in opinion of few these Indo Saracenic structures were unacquainted and had obsessive ornamentation too.10 Emergence of Public architecture in urban context focusing on essentials of European and local migrations were erected with western concepts. Collaborative works of European notions with Indian features lead to eclecticism in the manifestation of architectural style developed.11 Bombay presidency. 10 Das Pradip Kumar, Henry Irwin and the Indo Saracenic Movement reconsidered .cit., 6. 11 Christopher W., Bombay Gothic, (Mumbai, India Book House Pvt. Ltd., 2002), 131. Eclecticism he explains as "the 'discovery of a repository of styles established a great range of decorative options for architects of the period. In India, this led to the absorption of Hindu (Indo) and Mughal (Saracenic) architectural elements into neo-Gothic and Fig 1 St Paul Cathedral Foundation Stone laid by Bartle Frere (1863), Source: Photo by Lavand Vaidehi Fig 2 Deccan College Foundation Stone laid by Bartle Frere (1864), Source: Photo by Lavand Vaidehi Figure 3 Deccan College Poona designed by St Clair Wilkins 1868. Designed in Venetian Gothic Style one of the landmark structure in Poona. Source: Photo by Lavand Vaidehi Figure 1 St Paul Cathedral Stone laid by Bartle Frere (1863) Figure 2 Deccan College Foundation Stone laid by Bartle Frere (1864) 9 Royal engineers were the key persons worked in collaboration with local engineers and masons at grass root level in the process of establishing British rule in India. Many of them came from middle and lower class families but reached greater heights by their performance. Diverse projects from basic architectural interventions, railway, bridges, basic infrastructure, and services were coordinated in India. They worked on European models in local context with successful and unsuccessful efforts.12 To explain this further, till early nineteenth century simple and function based structures built for residential and religious purposes. Engineers were experimenting and modifying European models considering local climatic conditions. From mid nineteenth century building construction activity received more attention as vocabulary of Raj13. Which kept on changing adapting local climate, material and incorporation of local traditional art forms in architecture. This argument extends with the cases of medieval town planning, comprising meandering roads for warfare strategies with fortress at a central location of main axis of town, those were extended with grid Iron pattern. This could be grasped prominently in case of towns where cantonments were developed under colonial rule like Ahmadnagar, Sholapur (Solapur), Kolhapur,14 and Poona in Deccan context under Bombay presidency. Multiethnic, cosmopolitan settlements took place in these newly developed areas.15 Cantonments flourished with residential units for British Officers and market space known as Sadar Bazar mainly comprising migrating communities like Parsi, Bohara, Tamils and Gujarati16 to serve neo-classical compositions. Sometimes the buildings were pure enough in their use of indigenous stylistic sources to be called 'Indo-Saracenic' in other instances they were not, merely certain elements or certain areas of the building exhibited these unusually mixed stylistic character." 12 Sandes E. W. C. Lieut. Colonel, Preface The Military Engineer in India, Vol II, (Chatham: Institution of Royal Engineers, 1933), 35. 13 Word Raj indicates British hegemony in India. 14 Ahmadnagar, Sholapur, Kolhapur are few of important historic towns of western Maharashtra developed under Bombay presidency in 19th century 15 Deddee Jaymala and Samita Gupta, Pune Queen of the Deccan.cit Introduction. 16 Parsi, Bohara, Tamils and Gujarati are different trading communities settled in parts of India. Parsi belongs to Iran, Boharas are Muslims from parts of Pakistan and Gujarat, Tamils and Gujarati are from state of Tamilnadu and Figure 4 Reay Market Designed by Walter Ducat and Vasudev Kanitkar Photo by Lavand Vaidehi 10 British residential colonies. This mix culture of Anglo-Indian society reflected in the development of architectural language emerged in the vicinity in several typologies. Then cases of late 19th century Poona developed with its preexisting native town with two cantonments and Sadarbazzar (Market adjacent to cantonment) with evolving typologies of buildings are examined with the support of varied sources. The reasons behind selecting Poona as an example of this process of change in architectural style are its geographical location, political and cultural importance in Deccan region. It was the monsoon capital under Bombay presidency. Two major events such as the railway connecting Poona with Bombay and formation of municipality geared physical expansion of the town.17 Sir Bartle Frere's18 (Fig 1 and 2) initiatives of public building activities in Poona lead in developing face of Poona as an Educational hub, which is well known even today. Building activity at an early stage of colonial expanse was mainly utility based. But later officers in East India Company implemented policy of getting connected with local rulers so they beheld for architectural style that will impress locals and reflect power of colonial rulers. European surveyors and engineers procured and adapted various elements, details and layouts from pattern books for particular site requirements.19 Native philanthropists were inspired by Enlightenment20 and progress that; they tried to implement Neo-gothic revival style at urban level in late nineteenth century.21 Colonial government with local elites shaped cities with new urban infrastructure. European and Indian engineers, architects and artists made designs, whereas Indian laborers, craftsmen and artisans worked on actual execution. In the process, the local teams left their mark on the vocabulary at different levels right from selection of materials, construction techniques, features, and ornamentation. Examples such as Governors bungalow, Deccan College (Fig 3), College of Engineering, Reay Market (Fig 4) and number of churches erected in Poona are very evocative. These monumental scale buildings are still reminiscent of the colonial presence in Poona. Third, fourth and fifth part of research is an original contribution to the state of art, focusing on Contribution of Colonel Walter Marden Ducat R.E.22 and native engineer Rao Bahadur Vasudev Bapuji Kanitkar23 in the development of architectural vocabulary of Poona and Deccan region in late nineteenth century. Walter Ducat had carried out several projects in important towns like Bombay, Gujarat in India simultaneously 17 Jaymala Deddee and Samita Gupta, Pune Queen of the Deccan.cit., 175. 18 Sir Bartle Frere was Governor of Bombay presidency from 1862-67 initiated public building activities in neo-Gothic style 19 Das Pradip Kumar, Henry Irwin and the Indo Saracenic Movement reconsidered.cit. 20 Enlightenment is used for awareness of science, western technologies and art getting widespread in elites from India in nineteenth century architecture context. They tried to imitate to some extent for their construction activities. 21 Preeti Chopra, A Joint Enterprise: Indian Elites and the Making of British Bombay, (University of Minnesota Press, April 2011), 90. Muncherji Cowasji Murzban as assistant engineer worked on several projects in Mumbai in association with royal engineers and local philanthropists. 22 Colonel Walter Mardon Ducat R.E. hence used as 'Walter Ducat' 23 Local engineer from Poona, Rao Bahadur Vasudev Bapuj Kanitkar hence used as 'Vasudev Kanitkar' 11 Kolhapur, Ahmedabad24, Poona, Dhuley25 and Sholapur. He worked as executive engineer, urban designer and simultaneously was mastermind behind projects like Gokak water mill, Poona drainage layout and so on. He started his career as Second Lieutenant then became Lieutenant colonel then executive engineer and ended his official career as Superintending engineer in Deccan.26 His collaborative works with local engineers and his contemporaries like Charles Mant27 are important to note. His experience of work in Indian conditions led him to develop his skills as technical expert and designer, which later exemplified in the cases of two covered markets in Poona. In this chapter his technical and practical solutions for various proposals, executed projects are highlighted with various instances. Whereas Vasudev Kanitkar worked with Charles Mant, Chishom28, Trubshaw29 and Walter Ducat in towns like Baroda, Bombay, and Poona as Indian contractor. He was nominated as Rao Bahadur by British government for his important role in construction activity in Deccan.30 Laxmi vilas Palace in Baroda, Secretariat Building, High court in Bombay and Reay/ Phule market Poona are some of his major contribution in the architectural development under Bombay Presidency as an Indian local contractor. His self executed projects in Poona left his mark as significant designer and engineer in late nineteenth century. Educational, official, Public, and domestic buildings show his advancement from local contractor to designer with his intricacy of work. His influences originated from the earlier work experiences of varied projects amalgamated with local traditional workmanship lead into development of style could be named as local Indo-Saracenic architecture. This could be perceived in his own designs executed in Poona such as Fergusson College, Anandashram31, 24 Dhuley is a historic town located at north part of Maharashtra state 25 Ahmdabad is the largest city of Gujrat a states of India, known for its great tradition of local and modern architecture. 26 Second Lieutenant and Lieutenant colonel are ranks in British Army, but Walter Ducat appointed under PWD for infrastructural development. As per Medley's book he mentions Executive engineer had to work under Superintending Engineer. He is responsible person for executing various projects right from Barracks, Road developments, Railway to layout and construct. Designs, estimations and workings drawings are made under guidance of superintendent and execution is done under his supervision. 27 Charles Mant important from Indo-Saracenic designers series in India. He joined as Royal Engineer in Indian PWD, he designed Laxmi Vilas Palace (1878) for ruler of Baroda Sayajirao Gaekwad , New Palace Kolhapur (1878), Mayo School Ajmer and Palace at Darbhanga. 28 Architect Robert Fellowes Chisholm famous for Indo-Saracenic works in India. To mentions few of his important works are Bombay Yatch Club, execution of Laxmi Vilas Palace after Mant, University of Madras(1874-79), Lawrence Asylum building(1865) 29 Lieutenant colonel Trubshaw appointed on Bombay Rampart removal committee and worked on several remarkable projects in Bombay such as General Post Office, Elphinston College(1975), High court (1878), Plan for Bombay. 30 Lethbridge Roper, The Golden Book of India, (London, Macmillan and Co., 1893), 566. This is Genealogical and Biographical dictionary of the ruling princes, chiefs, nobles and other personages, titles or decorated of the Indian Empire. 31 Anandashram (1888) trust located in Poona, founded by Mahadev Chimnaji Apte for providing residential facility for middle and economically weaker class students. It also publishes books for Sanskrit and has collection of manuscripts. 12 Sangamashram32 and Pune Nagar Vachan Mandir (Poona Native Library)33 and so on. His contribution as a local contractor and designer working in collaboration with Royal Engineers and local social reformists like Bhandarkar34 and Apate35 is underlined in the further discussions. Main focus is on his role in the development of architectural vocabulary in late nineteenth century Poona. In the fifth part analysis of covered markets developed in Poona with the support of primary and secondary sources is done. Nine covered markets Lambert Market Karachi, Tollington Market Lahore, Crawford Market Bombay, Bolten Market Karachi, Hogg Stuart Market Calcutta, Empress market Karachi, Reay/ Phule Market, Shivaji / Connaught market, Moore Market and were built in India during eclectic movement of late nineteenth century. All endured and still in use, out of which Reay and Shivaji market exists in Poona. These are instances of 'Public landscapes' as idiom used by Preeti Chopra in case of Bombay, which is pertinent in case of Poona too. Two markets in Poona are unique examples of covered markets in India during this phase. In both the projects Walter Ducat was involved as a designer and exponent. Different contractors built these two markets in the year 1886 which in turn reflect the choices of architectural vocabulary used. Both have followed entirely distinctive models. Two uniquely designed covered markets are benchmarks in the context of old core and cantonment area of Poona. There are very few references and primary sources available on these markets. Original drawings are not available to refer and designer Walter Ducat is not very well acknowledged for these markets in historic documents. Perhaps his references in some local articles are mentioned wrongly. Walter Ducat and Vasudev Kanitkar's contribution in architectural development of Poona need more research to understand their collaborative landmark project of Reay market/ Phule Mandai located at the heart of the city. Two covered markets emerged in Poona during 19th century were resultant of eclectic movement followed to a larger scale in India by royal engineers and local contractors. Thought the models adopted from western roots they mark their difference as a language self developed and experimented by local contractors in terms of ornamentation, decoration, use of material and construction techniques. This research will contribute in deriving the method of architectural research that is helpful in understanding architectural history of a particular case in its socioeconomic and political context. This study will try to analyze European models with various influences, inspirations from varied styles and sources how implemented with modifications in local conditions. In extension this will support in understanding history of Public Architecture typology of covered market as an emerging typology in India during late nineteenth century. Along with this it can be probably a tool to understand different aspects and layers of study related to architectural vocabulary developed in late 19th century designed and executed by Royal engineers in association with Indian local contractors. ; Colonial rule had influenced 19th century monumental Architecture as a form of imperial expression in India. European concepts of architecture reached the Asian subcontinent through visuals, literature, paintings and pattern books. Various examples from this neoclassical and neo gothic phase, also referred to as Anglo-Indian1, Indo-Sarasanic2, Indo Gothic3, Mughal Gothic4, Neogothic, Hindoo or Hindu5 Gothic architectural style that could be experiential at various levels and scales. This new vocabulary tried to reach not only the major cities under colonial rule but it reached the smaller towns and countryside instantaneously.6 7 Calcutta, Madras, Bombay procured their identity during the late eighteenth and nineteenth century beginning with neoclassical era. These three presidency towns developed with sculptural indications of the colonial rule. This was an effort of collaborative works between locals and British officials. Comparatively smaller towns like Poona8 tried to nurture its space as a part of this wave in their own way. Notably these emerging urban patterns gave rise to new public realm and social spaces. This research is divided into five parts commencing with literature review. Review of books, annals, travelogues, helps understand the context of research that is covered in detail in the further discussions. Diverse aspects of the colonial, with elements of local architecture developed in late 19th century India, are covered by various travellers, artists, historians and architects. This helps in developing frame of research and knowing what could be our contribution to the state of art. The first chapter analyses 19th century architecture developed in India and especially the Deccan9 as a result 1 Word Anglo-Indian architecture is used for style with English and Indian elements. Anglo-Indian is used by various British officers referring to person relating to England and India or a person of mixed English and Indian descent or an English person who lives or has lived for a long time in India. 2 Indo-Saracenic style mainly demonstrated by British architects and engineers to mention few Stevens, Chisholm, Beg, Charles Mant worked with local Indian contractors used Indo-Islamic and Indian architectural elements with Gothic revival style for various public buildings in India during late nineteenth century. Word Saracenic is used for people lived in desert areas nearby Roman province of Arabia. Meyer Schapiro defines style as "the constant form –and sometimes the constant elements, qualities and expression- in the art of an individual or group." Gothic revival styles defined empire style after great rebel of 1857. East India Company dissolved its powers and concentrated Queen Victoria's control on India lead in the development of architectural style using Gothic forms in Public buildings. 3 Indo Gothic phrase mainly indicates mix of Indian and Indo-Islamic forms with European Gothic style. 4 Mughal Gothic denotes elements from Mughal and Gothic architecture flourished in India in late nineteenth century. Mughal ruler was Muslim dynasty of Turkish Mongol called as Mughal rulers, ruled from 16th to mid 18th century in northern part of India. 5 Hindu or Hindoo word is generally referred to people from India. It's a pronunciation derived from Sindhu/ Indus River largest in India. 6 Jan Morris, Simon Winchester, Introduction to Stones of Empire: The buildings of the Raj, (Oxford University Press, 1983) 7 Das Pradip Kumar, Henry Irwin and the Indo Saracenic Movement reconsidered, (Partridge Publishing, 2014),5. 8 Poona is pronounced as 'Pune' in colloquial language. For research writing purpose it is used as Poona as the name used earlier in 19th century. 9 Deccan is a peninsular plateau located in central India comprised states of Karnataka, Andhra Pradesh and Maharashtra. In this research western Deccan is mainly referred to western part of Maharashtra state developed under 8 of British initiative of infrastructure development following European models in Indian settings mainly for their own determination. With the examples of individual pattern of architectural expression it is significant to note how western models adapted in local climatic and geographical context. Some call this as magnificent pieces of architecture to some extent while in opinion of few these Indo Saracenic structures were unacquainted and had obsessive ornamentation too.10 Emergence of Public architecture in urban context focusing on essentials of European and local migrations were erected with western concepts. Collaborative works of European notions with Indian features lead to eclecticism in the manifestation of architectural style developed.11 Bombay presidency. 10 Das Pradip Kumar, Henry Irwin and the Indo Saracenic Movement reconsidered .cit., 6. 11 Christopher W., Bombay Gothic, (Mumbai, India Book House Pvt. Ltd., 2002), 131. Eclecticism he explains as "the 'discovery of a repository of styles established a great range of decorative options for architects of the period. In India, this led to the absorption of Hindu (Indo) and Mughal (Saracenic) architectural elements into neo-Gothic and Fig 1 St Paul Cathedral Foundation Stone laid by Bartle Frere (1863), Source: Photo by Lavand Vaidehi Fig 2 Deccan College Foundation Stone laid by Bartle Frere (1864), Source: Photo by Lavand Vaidehi Figure 3 Deccan College Poona designed by St Clair Wilkins 1868. Designed in Venetian Gothic Style one of the landmark structure in Poona. Source: Photo by Lavand Vaidehi Figure 1 St Paul Cathedral Stone laid by Bartle Frere (1863) Figure 2 Deccan College Foundation Stone laid by Bartle Frere (1864) 9 Royal engineers were the key persons worked in collaboration with local engineers and masons at grass root level in the process of establishing British rule in India. Many of them came from middle and lower class families but reached greater heights by their performance. Diverse projects from basic architectural interventions, railway, bridges, basic infrastructure, and services were coordinated in India. They worked on European models in local context with successful and unsuccessful efforts.12 To explain this further, till early nineteenth century simple and function based structures built for residential and religious purposes. Engineers were experimenting and modifying European models considering local climatic conditions. From mid nineteenth century building construction activity received more attention as vocabulary of Raj13. Which kept on changing adapting local climate, material and incorporation of local traditional art forms in architecture. This argument extends with the cases of medieval town planning, comprising meandering roads for warfare strategies with fortress at a central location of main axis of town, those were extended with grid Iron pattern. This could be grasped prominently in case of towns where cantonments were developed under colonial rule like Ahmadnagar, Sholapur (Solapur), Kolhapur,14 and Poona in Deccan context under Bombay presidency. Multiethnic, cosmopolitan settlements took place in these newly developed areas.15 Cantonments flourished with residential units for British Officers and market space known as Sadar Bazar mainly comprising migrating communities like Parsi, Bohara, Tamils and Gujarati16 to serve neo-classical compositions. Sometimes the buildings were pure enough in their use of indigenous stylistic sources to be called 'Indo-Saracenic' in other instances they were not, merely certain elements or certain areas of the building exhibited these unusually mixed stylistic character." 12 Sandes E. W. C. Lieut. Colonel, Preface The Military Engineer in India, Vol II, (Chatham: Institution of Royal Engineers, 1933), 35. 13 Word Raj indicates British hegemony in India. 14 Ahmadnagar, Sholapur, Kolhapur are few of important historic towns of western Maharashtra developed under Bombay presidency in 19th century 15 Deddee Jaymala and Samita Gupta, Pune Queen of the Deccan.cit Introduction. 16 Parsi, Bohara, Tamils and Gujarati are different trading communities settled in parts of India. Parsi belongs to Iran, Boharas are Muslims from parts of Pakistan and Gujarat, Tamils and Gujarati are from state of Tamilnadu and Figure 4 Reay Market Designed by Walter Ducat and Vasudev Kanitkar Photo by Lavand Vaidehi 10 British residential colonies. This mix culture of Anglo-Indian society reflected in the development of architectural language emerged in the vicinity in several typologies. Then cases of late 19th century Poona developed with its preexisting native town with two cantonments and Sadarbazzar (Market adjacent to cantonment) with evolving typologies of buildings are examined with the support of varied sources. The reasons behind selecting Poona as an example of this process of change in architectural style are its geographical location, political and cultural importance in Deccan region. It was the monsoon capital under Bombay presidency. Two major events such as the railway connecting Poona with Bombay and formation of municipality geared physical expansion of the town.17 Sir Bartle Frere's18 (Fig 1 and 2) initiatives of public building activities in Poona lead in developing face of Poona as an Educational hub, which is well known even today. Building activity at an early stage of colonial expanse was mainly utility based. But later officers in East India Company implemented policy of getting connected with local rulers so they beheld for architectural style that will impress locals and reflect power of colonial rulers. European surveyors and engineers procured and adapted various elements, details and layouts from pattern books for particular site requirements.19 Native philanthropists were inspired by Enlightenment20 and progress that; they tried to implement Neo-gothic revival style at urban level in late nineteenth century.21 Colonial government with local elites shaped cities with new urban infrastructure. European and Indian engineers, architects and artists made designs, whereas Indian laborers, craftsmen and artisans worked on actual execution. In the process, the local teams left their mark on the vocabulary at different levels right from selection of materials, construction techniques, features, and ornamentation. Examples such as Governors bungalow, Deccan College (Fig 3), College of Engineering, Reay Market (Fig 4) and number of churches erected in Poona are very evocative. These monumental scale buildings are still reminiscent of the colonial presence in Poona. Third, fourth and fifth part of research is an original contribution to the state of art, focusing on Contribution of Colonel Walter Marden Ducat R.E.22 and native engineer Rao Bahadur Vasudev Bapuji Kanitkar23 in the development of architectural vocabulary of Poona and Deccan region in late nineteenth century. Walter Ducat had carried out several projects in important towns like Bombay, Gujarat in India simultaneously 17 Jaymala Deddee and Samita Gupta, Pune Queen of the Deccan.cit., 175. 18 Sir Bartle Frere was Governor of Bombay presidency from 1862-67 initiated public building activities in neo-Gothic style 19 Das Pradip Kumar, Henry Irwin and the Indo Saracenic Movement reconsidered.cit. 20 Enlightenment is used for awareness of science, western technologies and art getting widespread in elites from India in nineteenth century architecture context. They tried to imitate to some extent for their construction activities. 21 Preeti Chopra, A Joint Enterprise: Indian Elites and the Making of British Bombay, (University of Minnesota Press, April 2011), 90. Muncherji Cowasji Murzban as assistant engineer worked on several projects in Mumbai in association with royal engineers and local philanthropists. 22 Colonel Walter Mardon Ducat R.E. hence used as 'Walter Ducat' 23 Local engineer from Poona, Rao Bahadur Vasudev Bapuj Kanitkar hence used as 'Vasudev Kanitkar' 11 Kolhapur, Ahmedabad24, Poona, Dhuley25 and Sholapur. He worked as executive engineer, urban designer and simultaneously was mastermind behind projects like Gokak water mill, Poona drainage layout and so on. He started his career as Second Lieutenant then became Lieutenant colonel then executive engineer and ended his official career as Superintending engineer in Deccan.26 His collaborative works with local engineers and his contemporaries like Charles Mant27 are important to note. His experience of work in Indian conditions led him to develop his skills as technical expert and designer, which later exemplified in the cases of two covered markets in Poona. In this chapter his technical and practical solutions for various proposals, executed projects are highlighted with various instances. Whereas Vasudev Kanitkar worked with Charles Mant, Chishom28, Trubshaw29 and Walter Ducat in towns like Baroda, Bombay, and Poona as Indian contractor. He was nominated as Rao Bahadur by British government for his important role in construction activity in Deccan.30 Laxmi vilas Palace in Baroda, Secretariat Building, High court in Bombay and Reay/ Phule market Poona are some of his major contribution in the architectural development under Bombay Presidency as an Indian local contractor. His self executed projects in Poona left his mark as significant designer and engineer in late nineteenth century. Educational, official, Public, and domestic buildings show his advancement from local contractor to designer with his intricacy of work. His influences originated from the earlier work experiences of varied projects amalgamated with local traditional workmanship lead into development of style could be named as local Indo-Saracenic architecture. This could be perceived in his own designs executed in Poona such as Fergusson College, Anandashram31, 24 Dhuley is a historic town located at north part of Maharashtra state 25 Ahmdabad is the largest city of Gujrat a states of India, known for its great tradition of local and modern architecture. 26 Second Lieutenant and Lieutenant colonel are ranks in British Army, but Walter Ducat appointed under PWD for infrastructural development. As per Medley's book he mentions Executive engineer had to work under Superintending Engineer. He is responsible person for executing various projects right from Barracks, Road developments, Railway to layout and construct. Designs, estimations and workings drawings are made under guidance of superintendent and execution is done under his supervision. 27 Charles Mant important from Indo-Saracenic designers series in India. He joined as Royal Engineer in Indian PWD, he designed Laxmi Vilas Palace (1878) for ruler of Baroda Sayajirao Gaekwad , New Palace Kolhapur (1878), Mayo School Ajmer and Palace at Darbhanga. 28 Architect Robert Fellowes Chisholm famous for Indo-Saracenic works in India. To mentions few of his important works are Bombay Yatch Club, execution of Laxmi Vilas Palace after Mant, University of Madras(1874-79), Lawrence Asylum building(1865) 29 Lieutenant colonel Trubshaw appointed on Bombay Rampart removal committee and worked on several remarkable projects in Bombay such as General Post Office, Elphinston College(1975), High court (1878), Plan for Bombay. 30 Lethbridge Roper, The Golden Book of India, (London, Macmillan and Co., 1893), 566. This is Genealogical and Biographical dictionary of the ruling princes, chiefs, nobles and other personages, titles or decorated of the Indian Empire. 31 Anandashram (1888) trust located in Poona, founded by Mahadev Chimnaji Apte for providing residential facility for middle and economically weaker class students. It also publishes books for Sanskrit and has collection of manuscripts. 12 Sangamashram32 and Pune Nagar Vachan Mandir (Poona Native Library)33 and so on. His contribution as a local contractor and designer working in collaboration with Royal Engineers and local social reformists like Bhandarkar34 and Apate35 is underlined in the further discussions. Main focus is on his role in the development of architectural vocabulary in late nineteenth century Poona. In the fifth part analysis of covered markets developed in Poona with the support of primary and secondary sources is done. Nine covered markets Lambert Market Karachi, Tollington Market Lahore, Crawford Market Bombay, Bolten Market Karachi, Hogg Stuart Market Calcutta, Empress market Karachi, Reay/ Phule Market, Shivaji / Connaught market, Moore Market and were built in India during eclectic movement of late nineteenth century. All endured and still in use, out of which Reay and Shivaji market exists in Poona. These are instances of 'Public landscapes' as idiom used by Preeti Chopra in case of Bombay, which is pertinent in case of Poona too. Two markets in Poona are unique examples of covered markets in India during this phase. In both the projects Walter Ducat was involved as a designer and exponent. Different contractors built these two markets in the year 1886 which in turn reflect the choices of architectural vocabulary used. Both have followed entirely distinctive models. Two uniquely designed covered markets are benchmarks in the context of old core and cantonment area of Poona. There are very few references and primary sources available on these markets. Original drawings are not available to refer and designer Walter Ducat is not very well acknowledged for these markets in historic documents. Perhaps his references in some local articles are mentioned wrongly. Walter Ducat and Vasudev Kanitkar's contribution in architectural development of Poona need more research to understand their collaborative landmark project of Reay market/ Phule Mandai located at the heart of the city. Two covered markets emerged in Poona during 19th century were resultant of eclectic movement followed to a larger scale in India by royal engineers and local contractors. Thought the models adopted from western roots they mark their difference as a language self developed and experimented by local contractors in terms of ornamentation, decoration, use of material and construction techniques. This research will contribute in deriving the method of architectural research that is helpful in understanding architectural history of a particular case in its socioeconomic and political context. This study will try to analyze European models with various influences, inspirations from varied styles and sources how implemented with modifications in local conditions. In extension this will support in understanding history of Public Architecture typology of covered market as an emerging typology in India during late nineteenth century. Along with this it can be probably a tool to understand different aspects and layers of study related to architectural vocabulary developed in late 19th century designed and executed by Royal engineers in association with Indian local contractors.
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Ned Lebow on Drivers of War, Cultural Theory, and IR of Foxes and Hedgehogs
Drawing on classical political theories, International Relations is dominated by theories that presuppose interests or fear as dominant drivers for foreign policy. Richard Ned Lebow looks further back into the history of ideas to conjure up a more varied set of drives that underpin political action. In this Talk, Lebow, among others, elaborates on the underpinnings of political action, discusses how war drives innovations in IR theorizing in the 20th century, and likens himself to a fox, rather than a hedgehog.
Print version of this Talk (pdf)
What is, according to you, the biggest challenge / principal debate in current IR? What is your position or answer to this challenge / in this debate?
Well, the big challenge in international politics is always how do we keep from destroying one another and that's the negative question. But it is mirrored by a positive question which is, how do we build community and tolerance and peace? And that's not exactly the flip side, but that's always been the big question in IR. And part of that, I think, is how we learn to manage threatening change. Because in my perspective, that's the driving force of conflict: ultimately, both World Wars can be attributed to modernization and its destabilizing consequences. That is also the reason why it is a falsehood to base theory on that little select slice of history during the World Wars, extrapolate it, and try to think its universal. Yet that is what IR theory does: so many theorists, and so many of the people you recently interviewed, are guilty of doing that. So that's the big question and certainly, that's what drove me to study IR in the hope that I could make some small contribution to figuring out some of the answers or partial answers to these questions.
If we turn to what the central debate should be in International Theory, well, I would frame this in two parts: the first should be 'what are the different ways in which we can conceive of international theory and how, by all of us pursuing it the way we feel comfortable with, we can enrich the field without throwing bric-a-brac at each other and find ways of learning from each other?'
A few years ago, I edited a book with Mark Lichbach (Theory and Evidence in Comparative Politics and International Relations) as a rejoinder to King, Keohane and Verba's book, which we found deeply offensive. It has the narrowest framework and then they base their understanding on the Vienna school yet they seem to have forgotten that Hempel and Popper would disavow the positions that King, Keohane and Verba (KKV) are anchoring themselves in as epistemologically primitive. And the very examples they give to illustrate 'good science'—Alvarez and his groupaddressing the problem of dinosaur extinction—they fail to see that what these people did was in fact code on the dependent variable, which is the big no-no for KKV! And the reason why Alvarez et al were taken seriously, was not because they went through the order of research that KKV promoted, but rather because they came up with an explanation for a phenomenon that people have long known about—yet explanations don't figure at all in KKV's take; they had no interest in mechanisms, it was all narrow correlations. It's absurd! So we edited the book, and we invited people who represented different perspectives, but all of whom had evidence and struggled to make sense of the evidence, to talk to one another and to look at the problems they themselves find in their positions and how one could learn broadly from considering this. That's the kind of debate that seems to me is a useful one. Not who is right or wrong, but how can we learn collectively. And secondly, I think maybe we need fewer debates, and more good research.
How did you arrive at where you currently are in your thinking about IR?
I suppose it's a combination of people, books, and events, and being a dog that constantly gnaws on bones and works it through. Very clearly the Second World War and the Cold War were what brought me to the study of IR. I'm sure in their absence, considering the counterfactual, I would have gone into Astrophysics, which was the other field that really interested me.
I think the first concrete influence was as an undergraduate and then as a graduate, being struck by certain individuals whose minds seemed to sparkle; and I admired them for that and they became role models. And I would make myself, intellectually, a little Hans Morgenthau, a little Karl Deutsch; see the world through their eyes, and play with it. I never really wanted to make myself into them, but rather to benefit by seeing what the world was like when seen through their eyes. So in this sense, let me go back and draw on Boswell, Hughes, and Mill for my answer. They all conceived of identity as something that's a process of self-fashioning in which we mix and match the characteristics that we observe in other people. And the purpose of society is to throw up these role models and provide interaction with them so that we can constantly be engaging in self-fashioning. And ultimately, we create something that's novel that other people want to emulate or reject, as the case may be. And I think that mixing and matching, and ultimately creating a synthesis of my own, I developed my own approach to things.
The second element of this is to pick problems that engage me, and stick with them. My first book in IR was about international crises and I worked on this, it must have been 8, possibly even 9 years. I started out initially convinced that deterrence theory made sense but wouldn't fit the historical evidence. Then one day, while playing around, I realized the theory was wrong and by reversing it, I could understand why it didn't work and see there were very different dynamics at play. So working on a problem constantly and going back and forth between theory and empirical findings, you gradually develop your own sense of the field.
It also helps, over the course of an intellectual lifetime, to work on different kinds of problems: I've just finished a book on the politics and ethics of identity; I finished a manuscript up for review on the nature of causation and different takes on cause; and the previous two books were on counterfactuals and the origins of war. And I learned something theoretically and methodologically by throwing myself into these problems and also, in some cases, by going beyond what one would normally consider the domain of IR to look for answers. I've often done philosophy and literature in the identity book. I also go to musical texts: I have a reading of the Mozart Da Ponte Operas as a deliberate thought experiment to test out ancient regime and enlightenment identities under varying circumstances to expose what's wrong with them and to work toward a better approach of Così fantutte. And I read the music, not only the libretti, to get at an answer. Of course, when you've been doing it a long time, it keeps you alive and alert when you look at something new. I'm just finishing my 46th year of University teaching. It's a long time!
Thirdly, there were a few pivotal books. I read George Orwell's 1984 and Aldous Huxley's Brave New World in the early 50s. Both of those were very powerful books. I also read in about 1950 - Life Magazine produced a large volume on WWII and it had fabulous photographs and of course Life was famous, Robert Capa's photographs, and the text by John Dos Passos. A big big book that I read and re-read and that was a powerful influence on me. I'd say the Diary of Anne Frank, when it came out, which was not all that dissimilar but had a different ending from my own war experience, and then in high school I read, or struggled to read—I don't think I understood it—Ideology and Utopia (full text here) by Karl Mannheim, and then I read Politics among Nations and the Twenty Year's Crisis. And both those books made enormous sense to me at the time. But I think the book that over the course of my lifetime has had the most influence on me of anything is Thucydides' The History of the Peloponnesian War (read full text here).
What would a student need to become a specialist in IR or understand the world in a global way?
I am tempted to give you a flippant answer that an expert is somebody from out of town; what used to be with slides would now be with a PowerPoint presentation. I think frankly you need to do two things: you need to be analytically sophisticated and original on the one hand, but to do it well, you have to have an empirical base. There has to be some problem or set of problems that you've rolled up your sleeves, looked at the data, talk to the people who are on the ground doing these things, and you need to go back and forth between that empirical knowledge and conceptual one. That's success as a social scientist.
And traditionally, there's always been another key. You must have one foot in society in which you belong and another foot outside so you can do it as an outsider as well as an insider. That's terribly important. I think, in this sense, that Americans are more parochial than other people. They are good insiders but they are not very good outsiders and they just don't understand the rest of the world and when you read what they write about the rest of the world, you wonder what planet they are living on. If you don't see the rest of the world, you can't look at the America from another perspective. It's like people who take hegemony seriously; it's like believing in Santa Claus, except Santa Claus is benign. To gain a deep experience of the world in itself is a pre-requisite. Do a year abroad in some other culture. Learn a language. Have a relationship with someone from a different culture—you begin to learn the languages and all the rest will come. That's the way to start.
You are most famous to most people for your Cultural Theory of International Relations (2008). What does it comprise and can you say something about its classical roots?
I return to classical theory of conflict and cooperation because I find that in modern theory, all drives of human action have been reduced to appetite, and reason to mere instrumentality. The Greeks, by contrast, believed there were several fundamental drives—drives that affected politics—and while these included appetite, they weren't just appetite. Reason was more than instrumentality; it also had the goal of understanding what led to a happy life; then, next to reason and appetite, the third drive was spirit or self-esteem (the Greek thumos), which is very different and often opposed to appetite. It is about winning the approbation of others to feel good about ourselves. The difference between honor and standing—two variants of self-esteem—is that honor is status achieved within a fixed set of rules, while standing is whenever you achieve status by whatever means.
Now most existing IR theories are either only built on appetites—as liberalism and Marxism—or fear. And for the Greeks fear is not a human drive but a powerful emotion which can become a motive. And when reason loses control over either appetite or spirit, people begin to worry about their own ability to satisfy their appetites, their spirit, or even protect themselves physically. That's when fear becomes a powerful motive. Realism is of course the paradigm developed around fear. I differ in that my theory recognizes multiple motives, that are active to varying degrees at different times. They don't blend the way a solution does in chemistry, but they retain their own characteristics, even if jumbled together. So my theory expects to see quite diverse and often conflicting behavior, whereas other theories only pay attention to state behavior that seems to support their theory, and feel the need to explain away other behavior inconsistent with their theory. I revel in these variations. Second, I vary in describing what derives from these motives as (Weberian) ideal types—which means, something you don't encounter in the real world, but rather, an abstraction, a fictional or analytical description, that helps to make sense of the real world but never maps onto it exactly. So, a fear-based world gives you a very nice description of a foundation of anarchy. But of course this is an ideal-type world. Fear is only one motive. You have go to a place where civil order has broken down, like Somalia or the trenches in WWII, to see fear-based models compete.
Starting from these three motives and the emotion of fear, I argue that each of these generates a very different logic of cooperation, conflict and risk-taking; and each is associated with a different kind of hierarchy. And all of them except fear rely on a different principle of justice. Just to give an example: for actors—whether individuals or states—driven by self-esteem, they tend to be risk prone (because honor has to be won by successfully overcoming ordeals and challenges); it leads to a conflictual logic because you are competing with others for honor; and it can be rule-based (although the rules can brake down and move into fear); and the principle is one of fairness, in contrast to interest or appetite which has a principle of equality. The hierarchy is one of clientelism, where people honor those at the top, which, in return, provides practical benefits for those on the bottom. The Greeks called this hegemonia; the Chinese had a similar system.
But because any actual system is not an ideal type, we have to figure out what that mixture is and we can begin to understand foreign policies. And I try to give numerous examples in the book. And the big turning point, I argue, is modernity, where it becomes more difficult to untangle the motives and their discourses. Because in modernity both Rousseau and Adam Smith try to understand why we want material things, so the two become connected. You could argue that even in Egyptian times they were connected, in the pyramids, which are nothing if not erections of self-esteem. But it becomes more difficult and so, rather than saying, using literary texts, artistic works and political speeches as a way of determining the relationship, I approached the problem differently with the examples of the World Wars, the Cold War, and the Anglo-American Invasion of Iraq. I said let's run a test of seeing how carefully we can explain the origins and the dynamics of these conflicts on the basis of interest, on the basis of fear, on the basis of self-esteem. And I think that's methodologically defensible.
Now the interesting point is that the honor or self-esteem explanation is gone completely from modern IR explanations but does at least just a good a job—if not better—at explaining these conflicts I mention above. There is an important sense—and this is my latest book—in which going to war was the dominant way to get recognized as a great power, and I feel that the example of the war in Iraq illustrates that that principle is on the retreat.
I obviously use Greek thinking as a source here of—again, I wouldn't use the word knowledge—but as a source of insight into human nature and the recurring problems regardless of society. Some of the great writers and thinkers cannot be surpassed as sources of knowledge that we as social scientists are shadows on the cave by comparison. And I find the Greeks particularly interesting for several reasons. One, they had a richer understanding of the psyche that moderns who have adduced everything to appetite and reason to a mere instrumentality, this is, to me, an incredibly narrow, crude way of thinking of the human mind. And, for whatever reason, they were gifted with tragedians who pierced to the core of things. So I find them as a source of inspiration but it's by no way limited to the Greeks. You can pick great authors from any culture, in any century, and read them and learn a lot.
How should we understand your cultural theory of international relations in relation to the 'big' paradigms?
My theory is constructivist, at every level. I can go even further and claim that my theory is the only constructivist theory. Alexander Wendt is not a constructivist. If anything, he's a structural liberal. It did have preexisting identities and has a teleology as he believes a Kantian world is inevitable— that's quite a statement to make! And I hope he's right. On the other hand, I define constructivists in a broader way. Most constructivists start with identities and identities are certainly an important feature of my work, but my theory rests on a different premise, and that is the notion of there being certain core values which are germane to politics, and they vary in relative importance from society to society, and they find expression in different ways. So it is constructivist, I think, in the Weberian sense: we have to understand from within the culture what makes things meaningful. And, in that sense, you could bring in the notion of inter-subjective reality, but I go beyond it, because other values are always present in this mix and therefore there's behavior that appears contradictory that is often misunderstood if you apply the wrong lens to it. So there's a lack of interdisciplinary understanding as well: you have to look at both to see how the world works. So cultural theory is constructivist and it allows us to reframe and expand what constructivism means.
If I apply this constructivist thinking to one of the core principles in our approach to world politics: what is a cause? I start by asking, what does 'cause' mean, in physics? Why physics? Because physics is always the field that political scientists look at, we have 'physics envy', so to speak. And interestingly, in physics, there is no consensus about what cause means. Some physicists think that very notion of cause is unhelpful to what they do. Others are happy with regularities and subscribe to causal thinking. Still others thing that you need to have mechanisms to explain anything. Still others, and here statistical mechanics can be taken as a case in point, invoke Kantian understandings of cause. Within physics there's no argument between people adhering to these different understandings of 'cause', because you should do what works! They don't criticize one another. So if they have this diversity, why shouldn't we? Why shouldn't we develop understandings of cause that are most appropriate to what we do? So I develop an understanding I call 'inefficient causation' (download full paper here), sort of playing off of Aristotle. And it is a constructivist understanding, but it also incorporates elements that are distinctively non-constructivist. And identities are only a small piece of the puzzle.
Is there any sense to make of the way IR has evolved over the 20th century?
I think if you look at some of the central figures, it's quite easy. There are 2 great cohorts of International Relations theorists. Those born in the early years of the 20th century comprise Hans Morgenthau, John Hertz, E.H. Carr, Harold Lasswell, Nicholas Spykman, Frederick Schuman, and Karl Deutsch—who was on my dissertation committee together with Isaiah Berlin and John Hertz. The second cohort is born between about 1939 and 1945, and it comprises Robert Jervis (Theory Talk #12), Joseph Nye (Theory Talk #7), Robert Keohane (Theory Talk #9), Oren Young, Peter Katzenstein (Theory Talk #15), Stephen Krasner (Theory Talk#21), Janice Steinberg… And I'll tell you what I think the reasons are for these groups to emerge at these particular moments: the first cohort lived through World War I. And did so, fortunately, in at an age where they were too young to be combatants for the most part, but they certainly had to deal intellectually and personally with its consequences and then watch the horrors unfold of the 1930s.
And the second, my own, cohort was born at the outset of the Second World War. I think, in that group, I may be the only one of them born in Europe (France). The rest of them were born in the US. And we came of age during the most acute crisis of the cohort. So I was either in university or graduate school during the Berlin crisis, during the Cuba crisis, and certainly had an interest first in the consequences of WWII and how something like this could happen, and then living through the horrors of the Cold War, not knowing if indeed one would live through them. And that created a very strong incentive and focus for our group of people. Now a surprising number of this second group did their graduate studies at Yale: Janice Stein, I, Oren Young, Bruce Russet, Krasner, later all at Yale with Karl Deutsch. The rest, Jervis, Keohane and Krasner at Harvard with Samuel Huntington. I think you have the odd person who's born somewhere in between – so, Ken Waltz (Theory Talk #40), for instance, is younger. He must be a 1920 person, almost exactly in between these two, just as Ernst Haas.
And I wouldn't be surprised now if there is another cohort emerging, the people of around the age of Stefano Guzinni, Jens Bartelson, Patrick Jackson (Theory Talk #44). What ties this third cohort together is that they all watched the end of the Cold War and are coping with its aftermath. So I believe that it's probably two things: the external environment and the extent to which you're in an intellectually nurturing institution. And of course for our cohort, it certainly helped that there were jobs. That was not true of the earlier cohort. Almost all of them, except E.H. Carr, ended up in the US as refugees. Did you know Morgenthau started as an elevator boy in New York? Then he got a job teaching part-time at Brooklyn College because someone fell ill. His wife cleaned other people's apartments to supplement their income. Then he got a job at the University of Kansas City, which was a hellhole, and finally Harold Lasswell got called to Washington for some war work and got Chicago to hire Morgenthau to replace him.
What is the issue with the discipline today if, as you noted before, we fail to ask the most interesting questions and instead focus on method?
Well, it of course depends on which side of the pond you sit. On the American side of the pond, positivist or game-theoretical behaviorist or rationalist modeling approaches dominate the literature; it's just silly, from my perspective. It's based on assumptions which bear no relationship to the real world. People like it because it's intellectually elegant: they don't have to learn any languages, they don't have to read any history, and they can pretend they're scientists discussing universals. Intellectually, it's ridiculous. Bruce Bueno de Mesquita (Theory Talk #31) is a classic case in point. He's made a huge reputation for himself with The War Trap (1981). That book and the corresponding theory are based on a simple assumption, namely, that there's a war trap compelling states into war, because initiators win wars. But just look at the empirical record from 1945 to the present—initiators lose between 80-90% of the wars they start. And that really depends on the definition of victory. If you use the real definition, the Clausewitzian one, you have to ask: do they achieve their political goals through violence? Then the answer is, even fewer "victories". Well, let's cut them some slack, use a more relaxed definition: did they beat the other side militarily? Initiators still lose 78 or 82%—I forget exactly which percentage of their wars. And the profession right now is so ignorant of history that nobody said 'Wait a minute!' the day the book came out. Instead IR scholars all focus on this model and fine-tuning it—it's ridiculous! And well, I don't want to go on with a critique, but this is a serious problem, for it concerns a huge misunderstanding regarding one of the most important problems out there.
But what happens now is this kind of thinking metastasizes throughout the discipline because what students in International Relations or Political Science more generally are taught are calculus, statistics—and I'm not against this, one should learn them; I use them myself when I wear my psychologist hat and do quantitative research and statistical analysis—but they don't learn languages, they don't learn history, they don't learn philosophy. They are so narrow! Much of this of course has to do with the reward structure in the United States. It's clear that the statistical scientists are at the top of the hill. So, economists transform themselves into scientists; but the social scientists copy them because there are clear institutional rewards. If you look at our salaries in comparison to the salaries of anthropologists, historians—then if you sit at the edge of your chair and look over the abyss you might see the humanists down there in terms of what they get. So very clearly, there are strong institutional rewards. Once the positivist crowd got a lock on various foundations and journals, if you want a job, if you want to rise up through the profession, students tell me you have to do this stuff. IR graduate students are bricklayers that get turned out of these universities. That's the tragedy! It's no longer a serious intellectual enterprise. It's not connected to anything terribly meaningful.
And mind you, I must say, while on the other, European, side of the pond there is more diversity (one of the reasons I feel more comfortable here), at the same time there is a strong tendency to go for a certain heavy-handed brand of post-modernism. If you don't start an article with a genuflection to Foucault or De Saussure or Derrida, you don't get published. And by not looking beyond these 20th century thinkers, people in Europe are often given credit for inventing things which were common knowledge for hundreds and hundreds of years. Utterly ridiculous. But in between, there are of course people who are trying to make sense of the world, including many people in the positivist tradition who are doing good quantitative research and trying to address serious problems in the world. The difficulty is that these two extremes are often people who approach IR as a religion and they think that their way of doing research is the only way and they have no respect for others. And that's a kind of arrogance to which, to me, is a violation of what the university is all about.
Ultimately, what is good theory? One approach would be to say that a good theory is one that appears to order a domain in a way that is conceptually rigorous - to the extent that that's even possible - that is original and that raises a series of interesting questions which haven't been asked before, but which are amenable to empirical research and finally it should have normative implications. This is what Hans Morgenthau meant when he said that the purpose of IR theory is not to justify what policymakers did, but to educate them to act in ways that would lead to a better and more peaceful world. And that, I think, is the ultimate goal of IR theory that we should not lose sight of.
You indicated that Isaiah Berlin was on your dissertation committee. He famously tries to explain Tolstoy's philosophy of history (in War and Peace) through the parable of the hedgehog and the fox. If theorists constraining themselves to one drive underpinning policy choices would be hedgehogs, how would you see yourself? A fox or a hedgehog?
I am clearly a fox! I do different things. Whether I do them well is debatable. But I certainly think that I'm a man of many tricks. Of course the distinction also implies not believing in an overarching truth, and indeed, I try hard not to think about truth because I don't think you can get very far when you do. Epistemologically and eclectically, I'm a great believer that we can never really establish a cause, truth, and knowledge. One of the great problems here goes back to Plato who was shocked that craftsmen equated technical ability to produce things with knowledge—Sofia, which is wisdom. And today you have the problem one step up, so another category of knowledge for the Greeks was episteme. Aristotle would describe it as 'conceptual knowledge' or that which might even be represented mathematically. And the people who would be 'expert' in episteme think they have sofia and their claim to being a hedgehog is the same kind of conceit, a form of hubris. Berlin's distinction between hedgehogs and foxes is a very useful and nice concept to play around with.
Yet it's a bit much to reduce Tolstoy to that tension. You could do it as a game but it doesn't do much justice because there is so much else in Tolstoy. He's tilting against the French historians of the 19th century who have erected Napoleon into this strategic genius. And he does a very convincing job of showing that what goes on on the battlefield has nothing whatsoever to do with what Napoleon or anyone else who is wearing a general's ebullience or theorists hat says. And also, and in this sense, one could see him as the beginning of subaltern history of social science, he's telling the story—admittedly about aristocrats, not commoners—but he's telling the story of ordinary people on the battlefield, not the people making the decisions. So the war is in a way a background to the lives of the people, focusing our attention a very humanist way, on people. This, too, is revolutionary for his time.
Professor Richard Ned Lebow Professor of International Political Theory at the Department of War Studies, King's College London and James O. Freedman Presidential Professor Emeritus at Dartmouth College. He is also a Bye-Fellow of Pembroke College, University of Cambridge. He has taught strategy and the National and Naval War Colleges and served as a scholar-in-residence in the Central Intelligence Agency during the Carter administration. He has authored and edited 28 books and nearly 200 peer reviewed articles.
Related links
Read the first chapter of Lebow's The Tragic Vision of Politics (2003) here (pdf) Read Lebow & Kelly's Thucydides and Hegemony: Athens and the United States (Review of International Studies 2001), here (pdf) Read Lebow's Deterrence and Reassurance: Lessons from the Cold War (Global Dialogue 2001) here (pdf) Read Lebow's The Long Peace, the End of the Cold War, and the Failure of Realism (International Organization, 1994) here (pdf) Read Lebow's The Cuban Missile Crisis: Reading the Lessons Correctly (Political Science Quarterly 1983) here (pdf)
Issue 56.6 of the Review for Religious, November/December 1997. ; Living NUMBER 6 Review for Religious is a forum for shared reflection ~n the lived experiehce of all who find that the church's rich" he~'m_ges .of spirituality ~upport tbei~ personal and apostolic Christian li6es. . The articles in the journal are meant to be informative, practical, or inspirationM, written front a~ tbeoflogical or spiritual or s6metimes canonical poin~ t of view. Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis Universit3, by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-977-7363 ¯ Fax: 314-977-7362 E-Mail: FOPPEMA@SLU.EI)U Manuscripts, book~ for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ¯ St. Louis, MO 63108-3393. 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Such permission will only be considered on written application to the Editor, Review for Religious. for religious Editor Associate Editors Canonical Counsel Editor Editorial Staff Advisory Board David L. Fleming SJ Philip C. Fischer SJ Regina Siegfried ASC Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm Jean Read James and Joan Felling Iris Ann Ledden SSND Joel Rippinger OSB Edmundo Rodriguez SJ David Werthmann CSSR Patricia Wittberg SC Christian Heritages .and Contemporary Living NOVEMBER-DECEMBER 1997 # VOLUME56 ¯ NUMBER6 contents virtues Solidarity--More than a Polish Thing Marie Vianney Bilgrien SSND sheds light on the importance of solidarity as a virtue, especially in the preparation of the Synod for America. The Paradoxical Courage of Ananias John L. Barber draws a picture of the disciple Ananias in which the various attributes of his courage guide us in our Christian following. working together 578 587 A Quilt, a Council, and a Church Margaret Mary Knittel RSM proposes that the processes of quiltmaking and the processes of organizations call for an ever active interdependence among equal people before a loving God. Community--Healthy or Dysfunctional? Joel Giallanza CSC makes some practical observations about the choices we make for a healthy community life and describes various causes of dysfunction. 599 The Elderly among Us Eagan Hunter CSC reflects upon the importance of the elderly ~x~ among us for the vital continuity of our religious life. Revie~v for Religious 605 614 being missioned Interreligious Dialogue and the Jesuit Mission Thomas Michel SJ explains the beneficial implications of interreligious dialogue and describes the personal transformation that results. Misery Meets Mystery in Montenegro: A Survival Guide for North American Religious Annette M. Pelletier IHM pictures the "reason" for hope in the flourishing of consecrated life in North America by describing her experience of the people of the Peruvian pueblo Montenegro. perspectives 623 Itinerancy, Stability, and the Freedom of No-Where Brian J. Pierce oP examines the ascetic freedom common to apostolic itinerancy and monastic stability, the freedom both to go wherever God's Spirit moves us and to stay put wherever we have come to see that God dwells. 636 642 Grass-Roots Religious Jeanne McNulty OCV presents reflections on some new ways of living consecrated life. Jesus, Frogs, and Dancing Eileen P. O'Hea CSJ tells of the rich experience of an ever developing relationship with Jesus that deepens our love of God and love of neighbor. departments Prisms Canonical Counsel: Habit and Habitus: Current Legislation Book Reviews Indexes to Volume 56 November-December 1997 prisms Jesus Christ is the beginning and the end, the alpha and the omega, Lord of the new universe, the great hidden key to human history and the part we play in it. --Paul V-I, homily in Manila, 29 November 1970 ~esus presents us Christians with two inestimable gifts: familial intimacy with God and a share in divine vision. St. Paul speaks of God giving us wisdom to understand the mystery, "the plan he was pleased to decree in Christ, to be carried out in the fullness of time: namely, to bring all things in the heavens and on earth into one under Christ's headship" (Ep 1:9-10). Overwhelmed with the vastness of the vision, we rightly focus on the gift of intimacy. But, as we come to the end of each liturgical year, we receive reminders about the twinned vision which our relationship with Jesus entails. The many Gospel incidents of his curing blindness imply our need for Jesus to give us ever greater sight along with a deepening love relationship. One of the Gospel titles which Jesus elicits from us throughout our lives is "Teacher." As we continue to reflect on the Scriptures and receive graced insight into relationships and situations of our daily life, we become aware that Jesus remains our teacher as he was for the people during the time of his public ministry. A teacher provides information, presents new ways of seeing things, and makes connections with previous experiences, allow-ing further insights to develop. Through the gift of the Spirit, Jesus. continues giving all the richness of divine perspective. The Spirit's action gives hope to the church, whose vision is always in process of renewal. Through the focus of scripture readings during this changeover from Ordinary Time to Advent, the church faces each of us with our personal responsibility to examine whether we continue to deepen our relationship with Jesus and Review for Religious whether we allow Jesus to keep expanding our vision. The ques-tion for us: Do we seek out Jesus as our Teacher? If we enter into Matthew's final-judgment scene, how does Jesus find us "seeing" and dealing with our fellow men and women? With our aware-ness of ecological balance, how responsible are we to an envi-ronment given over to our care? Does "all things being created in him" affect our attitude of reverence in exploring Mars or some galaxy in the future? We talk about "getting stuck in our ways." We sometimes car-icature it as a special problem for the older person, but it has no age boundaries. We see children quickly get into certain ritualized ways of playing. We certainly know such patterns in our own behavior. In fact, prejudice is a fixed way of seeing or of relating. In the face of personal and historical evidence, it is a paradox to be engaged in a growing relationship with Jesus and at the same time to cling to prejudice. Does prejudice signal to us that we may be trying to focus myopically on the Jesus relationship without let-ring Jesus be Teacher for us? We may forget that faith vision is a grace always to be prayed for. Perhaps we have placed ourselves more in the position of Peter refusing to let his feet be washed, and we too need to hear Jesus' reprimand that unless we allow him to wash our feet (that is, allow our relationship with Jesus to affect our way of seeing and of acting) we will end up having no rela-tionship with him. We need to be challenged by the Pauline vision to enter into the divine pleasure of reconciling everything--both on the earth and in the heavens--in Christ. At the close of a liturgical year, as we listen to the Gospel accounts of end times and final-judgment scenes and then move on, in Advent, to the careful preparations for God's entering into our human history in Jesus, we realize anew how we are called to play our part in the cosmic vision--what St. Paul called "the mystery of Christ," the divine de, sign of salvation. Like St. Paul, we too want to make Christ known, hoping to make every human being complete in Christ, since in him--the image of the invisi-ble God--we see God's image of what it means to be human. And in our Christmas awe we continue to pray that we may have eyes to see that Mystery Incarnate, "the fullness of him who fills the universe in all its parts.'? David L. Fleming SJ The editors and staff of Review for Religious wish all our readers a most blessed Christmas and New Year! Noventber-Decevnber 1997 MARIE VIANNEY BILGRIEN SolidaritymMore than a Polish Thing virtues For too long, people have equated the concept of solidar-ity with the Solidarity Union Movement in Poland in the 1980s. On the other hand, many people have not paid any attention to solidarity because they thought of it either as a Polish thing or as just a passing event. For a few years solidarity generated written articles and symposiums after Pope John Paul II named solidarity a virtue in his 1987 encyclical Sollicitudo rei socialis. Can one birth new virtues in our religious tradition? I suspect one can, if one is pope and writing an encyclical. So maybe sol-idarity is a Polish thing! In any case, interest in the virtue soon died down. I know this because in 1994, when I was in Rome writing my dissertation tided Solidarity: d Principle, an Attitude, a Duty, or The Virtue for an Interdependent I4rorld, I seemed the only one interested in it--especially as a virtue. Yet there is a new surge of interest, due to the linea-menta prepared for the Synod of America titled Encounter with the Living.Jesus Christ: Vday to Conversion, Communion, and Solidarity. In the lineamenta, solidarity is referred to as a principle, a duty, and a virtue. Individuals and groups are urged to practice solidarity "to channel effective aid to groups and nations which suffer from poverty." Solidarity as a virtue is "a morally necessary reaction to the exis- Marie Viarmey Bilgrien SSND, director of the Hispanic ministry office in the diocese of Baker, may be addressed at P.O. Box 823; Madras, Oregon 97741 Review for Religious tence of injustice in social conditions" that affects many individ-uals and nations. Emphasizing the fact of interdependence, the lineamenta stresses that solidarity must be practiced not only by individual persons, but by entire peoples and nations, inasmuch as the world is economically, culturally, and politically more and more interconnected. What one country does regarding migra-tion, the use of natural resources, the drug trade, genetic manip-ulation, international economic relations, and so forth affects many other countries. The lineamenta stresses that solidarity is part of the church's social teaching and is to be practiced by everyone (§55); it explains as does Sollicitudo rei socialis that, if we want to undo the structures of sin so prevalent in our world, the solution lies in the moral realm. Just as sins of individuals create structures of sin that take on a hideous existence of their own, "an all-consuming desire for profit and thirst for power," so too acts of the virtue of solidarity by individuals, groups, and nations can build up structures of virtue that have a "decisive influence on economic programs and policies, on social communication, on culture, on healthcare, and so forth" not only locally but also nationally and internationally. It will be interesting to see how the idea of solidarity plays out in the meetings and documents of the Pan-America synod. Solidarity has a longer history than most people realize. It appears five times in the Latin of the Vatican II documents: twice in Apostolicam actuositatem, §8 and §14, and three times in Gaudium et spes, §§4, 32, and 57. In reading the texts one can glean that solidarity has an important spiritual dimension. It is a part of charity and has an individual and a universal dimension. It creates a responsibility to act. Jesus' incarnation shows his and God's sol-idarity with humanity. Our response to that gift is the practice of solidarity, recognizing that we are one family, that we have received gifts and talents to be used cooperatively--for the good of the whole family. Paul VI used the idea of solidarity extensively, especially in Populorumprogressio (see §§17, 43, 44, 48, 62, 64, 73, 80, and 84). It also appears in the Italian translation of Pius XII's encyclical Summipontificatus in 1939. He understood solidarity as the unity Jesus" incarnation shows his and God's solidarity with humanity. November-December 1997 Bilgrien ¯ SolidaritymMore than a Polish Thing of the human race, our.common origin from our Creator, sharing a "common habitation, this world of ours whose resources every-one has a natural right to enjoy., as they are needed for preser-vation and self-development." John Paul has been writing about solidarity since 1969. In his book The Acting Person, in describing personal development, he devotes a whole chapter to the necessity of attitudes of both oppo-sition and solidarity for the true and complete development of mature persons. In naming solidarity a virtue, he gives it greater importance. What does that mean? Solidarity as an attitude, duty, or principle only helps people to do the right thing, but as a virtue it helps them to become good. Duty implies decision and action, but virtue implies a disposition, a power, a perfection. Duty asks, What should I do? Virtue asks, How should I be? Virtue helps us do the right thing for the right reason. Solidarity is a virtue not only for individual persons, but also for groups working together and for nations in a world that is ever more interdependent. Solidarity is the virtue that can move society to the good. Solidarity is the virtue that can transform persons and society. In describing the virtue in Sollicitudo rei socialis, John Paul says that it is the response to relationships in a world that is inter-dependent; "it is a firm and persevering determination to commit oneself to the common good" (§38). He adds that the virtue is valid only when we recognize others as human persons, equal in dignity; when we feel responsible for those who are weaker--the poor (§39). In two paragraphs he lays out the components of the virtue of solidarity: interdependence, the common good, the dignity of the person, the preferential option for the poor. Solidarity recognizes that people, nations, all of creation are interconnected. What happens in one area of the world can have tremendous effects in another part. The actions of individuals, nations, and blocs of nations either increase the structures of sin (thirst for power, all-consuming desire for profit, ethnic wars, unjust wages, inhuman working conditions, patterns of violence and sexual abuse) or can build up structures of virtue (cooperative efforts to bring about a more just world and preserve the integrity of creation: the United Nations, groups concerned about ecol-ogy, peace-and-justice commissions, and so forth). Solidarity as a virtue recognizes people as equal in dignity and worthy of respect. Solidarity as a virtue sees each person as a Review for Religious member of the world family, as an image and likeness of God. Instead of looking at others as simply other, solidarity helps us to see them as neighbors, as brothers and sisters. From this flow the importance and necessity of working together to preserve the human family and the integrity of creation. Some of this can be seen in the work of the U.N. as it sends groups to work with refugees or promote peace between warring eth-nic groups. One sees the virtue in Doctors with-out Frontiers, who work in many parts of the world, and in other volunteer groups promot-ing health, education, and housing in poor coun-tries of the world. In accepting and recognizing the human dignity of each person, there must be a focus on those who are poorest. Both John Paul and Paul VI noted that their eyes were opened to the poor during their travels to Latin America and India. When one stands in a different place, one sees differently. Moving out from the Vatican palace to the streets of Calcutta and the barrios of Rio de Janeiro changes the view. Their eyes were opened; their awareness of people's suffering intensified. After those journeys, both popes talked more and more strongly about the necessity of "an option for the poor." In Sollicitudo rei socialis John Paul explains that a preferential option is not an exclusive option, but is a "firm and irrevocable option." Solidarity with its component of an option for the poor helps us to see the wider issues, the intertwining of systems and structures that oppress the poor rather than raise them up. Somewhere, in solidarity's judgment, the poor have a role. It is not true solidarity if the poor are overlooked or treated with conde-scension. In each judgment that is made, each action taken, one should ask: How will this affect the poor? The real goal of an option for the poor is to move beyond helping them and provid-ing care. The goal is for the poor to be authors of their own actions, to make their own decisions, decisions that are effective in moving them from poverty to participation in society. The goal is for them to be no longer .treated as children incapable of tak-ing care of themselves, but to participate in decision making so that the effects of solidarity are felt by all and begin to reshape the unjust structures that keep the poor poor. Only when the poor Solidarity recognizes that people, nations, all of creation are interconnected. November-December 1997 Bilgrien ¯ Solidarity--More than a Polish Thing are treated with full dignity will the virtue of solidarity begin to flourish in all its splendor. What is at stake is the common good, the good of all and the good of each individual, and solidarity is the virtue that commits everyone to the common good. Solidarity directs nations to sub-ordinate their national interests for the good of the planet, for the good of all. Solidarity directs individuals to transcend their greed and selfishness and focus on the good of the whole. Our years of selfishness, of greed for power and money, have caused havoc in the environment and have placed future genera-tions in jeopardy. No one can quash worrisome questions about the "greenhouse effect," about the dangers of the ozone level in the atmosphere, and about unknown effects of massive deforesta-tion and the continuous piling up of industrial waste. We continue to kill our planet. The widespread experimentation and manipula-tion in the biological sciences has outrun our ability to make moral decisions. Those decisions or indecisions will have for future gen-erations repercussions that we cannot predict. Solidarity is the virtue that can bring us to a greater consciousness of the importance of our moral decisions. Solidarity, by focusing the common good, reminds us that the differences of race, gender, ethnicity, culture, and economic status do not have to be divisive. Solidarity is the virtue for the third millennium. It has the capacity to inform interdependence in such a way that persons, peoples, countries, and nations will relate to each other equally, as members of the same family. Solidarity as a virtue orders actions and relationships towards the common good. It is the virtue that can transform a world of unjust structures, structures of sin, into structures of virtue, structures of justice, family structures. The general secretariat of the Synod of Bishops in its working paper has begun to answer the call of John Paul to unite all peoples of the Western Hemisphere and offers the practice of solidarity as one of the ways to solve the massive problems and inequities of the two continents. Conversion, communion, and solidarity in, with, and through Jesus Christ will be important on the journey into the third millennium. Solidarity is only the beginning. Review for Religious JOHN L. BARBER The Paradoxical Courage of Ananias anlthe pages of the sacred text, we find many courageous, but so human, people. One .such bold, authentic person was Ananias of the Book of Acts. The prelude to his encounter with Paul (then named Saul) is recorded as follows: A disciple called Ananias who lived in Damascus had a vision in which he heard the Lord say to him, "Ananias!" When he replied, "Here I am, Lord," the Lord said, "You must go to Straight Street and ask at the house of Judas for someone called Saul, who comes from Tarsus. At this moment he is praying and having a vision of a man called Ananias coming in and laying hands on him to give him back his sight." When he heard that, Ananias said, "Lord, several people have told me about this man and all the harm he has been doing to your saints in Jerusalem. He has only come here because he holds a warrant from the chief priest to arrest everybody who invokes your name." The Lord replied, "You must go all the same, because this man is my chosen instru-ment to bring my name before pagans and pagan kings and before the people of Israel. I myself will show him how much he himself must suffer for my name." Then Ananias went. (Ac 9:10-16)~ We know very little about Ananias, other than what we glean from this short account in Acts; he was "a disciple" of Jesus and lived in Damascus. Rather than being a longtime citizen of that city, our Ananias may have been a refugee from the persecution of Christians in Jerusalem. Though this is uncertain, we will John L. Barber, a lawyer, married and the father of two college-age sons, is also a lay minister at St. Paul's Episcopal Church. He writes to us from 600 Nokomis Court; Winston-Salem, North Carolina 27106. November-Decentber 1997 Barber ¯ The Paradoxical Courage of Ananias Saul is not only a real person, but also a symbol for the challenge to move from what we know, from safety, into the unknown and risk. --y-72J assume that he was indeed one who had fled from religious oppression. From Paul's address to the Jews of Jerusalem, we learn he was also "a devout follower of the Law and highly thought of by all the Jews living" in Damascus (Ac 22:12). Apparently his name was a common one, for in Acts we meet two other Ananiases. The first appears in chapter 5--Sapphira's husband, who lied to the Holy Spirit--and in chapter 23 we encounter the other, the high priest who ordered Paul struck on the mouth. In the same type of human plight in which our faith is tested, the constancy of Ananias was tried. In this sense Saul is a metaphor for those predicaments into which we must walk, involving a difficult or dangerous person or situation and presenting some risk from which we fear harm. The potential injury we face may not be as grave as the arrest and imprisonment that Ananias dreaded. Nonetheless, to us it feels and seems harmful, and we are afraid. As we journey on our Christian pilgrimage, all of us must face our own fear-provoking Sauls. Who are these Sauls for us? They are those places and people to which we would not go, were it not for God leading, moving, and stirring us and urging us to grow. They are life passages and problems we would not engage in, were it not for God inviting us or interrupting our lives. Saul may appear in life passages such as a midlife crisis or that time when the last child leaving home creates what is commonly called "the empty nest." In these interruptions we lose our bearings. Our "Saul" in them is the challenge of finding our direction again and reorienting ourselves. They might be crises like a divorce or the death of a spouse or loved one, the loss of a job or dissatisfaction with one's career. In these situations we face Saul when we are forced out of our ruts to seek new or renewed meaning for life. Saul is not only a real person, but also a symbol for the chal-lenge to move from what we know, from safety, into the unknown and risk. He is a sign for that time in life when our devotion to God demands concrete but hazardous action. We may find our Sauls in people with whom we have some Review for Religious confrontation, particularly if we are conflict avoiders. On the other hand, the Saul could be a confrontation with our own selves as we meet the challenge of seeing the truth in our own failings and weaknesses, limitations andsins, and dysfunctions and addic-tions. The dangerous Saul might be the challenge of learning healthier ways of relating and living. These types of self-con-frontation, in which we face the painful reality in our own hearts, can require even more courage than conflict with others. Typically, life's Sauls, in the guise of hard and risky challenges, involve both types of encounters: encountering self and encountering another person or some passage or crisis. For both of these, fortunately, we have a guide in the person of Ananias: he faced his own fear and Saul as well. A pattern for a bold Christian spirituality, he presents, when viewed from dif-ferent angles, a multidimensional courage. What, then, were some of the facets of his intrepidity? His Christian courage involved at least five attributes: openness before God, obedience, reluc-tance, calculated surrender, and the gift of grace. Openness before God The characters of the Bible portray many different stances or postures vis-~a-vis God. The prophet Jonah tried "to get away from Yahweh" (Jon 1:3). In Genesis, after Adam and Eve suc-cumbed to temptation, they hid from the Lord God who came to them "walking in the garden in the cool of the day." Ananias, on the other hand, was neither taking flight nor hiding. While he may have fled the persecution in Jerusalem, he did not flee from God. The Lord did not have to say to him, "Ananias, where are you?" as he did to Adam (Gn 3:8-10) or unleash "a violent wind on the sea" as he did against Jonah (Jon 1:4). Instead, Ananias had laid, himself bare before God, saying, "Here I am, Lord. Speak, your servant is listening." This "I-tere I am, Lord" stance in the presence of God is the courageous spirituality. Living "out there," in front of God, is the stalwart posture of discipleship. It is scary to live openly before God. What sins will God allow us to see? How will the glow of his love and the heat of his righteousness feel on our faces? What sufferings that our broth-ers and sisters endure will we, too, be privileged to face? What will the Lord ask us to do? For example, we pray earnestly, longing to hear God as clearly as Ananias did. Then, L.f-73 November-December 1997 Barber ¯ The Paradoxical Courage of Ananias when we do, we are hesitant to do what God has asked of us. We question God, saying, "Lord, did you really say what I thought you said?" or "God, I wanted you to speak to me, but I really don't want to do what you asked." Hiding from God among the trees of the garden is the spir-ituality of fear. Taking flight from God is the spirituality of escape. Openness before God is the spirituality of Ananias. Obedience The obedience of Ananias flowed out of his openness before God. This aspect of courage led to another, that of obedience. Courage for the Christian is different from bravery in other con-texts. For the believer, courage is connected to our obedience to God. An outgrowth of Ananias's openness was his vision in which he heard God speak, a time of intent listening for and to the voice of God. According to author Henri Nouwen, there is a com-monalty between obedience and intent listening. The word obe-dience springs from the Latin ob-audire, which signifies intent listening? Such intent listening is an act of courage in itself. For, if we begin to listen, we may come to know the sound of God's voice. And, if we come to know the sound of the voice, we may actually hear it. And, if we hear what God has to say to us, we are left in a dilemma of response and answer, as was Ananias. Reluctant Courage In our society we tend to view brave people as those who have no fear. In fact, the word "fearless" is a synonym for "courage." Yet, if we wait until we have no fright or consternation before we take a particular action, we will never act; for who among us is never afraid? This, however, is all-or-nothing thinking. Instead of being either valiant or afraid, we are simultaneously both3--valiant and afraid. Bravery, in truth, is action in spite of fear. In the face of the terror which looks us straight in the eyes, courage is a life stance or attitude which enables us to go to that dreadful place where God may be leading and we otherwise would not travel. For Ananias, bravery existed coexisted with his fear. He was obviously afraid of Saul, who journeyed to Damascus "still breath-ing threats to slaughter the Lord's disciples" (Ac 9:1). Having ReviewforReligious heard the Lord, Ananias responded by saying, "But, Lord, let me point out a few things to you. This Saul is a dangerous man. He might arrest me and put me in prison. I've already fled Jerusalem to get away from persecution, and now you want me to walk straight back into it." There is no evi-dence that Ananias ever got over being afraid of Saul. Although he was reluctant in his fear of Saul, Ananias nevertheless responded in faithfulness to the voice of God. He went to Saul in and with his fear. Following the example of Ananias, courage for the Christian exists not in overcoming our human- Courage for the Christian exists not in overcoming our humanity, but in our humanity. ity, but in our humanity. For the Christian, courage lives where there is obedience to the voice of God in spite of a very real dread. A Calculated Surrender For the Christian, courage is also an ambiguous place of ten-sion between knowing and counting the costs of our obedience, on the one hand, and, on the other, surrendering to consequences of our listening to God that are yet unknown. It is action flowing out of a paradoxical wisdom and foolishness. Whatever we might say about Ananias, he counted the cost of obeying God. He knew the risks. About our Ananias, there was a certain sophistication and wisdom. He had a firm grip on life as it really is, including the ugly part, particularly if he was a refugee from the persecution in Jerusalem. As a realistic person, his brav-ery was not a gullible one. Arrest, prison, stoning, persecution-- he knew very well what he might be getting into if he obeyed God and went to Saul. He was regardful of the reality of this man, who "entirely approved of the killing" of Stephen and "worked for the total destruction of the Church" by going "from house to house arresting both men and women and sending them to prison." (Ac 8:1 and 3). While he was well acquainted with the kind of man he was, his encounter with Saul also held a very real terror of the unknown and unfamiliar. Ananias did not know whether he would survive this ordained meeting or be stoned to death. Though we count the costs of our obedience, we still cannot know the ultimate out- Noventber-December 1997 Barber ¯ The Paradoxical Courage of Ananias come. The future cannot be envisioned. An old Jewish proverb says that "man plans but God laughs." Despite our best planning we cannot eliminate all surprises and exigencies. For the Christian, courage involves surrender into the hidden outcome of our obe-dience. In our confrontations we must know the risks we face. We are called to be wise as serpents. At the same time we cannot fore-see all the risks, and so our courage must have some element of surrender in it. In facing others we miglit lose our jobs, endure retribution, or suffer alienation in relationships. In the passages and crises of life, we might be forced from our comfortable lifestyle to one of greater risk as well as service and deeper mean-ing. In discovering ourselves as we really are, we may feel the heat of God's gaze with an intensity similar to the sun shining through a magnifying glass. Discomforting it is to see both the chaff and the wheat of the ripening crop of our own lives. Ananias's intrepidity was not naive, but one rooted in reality. Nonetheless, it involved a letting go of his life and relinquish-ment to God. If we are to be brave Christians, we must enter the place of tension between counting the cost and surrender. Gift of Grace We return to the name Ananias. For actors in the Biblical drama, a name was significant. So it was for Ananias. His name is derived from the Hebrew name Hananiah, meaning "the Lord is gracious" or "the Lord shows grace." For us to hear God's voice, the Lord must speak--which in itself is a special grace. With its limited resources, our own courage can take us only so far. Then, in order to heed the sound of God's voice, we come to the point where our humanity needs a healthy dose of grace. God's gra-ciousness is our access to Christian courage that is required of us if we are to be disciples. Grace is the window through which we step from hiding before God to the presence of God. Grace is the threshold which we cross from a fearful inaction to an obe-dience of reluctant courage. The irony of Christian courage is that it requires both a personal achievement and a gift from God. Living openly before God, Ananias of Damascus exposed him-self to hear whatever the Lord might say. Once he heard the voice of God, he responded in obedience. But his response was a human one of courage in its reluctance and hesitancy in its bravery. Review for Religious Realistic in his intrepidity, he both knew the risk and counted the cost of going to Saul. At the same time, he abandoned himself to the unknown consequences. Then he relied on God's grace so that he might be obedient to his voice. To varying degrees we are all Ananiases, whom William Barclay called "one of the forgotten heroes of the Christian Church." The mystery is that we are persons of paradox--as was Ananias; reluctantly courageous, calculated in our surrender, and obedient through grace--as was Ananias. Notes ~ Scripture quotations are from the Jerusalem Bible. 2 Seeds of Hope: A Henri Nouwen Reader, ed. Robert Durback, p. xxix. 3 I am indebted to Maurice Briggs MA for this insight about "all or nothing" or "either!or" thinking ove? and against "both/and" thinking. Rev. Briggs is a member of the faculty in the Department of Chaplaincy and Pastoral Education at North Carolina Baptist Hospital, Winston- Salem, North Cai'olina. Advent Cave Plato knew about the dark, how we prisoners face the wall in chains, only the fire b~hind us letting us see the m~oving shadows we call real. Far above, looms the door to light, reachable only by those who turn ~ away,from all they know. Wisdom, who lived in the cave at Nazareth where parents made a home and carried water to thefire, sitting at night in quiet, thoughts and the animals dozing near embers, the dying light, after a day of learning the real, calls us to turn and face the door. Evelyn Mattern November-Deconber 1997 MARGARET MARY KNITTEL | A Quilt, a Council, and a Church working together The quilt movement should be preserved as a col-lective enterprise with an ethical concern. If taken seriously as women's art, quilts cannot be perceived and enjoyed as isolated aesthetic objects divorced from the relationships of women to each other and to the rest of humankind. Quilts emin~ently pose the question of how one behaves in the asking and viewing of art. --Radka Donnell, Quilts as Women's Art Twenty years ago I took several tries at developing skills "for the home," sensing at first blush of midlife that my. more productive impulses would require something for my hands to do in my old age. Firs~t, there were the needlepoint classes, ~e.~n quilting. Quiltmaking is not for the faint of heart. As a dropout from Advanced Quilting, I can attest to the shaky feeling in the knees when faced with what appears to be an infinite number of steps. This quiltmaking episode would be instructive. As I have come to understand them, both quiltmaking and organizations involve mutuality and interdependence as essential pro-cesses within their respective collective enterprises. A Collective Enterprise In quiltmaking, the mutuality and interdependence of the women are reflected in th~ final product. Design, tex- Margaret Mary Knittei RSM works as a grants consultant for nonprofit organizations. She may be addressed at P.O. Box 634; Geneva, Illinois 60134. Review for Religious ture, color, and template come together through their hands, through their spirit shaping. "Quilts are healing because they accept the uniqueness, the positive difference, and the mortal limit of each human being."1 A quilt's design, texture, color, and template over a period of time will collect these human beings and express their individualities anew. Design, texture, color, template .become interdependent, one with the others, to bring beauty to the whole. The overall design of a quilt needs a working principle, a template, to express the color and'the texture, to specify the difference. One shape, a tri-angle for example, can be the basic design of countless quilts~ The textures of various fabrics add to color and design, with the template giving the basic shape. Color in all its bold or modest hues as textured by the various materials gets a specific shape and then is pieced'into a growing design. The mutuality and interdependence among the quiltmakers affirm them all. Positive differences go somewhere into a future, not wasting time with empty words of control; rather, they speak of vision. Limit recognizes this is a bordered piece, this quilt, and we its .shapers affirm the grace of the moment~, knowing it could be the grace of a lifetime. .Quiltmaking is a healing image, one that includes authentic conversation, meaning-filled relationships, among the people sharing the brganizational life of a parish, a religious community, a church. "Religion here is the sensation of being one with the whole, of belonging, not of subjection.''~ The virtues of quilt-making are the virtues of a healthy human organization. A Demo~cratic and Affirming Mission . Radka Donnell says in her perceptive book: "To the work of piecing quilts I was silently called, and i( took me years to sort 6ut the problems it revealed and the-difficulties it created. The early groups of contemporary quiltmakers were inspired by a sense of mission. If not expressly feminist in each case, this mission certainly was democratic and affirmative of each individual quiltmaker a'nd each quilt. (p. 6) The metaphor of quiltmaking can remind us of the Second Vatican Council's challenge to the church to accept both its divine mission and the human organization called to participate in thLa$t-7-9 November-December 1997 Knittel ¯ A Quilt, a Council, and a Church mission. Facing problems and difficulties, it is an organization capable of error, of hurt and pain, in search of truth, in sea.rch of healing and grace. During the thirty and more years since the council's call, at times its substantive energy seems depleted and diminished; but ultimately, in the hearts of people, the message will never be muffled or suffocated. The post-Vatican church as organization, as. human organi-zation, seems destined for democratic and affirming conversa-tions. That kind of, change and growth lies in the hands of all believers, as people seated as equals around a corporate quilt. If we are quiet.like the quiltmakers, we still hear, from the heart of the council, that call, that sense of being missioned, to the inclu-sive and respectful goodness of lives lived to the full in the sight of God. Our lives continue on, and as we look desperately for mileposts we acknowledge we are still on the way. Concerns for democratically and respectfully affirming connections become earnest calls for better ways of being together, whether it be in a parish, a religious community, or the church universal. Religious organizations, as human organizations, need to face their corporate humanity. A corporate way of being human is important, whether we admit or deny the fact, whether we like it or not. The foibles of people's human interaction can be acutely felt at an individual level. Often, however, corporate humanity recognizes the problems only after many have been hurt. Words like "low morale" or "uncooperative" become blame tags. The dilemma for leadership is that, when you blame, you do not lead. The nature of bureaucracies is to maintain power, no. matter what the cost. The church needs to ask itself just how bureau-cratic it wants to be. If it chooses to be increasingly pastoral, it will find that parishes, religious orders, dioceses, and the church uni-versal will raise new questions, demand new ways of~behaving. Within a bureaucratic church organization, the individual-- parishioner, ~priest, vowed religious, bishop, employee--will mat-ter less than the maintenance of power: posturing, identifying totally with power, seeking to dominate. To survive, members might feel they must be subservient in one way or another. Within a bureaucracy the common good is co-defined with the maintenance of the organization itself. More time and energy are given to protecting a bureaucratically bungled decision than to thinking through afresh what is happening. Things as we hard known them remain the same. In the face of an entrenched Review for Religious bureaucracy, the better educated, the more aware, may leave. Feeling tokenism and lack of care, they may go off, re,searching for their soul. For those who stay, the mission seems dissolved within the bureaucratic. Doing the task mindlessly and relating to self, oth-ers, and God make it all bearable. Fair Dealing Radka Donnell makes this observation about quiltmaking: To be interested in the theory and practice of quiltmaking means to look for fair dealing between women, as well as between men and women. It indicates a readiness to fight against all obstacles preventing us from creating a better world together. (p. 72) One systems view of organizations sees them as made up of four equal subsystems, mutually interdependent in their rela-tionships. These four separate and different subsystems are called the task, the structure, informal groups, and the individual. These four separate and different subsystems function optimally when all are equal to one another in importance and mutually interde-pendent in their relating. If one of these subsystems puffs up, the whole system is affected. The other subsystems get leaned upon, diminishing their contributions within the whole. If one of these subsystems withers, the functioning whole likewise suffers, gets skewed. Parishes; religious communities, and the church universal as human organizations are distinct systems. Each could be said to consist of the four subsystems of task, structure, informal groups, and the individual. The Task as Subsystem. The task in a. religious community would be its charism, the unique mission of a community as per-ceived within the Catholic tradition in its particular context. Similarly, a parish has a particular local task to accomplish. A contemplative group of religious women varies from an active one, and0an inner-city parish from a suburban one. While each participates in a still larger system, locally they are themselves separate organizations. Over time numerous activities accrete to any organization, but its central mission remains. Confusion, dif-ferences, outright hostilities occur when an important question is not acknowledged or goes unasked: "Just who does the sending, November-December 1997 Knittel ¯ A Quilt, a Council, and a Church the missioning?" Is it God, a founder or foundress, this hospital, a church, the history of a town or city? The Structure as Subsystem. The second subsystem to be looked at here is structui'e or governance. Within a community or a parish, we all know the persons making up the structure. Vv'hether community government be elected or discerned, it finds itself in Whether community government be elected or discerned, it finds itself in a quandary of expectations from membership, and from itself. a quandary of expectations from mem-bership and from itself. Likewise, a new pastor looking around for the first time feels various expectations arising. Leadership needs to lead, but, when it does, its performance may not fit pre-conceived notions. Then leadership may be tempted to resist the future; to lean back and maintain the present, and hence to end up reissuing the past. Leadership in the ideal sustains the vision of the common good, which in itself is a process both democratic and affirming. A structure ideally assumes lines and processes of accountability that are at .once just and active. Leapfrogging .and micromanaging from a0distant central office can bypass managers and commit-tees on the scene and violate the rights of the organization itself. Again, if local people .spontaneously blurt out their evaluation of an associate pastor at a parish council meeting, they bypass proper procedures and strip away the individual's right to an appropriate evaluation of job performance. The structure, we need to remem-ber, is one of four equal and interdependent, subsystems contex~ tualized within an organization. Informal Groups as Subsystem, The informal groups in an orga-nization would be various clusters of individuals espousing simi-lar norms and sanctions among themselves. They appear neutral in a well-functioning organization, manifesting as they do a nat-ural affinity of persons. Sometimes, however, an informal group skews an organization, a company, a religious community, or a parish by losing sight of the larger task, the mission, the com-mon good, and seeking its own way of goverfiing the whole. The informal group may try to impose its own values on the majority in any number of ways: by inclusion, exclusion, intimidation, and oppression, by pushing to be the most holy, the most dedicated to Review for Religious the poor, the most attentive to keeping the church intact, the most pro-life. Many masks can disguise the will for power over others, and an informal group in any organization can obscure and even obliterate the vision. The Individual as Subsystem. The fourth subsystem within this model of organization is the individual. Individuals and the moti-vations they bring to the organization impact the entire system. The recognition of the variety of motivations at play within any group can be a sobering and staggering realization. From studies on the impact of opportunity in organizations, we know that the "anointed" in organizations, those high flyers who move quickly through ~the ranks, are given life through our desire to observe them as winners. We endow their ideas and words with more credibility. We entrust them with more resources and better assignments. We have already decided that they will succeed, and so we continu-ally observe them with the expectation that they will con-firm our beliefs.3 The anointed individual in this language of organization-as-system distorts the life of the organization, overshadowing struc-ture, informal groups, task or mission, and other individuals. Other members give over their .truth, their experience, and, in thus surrendering their individual dignity, they suffocate the pos-sibility of democracy or the achievement of the common good. The anointed individual becomes a god. Within a church or reli: gious organization the confusion of gods for God needs contin-ued sorting. Self-Healing Among her comments about quilting, Radka Donnell says: The.more the system gets into high gear, the more self-he~ aling is needed. (pp. 126-127) In church organizations, isolation and wrongly constructed obediences sometimes intensifies the claim of the few to be anoint-eds. A particular organization's structure, informal groups, and task or mission could conceivably be dominated by an anointed; in this mix, religious language might be used to cover ambition, to anoint the anointed. A wonderful scene from the movie Richard 111 swipes at the capacity of religious language to cover up. Richard, pretending to be secluded and hard at prayer, emerges to be "convinced." to November-Dece~nber 1997 Knittel ¯ A Quilt, a Council, and a Church accept the English throne he has serpentinely plotted and mur-dered to acquire, Knowing that people consider him in some way the anointed one, he now considers himself a god. He becomes increasingly foreign to those around him, and later he meets defeat in battle. Have we ever looked on when a locally anointed individual (now apparently feeling godlike as well) strongly inserted irrele-vant and impertinent opinion into a community or parish com-mittee, spilling the work of months down the drain? Numbers of those very committee members, still ~motionally inclined to attribute greater knowledge and perhaps even a cosmic wisdom to the anointed one, may find themselves recoiling in disarray. Can we recall an experience in our lifetime when an individual crashed through the lines of accountability appropriate to structure, manipulated informal groups by feeding them what they want to hear, and used language of mission or church or patriotism to keep the advantage? Is this the call of the prophetic, we. wonder, as we give over our own individual power to this other individual, the anointed? "Prophetic ministry consists of offering an alternative perception of reality and in letting people see their own history in the light of God's freedom and his will for justice.''4 The test suggested is whether the anointed gives space for us to reflect courageously on our 'individual histories "in the light of God's freedom." To con-tinually strive to see one's own history in God's light will be to know our own history, our own experience, anew each time. This is not a blaming game, an unhealed existence, or a quick fix with aphorisms, but a genuine opening in my life, your life, for healing, for Jesus the Christ. Self-healing is not a plastic therapy for believers, but an engagement with a living. God. The question remains: Does the message of an. anointed one leave room for all these variables, for the lights of a freeing God? Margaret Wheadey contrasts the "anointed" individual within an organization to the "dead" individual. Others in organizations go unobserved, irrevocably invisi-ble, bundles of potential that no one bothers to look at. Or they receive summary glances, are observed to be "dead," and are thereafter locked into jobs that provide them with no opportunity to display their many pote.ntials,s A post-Vatican II church unfurled to Catholics a new way of being, and we need to revisit those challenges. Dying to self, we Review for Religious have come to increasingly realize, never meant not unbundling our own gifts, our own graces, as we become acquainted with them. Our own baptismal anointing as Christians, no longer a vague memory, becomes a constant call. But, alas, we knew that struggling to be "undead"--not be to an anointed, just to be undead--would have its own price, Declaring the king to be naked in a bureaucracy brings life-mark-ing, career-reversing implications. A question, a deviation, could bring death-dealing expulsion from the informal life of the group or from the larger organization itself. Each person having and wanting to have influence, each want-ing to "see their own history in the light of God's freedom," becomes incessantly difficult if declared or assumed to be among the "dead." The equality of persons within an organization is the paradigm for the equality of each subsystem in the model offered here. Puffing up one impinges upon all the others. Withering one depletes all. Equality equates to mutuality among members. The Incessant Pursuit The church, embracing sinners in her bosom, is at the same time holy and always in need of being purified, and inces-santly pursues the path of penance and .renewal. (Lumen gentium, §8) The processes of quiltmaking and the processes of organiza-tions call for an incessant pursuit of mutuality and interdepen-dence among women and men equal before a loving God. The Second Vatican Council invited the church of the 20th century to know both its humanity and its wonder. If parishes, orders of women and men religious, and the church universal in a post-Vatican II church accept themselves as corporate human organizations, they will steadily come to under- Stand the strengths and pitfalls that accompany such aggregate groups, The rich heritage of the church cannot afford to forget that it is an organization of human persons. Such forgetting rehearses feudal futility. There is both frailty and strength in its organizational life. At the level of shared humanity, frailties and strengths within any group will always be fa!i'ly evident. To deny this shared humanity is to set up the religious organization as exempt from the foibles and frets that indeed call on God for its life principle. Novetnber-Decentber 1997 Knittel ¯ A Quilt, a Council, and a Church "The church, or, in other words, the kingdom of Christ now pres-ent in mystery, grows visibly in the world through the power of God" (LG §3). To deny the church's humanness is to deny the power of God. As we continue to unpack that sublimely historic event we fondly call "the council," there is more to do, more to remind others about, more for ourselves to be .reminded about. The Roman Catholic Church as a religious organization, ceasing to gloss over its frail corporate humanity, will come to understand its corporateness at a more profound level. The church as a human organization will come to truly trust in the mystery of its shared life of faith in Jesus the Christ. This living quilt we call "church" calls to a people deeply conversant with a living God. Notes I Radka Donnell, Quilts as Women's Art: A Quilt Poetics (North Vancouver, Canada: GaIlerie Publications, 1990), p. 425. 2 Dorothee Soelle, Theology for Skeptics (Minneapolis: Fortress Press, 1995), p. 28. 3 Margaret J. Wheadey, Leadership and the New Science (San Francisco: Berrett-Koehler Publishers, 1994), p. 60. 4 Walter Brueggemann, The Prophetic Imagination (Philadelphia: Fortress Press, 1978), p. 110. s Wheatley, pp. 60-61. Subscriptions to Review for Religious can now be ordered or renewed by I~AX and.paid for by MasterCardor ~sa. FAX the order form inside the back cov~r~ or CALL our office with, you~r.tcgedit carol numbi~r:.? o. FAX: 314-~-7-7362 ¯ PHONE: 314297727363 Review for Religious JOEL GIALLANZA Communitym Healthy or Dysfunctional? ~or these reflections about community living in religious .~. orders and congregations, I propose what may seem a curi-ous biblical passage, the one that concludes with "Very well, pay Caesar what belongs to Caesar--and God what belongs to God" (Mr 22:21). We are more accustomed to texts on loving one another or bearing one another's burdens or remaining united and at peace among ourselves or reconciling with one another whenever necessary. All those principles and practices are very important for the life of a healthy community. From this text, however, two :practical norms can be drawn which also are impor-tant for life in community: appropriateness and balance. These two norms are tightly intertwined, like a fine weaving; in fact, both can be drawn from those same words of Jesus: "Pay Caesar what belongs to Caesar--and God what belongs to God." First, appropriateness: We do not give to Caesar what belongs to God or to God what belongs to Caesar. In community we can bring realities into~our life together which are not really appro-priate precisely because they are misplaced: for example, unfair expectations of someone or of one another as a group; unwill-ingness to share or communicate something which by our pro-fession we commit ourselves to share and communicate; personal agendas, with their accompanying attitudes and perspectives, and emotions, which may really belong in ministry or to only one of our relationships or somewhere else altogether. Joel Giallanza CSC writes for us once again from: Congregation of the Holy Cross; Via Framura, 85; 00168 Roma; Italy. November-December 1997 Giallanza ¯ Community--Healthy or Dysfunctional? Serious personal reflection and realistic self-knowledge bring with them the ability to answer this simple question: Where does what I am experiencing--this issue, this feeling, this concern-- belong? Where will it be most appropriately articulated and addressed? Inappropriate placement of issues, feelings, and con-cerns generates an inadequate response. Then all frustrations sur-rounding them will be intensified as they continue to be unaddressed. Second, balance: We give to Caesar what belongs to Caesar and to God what belongs to God at the same time. Of the two points, balance is the more challenging, even on a daily basis. Most of our time and energy as apostolic religious are invested in ministry. This is important, given who we are as religious com-mitted to continue the mission of Jesus in the spirit of our founders and foundresses. Nevertheless, we do need to remind ourselves from time to time that each of us has only one limited pool of time and energy. Too easily we can fall out of balance by expending the maxi-mum of our quality time and energy in ministry--or on some-thing else--and simply neglect community or prayer. While that might never degenerate into complete negligence; we may grad-ually adopt a very minimalist approach to community. Then, from time to time, we may feel shocked that those with whom we live every day have changed or rearranged this or that without our having been consulted. Conveniendy we might forget to ask our-selves if we were sufficiently present, available, and interested when those decisions were being formulated and then imple-mented. Community life can be joyful and it can be painful; at times it can be the greatest of blessings and at times the heaviest of burdens. But never has there been a guarantee, that it would be easy. As long as we are human, working to live closely with other people, appropriateness and balance in approaching our commu-nity life will continue to be significantchallenges. "Pay Caesar what belongs to Caesar--and God what belongs to God." We may not always make that payment perfectly, but we are responsible for making the effort 'to live community with the appropriateness and balance which can facilitate the love and unity we seek. Though other things must also be included, these are principal ingredients that determine the quality of life and health within a community. Review for Religious Quality of Community: Healthy or Dysfunctional? Very little, if anything, about community is theory.It is work to live with one another. But through our commitment it is meant to be a work of the heart. The alternative is that members care lit-tle about one another and about the space in which they live. Gradually each individual b~comes the center of a personal uni-verse which has minimal contact and communication with the other personal universes in the vicinity. Then all the theories about community and loving one another constitute little more than fine words carried on hot air. , Community life, then, can be healthy or dysfunctional. These present thoughts will focus on some characteristics of a healthy community and on some earmarks of a dysfunctional community. The following sets of contrasting characteristics represent spec-trums present in all communities. They are presented here only as a stimulant for further reflection and discussion vis-h-vis the specific experiences and contexts of actual local communities. The health or dysfunction of a community is evident from its location on the spectrum. Determining that location is not a random, arbi-trary exercise; it emerges from the members' individual and com-munal self-knowledge, hgnesty, self-examination, and willingness to adapt. Only then can the members decide what adjustments will facilitate living more effectively as a healthy community. Community or Computer? Communication, sharing and processing information, has a major influence on the health or dysfunction of a community. Healthy choices and decisions are based on sufficient and appro-priate, information and clear communication. This assumes gen-uine listening, not simply hearing. Attentive listening enables us to analyze and respond to. someone's words with understanding and love. , , The alternative is not :merely a failure to listen, though that will be part of it. Much more, the alternative strips the entire interchange--the information sharing and the personal decision making--of any affective, human quality. We may react mechan-ically to what we barely hear, quickly making preliminary and sometimes permanent judgments. As individuals and as a com-munity, we may focus,only on facts, with little regard for how all this decision or this expressed opinion will affect the people involved. Then we are no longer a community, but a computer. November-Decentber 1997 Whether the members are a "community or a computer depends upon how they share and deal with information among themselves, how they communicate with one another. A healthy community remains focused on people; it puts information at the service of people. A dysfunctional community operates much like a computer, focusing on the precision and,.processing 6f infor-mation; it tends to view people as servants of that information. A healthy community strives always to choose and decide wi.th understanding and love. By contrast, a dysfunctional community may be efficient, but is not likely to be person oriented. What needs to be done gets done, but with little regard for the vari-ables of human personality, for people's preferences and per-spect. ives, for the rich nuances that the talents and experience of the individual members could provide. Efficiency may be an important value, but it is no guarantee against dysfunction; only love can prevent that. The quality of communication among community members colors the atmosphere, the climate, the spirit, of their residence, marking it as either a home or a hohsing facility: In turn, that atmosphere affects the quality of relationships among 'the mem-bers and thus the witness,they present to'the world around them through their presence and ministry. Assessing the quality of com-munication within a community is among the mos~t effective and direct means of improving the overall health of that community. Community or Condominium? When the members actively establish and actually engage in their communal lifel the community's ;health benefits d.ireetly. Several elements are involved: first, common call and mission. The healthy commianity understands its call and articulates its mission. This becomes a source ofenergy and provides meaning and direction, with far-reaching implications for every dimension of religious life, from personal and communal lifestyles, to voca-tion promotion, to decisions concerning ministries and the use of financial resources. By contrast, a dysfunctional community drifts without a clear sense of where it is going or how it wants to present itself to the world around it. As a result, irreconcilably wide gaps develop among the lifestyles and philosophies of the various members and local communities and jeopardize the very fibers holding the com-munity together. Efforts to identify and maintain any common Revie~v for Religious call and mission are not a priority among the members of a dys-functional community. A second element of community health is mutual respect. Members have a certain maturity and respect one another's per-sons, possessions, and perspectives. This is not to imply that there will be constant and. consistent agreement; that is not realistic. Respect has more to do with recogniz-ing, accepting, and even honoring the differences among the members than with arriving at some superficial level of agreement. By contrast, a dysfunctional commu-nity has replaced respect with recipe. Its members work hard to redesign one another according to some image or stan-dard' they hold which may have nothing to .do with the ideals put before them by the life and example of the founder, or the constitutions, or the experience and capabilities of the members. Redesigning one another consumes much time and energy that should be directed elsewhere., ~ Third--this expands the preceding point--a healthy community celebrates " the 'members' giftedness. Rejoicing in one~ another's gifts is a concrete expression of respect. This assumes that we have made the effort to know one another's gifts; further, this effort involves sharing and communicating with one another. The challenge here is to go beyond knowledge toward: affirmation and even promotion of one another's gifts. This is possible only if we are secure and comfortable with ourselves, with our own individual gifts and goodness. By contrast, the members of a dysfunctional community tear down one another, not so much through specific hatred or dislike, but because of personal insecurity, being uncomfortable with one~ self. Jealousy and envy emerge from .low self-esteem and superfi-cial self-knowledge. If we feel and come to believe that Our gifts or talents are insufficient and inadequate, we may be tempted to build up ourselves by tearing down others. This may be quite subtle: a roll of the eyes, .a nod of the head, a sigh that commu-nicates "There he/she goes again!" In time the only comfort zone The quality o.f communication among community members colors the atmosphere, the climate, the spirit, of their residence, marking,it as either a home or a housing facility. Nov~nber-December 1997 Giallanza ." Communi~--Healtb~ or D~Cunctional? we may experience is when we maintain our distance from one another. We are polite, but politic: never disturbing or unsettling one another, but also never challenging and ultimately, never really knowing and loving one another. Fourth, a healthy community does, of course, provide and allow space--physical, psychological, and spiritual--for the mem-bers, as individuals and as a community, to be alone and silent, to pray, think, reflect, and relate to God. Maintaining and respect-ing such space requires a level of maturity and comfort that does not equate community with constant togetherness nor reduce it to comfortable superficiality. By contrast, a dysfunctional community sacrifices environ-ment and atmosphere to organization and structure. Though everyone has space, the community does not seem to be alive. There is no sense of an appropriate ambiance, a balance between the private and public forums of the members. Privacy tends to degenerate into secrecy, and public times together become safely and securely sociable. Shared prayer and significant interaction among the members are minimized or routinized to assure the completion of requirements without the responsibilities of com-mitment. Fifth, a certain spirit characterizes a healthy community. The atmosphere, the spirit, of a healthy community encourages the members to feel at home with one another, with the physical space, and with the rhythm of life. This spirit speaks more loudly to prospective members and occasional guests than any other aspect of the community's life. If our guests do not perceive that we .feel at home in this space and with this rhythm of life, then they are not likely to feel at home either. The questions confronting us are direct: Do we feel at home here? Is this an atmosphere which encourages~us to contribute, to be open, to trust? If not, why?- By contrast, a dysfunctional community has a climate from which members try to escape in one way or another. This is most clearly observable when the balance between presence and absence collapses. Personal activities of the demands of ministry are allowed to expand and overflow so that it becomes difficult if not impossible to be present for the community meetings, common meals and prayer, and other gatherings and celebrations as well. Away from the community, members feel more alive, and they feel a heaviness when it is time to return. They find it emotion-ally and spiritually draining to live in this community setting. Review for Religious Sixth, efforts to preserve unity indicate a healthy community. Recognizing the work and the sacrifice involved, the members enter willingly into one another's lives through appropriate self-revelation and compassionate listening. And they willingly make the time for that work and sacrifice. By contrast, a dysfunctional community no longer invests time and energy in the quality of its life. Its members may be quite civil and sociable, but they do not form significant affec-tive and spiritual bonds with one another. Their residing together is merely a coin-cidence of time and space rather than a reflection of a deeper commitment to one another. Given the importance of these six characteristics of a healthy community, when dysfunctional cl~aracteristics are dominant, we no longer have a commu-nity but a condominium. Everything appears to be in order, well organized, running smoothly, and comfortably .appointed--but the place is merely a habi-tation, not a home. Everyone is self-con-tained. People pass one another and exchange all the acceptable courtesies and If our guests do not perceive that we feel at home in this space and with this rhythm of life, then they are not likely to feel atohome either. appropriate pleasantries, but maneuver away from any deeper sharing. Obviously, a dysfunctional community can neither attract nor nurture healthy vocations. Those who desire to live in this way could easily find what they want in a well-managed and efficiendy operated condominium. Community or Cold Storage? Life in community necessitates some personal and communal qualities. Though any list is somewhat arbitrary, I would suggest that members of any healthy communit~ have some basic quali-fies that facilitate and sustain their relationships with one another. In their personal qualities, the individual members of a healthy community will have a rich diversity. These qualities, moreover, will vary from community to community. They will, however, include mutual affection and affirmation, willingness to apolo-gize and to forgive, fostering friendships, generosity, compassion, and joy. All these and others communicate a distinctively posi- Novetnber-Dece'mber 1997 Giallanza ¯ Community--Healthy or Dysfunctional? tive response to two simple questions: Am I / Are we happy in this way of life? Would others perceive that we are happy and enthusiastic as they observe our everyday life? This is not to deny the human reality of the striving of us all, with various ups and downs in community life, prayer, ministry, the vowed life, and personal relationships. Admittedly, these qualities may not always be fully evident in us, but it ig essential that we have a commitment and a willingness to make constant efforts to develop them. By contrast, a dysfunctional community seems only to exist, to survive. It does not give the impression of flourishing with all the warmth and beauty of human relationships. It appears to be merely a group of people occupying the same space together, but never encountering one another on a deeper level that calls them to life. A dysfunctional community does not and cannot commu-nicate that the members are truly happy to be living and carrying out their everyday tasks and responsibilities. Communal qualities do not differ significantly from the per-sonal qualities necessary for healthy community. In fact, they reflect the interaction of those personal qualities among the mem-bers. The health of that interaction is especially evident when community members genuinely enjoy one another's company and are generously hospitable to others. They plan for time together on a regular basis, and they safeguard that time as a priority. VChat they do during that time together is not as important as their tak-ing the time to be present and attentive to one another. That attentiveness will overflow so tha.t guests feel welcome to activi-ties of the members' common life. By contrast, the members of a dysfunctional community find time together to be a chore, and so they reduce it to a minimum, either by unchallenged design or through the deterioration of relationships. It would not be uncommon to find much loneli, ness in these situations, loneliness that is compensated for by hav-ing all or most of one's primary friendships outside the local community. In a healthy context, loneliness can teach us and chal-lenge us to deepen .our relationship with the Lord and sharpen our compassion for and sensitivity to the loneliness of others. In a dysfunctional community, however, loneliness takes a very dif-ferent direction: it tends to breed discouragement and depres-sion which lead to compensatory behaviors. Vv'hen a group gives little or no evidence of these personal and communal qualities, they have cold storage, not community. Review for Religious They live together, but only as if in suspended animation, with-out those human qualities and interactions that bring life and happiness and growth to a community. Even if the members of a local community are not aware of this and do not acknowledge it, their guests will see it, and, most certainly, so will those who are considering a vocation to their way of life. Given the realities, of society,today, many of those considering a vocation to religious life come from environments that have little human warmth, little sense of family. It is. unlikely--if they truly want to live in a healthy way--that they would commit themselves to a life of cold storage in a dysfunctional community. Community or Committee? Community is a straightforward reality. If we do not take the time and energy to create it, if we do not take responsibility for it and take initiatives for it, then it will not really exist. Community is never the result of spontaneous generation, nor does it work by automation. The mem-bers of a healthy community do not abdi-cate their right and duty to make, maintain, and monitor the quality of their common life. They accept the idea that reflection together, sharing, and bonded-ness are key elements in the health of community life. By contrast, a dysfunctional commu-nity seems to drift as the members wait for someone to do something, to take responsibility for moving the community forward. On occasion, some issue or sit-uation becomes a crisis before the members mobilize enough to respond reasonably. For instance, the demands o.f ministry may have been allowed to control the scheduling of regular times together for reflection and sharing, or some members' manipu-lative behaviors may have been left unchallenged for so long that the community now manifests a growing collective passivity. The challenge here is to decide if people's lives together will be a community or a committee. "Committe~" here means a tem-porary group formed for a particular purpose. Its members address an issue or perform a task and then they disperse. Maintaining relationships is not a committee's function; in fact, that could Community is never the result of spontaneous generation, nor does it work by automation. Noventber-Dece~nber'1997 Giallanza ¯ Community--Healthy or Dysfunctional? hinder its efficiency and effectiveness. In the case of a community, however, failure to maintain relationships compromises its capac-ity for being a prophetic presence and witness in and for our world. Community or Convenience? There is a genuine asceticism involved in building and sus-taining a healthy community life. This asceticism has some com-ponents. First, the qualities of love and unity in a community must be personal and individual before they can exist commu-nally. If as individuals we take personal responsibility to foster these qualities by helpful activity, then the group we belong to will do so too. In a dysfunctional community there is a wide gap between talk about responsibility and the reality of what is actually done. Everyone may say "we" do such-and-such, but, in reality, only a few take any initiative or action in response to the situation or issue at hand. Second, within a healthy community, care and concern are given generously and appropriately. Generously, because they are directed to each individual within the community. Appropriately, because they are adapted to the particular situations, personalities, and needs of the individual members. The sensitivity and aware-ness at work here are mutual, respectful, and inclusive. Third, individual, active participation is essential to healthy community life. If individuals do not participate in community meetings or contribute to common decisions, they get in the way of healthy community life. Really, there is not much middle ground in this regard. Silence and passivity are not automatically harmless to the quality of community life, Members of a dysfunctional community are passive partici-pants. Every dimension of their consecrated life--prayer, daily interactions, conversation at meals, attentiveness to guests-- reflects a general lack of energy and interest. The members put their energy and interest outside the community. Two means for facilitating this asceticism are personal accountability and effective conflict resolution. Calling one another to accountability is never easy to do, but it does mark the care and concern, the participation and love, of a healthy community. In a dysfunctional community, life together is lived at Review for Religious the lowest common denominator. Community members do not challenge one another, either because of fear or because no one wants to be challenged. Then the whole community will be only as strong as the weakest member; it will make progress only at the pace of the slowest one. Effective conflict resolution is indispensable. A community with absolutely no conflict is not perfect, it is dead!_How con-flict is dealt with in community can weave the members together into a magnificent tapestry of healing and love, or it can tear them into so many scattered pieces of cloth with no common threads. Often a small event or issue, left unaddressed, becomes infected over time, changing a community from health to dys-function, from bondedness to brokenness. If we are unwilling to practice the components of this asceti-cism and use the means that help us do so, we are no longer speak-ing of community, but of convenience. The dysfunctional community protects and promotes and projects a life of conve-nience. Therefore, whatever is inconvenient--whether it is related to prayer or practicalities of living together or personal relation-ships-- never reaches the level of consideration as a community priority. Convenience can assure that no one is upset, but it also guarantees that people will grow in only minimal ways. The Choice before Us The quality of our community is not a onetime choice; we must choose to live in love with one another day in, day out. If we do not make that choice daily and affirm it by our actions daily, we begin to live something else. Eventually our life together becomes ~omething else: a computer, a condominium, cold stor-age, a committee, or a convenience. We become something, but not community. We give witness to something, but not to unity and love. The choice is ours. We know well the words of Deuteronomy 30:19 calling us to "choose life." Sirach, too, .expresses bluntly the choice before us: If you choose, you can keep the commandments, and to act faithfully is a matter of your own choice. God has placed before you fire and water: stretch out your hand for whichever you choose. Before you are life and death, and whichever you choose will be given to you. (15:15-17) November-December 1997 Giallanza ¯ Community--Healthy or Dysfunctional? Three questions can assist us in reflecting on our individual and communal response to that life-or-death choice which is ever before us. First, what brings us together? VChy are we here? Is it our faith in Jesus and our desire to live that faith through this religious community and its mission? Or is this life simply a way to do a ministry--teaching or nursing or social service or pas-toral work or whatever? Admittedly, our faith in Jesus and the work we do are not mutually exclusive; but the question here con-cerns the foundation of our life's identity and meaning. Second, what keeps us together? Is it our love for one another and our efforts to support one another in living the way of love? Or is it that we have no alternatives and have become comfort-able? Or are we afraid to consider any alternatives? Having no alternatives and being unwilling to consider other options are not good indications that we have made a healthy and mature choice of what we are doing. Third, what flows from our being together? Is it the prophetic witness of our faith in Jesus and our love for one another? Or is it: our accomplishments? The compliment paid to the early Christians was "See how they love one another!" not "See how much they get done!!~ Healthy community is built and sustained by faith and love and witness. Dysfunctional community is concerned only with the work to be done, the status quo, and the results of what is done. Only a healthy community can project Christian life and human warmth and prophetic witness. These thoughts will close with the Gospel te~t which opened them: "Very well, pay Caesar what belongs to Caesar--and God what belongs to God" (Mt 22:21). Because he is referring to a Roman coin, Jesus speaks in terms of payment. His words remind us that healthy community costs something--we will have to pay. A healthy community costs each of us individually because we must constantly give of ourselves,° thus making our commitment to one another real in our attitudes and our actions. COmmunity costs us collectively because we must commit ourselves to make our life together a witness of love and peace and unity. Together we must call one another to this commitment. Dysfunctional com-munity is free of charge. Healthy community costs something. Individually and collectively, we must determine our willingness to make the necessary payment. Review for Religious EAGAN HUNTER The Elderly among Us Tue, we always have had elderly religious among us. But ~ two factors have changed the emphasis. First~ everyone is living longer, in the secular world and in the religious life as well. In 1900 only four percent of the total general population was over the age of 65--one in every twenty-five. By the year 2000 it is projected that as much as thirteen percent of the total :general population will be over 65. Life expectancy has been extended. It is projected that those arriving at age 65 today can expect to live approximately 16.3 years beyond that age. Second, the median age of religious communities is getting older, changing the dimen-sions of the concern. These two factors have made aging in reli-gious communities a more visible, more widely known concern. The problems faced by elderly religious are not necessarily a matter of increasingly poor health. Even though more vulnerable to ill health than in their earlier years, many continue to live healthy lives into very advanced years and some almost until death. Growing old is physiologically and psychologically inevitable, but these changes vary from individual to individual, with no pre-dictable'pattern emerging. Physiologically, advancing years bring problems of lessened mobility, gradual diminishment of the senses (especially sight and hearing), weakened ability to think and remember, Increasingly, heart problems and strokes occur, bones weaken, and arthritic and other impairments increase. Most older religious seem able to adjust more rapidly to various changes in their physiological world than in their psychological one. Eagan Hunter CSC is professor of education at St. Edward's University; 3001 South Congress Avenue; Austin, Texas 78704. Novonber-Deconber 1997 Hunter ¯ The Elderl~ amon~ Us Many times the decline of physical powers causes a brother or sister to remain somewhat isolated within his or her religious house, out of the "mainstream" and interacting less frequently with others. In the religious life we have been taught that one of the major facets of our existence is our contribution to the ministry and apostolate. Our religious formation tends to make us become self-sufficient. When the necessity asserts itself of cutting back on former activities once managed quite easily, older religious may experience feelings of depression, of uselessness. They may feel themselves a burden to others and no longer able to do their fair share. They seek ways and means through which to make some form of contribution to the common life and to the ministry. Sometimes there is a tendency for younger people to assume tasks which the elderly could do if provided sufficient extra time. In the interest of efficiency and effectiveness, we may become impatient and take the tasks out of their hands. Thus for the elderly the depressing feeling of 'not being able to contribute their part becomes magnified. Younger religious must seek ways to continue incorporating the elderly into the community's daily activities. The contemplation of retirement involves a psychological state, a sense of psychological withdrawal from the demands of one's ministry or occupation and the entry into a totally new ori-entation towards oneself and one's work. The taking of this step in our work-oriented society indeed is a milestone event and a very sensitive process. It marks a turning point in one's adult life, a shift from the middle years to old age. The extent to which retirement is viewed as a positive life transition depends much upon the attitudes of the individual. Some have more difficulty adjusting to retirement than others. Some are reluctant to retire, for their work seems to give their lives structure and meaning which is seen as becoming void in the future. What decisions need to be made when facing this stage of one's lifespan? What choices are available to the individual? Such a transitional adjustment incorporates a process of con-templation and evaluation of life's meaning and purpose, one's vocational call to service. It involves integrating the many expe-riences, meanings, and facts of one's life. It brings into focus one of the most incomprehensible concepts of all--one's own human. mortality. Such an adjustment involves acceptance of one's life with dignity and without too much regret for things not done, roads not followed. This reorientation phase of adjUstment should Review for Religious involve exploring new avenues and ways of being involved. The elderly who are well educated and who have enjoyed their work life will desire to continue some type of positive experiences related to that former occupation, but with lessened participa-tion and responsibilities. I had a great-aunt who was a nun. For some sixty years she was a successful teacher and administrator. With the limitations of advancing old age and the resultant physical losses, it became necessary for her to surrender one by one those things which she loved doing and did well. I can remember visiting her in their infirmary before her death. While we were talk-ing, a younger nursing nun entered the room with a tray containing a stack of small plastic cups used to give medication and a small bowl of soapy water. My aunt had insisted that she still could make a contribution, and this was her way. As we talked, she carefully and slowly washed and dried each cup. A contented smile of pleasure filled her face when the nursing nun returned an hour later to pick up the tray and complimented my great-aunt on the help she was to them. Even this litde bit meant much to my elderly aunt. She still was a con-tributing member of her religious community in her own little way. In my own religious community, we have a brother who cel-ebrated his hundredth birthday in 1996. For many years he was an active teacher, administrator, religious superior. In addition to the task assigned him through his ministry, he reached out in other ways to those around him. Before entering the religious life, he had been a member of the Souza band. It was this gift of music he shared with others over the years of his religious life through playing in various civic musical groups and symphonies. After a major stroke, one of his primary goals was to rehabilitate his muscular coordination to the degree that once again he could make joyful sounds to the Lord on his cello. Prayer, music, and his community became the center of his retirement. He continues to have many gifts to share with others, and share he does. Many of us feel the limitations that the ac6ve demands of our ministry place on our personal time. We sometimes feel there is not sufficient time to pray. But, for many of our retired religious, Younger religious must seek ways to continue incorporating the elderly into the community's daily activities. November-Decentber 1997 Hunter ¯ The Elderly among Us time is what they have most of--so we must plug into this spiri-tual "powerhouse." We must stress to the elderly religious that their contribution is to storm heaven in behalf of the concerns and problems being encountered by those in the active ministry. They can pray and are happy to assume this role of petitioner. Seen in the proper perspective, the lives of our older reli-gious need not be brooding or unhappy. We must give them our support and understanding, realizing the emotional tensions, phys-ical trauma, and disease which have become so much a part of their lives. We must remember that these are the community's elderly of today, and that the elderly of tomorrow will be us! How would we want to be treated? Younger religious must be careful not to participate in a form of age stratification within our religious communities. Such strat-ifying may be seen in the general society, with people being divided into classes and castes of various sorts. In such a society it becomes the norm administered to qualify or disqualify indi-viduals for desired roles and positions. Age is a significant variable in such social stratifications and becomes an operative factor in the qualification or disqualification process. Many of our elderly once held leadership roles in commu-nity undertakings. Through age discrimination such religious may feel that their expertise and experiences are no longer sought, that their role in community has been terminated. We must real-ize the symbolic value of their witness roles. It is their footprints that led our various religious communities to the roles we fill today. The elderly hold a vital position in the continuity of our religious life. Vatican Council II speaks, of the heritage of our various religious orders and congregations. We are asked to turn~ to the sources of Christian life, to the inspirations, conceptions, traditions, and ideals of our founders, as well as to those who fol- ¯ lowed later in our histories. We are asked to restore these to our religious life through modifications that meet contemporary reli-gious and social needs. The elderly among us are those who helped mold our particular institute into what it represents today. They,:are our living heritage, our legacy. Thus we must continue to reach out in order to -benefit from their years of knowledge and understanding of our particular mode of living the religious~ life. Their guidance and insights form a treasure which we cannot afford to ignore or'discredit. The elderly religious among us have seen their family mem- Review for Religious bers as well as their religious associates die. More and more of their generation is disappearing. Feeling the loss of these loved ones, they come face-to-face with their own mortality. The pos-sibility of one's own death becomes a factor of life. When young, we tend to believe we are indestructible--death is something asso-ciated with old age, and we are young. Time passes and the pos-sibility of one's death becomes a reality. Our religious beliefs provide us with a solid and positive creed. The Vatican Council stresses that we have been created by God and that, through the passion and death of Jesus, the terrors of bodily death have been conquered. If we live this life fully, we will be restored to whole-ness and a sharing in .the divine life which lies beyond all corruption. "Hence to every thoughtful man a solidly established faith provides the answer to his anxiety about what the future holds for him. At the same time faith gives him the power to be united in Christ with his loved ones who have already been snatched away by death. Faith arouses the hope that they have found true life with God" (Gaudium et spes, § 18). The resultant insights make it easier to develop one's own coping mechanisms for dealing with the future. Yet death remains a mystery. Our goal should be to assist the elderly to reflect upon their life's achievements done in the name of our Lord and to reflect upon the truths of Christianity related to the meaning of life and death. As Erikson points out, the last stage of the human life cycle encompasses old age and the retirement from the pro-ductive years of life. He sees this last stage as ego integrity.versus disgust and despair. The positive outcome of this last stage is an acceptance of one's self and one's life without bitterness or regret. It is a coming to terms with i:he approaching finality of one's life. It incorporates the avoidance of the negative feelings that one's life has been wasted, the avoidance of discontentment about one's limited accomplishments, the "road not taken," the task not done. Upon going blind, Milton feared that God would chide him for wasting talents and gifts that were now lying useless in him. An inner struggle went on until Milton reached the conclusion that, rather than rejecting the role given him by God, he simply needed to accept it. He phrased this acceptance exceedingly well The elderly among us are those who helped mold our particular institute into what it represents today. November-December 1997 Hunter ¯ The Elderly among Us when he said, "They also serve who only stand and wait." This quiet acceptance is difficult, for most people are action oriented. In the declining years of our lives, God is not asking anything heroic. Rather, he is asking for the quiet acceptance of one's infir-mities, one's physical disabilities and limitations, one's sufferings and pains. St. Paul expresses this acceptance when he says, "I find my joy in the suffering I endure for you. In my own flesh I fill up what is lacking in the sufferings of Christ for the sake of his body, the church" (Col 1:24). This submission and acceptance can be raised as one's gift to heaven. This is a task we all can do. These elderly religious have preceded us in the labors of our ministries. The burdens ~they carried frequendy were heavy. They did not trudge; they strode onward, for they were people of faith and hope. Approaching the end of their individual journeys, they need our support, our understanding, and our willingness to assist. This we must be willing to give them in their time of need. Simply this is all they are asking of us. To Mary, Journeying (A Visitation Song) "For all your ways~ are beautiful . " Be with us in the morning as with joyful hearts we travel tq carry Christ within us in silence and in song. Be with us as we labor on the hills and in the valleys with your care and with your mercy to all within our world. And when evening shadows lengthen, be our strength as still we journey to our God whose arms await us in the darkness of your peace. Louise Finn CND Review for Religious THOMAS MICHEL I Interreligious Dialogue and the Jesuit Mission "All good theology is autobiography" is a phrase often repeated today. If theology is a reflection on our faith and its implications, then the personal history of how God has acted and is acting in the life of each of us is the starting point for theological understanding. Moreover, as Jesuits, it has been a part of our communitarian spirituality from the beginning to "share our desires," that is, to speak with each other about the great things we want to do for the Lord. From this starting point I would like to share the spiritual desire that has dominated my relationship with God in prayer and work for the past quarter century. It is the desire for greater understanding and love between Christians and Muslims and my desire to make a contri-bution to that end. being missioned Transformation through Dialogue As a Jesuit and a priest,I am today a product of inter-religious dialogue. The way I live my Jesuit vocation is the result of twenty-five years of sharing life with Muslims, discovering the spiritual riches they possess, learning from them, being challenged by them, and at the same time Thomas Michel SJ, secretary of the Vatican Secretariat for Interreligious Dialogue, originally presented this article as a talk to young Jesuits in both Manila and Rome. He may be addressed at Curia Generalizia; Compagnia di Ges~a; C.P. 6139; 00195 Roma PRATI; Italy. ¯ November-December 1997 Micbd ¯ Interreligious Dialogue and the ~esuit Mission having occasion both to bear witness to my faith in what God has achieved for all people in the person of Jesus Christ and to explain to them my understanding of what it means to be a disciple of Christ. In more recent years my apostolate has taken me beyond encounter with Muslims and more and more into dialogue with Jews, Hindus, Buddhists, Taoists, and the followers of indigenous religions. When I reflect on what has been going on in my life, I see God forming me and transforming me by his grace, over and over, into a person different frbm what I "alas at the beginning of my interreligious journey. I am conscious that, when I teach courses on Islam or when I speak about Muslims, what I say and how I say it are different from the words of someone who has not had my experience of coming to know the Muslim community from the inside. When someone says something tha( pu~ts down or denigrates Islam unfairly, I ~nd myself reacting spontaneously and even emotionally, because they are talking about people that I know, people who have welcomed me into their lives, people whom I love and who have shown love to me. When Muslims are insulted, I feel insulted; when they are wronged, I feel wronged; when they undergo a tragedy, I suffer with them. When something good happens to them, I rejoice with them. When Muslims do wrong, to themselves or to others, I feel ashamed and beg God's forgiveness. When real dialogue occurs, no partner is left unchanged. When I see how much God has enriched my life and deepened my faith through my being in dialogue with others, it is a great source of hope and encouragement to me. For the same Holy Spirit who has been active in my own life is also at work in the lives of my friends of other faiths, using our encounters to touch them too and transform their lives. Most of the time we do not see evidence of this. We work in hope, which is, after all, trusting that God is invisibly active in this world. But God knows that we need encouragement from time to time and gives us "feedback" to keep our hopes alive. About four years ago I received such a .response from Said Khorramshahri, a pious Iranian Qur'an reciter. I had gone to Tehran to represent the Vatican at a national function and was staying about two weeks. Said, a graduate student in English, was assigned to interpret for me at the meetings and conferences that made up my schedule. Review for Religious During this time Said and I had many opportunities to talk about all sorts of things: life in Iran and in Rome, sports, politics, music, our own personal hopes and desires~ and, of course, what is deepest in our lives--our faiths. We shared deeply and hon-estly, and I could often feel the presence of the Lord when we were in conversation. When I returned to Rome, he wrote me a long letter saying that he never imagined that God would use his encounter with a Catholic priest as the instrument by which to pro-foundly change and deepen his outlook on life, faith, and his relations with others. I real-ized that I was not the only one who recog-nized that God was present and active in our encounters. This pious Muslim also saw that God was with us and that "our hearts were burning within us" from the movement of God's grace: I offer this experience merely as an exam-ple. Every Jesuit--every Christian--who has been involved in interreligious dialogue to any extent can tell comparable stories. If my experience has been mostly with Muslims, others could testify to some strikingly similar" experiences of God's activity gathered over the course of their years in dialogue with Buddhists or Hindus, Jews or Baha'is, or followers of the tradi-tional religions of Africans or Native Americans. The point is that, when we truly open ourselves to God in dialogue with another, the Holy Spirit takes over and guides the encounter. As the document "Our Mission and Interreligious Dialogue" puts it, "Open and sincere interreligious dialogue is our cooperation with God's ongoing dialogue with humanity (OMID §5). When we truly open ourselves to God in dialogue with another, the Holy Spirit takes over and guides the encounter. The Need for a Document The document of th~ 34th General Congregation "Our Mission and Interreligious Dialogue" is remarkable. For the first time in Jesuit history, the Society as a whole explored the inter-religious dimension of our Jesuit mission. Certainly, there were always some Jesuits who were involved in various forms of inter-religious dialogue. For a few it was their main apostolate, but for most it was something in which they were involved when they Novetnber-Dece~nber 1997 Michel ¯ Interreligious Dialogue and the ~esuit Mission had extra time, an apostolate they added on to their main duties. Dialogue was often considered a kind of luxury in the Society, of secondary importance to works such as schools, seminary and theological education, parishes. It frequently happened that stu-dents who were interested in carrying out studies on other reli-gions were assigned to other, "more important" fields of study like Scripture, theology, and philosophy. Most of us .involved in dialogue have had the experience of hearing a fellow Jesuit tell us we were wasting our time. "Why do you bother with Muslims?" I have been asked; "you will never convert them." Some comments have seemed to presume that interreligious dialogue and proclamation of the gospel are incom-patible activities, or that dialogue somehow undermined or com-promised the church's mission of evangelization. These questions show that the goal of dialogue was not well understood. It was confused with a type of soft sell, a way to insinuate ourselves into another religious community in order to make converts, or it was seen as a lack of commitment to bear witness to our Christian faith. Dialogue and PrOclamation One of the first issues that the general congregation had to take up was the way int.erreligious dialogue is related to the work of evangelization. It is in this context that the goal of dialogue can be understood. In the one evangelizing mission that Christ gave to his disciples, dialogue and proclamation of the gospel are two distinct aspects. Neither can replace the other. "They should not be confused, manipulated, or regarded as identical, as though they were interchangeable" (OMID, §7). Just as dialogue is not meant to replace proclamation of the gospel, so the duty to pro-claim the gospel must never preempt or negate the work of engag-ing in dialogue. The document describes dialogue as "a new way of being church," in which we discover the "deeper dimensions of our Christian faith and wide~ horizons of God's salvific presence in the world" and engage in activity that "grasps the deeper truth and meaning of the mystery of Christ in relation to the universal his-tory of God's self-revelation" (OMID, §7). What this dense the-ological statement means is that God is at work in the lives of all those who sincerely seek him and that sometimes God's grace Review for Religious produces anyplace in the world people of great holiness, gen-erosity, and love. God carries out this saving work among people of other faiths through the Holy Spirit, who makes use of the religious tradi-tions that people follow to lead them farther and farther along the path of true holiness. Sometimes a person's knowledge of God's saving work in Jesu's Christ precedes: the person is bap-tized and receives the fullness of the Holy Spirit. More often the Holy Spirit precedes people's knowledge of Christ. There is no contradiction here: it is the One God who is at work, whether in Christ'or in the Spirit. Quoting the bishops of Asia, the GC34 document says: "It is the same Spirit, who has been active in the incarnation, life, death, and resurrection of Jesus and in the church, who was active amongst all peoples before the incarnation and is active amongst the nations, religions, and peoples today." We see, then, that the deepest motivation for dialogue is to recognize the Spirit of God wherever the Spirit is at work in the world today and to praise God for the generous action of the Spirit. When we meet Muslims, Buddhists, Sikhs, and others who bear the fruits of the Holy Spirit in their lives, our reaction should be to praise and thank God. Time spent with sincere believers of other faiths is time spent in discovery of the many and varied fruitsalove, joy, peace, patience, goodness, kindness, gentleness, faithfulness, self-control--~at the Spirit continues to produce in the lives of other believers. Four Types of Dialogue and Their Goals "Interreligious dialogue," as the document points out, is not one thing, and the document outlines four basic types of dialogue. The goal of each type is not exactly the same. The dialogue of life is a dialogue on the plane of being, and the goal i~ living together in peace, mutually enriching each other by bearing witness to the values we stand for. The dialogue of action is on the plane of doing--working together to oppose whatever enslaves and degrades people, defending the weak, accompanying the poor in their struggle for justice. Its goal is to build together societies formed in accord with the will of God and in reverence for human dignity. An example of the dialogue of religious experience is what was going on during my time with Said in Iran. The goal is for those November-December 1997 Michel ¯ Interreligious Dialogue and the ~esuit Mission in such dialogue to open themselves fully .to God's movements (God's personal history in the life of each person) so that the Spirit can use them to touch and transform the persons. The dialogue of theological'exchange is to .clarify points of con-vergence and divergence, to overcome misunderstandings, half-truths, and distortions, and to come to a greater appreciation of each other's spiritual values (OMID, §4). It is not meant to arrive at a common formulation, to gloss over the differences between religions, or to find a common denominator on which we can all agree. The irreconcilable differences that we discover should nei-ther surprise nor discourage us, since we acknowledge from the start that each religion, is unique and offers its particular com-plex of doctrines and way of life. Dialogue in Patience and Hope If dialogue is about love (OMID, §6), then it is by examining the qualities of love that we learn the attitudes that must accom-pany our efforts at dialogue. In his great hymn on love in the First Letter to the Corinthians, St. Paul lists some of the qualities of love. It is. significant that the first quality on Paul's list is patience: "Love is patient, kind . oIt is important to spend time reflecting on the quality of patience, because lack of patience, in my opinion, is one of .the great causes of failure in dialogue. Patience includes more than not looking for quick results. I would rather say, "Do not look for results at all." In the Bhagavad Gita, Krishna tells Arjuna, "Do your duty conscientiously, and do not be concerned about suc-cess or failure?' We might paraphrase this advice by saying that the document "Our Mission and Interreligious Dialogue~' challenges Jesuits to "throw yourselves into this activity, without counting the cost or trying to measure the results." We engage in dialogue because it is our duty as disciples of Christ. As the OMID document puts it, dialogue is an integral element of our Jesuit mission in the world. We are people of hope, .one of the three greatest gifts that God has given us. We work in the hope that God will use our efforts in a way pleasing to God to advance the comingof God's reign in the world. Sometimes we hear people say, "What have you accomplished after all these years of dialogue? There are still religious tensions, ,conflicts, and wars." Review for Religious ~ The same could be said of other aspects of our mission. Those working for justice know that--despite years and years of tireless effort, sacrifices, even martyrdoms, despite vast amounts of time and energy spent--we are still confronted with countless forms of -injustice, oppression, and exploitation in the world. Recent years have even produced new forms. The occasional victories seem few in comparison with the rampant injustices still existing in almost every society. Does this mean that all those efforts at building more just societies have been in vain? No, we recognize ~that we have to keep on struggling in every age, culture, and nation to oppose injustice and defend the oppressed and marginalized. , It-is a similar case with interreligious dia-logue. At the same time that relations between the followers of various religions become better in one place, new conflicts and tensions break out elsewhere. Regions that have had long tra-ditions of people living together in peace sud-denly find themselves enmeshed in religious wars. On the other hand, reconciliation does occur where there has been conflict. People do learn to forgive and move beyond the past. Some peo-ples do find, often through much painful searching and with many setbacks, ways to live together with their neighbors of other faiths. We have all inherited two attitudes that make the effort at dialogue more difficult: One is the modern business ethic of quick and concrete results. In business, people feel they do not have time to wait. If they do not get the job done and done fast, a com-petitor will get an edge on them. People have graphs and tables .and prbjections to show how soon they can expect results. If they fail to achieve them in the time allotted, they go back to the draw-ing board to revise their policies. But it does not work that way with human relations. Things take time, and our efforts may be building a basis of fellowship whose benefits can be seen only in the future. The second attitude that makes dialogue difficult is an attitude of historical optimism that has dominated the philosophy of his-tory in this century. In this view, humankind, through education and technology, is continually evolving towards greater maturity, openness, and well-being. Obscurantism, ignorance, and violence are characteristics of primitive society and bound to be super- We engage in dialogue because it is ourduty as disciples of Christ. November-December 1997 Michel ¯ Interreli~ous Dialogue and the Jesuit Mission seded. In interreligious terms, many Catholics saw the period of the Second Vatican Council as a time when the old religious con-flicts would become a thing of the past. Dialogue would be the instrument of an inevitable result, putting an end to the misun-derstandings and divisions that kept us apart. Patience and Dialogue It seems to me that, if we Jesuits are going to make a contri-bution towards greater interreligious harmony, we must have a more realistic attitude. Dialogue will not solve all the religious conflicts in the world, just as our struggle for justice will never put an end to all forms of injustice and oppression. Rather, dialogue is something that must be carried on in every, society, in every age. Understanding and respect must be built anew in every gen-eration. The challenge will never come to an end, because sin is a part of who we are as humans and, where there is sin, there will be suspicion, hatred, and conflict. The need for patience is not only seen at the macro level of societies and nations. It is also the case in our personal dealings with people of other religions. We are all so full of suspicions, fears, and preconceptions. It takes much rime to get beyond these, to break down the natural resistance that we all bring to dialogue. If people seem unwilling, indifferent, or even hostile to invita-tions to dialogue, we should not be surprised. The burden of his-tory that we all bear is an obstacle that cannot be overcome quickly. We should also not be surprised if dialogue encounters seem superficial or seem to be characterized by an insincere politeness. This indicates that a level of trust at which we can relate hon-estly and deeply has not yet been built. That too takes time and much patient effort. We human beings are not willing to share what is deepest in our lives with people whom we are not yet ready to trust. Until we are convinced that the others will .treat our sharing with due respect, we tend to keep things at a nonthreat-ening, surface level. Only through the slow and laborious pro-cess of forming friendships and building trust do we arrive at the point where people can break through their latent distrust to begin to share frankly and honestly. But, if we Christians are motivated by Christ's love, we will find the determination and perseverance we need, for; as St.Paul says, "Love is always ready to excuse, to trust, to hope, and to endure whatever comes.?' Review for Religious I mention these negative factors, the effects of sin, because interreligious dialogue, although an exciting adventure of dis-covery of the manifold ways in which God lavishes his grace upon humankind, is also a path on which we encounter obstacles, set-backs, and frustrations and painful forms of self-discovery as well. When we are rebuffed, it is not easy to forgive. When we are misunderstood, it is not easy to go back again and again. When confronted with our own limitations and those of our commu-nity, we are tempted to give it all up and retreat to easier ways of life. However, as Jesuits we have a source of strength that we did not have even four years ago. We have the commitment of our whole Society--of our friends in the Lordmto engage in this aspect of our mission. We are helped to do so by our Ignatian vision that comes from our personal relationship to Jesus Christ. We are urged by the 34th General Congregation to develop a "culture 'of dialogue in our approach to believers of other reli-gions that should become a distinctive characteristic of our Society, sent into the whole world to labor for the greater glory of God and the help of human persons" (OMID, § 17), ' What a tremendous ideal to live for! What a challenge we have set for ourselves! ~Ours is the .generation, living immediately after and formed by General Congregation 34, that can make its document "Our Mission and Interreligious Dialogue" a vibrant part of our Jesuit mission in the world. Many foreign missionaries depend upon,people like you who donate subscriptions for them to Review for Religious. To start a subscription for a deserving missionary, please send $24 to: Review for Religious ¯ 3601 Lindell Blvd. ¯ St. Louis, MO 63108 To pay by credit card, phone: 314-977-7363. November-December 1997 ANNETTE M. PELLETIER Misery Meets Mystery in Montenegro: A Survival Guide for North American Religious oes consecrated life possess the latent power to continue evangelizing North American culture? Current literature on the topic suggests that the "holy experiment" of founding a culture on evangelical values has turned ominously unholy. The pioneer barks that brought (he Pilgrims, Quakers, and Shakers are saidto be aimlessly adrift, having lost their orientation to the Holy. On the other hand, the heritage of integration evident in the cultures in the Southern Hemisphere, where Santa Fe (Holy Faith) was the principal colonizing feature, suggests the power of the sacred to perdure despite a history marked by gore as well as glory. Upon returning to the United States after a time of mission-ary experience in the cultures to the south, one senses how deep the ache for the Sacred is in North American culture. The pro'- gressive deconstruction of the core values and virtues that made the experiment holy suggests that our culture may have lost its. :heart.~ ',Although you express tous what is most precious to you, you do not realize how far we are from where you are," remarks Fred, Henri Nouwen's "world!y" friend for whom he composed his profound reflections, on what it means to be the beloved chil- ~ren of the Holy,G~od present in secular culture. "You speak from Annette M. Pelletier IHM c0nsid~rs this article, following upon her 'contributions to our Septembe~:-October 1993 and July-August 1994 issues, to be the conclusion of a trilogy on Mystery in relation to conse-crated life. She may be addressed at Convento Santa Rosa de Lima; E. Montenegro; Apartado 18-0703; Lima 11, Peru. Review for Religious a context and tradition that is alien to us . Many, many questions need: to be answered before we are able to be fully open to what you say about the life of the Beloved.''2 What is to be the role of us who are called, consecrated, and sent to proclaim such "belovedness" in this deconsecrated world; of us whose specific task it is to offer radical eschatological testi-mony of the coming of the kingdom? 3 Peter, a designated, author-itative witness of that kingdom (realized 'in the presence and per-son of Jesus), reminded his early Christian community "to always be ready to give a reason for their hope" (1 P 3:15). What, then, would be the reason for our hope that the consecrated life will con-tinue to exert a positive influence on a heart-less culture, one that seems no longer to have experience of the "Holy"? The "reason" for my hope. for not just the survival bat the flourishing of consecrated life in North America escapes the concrete directions suggested by the many and various scientific analyses of consecrated life that appear fis part of a search for a definitive future, The "reason" for my hope springs from what I and many oth-ers have "seen and heard" (1 Jn 1:3) of the Mystery of God made manifest in the misery of the absolute poverty in one of our sis-ter cultures in Latin America, Peru. Montenegro, a densely pop-ulated pueblojoven or asentamiento humano (shanty town) situated about forty-five minutes by bus from Lima, owes its misery to both Shining Path terrorism and the disastrous effects of "fujishock" economics on those who have fled from terrorism in the Peruvian sierra during the last decade. No sociological anal-ysis explains why the pueblo children still danced for the fiestas in their school, Fey Alegria 37, and the sisters and the teachers and families stuck together in hope despite the extreme poverty and the designation of the zone as "red" during the darkest days of the reign of terror.4 One "reason" for hope, then, can be the simple fact that this pueblo and its fragile institutions have survived, despite the unholy One "reason" for hope, then, can be the simple fact that this pueblo and its fragile institutions have survived, despite the unholy cultural influences of terrorism and hunger. November-December 1997 Pelletier ¯ Misery Meets Mystery in Montenegro cultural influences of terrorism and hunger. Here is hard:evi-dence, provided by real people who survived' to live, instead of living to merely survive. The madres solteras (single mothers) who raise children of partners who abandon them for another; the youth who are old before they have a chance to be young; the knot of little children who play on the step of the mission-house door--none of these Montenegro dnawim have access to analyt-ical research charting their survival or demise. They simply live their reality, struggling to survive, struggling to find. meaning. Without the luxury of an education, they meet Mystery in their misery on Mystery's 6wn terms. Even though most of them will never really better their lot in life according to North American standards, they seem not to have lost. the reason for their hope. Yes, large numbers may eventually resort or succumb to every vice that a culture of absolute poverty provokes. Yet there :are those who do survive with their dignity as human beings intaci:. Who are they? How are they able to survive? What do they have to say to the religious missioned to the first world, who also seek to survive, but in a culture whose very richness impoverishes the attractiveness, the beauty, the dignity, and the grace of a way of life in love with Life itself?. Could the observation ofMircea Eliade, the famed scholar of religious anthropology, be true: that the evo-lution of modern cultures has generated an atmosphere of intel-lectual elitism in which detachment from the patterns of traditional religion severs Western culture from its core values and belief systems? 5 So what recourse do persons consecrated to the Holy have if they are to survive the consequences of Western culture's demise? The Word had a special word for the religiously lettered and learned Who came by night to ask him questions about signs seen hinting the advent of a new world within the world. To the Nicodemus-like, Jesus counseled that the lettered and the elite turn and become like a child. Anyone privileged to see, hear, and touch the children who, despite the misery of their absolute poverty and the scourge of terrorism, sing and dance in the desert cannot help marveling at the mystery of their "unreasonable" rea-. son to hope. What do they, the "little ones," the ones immersed in the misery of absolute poverty, have to say about the mystery of their survival? Could it be that their link to traditional popu-lar religion provides them with the treasure which cultures to the north have lost: a reason for hope?6 , Review for Religious Who are these ragtag "children of the dust" gathered on the luxurious slab of cement gracing the mission-house front door? From early in the morning until late in the night, this mob of ragamuffins never seems to wonder about "survival," despite the dubious nature of their next meal. They do not have time to worry. They are obviously too busy creatively constructing their own livable-in-the-now reality. The ever plentiful stones and rocks are transformed in,their imagination to sports cars and trucks. Rags and bits of scrap paper adorn a gringa-faced "Barbie" in highest fashion. So actively engaged in living life to the hilt, these tawny tots are too busy having fun to be concerned about surviving. Sure, they are hungry and ill clad. By our standards they are woefully abused by family systems that claim "the more I beat you, the more I love you." But they are too resiliently cre-ative to let abuse or malnutrition get in the way of living. The ".proper7 things they deserve as fundamental rights--healthcare, education, food--hardly get a thought. One hesitates to say it, but, to almost every visitor, these kids on the step are definitely having fun. Their joy, laughter, unsuppressible desire to befriend anyone, especially foreigners visiting the mission house, betrays the secret entry of Mystery into their absolute misery. Their grasp on an unseen reason for their hope renders ridiculous the first-world worries about where God and religion and the church might fit in a deconstructed culture. "Multiphrenia" is one malaise the Montenegrinos never get. The inner' chaos caused by too much input from too many conflicting media sources promoting ever changing values is a postmodern misery they miss.7 Take, for example, ten-year-old Lorenzo, a victim of his father's abuse. Every so often Lorenzo is whacked in the face. with an iron pipe for not bringing in his share of the family keep. How could little Lorenzo, every visitor's fast friend, keep smiling, jest-ing, and joking despite the ugly scarson his ever dirty face? The Mystery of God peeks through his misery in his nonconcern for predictable "survival." That unerasable smile insists that God's Mystery is manifest even in this most undeserved misery. Just what is it that keeps that smile on his face--and so many others like his!--in this desert valley of so many, many tears? Does his smile betray a reason to hope that we cannot, yet, see? These stepkids also deal with the reality of too few resources and personnel to assure them of a viable future. Most children are without parents until late in the night, when Mom or Dad or November-December 1997 Pelletier ¯ Misery Meets Mystery in Montenegro live-in mate come
Esta tesis doctoral se ha realizado dentro del marco de un acuerdo de co-tutela entre la Universidad de Zaragoza (Universidad de origen), la Universidad de Calabria (Universidad anfitriona) y la Facultad de Ciencias y Tecnología de la Universidad NOVA de Lisboa (FCT NOVA) (Universidad anfitriona). El trabajo de investigación se ha llevado a cabo dentro del programa de Doctorado en Ingeniería de Membranas Erasmus Mundus (EUDIME), (FPA 2011-0014), financiado por la Unión Europea. La tesis se centró principalmente en el uso de la técnica de electrohilado para producir diferentes tipos de membranas que puedan ser utilizadas en distintas aplicaciones biomédicas. Se sintetizaron y produjeron nanopartículas orgánicas e inorgánicas para ser utilizadas como rellenos o como portadores (sistema de administración de fármacos), así como membranas nanofibrosas electrohiladas. Este trabajo se llevó a cabo en el Instituto de Nanociencia de Aragón (INA), específicamente en el grupo de Nanostructured Films and Particles (NFP) bajo la supervisión de la profesora Silvia Irusta y la Dra. Gracia Mendoza. Una parte importante de la caracterización físico-química se realizó en el INA. En la Universidad de Calabria se trabajó bajo la supervisión de la Dra. Loredana de Bartolo en el Instituto de Tecnología de Membranas (ITM). Allí se utilizaron técnicas específicas tanto para la caracterización como para estudiar diferentes señales biológicas producidas por las membranas sintetizadas, bajo la supervisión. Por otro lado, la movilidad llevada a cabo en la Facultad de Ciencias y Tecnología (FCT NOVA) de la Universidade NOVA (FCT NOVA) bajo la supervisión de la profesora Ana Isabel Aguiar-Ricardo, permitió realizar una caracterización completa de dos membranas asimétricas siguiendo diferentes Normas Internacionales que establecen diferentes ensayos a realizar en apósitos primarios utilizados en heridas. El desarrollo de nuevos scaffolds cargados con proteínas morfogenéticas o antibióticos es de gran interés en el campo de la ingeniería de tejidos óseos. Scaffolds electrohilados con una microporosidad mejorada puede ser beneficioso para mejorar la viabilidad celular debido a que una alta porosidad junto a la presencia de microporos puede proporcionar un entorno tridimensional (3D) que no solamente facilita la siembra y difusión celular sino también proporciona una mejor difusión de los nutrientes y residuos a través del scaffolds. La adición de cerámica de fosfato de calcio ha sido ampliamente investigada para fabricar scaffolds altamente porosos para la ingeniería de tejidos óseos debido a que presentan una composición muy similar al hueso, incluyendo excelentes propiedades de biocompatibilidad, osteoinductivas y osteoconductoras. Partículas cargadas con proteínas morfogenéticas de hueso distribuidas homogéneamente en el scaffolds podrían asegurar una liberación continua del factor de crecimiento proporcionando de esta forma las señales bioquímicas necesarias para la reparación y regeneración ósea. Los scaffolds cargados con antibióticos pueden proporcionar una liberación sostenida del fármaco en el sitio de interés, así como el mantenimiento de propiedades osteogénicas mejoradas para la regeneración exitosa del hueso. Evitando de esta forma que se alcancen niveles de toxicidad o niveles ineficaces en la zona de interés, así como la aparición de efectos secundarios indeseados en los pacientes que provocan un rechazo a los tratamientos prolongados de fármacos por vía sistemática (vía oral e intravenosa). Otra aplicación biomédica interesante de las membranas electrohiladas es la fabricación de apósitos inteligentes eficientes para el tratamiento de heridas. Para lograr una curación rápida de la herida es necesario desarrollar membranas apropiadas con poros interconectados capaces de prevenir la deshidratación rápida y la penetración de bacterias. Para mantener un ambiente húmedo en el lecho de la herida se necesita una alta capacidad de absorción y una adecuada transmisión de vapor de agua. Además, si la membrana electrohilada presenta propiedades bactericidas facilitará el proceso de curación. El objetivo principal de esta tesis fue el desarrollo mediante electrohilado de membranas fibrosas con las características apropiadas para ser utilizadas en la ingeniería de tejidos óseos o como apósito para heridas. En los Capítulos II al V se plantean una serie de objetivos específicos con el fin de cumplir el objetivo principal. Este documento de tesis se dividió en las siguientes secciones: CAPÍTULO I, corresponde a la introducción general donde se describen los conceptos de biomateriales, scaffolds, ingeniería de tejidos y el objetivo principal de los sistemas de liberación de fármacos. Así como, la clasificación de los biomateriales y la ingeniería de tejidos según el origen de los materiales. Además se ponen de manifiesto todos los factores que deben tenerse en cuenta para desarrollar y aplicar adecuadamente los apósitos para heridas. Se mencionaron las diferentes técnicas utilizadas en la literatura haciendo énfasis en el uso de electrohilado y electropulverización para producir scaffolds o membranas para su uso en la ingeniería del tejido óseo y como apósitos para heridas. CAPÍTULO II, se enfoca en el desarrollo y mejora de andamios 3D capaces de promover una eficiente regeneración ósea junto con la liberación de antibióticos dirigidos para prevenir la colonización de bacterias. El objetivo de este trabajo fue sintetizar y caracterizar un sistema de liberación de fármacos que consiste en nanofibras electrohiladas de policaprolactona (PCL) decoradas con partículas de poli (ácido láctico-coglicólico) (PLGA) cargadas con rifampicina (RFP). Este material debe promover la reparación ósea evitando el deterioro del scaffolds provocado por una infección. Se realizó la evaluación in vitro de la capacidad bactericida del material electrohilado sintetizado contra bacterias Gram positivas (Staphylococcus aureus) y Gram negativas (Escherichia coli), así como su citocompatibilidad en cultivos 3D con osteoblastos humanos. Estos resultados se enviaron a la Revista de farmacia "International Journal of Pharmaceuitics" para su publicación en formato de artículo y está bajo revisión. CAPÍTULO III, se describe la síntesis y caracterización de membranas con estructura de núcleo-envoltura de PCL y acetato de polivinilo (PVAc) obtenidas por electrohilado. Las fibras se cargaron con nanopartículas de hidroxiapatita sintética (HAn) para aumentar la bioactividad de los materiales. Los scaffolds desarrollados se trataron con ablación láser para crear características topográficas deseadas a nivel micrométrico con el objetivo de favorecer la adhesión y crecimiento celular. Todas las membranas obtenidas presentaron una estructura de poros tridimensionalmente interconectados y el tratamiento con láser provocó un aumento en la viabilidad y densidad celular. Además, el aumento en la biocompatibilidad de los scaffolds sugiere que los microporos pequeños favorecen la adhesión y proliferación celular. Estos resultados fueron publicados en el artículo titulado "Laser-treated electrospun fibers loaded with nano-hydroxyapatite for bone tissue engineering". Javier Aragon, Nuria Navascues, Gracia Mendoza, Silvia Irusta. International Journal of Pharmaceutics 525,112–122, 2017. DOI:10.1016/j.ijpharm.2017.04.022. CAPÍTULO IV, se refiere al desarrollo de un scaffold electrohilado compuesto por fibras con estructura de núcleo-cubierta de PCL o PCL/PVAc cargado con HAn sintética. Estas fibras se decoraron con partículas de PLGA cargadas con proteína morfogenética ósea 2 (BMP2) mediante el uso simultaneo de electrohilado coaxial y electropulverización. El objetivo de este trabajo fue evaluar las propiedades estructurales y físico-químicas así como el proceso de biodegradación de los nuevos scaffolds desarrollados y su capacidad para abordar las características arquitectónicas, bioquímicas y funcionales del tejido óseo. Para esto, se probó la bioactividad del scaffold mediante el cultivo de osteoblastos humanos sobre ellos y se monitoreo de la viabilidad celular durante 4 semanas. Se evaluó la actividad osteogénica in vitro de las células sembradas sobre los scaffolds determinando la actividad de la fosfatasa alcalina (ALP) y la expresión de osteocalcina (OCN) y osteopontina (OPN) como proteínas osteogénicas. Estos resultados fueron publicados en el artículo titulado "Polymeric electrospun scaffolds for bone morphogenetic protein 2 delivery in bone tissue engineering". Javier Aragón, Simona Salerno, Loredana De Bartolo, Silvia Irusta and Gracia Mendoza. Journal of Colloid and Interface Science, 531 (2018) 126–137. DOI:10.1016/j.jcis.2018.07.029. El CAPÍTULO V, describe la síntesis de un apósito antimicrobiano para heridas, con una resistencia mecánica adecuada que es capaz de absorber exudados y evitar la deshidratación rápida de una herida. Se prepararon membranas asimétricas de PCL/PVAc cargadas con carvacrol (CRV) mediante el uso simultáneo de electrohilado y electropulverización. Las membranas constan de dos capas; la primera es una capa de PCL electrohilado; la segunda, una lámina de PVAc que estaría en contacto con la piel liberando a su vez el compuesto antimicrobiano. Se demostró que el uso de diferentes disolventes pueden dar lugar a la obtención de diferentes morfologías de la capa PVAc-CRV. Los valores obtenidos de elongación máxima de las membranas antes de romperse son adecuados para ser utilizados como apósitos para heridas ya que están en el mismo rango reportado de elongaciones en la piel humana. Las membranas presentan una tasa óptima de Transmisión de vapor de agua (WVTR) con valores que se encuentran en el rango requerido para mantener un buen balance entre humedad y pérdida de agua en la herida. En la primera semana, se liberó más del 60 % del CRV cargado, mientras que después de tres semanas, las membranas liberaron entre el 85 y el 100 % del CRV cargado mediante la contribución de un proceso de difusión de tipo Fickiano y la relajación delas cadenas poliméricas. Las membranas sintetizadas son candidatas potenciales para ser utilizadas como apósitos para heridas. El manuscrito que resume estos resultados se envió a la revista "Materials Science and Engineering C" y está bajo revisión (MSEC_2018_3013). CAPÍTULO VI, resume las conclusiones generales del trabajo de tesis. APÉNDICE 1, describe las principales técnicas de caracterización y los métodos para evaluar diferentes propiedades en función de las posibles aplicaciones. APÉNDICE 2, resume los artículos publicados y la participación en foros científicos durante el período de tesis. 1 The current Doctoral Thesis work has been performed under a co-supervision agreement between University of Zaragoza (Home University), University of Calabria (Host University) and Faculty of Sciences and Technology of the NOVA University of Lisbon (FCT NOVA) (Host University). This research has been carried out inside the Erasmus Mundus Doctorate in Membrane Engineering program (EUDIME), (FPA 2011-0014), funded by the European Union. This thesis focused mainly on the use of the electrospinning technique to produce different kind of membranes for biomedical applications. In particular, it described the synthesis and production of inorganic and organic nanoparticles to be used as fillers or as carriers (drug delivery system) as well as the production of electrospun nanofibrous membranes. This work was carried out within the Institute of Nanoscience of Aragon (INA), specifically in the Nanostructured Films and Particles (NFP) group under the supervision of the Professor Silvia Irusta and Dr Gracia Mendoza. Also an important part of the physico-chemical characterization was done at INA. The study of different biological signals and the use of specific techniques for membrane characterization were acquired at the University of Calabria under the supervision of Dr. Loredana De Bartolo in the Institute on Membrane Technology of the National Research Council of Italy (ITM-CNR). On the other hand, the mobility carried out at the Faculty of Sciences and Technology (FCT NOVA) of Universidade NOVA (FCT NOVA) under the supervision of Professor Ana Isabel Aguiar-Ricardo, allowed a total characterization of two asymmetric membranes following different International Standards to accomplish testing for primary wound dressing. The development of novel membranes loaded with morphogenetic proteins or antibiotic are of great interest in the field of bone tissue engineering. To promote the cellular viability and extracellular matrix production, electrospun membranes with enhanced porosity and micro-scale pores could be beneficial since increased porosity and pore size can provide a three-dimensional (3D) environment that not only facilitates cell seeding/diffusion but also provides better diffusion of nutrients and waste throughout the membranes. The addition of calcium phosphate ceramics has been extensively investigated to fabricate highly porous membranes to bone tissue engineering due to their close similar composition of bone, including excellent biocompatibility, osteoinductive and osteoconductive properties. A homogeneous distribution of the bone morphogenetic protein-loaded particles along the entire membrane could be ensuring a continuous release of the growth factor to provide the necessary biochemical cues for bone repair and regeneration. Antibiotic-loaded membranes may provide drug targeted and sustained release, avoiding the long-term oral and intravenous systematic multidrug administration, which implies toxic side effects, low delivery to the target site and low patient adherence to the treatment. Therefore, membranes loaded with antibiotics can overcome the drawbacks of the traditional therapy sustaining enhanced osteogenic properties for the successful regeneration of the bone. Another interesting biomedical application of electrospun membranes is the fabrication of efficient smart dressings for the treatment of wounds. A rapid wound healing requires developing appropriate membranes with interconnected pores that allow the oxygen diffusion and transport of metabolic waste, as well as an adequate pore size to prevent rapid dehydration and bacteria penetration. A high absorption capacity and adequate water vapor transmission will be necessary to keep a moist environment in the wound bed. Besides, if the electrospun membrane has some bactericidal properties will be better for the healing process. The main goal of this thesis was the development of fibrous membranes by electrospinning with the appropriate characteristics to be used in bone tissue engineering or as wound dressing materials. To achieve this target, several specific objectives were defined, which are described in Chapters II to V. The thesis was divided in the following sections: CHAPTER I, is an introduction where the concepts of biomaterials, scaffolds and tissue engineering and the main target of drug delivery systems are described. The chapter includes the classification of biomaterials according to the origin of the materials and tissue engineering is also described as well as all the factors that must be taken into account to develop and properly apply a wound dressing are discussed. Different kind of techniques used in the literature to produce scaffolds or membranes for bone tissue engineering and wound dressings are mentioned, focusing on the use of electrospinning and electrospray to produce them. CHAPTER II, focuses on the development of enhanced 3D membranes able to promote efficient bone regeneration together with targeted antibiotic release to prevent bacteria colonization. The aim of this work was to synthesize and characterize a drug delivery system consisting of polycaprolactone (PCL) electrospun nanofibers decorated with rifampicin (RFP) loaded into poly(lactic-coglicolic acid) (PLGA) particles. This material would promote bone repair avoiding the impairment of the membrane mediated by infection. The bactericidal ability of the synthesized electrospun material was assessed In vitro against gram positive (Staphylococcus aureus) and gram negative (Escherichia coli) bacteria, as well as its cytocompatibility in human osteoblasts 3D cultures. These results are included in the accepted article entitled "Composite scaffold obtained by electro-hydrodynamic technique for infection prevention and treatment in bone repair". Javier Aragon, Sergio Feoli, Gracia Mendoza, Silvia Irusta. International Journal of Pharmaceutics. CHAPTER III, describes the synthesis and characterization of core-shell membranes of PCL and polyvinyl acetate (PVAc) obtained by electrospinning. The fibers were loaded with synthetic hydroxyapatite nanoparticles (HAn) to increase the bioactivity of the materials. The prepared membranes were then treated by laser ablation to create desired microscale topographical features in order to favor cell adhesion and growth. All prepared membranes exhibited a three-dimensional network structure with interconnected pores; the laser treatment has modified the structural characteristics of the membrane causing an increase the cell viability and cell density. The materials biocompatibility is affected by the structural properties of the membranes, indeed smaller micropore sizes favor cell adhesion and proliferation. These results are published in the article entitled "Laser-treated electrospun fibers loaded with nano-hydroxyapatite for bone tissue engineering". Javier Aragon, Nuria Navascues, Gracia Mendoza, Silvia Irusta. International Journal of Pharmaceutics 525,112–122, 2017. DOI:10.1016/j.ijpharm.2017.04.022. CHAPTER IV, refers to the development of a composite electrospun membrane of PCL or PCL/PVAc core–shell fibers loaded with synthetic HAn. These fibers were decorated with bone morphogenetic protein 2 (BMP2) loaded in/into PLGA particles via simultaneous electrospraying and coaxial electrospinning. The aim of this study was to evaluate the structural and physico-chemical properties and biodegradation processes of the newly developed membranes assessing their ability to address the architectural, biochemical, and functional features of bone tissue. For this purpose, the membrane bioactivity was tested by culturing human osteoblasts on the membranes and by monitoring cell viability up to 4 weeks. The In vitro osteogenic activity of cells seeded onto the membranes was evaluated by assessing alkaline phosphatase (ALP) activity and the expression of osteogenic proteins osteocalcin (OCN) and osteopontin (OPN). These results are published in the article "Polymeric electrospun scaffolds for bone morphogenetic protein 2 delivery in bone tissue engineering". Javier Aragón, Simona Salerno, Loredana De Bartolo, Silvia Irusta and Gracia Mendoza. Journal of Colloid and Interface Science, 531 (2018) 126–137. DOI:10.1016/j.jcis.2018.07.029. CHAPTER V, describes the synthesis of an antimicrobial wound dressing material, with appropriate mechanical resistance avoiding rapid dehydration and absorbing exudates. PCL/PVAc asymmetric membranes loaded with carvacrol (CRV) were prepared by electrospinning and electrospraying simultaneously. The membranes consist of two layers: the first is an electrospun PCL sheet, the second a PVAc sheet that would be in contact with the skin releasing the antimicrobial compound. The use of different solvents results in different morphologies for the PVAc-CRV layer. The membranes exhibit mechanical properties with strain to failure values that are in the range of human skin, being adequate to be deposited over a wound surface. The samples present Water Vapor Transmission (WVTR) values in the required range to keep good moisture balance with water loss from the wound at the optimal rate. In the first week, more than 60 % of the loaded CRV was released while after three weeks membranes released between 85 to 100 % of the loaded CRV through a Fickian diffusion and diffusion due to polymer relaxation. The synthesized membranes are potential candidates to be used for wound dressing applications. The manuscript summing up these results has been submitted to a scientific journal and is currently under review. GENERAL CONCLUSIONS, summarizes the conclusions of the thesis work. APPENDIX 1, describes the main characterization techniques and the methods to evaluate different properties according to the possible applications. APPENDIX 2, summarizes the articles published and the participation in scientific forums during the thesis period.
PUBLISHED ; BACKGROUND: Alzheimer's disease is a common debilitating dementia with known heritability, for which 20 late onset susceptibility loci have been identified, but more remain to be discovered. This study sought to identify new susceptibility genes, using an alternative gene-wide analytical approach which tests for patterns of association within genes, in the powerful genome-wide association dataset of the International Genomics of Alzheimer's Project Consortium, comprising over 7 m genotypes from 25,580 Alzheimer's cases and 48,466 controls. PRINCIPAL FINDINGS: In addition to earlier reported genes, we detected genome-wide significant loci on chromosomes 8 (TP53INP1, p?=?1.4?10-6) and 14 (IGHV1-67 p?=?7.9?10-8) which indexed novel susceptibility loci. SIGNIFICANCE: The additional genes identified in this study, have an array of functions previously implicated in Alzheimer's disease, including aspects of energy metabolism, protein degradation and the immune system and add further weight to these pathways as potential therapeutic targets in Alzheimer's disease. ; The i-Select chips was funded by the French National Foundation on Alzheimer?s disease and related disorders. The French National Fondation on Alzheimer?s disease and related disorders supported several I-GAP meetings and communications. Data management involved the Centre National de Ge ? notypage,and was supported by the Institut Pasteur de Lille, Inserm, FRC (fondation pour la recherche sur le cerveau) and Rotary. This work has been developed and supported by the LABEX (laboratory of excellence program investment for the future) DISTALZ grant (Development of Innovative Strateg ies for a Transdisciplinary approach to ALZheimer?s disease) and by the LABEX GENMED grant (Medical Genomics). The French National Foundation on Alzheimer? s disease and related disorders and the Alzheimer?s Association (Chicago, Illinois) grant supported IGAP in-person meetings, communication and the Alzheim er?s Association (Chicago, Illinois) grant provided some funds to each consortium for analyses. EADI The authors thank Dr. Anne Boland (CNG) for her techn ical help in preparing the DNA samples for analyses. This work was supported by the National Foundation for Alzheimer?s disease and related disorders, the Instit ut Pasteur de Lille and the Centre National de Ge ? notypage. The Three-City Study was performed as part of a collaboration between the Institut National de la Sante ? et de la Recherche Me ? dicale (Inserm), the Victor Segalen Bordeaux II University and Sanofi-Synthe ? labo. The Fondation pour la Recherche Me ? dicale funded the preparation and initiation of the study. The 3C Study was also funded by the Caisse Nationale Maladie des Travailleurs Salarie ? s, Direction Ge ? ne ? rale de la Sante ? , MGEN, Institut de la Longe ? vite ? , Agence Franc ?aise de Se ? curite ? Sanitaire des Produits de Sante ? , the Aquitaine and Bourgogne Regional Councils, Agence Nationale de la Recherche, ANR supported the COGINUT and COVADIS projects. Fondation de France and the joint French Ministry of Research/INSERM ?Cohortes et collec tions de donne ? es biologiques? programme. Lille Ge ? nopo ? le received an unconditional grant from Eisai. The Three-city biological bank was developed and maintained by the laboratory for genomic analysis LAG-BRC - Institut Pasteur de Lille. Belgium sample collection: The patients were clinically and pathologica l characterized by the neurologists Sebastiaan Engelborghs, Rik Vandenberghe and Peter P. De Deyn, and in part genetically by Caroline Van Cauwenberghe, Karolien Be ttens and Kristel Sleegers. Research at the Antwerp site is funded in part by the Belgian Science Policy Office Interuniversity Attraction Poles program, t he Foundation Alzheimer Research (SAO-FRA), the Flemish Government initiated Methusalem Excellence Program, the Research Foundation Flanders (FWO) and the Uni versity of Antwerp Research Fund, Belgium. Karolien Bettens is a postdoctoral fellow of the FWO. The Antwerp site authors thank the personnel of the VIB Genetic S ervice Facility, the Biobank of the Institute Born-Bunge and the Departments of Neurology and Memory Clinics at the Hospital Network Antwerp and the Univers ity Hospitals Leuven. Finish sample collection: Financial support for this project was provided by the Health Research Council of the Academy of Finland , EVO grant 5772708 of Kuopio University Hospital, and the Nordic Centre of Excellence in Neurodegeneration. Italian sample collections: the Bologna site (FL) obtained funds from the Italian Ministry of research and University as well as Carimonte Foundation. The Florence site was supported by grant RF-2010-2319722, gran t from the the Cassa di Risparmio di Pistoia e Pescia (Grant 2012) and the Cassa di Risparmio di Firenze (Grant 2010 ?fondazione Monzino?. The authors thank the expert contribution of Mr. Carmelo Romano. The Roma site received financial support from Italian Minist ry of Health, Grant RF07-08 and RC08-09-10-11-12. The Pisa site is grateful to Dr. Annalisa LoGerfo for her technical assistance in the DNA purification st udies. Spanish sample collection: the Madrid site (MB) was supported by grants of the Ministerio de Educacio ? n y Ciencia and the Ministerio de Sanidad y Consumo (Instituto de Salud Carlos III), and an institutional grant of the Fundacio ? n Ramo ? n Areces to the CBMSO. The authors thank I. Sastre and Dr. A. Mart? ? nez-Garc? ? afor the preparation and control of the DNA collection, and Drs. P. Gil and P. Coria for their cooperation in the cases/controls recruitment. The authors ar e grateful to the Asociacio ? n de Familiares de Alzheimer de Madrid (AFAL) for continuous encouragement and help. Swedish sample collection: Financially supported in part by the Swedish Brain Power network, the Marianne and Marcus Wallenberg Foundation, the Swedish Research Council (521-2010-3134), the King Gust af V and Queen Victoria?s Foundation of Freemasons, the Regional Agreement on Medical Training and Clinical Research (ALF) between Stockholm County Cou ncil and the Karolinska Institutet, the Swedish Brain Foundation and the Swedish Alzheimer Foundation. CHARGE AGES: The AGES-Reykjavik Study is funded b y National Institutes of Health (NIH) contract N01-AG-12100 (National Institute on Aging (NIA) with contributions from the National Eye Institute, N ational Institute on Deafness and Other Communication Disorders and National Heart, Lung, and Blood Institute (NHLBI)), the NIA Intramural Research Progra m, Hjartavernd (the Icelandic Heart Association), and the Althingi (the Icelandic Parliament). ASPS/PRODEM: The Austrian Stroke Prevention Study an d The Prospective Dementia Register of the Austrian Alzheimer Society was supported by The Austrian Science Fond (FWF) grant number P20545-P05 (H. Schmid t) and P13180; The Austrian Alzheimer Society; The Medical University of Graz. Cardiovascular Health Study (CHS): This CHS research was supported by NH LBI contracts HHSN268201200036C, HHSN268200800007C, N01HC55222, N01HC85079, N01HC85080, N01HC85081, N01HC85082, N01HC85083, N01HC85086, and HHSN268200960009C; and NHLBI grants HL080295, HL087652, HL105756 with additional contribution from the National Institute of Neurological Disor ders and Stroke (NINDS). Additional support was provided through AG023629, AG15928, AG20098, AG027058 and AG033193 (Seshadri) from the NIA. A full list of CH S investigators and institutions can be found at http://www.chs-nhlbi.org/pi. The provision of genotyping data was supported in part by the National Center for Advancing Translational Sciences, CTSI grant UL1TR000124, and the National Institute of Diabetes and Digestive and Kidney Disease Diabetes Resear ch Center (DRC) grant DK063491 to the Southern California Diabetes Endocrinology Research Center. Framingham Heart Study (FHS): This work was supported by th e National Heart, Lung and Blood Institute?s Framingham Heart Study (Contract No. N01-HC-25195) and its contract with A_ymetrix, Inc for genotyping s ervices (Contract No. N02-HL-6-4278). A portion of this research utilized the Linux Cluster for Genetic Analysis (LinGA-II) funded by the Robert Dawson Evan s Endowment of the Department of Medicine at Boston University School of Medicine and Boston Medical Center. This study as also supported by grants from the National Institute on Aging: AG08122 and AG033193 (Seshadri). Drs. Seshadri and DeStefano were also supported by additional grants from the Nati onal Institute on Aging: (R01 AG16495; AG031287, AG033040), the National Institute of Neurological Disorders and Stroke (R01 NS17950), and the National Heart, Lung and Blood Institute (U01 HL096917, HL093029 and K24HL038444, RC2-HL102419 and UC2 HL103010. Fundacio ? ACE would like to thank patients and controls who participated in this project. This work has been funded by the Fundacio ? n Alzheimur (Murcia), the Ministerio de Educacio ? n y Ciencia (PCT-010000- 2007-18), (DEX-580000-2008-4), (Gobierno de Espan ? a), Corporacio ? n Tecnolo ? gica de Andaluc? ? a (08/211) and Agencia IDEA (841318) (Consejer? ? a de Innovacio ? n, Junta de Andaluc? ? a). The authors thank to Ms. Trinitat Port-Carbo ? and her family for their generous support of Fundacio ? ACE research programs. The Rotterdam Study: The Rotterdam Study was funded by Erasmus Medical Center and Erasmus University, Rotterdam; the Netherlands Organization for Health Researc h and Development; the Research Institute for Diseases in the Elderly; the Ministry of Education, Culture and Science; the Ministry for Health, Welfare an d Sports; the European Commission;and the Municipality of Rotterdam; by grants from the Research Institute for Diseases in the Elderly (014-93-015; RIDE2), Inte rnationale Stichting Alzheimer Onderzoek, Hersenstichting Nederland, the Netherlands Genomics Initiative?Netherlands Organization for Scientific Resea rch (Center for Medical Systems Biology and the Netherlands Consortium for Healthy Aging), the Seventh Framework Program (FP7/2007-2013), the ENGAGE project (gra nt agreement HEALTH-F4-2007-201413), MRACE-grant from the Erasmus Medical Center, the Netherlands Organization for Health Research and Developmen t (ZonMW Veni-grant no. 916.13.054). ARIC: The Atherosclerosis Risk in Communities Study (ARIC) is carried out as a collaborative study supported by N ational Heart, Lung, and Blood Institute contracts N01-HC-55015, N01-HC-55016, N01-HC-55018, N01- HC-55019, N01-HC-55020, N01-HC-55021, N01-HC-55022 and grants R01-HL087641, RC2-HL102419 (Boerwinkle, CHARGE-S), UC2 HL103010, U01-HL096917 (Mosley) and R01-HL093029; NHGRI contract U01- HG004402; and NIH contract HHSN268200625226C and NIA: R01 AG033193 (Seshadri). Infrastructure was partly supported by Grant Number UL1RR025005, a component of the National Institutes of Health and NIH Roadmap for Medical Research. GERAD Cardiff University was supported by the Wellcome Trust, Medical Resear ch Council (MRC), Alzheimer?s Research United Kingdom (ARUK) and the Welsh Government. ARUK supported sample collections at the Kings College London, the South West Dementia Bank, Universities of Cambridge, Nottingham, Manchester and Belfast. The Belfast group acknowledges support from the Alzheime r?s Society, Ulster Garden Villages, N. Ireland R & D Office and the Royal College of Physicians/Dunhill Medical Trust. The MRC and Mercer?s Institute for Research on Ageing supported the Trinity College group. DCR is a Wellcome Trust Principal Research fellow. The South West Dementia Brain Bank acknowledges suppo rt from Bristol Research into Alzheimer?s and Care of the Elderly. The Charles Wolfson Charitable Trust supported the OPTIMA group. Washington Univers ity was funded by NIH grants, Barnes Jewish Foundation and the Charles and Joanne Knight Alzheimer?s Research Initiative. Patient recruitment for the MRC Pr ion Unit/ UCL Department of Neurodegenerative Disease collection was supported by the UCLH/UCL Biomedical Centre and their work was supported by the NIHR Queen Square Dementia BRU. LASER-AD was funded by Lundbeck SA. The Bonn group would like to thank Dr. Heike Koelsch for her scientific support. The Bonn group was funded by the German Federal Ministry of Education and Research (BMBF): Competence Network Dementia (CND) grant number 01GI0102, 01GI0711, 01GI0420. The AgeCoDe study group was supported by the German Federal Ministry for Education and Research grants 01 GI 0710, 01 GI 0712, 01 GI 0713, 01 GI 0714, 01 GI 0715, 01 GI 0716, 01 GI 0717. The Homburg group was funded by the German Federal Ministry of Education and Research (BMBF): German National Genome Research Network (NGFN); Alzheimer?s disease Integrated Genome Research Network; AD-IG: 01GS0465. Genotyping of the Bonn case-control sample was funded by the German centre for Neurodegenerative Diseases (DZNE), Germany. The GERAD Consortium also used samples ascertained by the NIMH AD Genetics Initiative. Harald Hampel was supported by a grant of the Katharina-Hardt-Foundation, Bad Homburg vor der Ho ? he, Germany. The KORA F4 studies were financed by Helmholtz Zentrum Mu ? nchen; German Research Center for Environmental Health; BMBF; German National Genome Research Network and the Munich Center of Health Sciences. The Heinz Nixdorf Recall cohort was funded by the Heinz Nixdorf Foundation (Dr. Jur. G.Schmidt, Chairman) and BMBF. Coriell Cell Repositories is supported by NINDS and the Intramural Research Program of the National Institute on Agin g. The authors acknowledge use of genotype data from the 1958 Birth Cohort collection, funded by the MRC and the Wellcome Trust which was genotyped by the Wellcome Trust Case Control Consortium and the Type-1 Diabetes Genetics Consortium, sponsored by the National Institute of Diabetes and Digestive a nd Kidney Diseases, National Institute of Allergy and Infectious Diseases, National Human Genome Research Institute, National Institute of Child Hea lth and Human Development and Juvenile Diabetes Research Foundation International. The Nottingham Group (KM) are supported by the Big Lottery. MRC CFAS is part of the consortium and data will be included in future analyses. ADGC The National Institutes of Health, National Institute on Aging (NIH-NIA) supported thi s work through the following grants: ADGC, U01 AG032984, RC2 AG036528; NACC, U01 AG016976; NCRAD, U24 AG021886; NIA LOAD, U24 AG026395, R01 AG041797; MIRAGE R01 AG025259; Banner Sun Health Research Institute P30 AG019610; Boston University, P30 AG013846, U01 AG10483, R01 CA129769, R01 MH080295, R01 AG017173, R01AG33193; Columbia University, P50 AG008702, R37 AG015473; Duke University, P30 AG028377, AG05128; Emory University, AG025688; Group Health Research Institute, UO1 AG06781, UO1 HG004610; Indiana University, P30 AG10133; Johns Hopkins University, P50 AG005146, R01 AG020688 ; Massachusetts General Hospital, P50 AG005134; Mayo Clinic, P50 AG016574; Mount Sinai School of Medicine, P50 AG005138, P01 AG002219; New York University, P30 AG08051, MO1RR00096, and UL1 RR029893; Northwestern University, P30 AG013854; Oregon Health & Science University, P30 AG008017, R 01 AG026916; Rush University, P30 AG010161, R01 AG019085, R01 AG15819, R01 AG17917, R01 AG30146; TGen, R01 NS059873; University of Alabama at Birmingham, P50 AG016582, UL1RR02777; University of Arizona, R01 AG031581; University of California, Davis, P30 AG010129; University of Californ ia, Irvine, P50 AG016573, P50, P50 AG016575, P50 AG016576, P50 AG016577; University of California, Los Angeles, P50 AG016570; University of California, San Die go, P50 AG005131; University of California, San Francisco, P50 AG023501, P01 AG019724; University of Kentucky, P30 AG028383; University of Michigan, P50 A G008671; University of Pennsylvania, P30 AG010124; University of Pittsburgh, P50 AG005133, AG030653, AG041718; University of Southern California, P50 AG0 05142; University of Texas Southwestern, P30 AG012300; University of Miami, R01 AG027944, AG010491, AG027944, AG021547, AG019757; University of Washing ton, P50 AG005136; Vanderbilt University, R01 AG019085; and Washington University, P50 AG005681, P01 AG03991. The Kathleen Price Bryan Brain Bank at Duk e University Medical Center is funded by NINDS grant # NS39764, NIMH MH60451 and by Glaxo Smith Kline. Genotyping of the TGEN2 cohort was supported by Kronos Science. The TGen series was also funded by NIA grant AG034504 to AJM, The Banner Alzheimer?s Foundation, The Johnnie B. Byrd Sr. Alzheimer?s Institute, the Medical Research Council, and the state of Arizona and also includes samples from the following sites: Newcastle Brain Tissue Resourc e (funding via the Medical Research Council, local NHS trusts and Newcastle University), MRC London Brain Bank for Neurodegenerative Diseases (funding via the Medical Research Council), South West Dementia Brain Bank (funding via numerous sources including the Higher Education Funding Council for England (HEFCE) , Alzheimer?s Research Trust (ART), BRACE as well as North Bristol NHS Trust Research and Innovation Department and DeNDRoN), The Netherlands Brain Bank (funding via numerous sources including Stichting MS Research, Brain Net Europe, Hersenstichting Nederland Breinbrekend Werk, International Par kinson Fonds, Internationale Stiching Alzheimer Onderzoek), Institut de Neuropatologia, Servei Anatomia Patologica, Universitat de Barcelona. Marcel le Morrison- Bogorad, PhD., Tony Phelps, PhD and Walter Kukull PhD are thanked for helping to co-ordinate this collection. ADNI Funding for ADNI is through the Nort hern California Institute for Research and Education by grants from Abbott, AstraZeneca AB, Bayer Schering Pharma AG, Bristol-Myers Squibb, Eisai Globa l Clinical Development, Elan Corporation, Genentech, GE Healthcare, Glaxo-SmithKline, Innogenetics, Johnson and Johnson, Eli Lilly and Co., Medpace, Inc., Merck and Co., Inc., Novartis AG, Pfizer Inc, F. Hoffman-La Roche, Schering-Plough, Synarc, Inc., Alzheimer?s Association, Alzheimer?s Drug Discovery Foun dation, the Dana Foundation, and by the National Institute of Biomedical Imaging and Bioengineering and NIA grants U01 AG024904, RC2 AG036535, K01 AG030514. Data collection and sharing for this project was funded by the ADNI (National Institutes of Health Grant U01 AG024904). ADNI is funded by the National Insti tute on Aging, the National Institute of Biomedical Imaging and Bioengineering, and through generous contributions from the following: Alzheimer?s Assoc iation; Alzheimer?s Drug Discovery Foundation; BioClinica, Inc.; Biogen Idec Inc.; Bristol-Myers Squibb Company; Eisai Inc.; Elan Pharmaceuticals, Inc. ; Eli Lilly and Company; F. Hoffmann-La Roche Ltd and its affiliated company Genentech, Inc.; GE Healthcare; Innogenetics, N.V.; IXICO Ltd.; Janssen Alzheimer Immunotherapy Research & Development, LLC.; Johnson & Johnson Pharmaceutical Research & Development LLC.; Medpace, Inc.; Merck & Co., Inc.; Meso Sc ale Diagnostics, LLC.; NeuroRx Research; Novartis Pharmaceuticals Corporation; Pfizer Inc.; Piramal Imaging; Servier; Synarc Inc.; and Takeda Pharm aceutical Company. The Canadian Institutes of Health Research is providing funds to support ADNI clinical sites in Canada. Private sector contributions are fa cilitated by the Foundation for the National Institutes of Health (www.fnih.org). The grantee organization is the Northern California Institute for Research an d Education, and the study is coordinated by the Alzheimer?s Disease Cooperative Study at the University of California, San Diego. ADNI data are disseminated by th e Laboratory for Neuro Imaging at the University of California, Los Angeles. This research was also supported by NIH grants P30 AG010129 and K01 AG03051 4. The authors thank Drs. D. Stephen Snyder and Marilyn Miller from NIA who are ex-o_cio ADGC members. Support was also from the Alzheimer?s Association (LAF, IIRG-08-89720; MP-V, IIRG-05-14147) and the United States Department of Veterans Affairs Administration, Office of Research and Developmen t, Biomedical Laboratory Research Program. Peter St George-Hyslop is supported by Wellcome Trust, Howard Hughes Medical Institute, and the Canadian Institute of Health. The funders had no role in study design, data collection and analysis, decision to publish, or preparation of the manuscript.
