Suchergebnisse

ResumenEn este artículo examino la gratitud y la ingratitud como herramientas analíticas valiosas para determinar cómo las desigualdades sociales le dan forma a las prácticas de parentesco. Acusar a un pariente de ingratitud revela los límites y las líneas de falla del parentesco, así como también expectativas estrechamente relacionadas sobre qué debe ser dado, cómo debe ser dado y cómo debe ser recibido. Como tal, este ensayo sigue la línea de una valiosa tradición antropológica de unificar los análisis del don y del parentesco. Argumento que expresiones de y discursos sobre la gratitud y la ingratitud remiten muy de cerca a dimensiones de relaciones sociales tales como el género, la generación y la clase social, y simultáneamente revelan tensiones dentro de las relaciones de parentesco donde el deber y la obligación son cuestionados. Los ejemplos etnográficos son tomados del trabajo de campo en Ayacucho, una pequeña ciudad en los Andes peruanos, donde la crianza adoptiva informal y las relaciones tensas entre hijos adultos y sus padres ancianos suministran dos esferas relacionadas de expresiones de ideas acerca de la gratitud y la ingratitud. Analizando estos dos ejemplos, argumento que la gratitud y la ingratitud son heurísticas analíticas, útiles para identificar y centrarse sobre dimensiones de relaciones que, según se entiende, caen dentro del dominio del parentesco, y son potencialmente útiles también en otros escenarios.Palabras clave: Parentesco, crianza, niñez, el don, Perú. Abstract. Towards an Anthropology of Ingratitude: Notes from Andean KinshipAccusations of ingratitude to kin reveal much about the edges and fault lines of kinship that would otherwise not be apparent. But equally, they reveal much that is unexpected about the gift – about expectations of what should be given and how it should be received. In this article, I bring together anthropological literature on the gift and on kinship in order to argue that expressions of gratitude or ingratitude index dimensions of social relations such as gender, generation, and social class, and simultaneously reveal tensions within kinship relations where duty and obligation are contested. Examples are drawn from fieldwork where informal fostering and the fraught relations between grown children and their aging parents provide arenas for analysis of expressions of gratitude and ingratitude. Analyzing these examples, I argue for gratitude as an analytical heuristic, useful to identify and focus upon dimensions of relations understood to fall within the domain of kinship, and potentially useful in other settings as well.Key words: fostering, childhood, the gift, the Andes. 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Information and communication technologies (ICT) for health or eHealth solutions hold great potential for generating systemic efficiencies by strengthening five critical pillars of a health system: human resources for health, supply chain management, health care financing, governance and service delivery, and infrastructure. This report describes the changing landscape of eHealth initiatives through these five pillars, with a geographic focus on Sub-Saharan Africa. This report further details seven criteria, or prerequisites, that must be considered and addressed in order to effectively establish and scale up ICT-based solutions in the health sector. These criteria include infrastructure, data and interoperability standards, local capacity, policy and regulatory environments, an appropriate business model, alignment of partnerships and priorities, and monitoring and evaluation. In order to bring specific examples of these criteria to light, this report concludes with 12 specific case studies of potentially scalable ICT-based health care solutions currently being implemented across the globe at community, national, and regional levels. This report is intended to be used by development practitioners, including task team leaders at the World Bank, to strengthen their understanding of the use of ICT to support health systems strengthening (HSS) efforts as well as to highlight critical prerequisites needed to optimize the benefits of ICT for health.

This report reviews the status, opportunities and constraints of the Royal Government of Bhutan's e-Governance program, and recommends actions to enhance and accelerate it. The report is structured as follows: Part II is a strategic view and executive summary of the present situation, opportunities, constraints and suggested strategy for acceleration of e-Governance in Bhutan. Parts III through VII look at the various dimensions of the strategy, namely human resources (Part III), institutional framework (Part IV), e-governance architecture (Part V), interoperability framework (Part VI) and implementation roadmap (Part VII). The Appendices expand upon various aspects of the report and provide complementary information. Appendix (VIII) subsection F, describes an alternative strategy suggested by an external peer reviewer of the final report, which can enable the rapid rollout of e-Government in the Bhutanese context using a commercial Enterprise Resource Planning system purpose built for the public sector, albeit with certain limitations and costs which need to be evaluated in further detail.

This paper proposes a framework for software system design. The framework is based on the decomposition and abstraction. The design formalism will employ an Object Descriptive Attributed Notation (ODAN) for software design representation which records three types of primary information of software system detail design: the decomposition hierarchy (of the system being designed), the taxonomic structure (recognizing the construction and function similarities), and the coupling specification (specifying the way of component integration). A message switching simulation system will be taken as an example during the discussion. An Ada program based on this design is also presented. ; Technical Report 2018-07-ECE-017 Technical Report 88-CSE-11 The Design of a Message Switching System: Software Reusability Applied to Discrete Event Simulation W. P. Yin Murat M. Tanik This technical report is a reissue of a technical report issued February 1988 Department of Electrical and Computer Engineering University of Alabama at Birmingham July 2018 Technical Report 88-CSE-11 THE DESIGN OF A MESSAGE SWITCHING SYSTEM: SOFTWARE REUSABILITY APPLIED TO DISCRETE EVENT SIMULATION W. P. Yin M. M. Tanik Department of Computer Science and Engineering Southern Methodist University Dallas, Texas 75275-0122 February 1988 The Design of a Message Switching System: Software Reusability Applied to Discrete Event Simulation W.P.Yin M. M. Tanik Department of Computer Science SMU Abstract - This paper proposes a framework for software system design. The framework is based on the decomposition and abstraction. The design formalism will employ an Object Descriptive Attributed Notation (ODAN) for software design representation which records three types of primary information of software system detail design : the decomposition hierarchy (of the system being designed), the taxonomic structure (recognizing the construction and function similarities), and the coupling specification (specifying the way of component integration) . A message switching simulation system will be taken as an example during the discussion . An Ada program based on this design is also presented. I. INTRODUCTION Recent years, software engineers gradually realize that reuse concepts play a key role in several issues [1] : productivity, maintainability, portability, quality, and standards. A carefully engineered collection of re t:·sa.ble software components can reduce the cost of software development, improve the quality of software products, and accelerate software production [2] . Many approaches have been proposed and implemented which have tried to make the reuse of software components a reality. Among them , subroutine libraries, software generators and object-oriented programming have achieved relative popularity [3, 9]. The technical foundations for making software reuse a viable alternative to program development have been identified and demonstrated by several projects [4, 11] . In this paper a software detail design methodology and a design representation system (ODAN) [10] is presented. One specific example, a message switching communication system, is developed using this methodology and representation. A message switching communication system was chosen as the application because it shows the range of ODAN's applicabilities and presents a number of interesting design problems. Ada was chosen as the implementation language because it is capable for dedicated concurrent programming, provides much needed facilities for synchronization, and appears to be good at supporting software reusability. The specific design technique used here is described in Section II. The communication system itself is then developed in Section III through V. Section III specifies the functional requirements of the system. Section IV summarizes the major features of ODAN and presents the system decomposition, abstraction, and integration in terms of ODAN. Section V refines the decomposition by giving outlines of Ada programs for some of the interesting - II - parts of the system. Finally, Section VI summaries the conclusion of our explorative work. II. DESIGN TECHNIQUE The process of design is a transformation of a designer's ideas and expertise in to a concrete implementation [ 5]. Observing the design process, we can see the following facts: • Software design is a creative act of individuals using basic problem-solving techniques, building conceptual solutions based upon a software system specification . • By providing decomposition and abstraction mechanisms, a large-scale, complex problem will become an aggregation of subproblems. The solution for original problem will be the • combination of the solutions for subproblems. The design representation is a knowledge representation that facilitates expressing the system decomposition hierarchy, the similarities of system components presented, and the coupling constraints on which system components are identified in the decomposition hierarchy. The design described here is developed in two major steps: system decomposition and component abstraction. By iterating between decomposition and abstraction , three kinds of information are derived: decomposition, taxonomy and integration. By decomposition we mean that dividing the original problem into smaller models that are themselves small problems and interact with one another in simple, well-defined ways [6]. By abstraction we mean the change in the level of detail to be considered in which certain details are ignored in an effort to convert the original problem to a simpler one. In our design technique, we use a decomposition form which gives software system designers opportunity to concentrate on the behavior of the entities of the application and the relationships among them. Therefore, a designer is to be working at the level of general construction and functionality description, but not to the degree of precision necessary for executability. The design process can be characterized as [ 5] :"The design procedure is a series of successive refinements comprising two types of design activities. The first type concerns the transitions between the so-called design levels. The second type defines a set design actions associated with a given design level. The design levels are successive refinements of the decomposition of the system under consideration." At the beginning of a software system design , designers decompose the original problem into subproblems based upon a behavioral scenario. Each subproblem corresponds to one object in the problem, in which changing the state of one object will affect the state of other objects. Decomposition continues until the subproblems are not further decomposable, i.e., any state changing on that object will not have effect on any other objects. During the decomposition, each object in the problem space will be designed as an entity in the solution space. Entities in solution space will be represented in computers. For each solution entity, three kinds of information are derived. First, the decomposition hierarchy (of the system) is declared. The decomposition hierarchy is the composition schema for the object. Composition schema contains data items which indicate the object states and operations which manipulate the data items. Second, the taxonomic - III - knowledge is specified. This knowledge can be viewed as a representation for inheritance relar tions which declare the reusability information, i.e., one entity in solution space can inherit some facilities designed in another entity. Inherited facilities include data items, operations or a whole entity. One entity can have multiple inheritance. These taxonomic knowledge will be used during further evolutionary stages in making reusable code segments. Third, the integration rules are specified. The primary goal for decomposition of the original problem is to divide-and-conquer. The partial solutions of subproblems must be coupled together to solve the original problem. The integration rules specify the data flow and control flow among the entities, input and output constraints, and an activating algorithm . ODAN [10] is used for design representation. For each entity in the solution space a set of attributes is attached. Attributes are classified into three groups corresponding to the above three kinds of information. The values for attributes are designer-defined, e.g., the value can be a single word, a sentence, a piece of code, a rule, an abstract algorithm, or a link to another entity based on the attribute meaning. We choose ODAN as our design representation because it gives software designers flexibility to add or erase attributes, or assign a specific value to the attribute. In addition , ODAN is easy to be machine representable and computable. This benefit will help software engineers to store and retrieve the previous design . III. SPECIFICATION OF A MESSAGE SWITCHING SYSTEM A typical message switching system [7] has been chosr'n as an example to show the detail of our design technique because it is a problem that is realistic in nature and implements many of concepts of embedded systems. This generalized system is typical of several communication systems used by the U.S. government and NATO. The complete system consists of a network of switching nodes connected via high-speed trunk lines. Each switching node has an auxiliary memory, an archive facility, an operator, and can support up to fifty subscriber terminals. Figure 1 shows configuration for a given node in the system . The general function of each node is to accept input messages from the trunk or local subscriber lines, and route them to one or more output destinations. Input can be received from local subscribers or from another switching node (via the trunk line). The input message is stored in the auxiliary memory and then forwarded to the output destinations, which can be either local subscribers or another node in the network. Since messages must be completely received before forwarded, this type of communication is often called store-andforward message switching. Three successive phases are required to process each message: input, switching, and output. Figure 2 presents the system components and interfaces required to perform these functions. The following summary describes the processing that must be done during each of these phases. Input Figure 1. Typical node configuration • • Oper-ator- Read the input message from a subscriber or trunk link and store the message on both auxiliary memory and archive tapes. Each input message consists of a header, a body and an end (end-of-message indicator). Switch Examine the header to determine the output destinations. For each destination , consult a directory to determine the appropriate output line to use (local subscriber or trunk to remote destination). Add a copy of the message header to the output queue on each line . Output Retrieve the message from the auxiliary memory and display it. Each message contains a priority-at all times. The message with the highest priority is transmitted first. Each node has an operator who can send and retrieve messages like a subscriber. In addition, he can monitor and control the message activity at the node; for example, he can cancel a message or check the messages in each output queue. Also the operator is notified of exceptions-for example, end of archive tape. The simulation of this system addresses the following requirements. Figure 2. Message switch system components • Maximum I/ 0 parallelism must be provided. • Two different types of I/0 devices exist (trunks and terminals) . Both process messages. • Switch must coordinate output to multiple destinations. • Messages have priorities. • The auxiliary memory and terminal devices must be controlled and synchronized because we are simulating more than one l/0 device . We now turn our attention to the design of a message switching simulation system that solves each of these problems. V. DETAIL SYS'IEM DESIGN IN 0DAN The main activity of software design is not only generating new programs but also maintaining, integrating, modifying, and explaining existing ones [8]. Based upon the problem modelling and system specification, designers know what the message switching system should look like and how it should behave. Iterating between decomposition and abstraction, designers will know how the system is divided, what are the functionalities for each component, and how those components will be integrated together. Our objective for using ODAN to represent the design idea is for keeping the reusability in mind before and during the coding not after the coding. -VIA. System Decomposition Acceding to Grady Booch [2] : " Simply stated, object-oriented development is an approach to software design and implementation in which the decomposition of a system is based upon the concept of an object. An object is an entity whose behavior is characterized by the operations that it suffers and it requires of other objects". Using object-oriented design methodology, an object existing in the model of reality will have a corresponding structureentity in the solution. As specified above, each message processed by a switching node goes through three phases: input, switch, and output. In the problem space, there are several different objects participate these three phases, I/ 0 devices for sending and reading messages, a temporary memory for storing messages, a long term memory for message backup, a reference table for destination list, and a switching node for scheduling message transmission. The decomposition is shown in Figure 2. Each I/ 0 device manages one subscriber or trunk line . The auxiliary memory provides a temporary storage. The archive tape provides a tape storage for recording all message transmission . The table provides the destination cross-reference. The switch coordinates the output to multiple destinations. Using ODAN, we can describe the system decomposition in the following way. Message_8witching_8ystem Components: (Aux.:Mem , Archive_Tape, Reference_Table, Subscribers, Trunks, Switch , Operator) Interface: ~Operator Aux_Mem Components: ( Storage_Cell, directory_Cell) Access_Constrain t: mutual exclusive Operations: (Write, Read, Write_Directory, Read_Directory) Archive_Tape Components: (Tape) Access_Constrain t: mutual exclusive Operations: (Arch ive.:Msg, Re trieve_Msg) Reference_Table Components: (Table) Operations: (Look_Up, Insert, Delete) Trunk Components: (Msg_Queue) Access_Constrain t: mutual exclusive Operations: (Broad cast_Msg) Subscriber Components: (Msg_Queue) Access_Constrain t: mutual exclusive Operations: -VII- (Add, Delete, ls_Empty, Read_Terminal, Write_Terminal) Switch Components: (Msg_Queue) Access_Constrain t: mutual exclusive Operations: (Add, Delete, ls_Empty) For abstraction reasons, we ignore some details here. Actually, for each component and operation, ODAN provides a set of attributes. For example, in Aux_Mem entity, the system designer may specify the structure for Storage_Cell and Directory_Cell, algorithm skeleton for each operation, and exceptions for the operations. The algorithm skeleton may take an existing program code as its body, or a set of rules, or a PDL like specifications. We take an Ada like specification as the algorithm body. B. Similarity Recognition As we mentioned before, our goal is to make design information not only used to develop a new program, but also provide reusable designs. During the system design stage, based upon the object-oriented decomposition and construction as well as function specification on those objects, designers have an opportunity to recognize the construction - VIII - and function similarities among those objects. In ODAN, we introduce knowledge representation into software design. More specificly, we take inheritance relations in semantic nets and modify the semantics of those relations to represent the construction or function similarities. For example, the components of two entities, Reference_Table and Archive_Tape, have a functional similarity. Reference uses a "table" to save all the destination information, Archive_Tape uses a "tape" to backup all the messages. Ignoring the structures of destination and message information, functions for a table and tape can be the same, sequential data structure and no priority. In our design, we use a non-priority queue to implement the reference table and archive tape. The design representation is as follows. Non_Friority_Qu eue Components: ( Queue_En try) Operations: (Clear, Is_Empty, Add, Position_Of, Remove, En try_Of) Archive_ Tape Components: (Tape) instance of Non_Friority_Queue • • • Reference_Table Components: (Table) insta.nce of Non_Friority_Queue • • • Here we modified the semantics of instance of relation because the component for reference table is an instance of a non-priority queue, the non-priority queue will be biding inside the reference table. The manipulations on the table will be specified by reference table operations. In the same way, message queues are designed as follows: Priority_Queue Components: ( Queue_Entry) Operations: (Clear, Is_Empty, Add, Delete) I f Trunk Components: -IX- (Msg_Queue) instance of Priority_Queue • • • Subscriber Components: (Msg_Queue) instance of Priority_Queue • • • Switch Components: (Msg_Queue) instance of Priority_Queue • • • C. Component Integration Entities of a software system are not isolated. They are related with each other to do a specific task. One important information in the software design is the coupling specification, (how those entities coordinate). In ODAN we use the "interface" attribute, to indicate the relation information and coupling specification. The operations provide static default interface if no explicit interface specified. In the message switching system, we specify the interface for auxiliary memory, switch, and subscriber in the following way. Aux_MemJnterface time_rule: concurrent con trol_ru le : iterative im port_ru le: single body: (loop select ac ce pt Read_Msg or acce pt Wri te_Msg end select end loop) SwitchJnterface time_rule: concurrent controLrule: iterative body: (loop if not Is_Empty(Msg_Queue) -- Delete(Msg_Header) -- Look_Up(Msg_Header) - X - -- Add( Su bscriber_Msg_Queue) end if end loop) Su bscriberJn terface time_rule: concurrent control_rule: iterative body: (loop while not Is_Empty(Msg_Queue) -- Delete(Msg_Header) -- Aux_Mem.Read_Msg(Msg) -- Display(Msg) end loop -- Read_Terminal(Msg) -- Aux_Mem.Write_Msg(Msg) -- Archive_Tape.Archive_Msg(Msg) -- Add(Switch_Msg_Queue) end loop) -XIXI. DESIGN IMPLEMENTATION We choose Ada as the implementation language. Ada is a general-purpose language that embodies and enforces the modern software engineering principles of abstraction , information hiding, modularity, and locality. Ada offers a number of features that facilities the expression of reusable software components and real-time systems. For example, generic program units are parameterized templates for generating software components; tasks operates in parallel with other program units and imply the mutual exclusion; systematic separation between visible syntactic interface specifications and hidden bodies allow the programmer to separate concerns of module interconnections from concerns about how the module performs its task. Ada is used here as an implementation language for message switching system also because it is available in our VAX 11 / 780 under Unix operating system. Some specific algorithm designs can be written in Ada, and taken as the value of some ODAN attributes. Those algorithms written in Ada serves as intermediate steps between system detail design and coding. Since our goal is also to show how to make a reusable software component during the design stage, we will not show the complete detail of program code . The executable code runs on VAX 11 / 780 under Unix operating system . A. Message Queue As we mentioned before in system decomposition section, we decided to design a priority queue to implement the message queue for subscribers, trunks and switches. Ada's generic package provides a powerful too!· &.t this point. Generic packages have the ability to create templates of program units with generic parameters needed at translation time . The specification of generic priority queue package is as follows. genenc type QUEUE_ENTRY is private; type PRIORITY is limited private; with function PRIORITY_OF(THE_ENTRY : in QUEUE_EN1RY) return PRIORITY; with function " SIGNAL, PRIORITY => PRIORITY_TYPE, PRIORITY _OF=> CHEOK_PRIORITY, " " PORT2, PORT_QUEUE = > QUEUE_?KG .SUBSCRIBERl_QUEUE, -XIVPORT_ QUEUE_8EMAPHOR => TABLEYKG.SUBSCRIBERLQUEUE_8EMAPHOR, GETJIEADER => DEVICE_DRIVERSYKG.GETJIEADER_VTlOO, GET_BLOCK => DEVICE_DRIVERSYKG.GET_BLOCK_VTlOO, PUTJIEADER => DEVICE_DRIVERSYKG.PUTJIEADER_VTlOO, PUT_BLOCK => DEVICE_DRIVERSYKG.PUT_BLOCK_VTlOO) ; package TRUNK is new NOD EYKG (PORT =>PORTS, PORT_QUEUE => QUEUEYKG.TRUNK_QUEUE, PORT_QUEUE_8EMAPHOR => TABLEYKG.TRUNK_QUEUE_8EMAPHOR, GETJIEADER => DEVICE_DRIVERSYKG.GETJIEADER_TRUNK, GET_BLOCK => DEVICE_DRIVERSYKG.GET_BLOCK_TRUNK, PUTJIEADER => DEVICE_DRIVERSYKG.PUTJIEADER_TRUNK, PUT_BLOCK => DEVICE_DRIVERSYKG.PUT_BLOCK_TRUNK); C. Simulation Control Message switching system is a multiple processing system, but we simulate this multiple I/0 device activities on a single 1/0 device - one terminal. Thus, it is necessary to synchronize the access to the terminal. This synchronization is implemented by an Ada task. The semantics of Ada tasks guarantee the mutual exclusion . Only one task can access the terminal at a time, and if more than one task try to access at the same time, the remaining ones except one have to wait in an implicit queue so as not to interfere with each other. If those tasks arrive at different times, the first task will be permitted accessing first, the remaining ones are put in the queue based upon a time stamp. The task for synchronizing the terminal access is as follows: task I0_8YNC is entry REQUESTJO_DEVICE; entry RELEASEJOJ)EVICE; end I0_8YNC; task body 10_8YNC is BUSY: BOOLEAN:= false; begin loop select when not BUSY=> accept REQUESTJOJ)EVICE do BUSY :=true; end REQUESTJOJ)EVICE; or accept RELEASE_IO_DEVICE do BUSY :=false; end RELEASE_IO_DEVICE; end select; end loop; end IO_SYNC; -XVXV. CONCLUSION Current approaches for software reusability are primarily based on code sharing and subroutine libraries . Ada's generic units provide additional reusability techniques. We believe that if we can find ways to express reusable software components at a higher level than at the programming code level, software reusability will significantly improve the software productivity. The message switching system design is our explorative work on software reusability. 'Ne feel that it is necessary to develop a software design representation . Such a representation must not bind the implementation too early and must capture the logic of system functions. The programming environment support is also important for applying software reusability more effectively. REFERENCES [1] P . G. Bassett, " Framed-Based Software Engineering," IEEE Software, July, 1987. [2] G. Booch, Software Components With Ada, The Benjamin/ Cummings, Publishing Company Inc., 1987. [3] G. E. Kaiser and D. Garlan, " Melding Software Systems from Reusable Building Blocks," IEEE Software, July, 1987 . [ 4] W. Tracz , " Reusability Comes of Age," IEEE Software ", July, 1987. [5] J. W. Rozenblit and B. P. Zeigler, "Concept For Knowledge-Based System Design Environment," Proc. of the 1985 Winter Simulation Conference, San Francisco, Dec.1985. [ 6] B. Liskov and J. Guttag, Abstraction and Specification in Program development, The MIT Press, McGraw-Hill Book Company, 1986. [7] G. R. Andrew, "The design of a Message Switching System : An Application and Evaluar tion of Modula," IEEE Trans. Software Eng., Vol.SE-5, No.2, Mar.1979. [8] G. Fischer, "Cognitive View of Reuse and Redesign," IEEE Software, July, 1987. [9] W. P. Yin, M. M. Tanik, D. Y. Y. Yun, T. J. Lee and A. G. Dale, "Software Reusability: A Survey and A Reusability Experiment", Proc. of FJCC, Dallas, Oct. 1987. [10] W. P. Yin , M . M. Tanik, and D . Y. Y. Yun "Software Design Representation : Object Descriptive Attributed Notation (ODAN), " (Available from authors). [11] R. T. Yeh and T. A. Welch , "Software Evolution: Forging a Paradigm," Proc. of FJCC, Dallas, Oct. 1987.

This chapter uses the First International Symposium on Language for Specific Purposes (LSP) keynote address titled "Theory and Method in Translation Studies (TS) and Business Language Studies (BLS): Illustrative Considerations for LSP in American Higher Education and Beyond" as a springboard to continue the theoretical BLS cartography initiated in "Business Language Studies in the United States: On Nomenclature, Context, Theory, and Method." It does so with a triple purpose: (1) to begin to fill in what was omitted from the original BLS mapping, (2) to extend the nomenclature proposal and disciplinary coverage, as manifested within a general theoretical framework, beyond that of the initial BLS content domain, and (3) to encourage the formation of post-UAB symposium LSP Theory Development Working Groups to further develop the theoretical cartographies and narratives, which the gathering era of global LSP will require in American higher education. The overarching goal is to encourage collaboration to devise a useful, informative, and adaptable general Non-English Language for Specific Purposes (NE-LSP) theoretical model that accounts for (1) what is already being done while (2) serving as a catalyst and predictor for future NE-LSP developments. It is not at all far-fetched to say in 2012 that US foreign language programs, departments, and institutions that do not embrace non-English LSP will be on the wrong side of curricular and pedagogical history in secondary and higher education as we go deeper into the LSP era of the 21st century. This affirmation presupposes the basic and applied research-intrinsic and extrinsic-that underlies, informs, and is derived from how NE-LSP is used or intended to be used, a general theory of which will more firmly anchor LSP in higher education as a crucial field of scholarly inquiry. ; To cite the digital version, add its Reference URL (found by following the link in the header above the digital file). ; CONTINUING CARTOGRAPHY Scholarship and Teaching on Languages for Specific Purposes (2013) 2 Continuing Theoretical Cartography in the Language for Specific Purposes Era Michael S. Doyle University of North Carolina at Charlotte Abstract: This chapter uses the First International Symposium on Language for Specific Purposes (LSP) keynote address titled "Theory and Method in Translation Studies (TS) and Business Language Studies (BLS): Illustrative Considerations for LSP in American Higher Education and Beyond" as a springboard to continue the theoretical BLS cartography initiated in "Business Language Studies in the United States: On Nomenclature, Context, Theory, and Method." It does so with a triple purpose: (1) to begin to fill in what was omitted from the original BLS mapping, (2) to extend the nomenclature proposal and disciplinary coverage, as manifested within a general theoretical framework, beyond that of the initial BLS content domain, and (3) to encourage the formation of post-UAB symposium LSP Theory Development Working Groups to further develop the theoretical cartographies and narratives, which the gathering era of global LSP will require in American higher education. The overarching goal is to encourage collaboration to devise a useful, informative, and adaptable general Non-English Language for Specific Purposes (NE-LSP) theoretical model that accounts for (1) what is already being done while (2) serving as a catalyst and predictor for future NE-LSP developments. It is not at all far-fetched to say in 2012 that US foreign language programs, departments, and institutions that do not embrace non-English LSP will be on the wrong side of curricular and pedagogical history in secondary and higher education as we go deeper into the LSP era of the 21st century. This affirmation presupposes the basic and applied research—intrinsic and extrinsic—that underlies, informs, and is derived from how NE-LSP is used or intended to be used, a general theory of which will more firmly anchor LSP in higher education as a crucial field of scholarly inquiry. Keywords: Business Language Studies (BLS), BLS cartography, Language for Specific Purposes (LSP), method, nomenclature, theory (intrinsic and extrinsic), theory development working groups Introduction A prolegomenal theory of non-English Business Language Studies (NE-BLS) has been outlined in "Business Language Studies in the United States: On Nomenclature, Context, Theory, and Method," in which an initial mapping provided a general theoretical overview of the BLS interdisciplinary topography that requires further exploration and ongoing development in order "to anchor the field more adequately in American higher education" (Doyle, 2012a, p. 105). At the groundbreaking First International Symposium on Language for Specific Purposes (LSP), hosted by the University of Alabama at Birmingham (UAB) on April 13–14, 2012,1 a reminder was issued that pressing aspects of this preliminary cartography include its momentary omissions and blind spots in regards to other discourse domains and related features that remain to be adequately addressed within a general theory of LSP and NE-LSP, which itself must become more fully developed. This provisionality is similar to the future-oriented reminder in Alvord CONTINUING CARTOGRAPHY Scholarship and Teaching on Languages for Specific Purposes (2013) 3 Branan's (1998) "Preface: Part I" in the paradigmatic volume sponsored by the American Association of Teachers of Spanish and Portuguese (AATSP), Spanish and Portuguese for Business and the Professions, when, scaffolding his forecast on the pioneering work of Grosse (1985) and Grosse and Voght (1990), he predicted that the development of the yet-to-be-named BLS2 "movement will spread, as it has already begun to do, to all the professions: medical and health care, social work, law, science, and technology" (p. 5). Branan's prediction has recently been corroborated in "Evolution of Languages for Specific Programs in the United States: 1990–2011" by Long and Uscinski (2012), whose most recent findings, an update of Grosse and Voght (1990), show that "the sophistication and variety of [LSP] offerings have become deeper and more focused in response to broader needs" (p. 173), and that, while "business language [BL] courses remain the most common type of LSP courses," non-English "LSP courses are now more widely distributed across different professions" and languages (175–176). They confirm that LSP is now "solidly established as another curricular option, beside literature, cultural studies, and linguistics, in institutions where students demand it" (173).3 Indeed, within NE-LSP-BL, Spanish for business and international trade, for example, "has evolved from curricular margin to mainstay" and "has moved from being an occasional, boutique or exotic course offering to a new status as an established, regular, and even core SSP [Spanish for Specific Purposes] feature in many Spanish programs today" (Doyle, forthcoming). Within this general NE-LSP context in American higher education, this follow-up article uses the UAB First International Symposium keynote address titled "Theory and Method in Translation Studies (TS) and Business Language Studies (BLS): Illustrative Considerations for LSP in American Higher Education and Beyond"4 as a springboard to continue the provisional theoretical BLS cartography initiated in Doyle's (2012a) "Business Language Studies in the United States" with a triple purpose in mind: (1) to begin to fill in what was omitted from the original BLS mapping, (2) to extend the nomenclature proposal and disciplinary coverage, as manifested within a general theoretical framework, beyond that of the initial BLS content domain, and (3) to encourage the formation of post-UAB symposium LSP Theory Development Working Groups to further develop the theoretical cartographies and narratives that the gathering era of global LSP will require in American higher education. The mapping remains provisional and awaits ongoing refinement by content- and situation-based instruction NE-LSP specialists in "more complex sites of engagement" (to adapt Bowles's phrase) of the various subject matter domains themselves (Bowles 2012, p. 48). Taking BLS theory as a starting point, this article proposes that the original cartography of this particular LSP subdiscipline, itself based on LSP-Translation (Doyle, 2012a, p. 105), be extended to include mappings of other prominent NE-LSP domains in the United States, such as LSP-Medical and Health Care, LSP-Education, LSP-Legal (Law Enforcement and Criminal Justice), LSP-Engineering, LSP-Science, LSP-Technology, and LSP-Agriculture, among others that may currently exist or be in various developmental or anticipatory stages. As the theoretical cartography broadens to cover an array of LSP domains, a distinct and desirable possibility is that eventually, taken together, the domain mappings, developed and regulated by specialists in the various subdisciplinary regions, can serve as the aggregate basis from which to extract, extrapolate, and confirm a more general map for NE-LSP itself as it undergoes its fuller maturation process within American higher CONTINUING CARTOGRAPHY Scholarship and Teaching on Languages for Specific Purposes (2013) 4 education. This maturation will surely continue,5 as all language usage can be defined as LSP one way or another, either narrowly (e.g., for specific disciplines, professions, or communicative work situations) or more broadly and less traditionally (e.g., LSP-Literature; i.e., the specific use of language for literary studies and criticism, or even the supposedly more general LSP of being able to engage in tourism or to socialize and "hang out" informally in a language, which in itself undoubtedly constitutes a specific cultural, ethnographic, pragmatic, and sociodialectal use of language). Any university program of study, for example, may be considered as a cognate specialization in the LSP of that particular content domain (e.g., to major or specialize in business, medicine, law, engineering, education, psychology, or philosophy is to engage in mastering the specific languages and discourses of those fields). It is anticipated that a belated, general (and perhaps generally accepted) theory may emerge from a distillation of the sum of its LSP domain parts. Both intellectual and pedagogical outcomes promise a more rigorous and thicker articulation of a general NE-LSP intrinsic theory that draws from and renourishes extrinsic, applied theory. In this manner, pedagogy and praxis become overtly theory based by definition and methodological DNA—that is what they are in essence6—in their responsiveness to the need for continuous development as LSP domains evolve to meet the demands of society. Bowles (2012) reminds us that a key challenge to research informing pedagogy and praxis (and, it is understood, reciprocally and symbiotically to pedagogy and praxis informing theory-based research: see Figure 1) —in sum, to intrinsic and basic research that extend themselves into extrinsic and applied LSP— resides in the fact that LSP practitioners must resolve issues of translating the increase in LSP "analytical insights and research data into instructable materials" (p. 44). Theoretical considerations are crucial to LSP because they more firmly anchor this recently emerging field of scholarly inquiry and pedagogical methodology in higher education, a locus characterized by the ongoing development, analysis, and refinement of core theory and method. Figure 1. LSP theory informs pedagogy and praxis, and LSP pedagogy and praxis inform theory, as well as each other. Continuing the Provisional Theoretical Cartography of LSP-BLS The definition offered previously for the NE-LSP subfield of BLS is that it is "a major empirical sub-discipline of LSP whose objective is to examine and predict how languages are, may, or should be used to conduct business in various communicative situations and cultural contexts" (Doyle, 2012a, p. 109). This core definition encompasses the crucial ethnographic and multimethod considerations identified by Bowles (2012) "as a way of narrowing the product/process gap" (i.e., the LSP researcher "who views discourse as a CONTINUING CARTOGRAPHY Scholarship and Teaching on Languages for Specific Purposes (2013) 5 product" vs. the practicioner/user for whom such discourse "is an ongoing process") (p. 52). The prolegomenal mapping of BLS's theoretical terrain, as BLS has been and is currently being developed in the United States, can now be continued. In Figure 2, the original Provisional Map of Business Language Studies (Doyle, 2012a, Figure 2, p. 111) is revisited, now within a general NE-LSP paradigm, with a dividing line heuristically separating intrinsic and extrinsic theory, although these nourish each other and together they feed into a general theory of BLS. This separation will allow for additional cartographic detail, which appeared originally only in the narrative for the "Descriptive Theory" and "Provisional or Partial Theory" regions of the map (Doyle, 2012a, p. 110), to be provided for each theoretical side. That is, the earlier core description, which now needs to become more granular and thicker both in terms of narrative and cartographic representation, is included in Figures 3 and 4. Figure 2. Provisional Map of Business Language Studies (LSP-BLS) within a general NE-LSP-XYZ theoretical paradigm and with heuristic dividing line between intrinsic and extrinsic theory. (XYZ = any given LSP content domain) (Doyle, 2012a, p. 111). Figure 3, which addresses the pure or intrinsic theory aspect of BLS, now incorporates graphically the core explanation of (1) the descriptive theory considerations identified in the earlier narrative as product, function, or process oriented, and (2) the provisional or partial general theory considerations identified in the same earlier narrative as medium-, area-, rank-, discourse type-, time-, and problem-restricted elements (Doyle, 2012a, p. 110). CONTINUING CARTOGRAPHY Scholarship and Teaching on Languages for Specific Purposes (2013) 6 Figure 3. Provisional Map of Business Language Studies with core explanations of descriptive theory and general theory (provisional) (Doyle, 2012a, p. 112). Figure 4, which addresses the applied or extrinsic theory aspect of BLS, now incorporates and further develops the formerly separate graphic depicting methods and methodology in business language (BL) pedagogy as well as sources of information and research for other applied theory considerations, such as course and curriculum development, assessment of learner outcomes, faculty training, and BLS policy. Applied theory represents the area of BLS where most of the theory-based research to date has taken place (Doyle, 2012a, pp. 105, 111). With this, an ongoing theoretical mapping of NE-BLS in the United States continues to fill in what was not covered or dealt with earlier in as integrative a manner. The goal of providing a useful, general BLS theoretical cartography can benefit only from the forthcoming insights of additional researchers who are interested in contributing to the overall BLS objective: "to examine and predict how languages are, may, or should be used to conduct business in various communicative situations and cultural contexts" (Doyle, 2012a, p. 109). Such a collective benefit is also potentially the case as the NE-LSP theoretical mapping project extends its disciplinary coverage in the US beyond that of the point-of-departure focus on the BLS content domain. CONTINUING CARTOGRAPHY Scholarship and Teaching on Languages for Specific Purposes (2013) 7 Figure 4. Provisional Map of Business Language Studies including BL methods and methodology as well as other applied theory considerations. Extending Nomenclature and Provisional Theoretical Cartography from BLS to Other NE-LSP Domains The nomenclature Business Language Studies (BLS) has been proposed as a "more serviceable and academically communal name—a more rigorous toponymic identity—by which to identify itself as a theory-based field of scholarship" within LSP (Doyle, 2012a, p. 105). This has been done because, for academic and political reasons in higher education, nomenclature "encapsulates and stimulates further articulation and validation of the intellectual foundations—theory, method, and methodology—upon which a discipline or subdiscipline builds itself through a pragmatic and constructivist (shared and learner-centered) epistemology" (Doyle, 2012a, p. 106). Furthermore, nomenclature "identifies a scholarly forum in which to explore further and refine underlying intellectual assumptions (metareflection) as well as principles (derived from fundamental, basic, pure, or intrinsic research) that inform and upon which pedagogy and praxis (applied or extrinsic research) may subsequently be based" (Doyle, 2012a, p. 106). BLS may prove useful as a model for more broadly theorizing NE-LSP, such that the "studies" nomenclature may be applied productively to other content domains, which addresses the critical intercultural communication needs of our representative professional schools in the United States via a movement from Business Language Studies (NE-BLS) to, for example, Medical and Health Care Language Studies (NE-MHCLS), Legal Language Studies (NE-LLS), Education Language Studies (NE-EDLS: e.g., the rising importance of using Spanish, Vietnamese, Chinese, etc., administratively and pedagogically in K–16 settings), CONTINUING CARTOGRAPHY Scholarship and Teaching on Languages for Specific Purposes (2013) 8 Engineering Language Studies (NE-EGLS), Scientific Language Studies ( NE-SCLS), Technical Language Studies ( NE-TLS), and Agriculture Language Studies ( NE-AGLS), among others. The point is that NE-LSP domains such as these constitute essential areas for effective cross-cultural communication in today's global economy, in which the vast majority of the world does not do its daily living and work in English, and in the increasingly multicultural and multilingual US itself. The word "studies," a rubric broadly adopted in US higher education for interdisciplinary areas of investigation and pedagogy, seems custom-made for LSP and its XYZ content domains. As Lafford (2012) elaborates, "studies" indicates "a field that calls on the expertise of many disciplines for its realization" (p. 6). The definition of BLS, which represents an example of any NE-LSP domain (XYZ), may be extended and adapted to serve as a suitable vehicle for other NE-LSP domains such as those listed above. Figure 5 demonstrates the slight adjustments required initially, but always in need of ongoing (and definitive) regulation and refinement by specialists within the respective content domains. As seen previously, the NE-LSP subfield of BLS is "a major empirical sub-discipline of LSP whose objective is to examine and predict how languages are, may, or should be used to conduct business in various communicative situations and cultural contexts." Definitional adaptations would replace the phrasing "to conduct business" with wording apposite to each NE-LSP-XYZ discourse domain, as in "for medical, health care, and nursing purposes," "for legal and criminal justice purposes," or "for engineering purposes." Figure 5 provides a definitional template that may be useful for the NE-LSP nomenclature and theory agenda. Figure 5. Prolegomenal, definitional template for various (XYZ) NE-LSP studies (S) domains. Within the LSP mapping of a general theory of NE-LSP-XYZ (XYZ = Medical, Legal, etc.), the Descriptive and Provisional content of the Pure Theory (Intrinsic) terrain presented for BLS in Figure 3 would need to be shifted to the different domains being considered, that is, from BLS to MHCLS, LLS, EDLS, EGLS, etc. For example, the business language (BL) in Pure Theory → Descriptive → Product Oriented in the wording "[d]escribes or compares diachronically and synchronically existing and past BL texts and scenarios" would be modified accordingly to any other XYZ content domain (e.g., MHCL, medical and health care language; LL, legal language; etc.) under consideration, as indicated in Figure 6: CONTINUING CARTOGRAPHY Scholarship and Teaching on Languages for Specific Purposes (2013) 9 Figure 6. Pure Theory → Descriptive → Product oriented adjustments for various (XYZ) NE-LSP studies (S) domains. Similar adaptations would be LSP domain-matched throughout as warranted for other descriptive paradigm components (e.g., Function Oriented, Process Oriented, as well as in the Provisional cartography sections of Medium-Restricted, Area-Restricted, etc.). A corresponding LSP-XYZ adaptation would apply as well to other components of the theoretical modeling, as in the case of the Applied Theory → Pedagogy → Methods/Methodology consideration. Figure 7 anticipates what this particular adaptation might look like initially, with the expectation that LSP domain specialists will refine and regulate the mapping. Figure 7. Applied Theory → Pedagogy → Methods/Methodology adjustments for various (XYZ) NE-LSP studies (S) domains. The overarching goal is to collaboratively devise a useful, informative, and adaptable general NE-LSP theoretical model that accounts for (1) what is already being done (e.g., initially in NE-LSP-BLS) while (2) serving as a catalyst and predictor for future NE-LSP developments. A goal is also to more solidly secure the NE-LSP field theoretically in US higher education, an anchoring project that remains a continuing priority (Doyle, 2012A; Fryer, 2012; Lafford, 2012). CONTINUING CARTOGRAPHY Scholarship and Teaching on Languages for Specific Purposes (2013) 10 The Potential of Post-UAB Symposium LSP Theory Development Working Groups and Beyond The third purpose of this article is to propose for consideration the opportune formation of post-UAB First International Symposium theory development working groups to collaborate on the further development of the theoretical cartographies and narratives that the gathering era of global LSP—a new curricular and research status quo—will require in US higher education and beyond. The synergetic work of these LSP Theory Development Working Groups (TDWG), at (although not restricted to) future UAB-initiated symposia on Language for Specific Purposes, with a near-term focus on shoring up pure and intrinsic LSP theory, will cooperate with the more developed and ongoing research in applied theory, new directions for which can also be proposed and pursued by the symbiotic TDWGs (in intrinsic and extrinsic theory). Ideally, the TDWGs would complement the parallel creation of additional symbiotic working groups, such as an LSP Content Development Working Group (CDWG) and an LSP Methodology Development Working Group (MDWG), among others that might be identified as essential to a better understanding and advancement of LSP. The UAB-initiated theory, content, and methodology working groups could also meet to pursue and share their ongoing research and development at other professional meetings, such as the annual conference of the federally-funded Centers of International Business Education and Research (CIBERs), annual gatherings of the American Council on the Teaching of Foreign Languages (ACTFL), the AATs (American Associations of Teachers of French, German, and Spanish and Portuguese), the Chinese Language Teachers Association (CLTA), the Modern Language Association of America (MLA), and the American Association for Applied Linguistics (AAAL), among others, as well as extending their efforts internationally in a global LSP dialogue and collaboration that should be pursued more vigorously and purposefully than ever before. The formation of such LSP working groups in core developmental areas—theory, content, and methodology—represents a consequential opportunity for UAB to extend its LSP leadership beyond the groundbreaking First International Symposium. As Symposium Director Lourdes Sánchez-López (2012) has written in her colloquium epilogue, "Because of the discussions that took place during and after the symposium, we believe that we may have prepared a solid ground for something larger, collaborative and long-lasting with strong national and international repercussions" and "[c]ollaboration, integration and unity are key elements for the success of our growing field" (no pagination). The UAB Symposium could serve as a prelude to an International Year of LSP, to be coordinated globally among scholars and to herald a concerted and sustained International Decade of LSP. This would serve to galvanize an integrative, long-term commitment to LSP development during which "the field of LSP can truly 'come of age'" (Lafford, 2012, p. 22). In this promising context, the UAB Symposium may even help trigger the creation of an American Association of Languages for Specific Purposes (AALSP), along the lines of the European Association of Languages for Specific Purposes,7 or even a more global International Association of Languages for Specific Purposes (IALSP). In any event, as a result of ongoing interest forums, such as the UAB Symposium, future surveys of the "Evolution of Languages for Specific Programs in the United States" will have the greatest potential ever to confirm LSP as a curricular status quo and mainstay. CONTINUING CARTOGRAPHY Scholarship and Teaching on Languages for Specific Purposes (2013) 11 Conclusion In 2012, it is not at all far-fetched to say that US foreign language programs, departments, and institutions that do not embrace non-English LSP will be on the wrong side of curricular and pedagogical history in secondary and higher education as we advance further into the LSP era of the 21st century. This affirmation presupposes the basic and applied research (intrinsic and extrinsic) that underlies, informs, and is derived from how NE-LSP is used or intended to be used. Ongoing fruitful work in theory and method, which should contribute to improved curricula, pedagogy, and teaching materials, must be pursued as essential to the maturation of the field. Notes 1 The conference theme was "Scholarship of Teaching and Learning" and featured inter-national presenters in a broad array of LSP sessions (see http://www.uab.edu/languages/symposium). Conference Director, Lourdes Sánchez-López, and the Organizing Committee (Brock Cochran, Malinda Blaire O'Leary, Yahui Anita Huang, John Moore, Sheri Spaine Long, Susan Spezzini, Rebekah Ranew Trinh, and Mike Perez) are to be commended for planning and hosting the informative event. 2 Doyle addresses the issue of LSP-BLS title and taxonomy twelve years later, in 2012, in "Business Language Studies in the United States: On Nomenclature, Context, Theory, and Method." 3 See "Table I: Types of Languages in the United States Currently Offered Across Languages and Professions During the 2010–2011 Academic Year" (Long and Uscinski, 2012, p. 176). The Grosse and Voght (1990) survey showed that LSP was already well-established in the national curriculum and pedagogy at "all sizes and types of four-year institutions. . .at private and public institutions. . .fairly evenly distributed among small, medium and large institutions" (p. 38). 4 Delivered by Doyle on April 14, 2012, the keynote address focused on two theoretical considerations: (1) that those engaged with LSP-Translation, especially its pedagogy, be "good utopians" who are well grounded in the extensive bibliography on translation theory (descriptive, prescriptive and speculative) and method, and (2) that those engaged in LSP-Business Language Studies (BLS) further articulate and develop its intrinsic theoretical aspects in order to complement the extensive work already done in extrinsic and applied BLS, given that the development of methods and methodology has far outstripped theoretical considerations per se, the latter of which are now warranted to more adequately anchor the field in American higher education. These are bookend theoretical concerns in that the first, in the field of translation, deals with an abundance of theory, dating back several millennia, which should not be ignored when praxis and pedagogy occur; the second, in the field of BLS, considers the lack of articulated theory upon which praxis and pedagogy are based. 5 Regarding this maturation process, Lafford (1991) has written that "the field of (non-English) LSP in the United States needs to follow the lead of the fields of CALL [computer-assisted language learning], Translation Studies, and ESP/EAP [English for Specific Purposes/English for Academic Purposes] all over the globe in order to become recognized as a valuable subfield of applied linguistics and to take its rightful place in the CONTINUING CARTOGRAPHY Scholarship and Teaching on Languages for Specific Purposes (2013) 12 academy. At that point, the field of LSP can truly 'come of age' and Grosse and Voght's (1991) initial optimism over the position of LSP in the FL [foreign language] curriculum finally will be realized" (22). Long and Uscinski (2012) also conclude that the maturation is ongoing, as the Grosse and Voght "optimistic, almost euphoric hopes for the reenergizing and internationalization of the US education system (and LSP's role in that process) have yet to be fully realized" (188). Long and Uscinski "predict a continued steady presence ["maturation"] of LSP in university curricula for years to come" (188). 6 Doyle (2012a) reminds us that "methods and methodology, of course, presuppose a theory, regardless of whether it is fully developed and articulated" (108–109). 7 Created in 1992, it is an "association of European University professors specialised in languages for specific purposes" whose "objective is that of fostering and promoting both the research into and teaching of modern languages as regards their applications to science and technology" (http://www.aelfe.org/?l=en&s=origen). References Bowles, H. (2012). Analyzing languages for specific purposes. Modern Language Journal, 96, 43–58. Branan, A. G. (1998). Preface: Part I. In T. B. Fryer & G. Guntermann (Eds.), Spanish and Portuguese for business and the professions (pp. 3–5). Lincolnwood, IL: National Textbook Company. Doyle, M. (Forthcoming). Business Spanish in the United States: Evolution, methodology, and markets. In Cuadernos de Asociación de Licenciados y Doctores Españoles en EEUU (ALDEEU). Doyle, M. (2012a). Business language studies in the United States: On nomenclature, context, theory, and method. Modern Language Journal, 96, 105–121. Doyle, M. (2012b). Theoretical foundations for translation pedagogy: Descriptive, prescriptive, and speculative (in defense of the 'good utopian'). Association of Departments of Foreign Languages (ADFL) Bulletin, 42(1), 43–48. Doyle, M. (2012, April). Theory and method in translation studies (TS) and business language studies (BLS): Illustrative considerations for LSP in American higher education and beyond. Keynote address presented at the First International Symposium on Language for Specific Purposes, University of Alabama at Birmingham. European Association of Languages for Specific Purposes. Retrieved September 4, 2012, from http://www.aelfe.org/?l=en&s=origen. Fryer, B. (1998). Faculty training opportunities in language for international business. In B. Fryer & G. Guntermann (Eds.), Spanish and Portuguese for business and the professions (pp. 167–187). Lincolnwood, IL: National Textbook Company. Fryer, B. (2012). Languages for specific purposes business curriculum creation and implementation in the United States. Modern Language Journal, 96, 122–139. Fryer, B., & Guntermann, G. (1998). Spanish and Portuguese for business and the professions. Lincolnwood, IL: National Textbook Company. Grosse, C. (1985). A survey of foreign languages for business and the professions at US colleges and universities. Modern Language Journal, 69, 221–226. CONTINUING CARTOGRAPHY Scholarship and Teaching on Languages for Specific Purposes (2013) 13 Grosse, C. (2001a). Global managers' perceptions of cultural competence. Global Business Languages, 6, 25–39. Grosse, C. (2001b). Mexican managers' perceptions of cultural competence. Foreign Language Annals, 34, 334–340. Grosse, C., & Voght, G. (1990). Foreign language for business and the professions at US colleges and universities. Modern Language Journal, 74, 36–47. Grosse, C., & Voght, G. (1991). The evolution of languages for specific purposes in the United States. Modern Language Journal, 75, 181–195. Grosse, C., & Voght, G. (2012). The continuing evolution of languages for specific purposes. Modern Language Journal, 96, 190–202. Holmes, J. S. (2000). The name and nature of translation studies. In L. Venuti (Ed.), The translation studies reader (pp. 172–185). London: Routledge. Kelm, O. Orlando Kelm. Retrieved June 19, 2012, from http://orlandokelm.wordpress.com/ Lafford, B. (2012) Languages for specific purposes in the United States in a global context: Commentary on Grosse and Voght (1991) revisited [Special Issue]. Modern Language Journal, 96, 1–27. Long, M., & Uzcinski, I. (2012). Evolution of languages for specific purposes programs in the United States: 1990–2011. Modern Language Journal, 96, 173–189. Sánchez-López, L. First international symposium on languages for specific purposes (LSP). Retrieved June 23, 2012, from http://www.uab.edu/languages/symposium.

Burnout, Zeitarbeit, Digital Natives - dies sind längst keine bloßen Schlagwörter mehr, sondern eine Wirklichkeit, die Führungskräfte täglich vor neue Herausforderungen stellt. Denn wenn Fachkräfte kaum zu finden sind, Teams nur auf Zeit bestehen und Mitarbeiter und Chefs stärkerem Druck denn je ausgesetzt sind, helfen die alten Rezepte nicht mehr weiter. Unternehmerin und Leadership-Expertin Maren Lehky zeigt anhand vieler Beispiele, mit welchen Strategien Sie diesen Veränderungen als Manager souverän begegnen. Dies ist das Handbuch für eine neue Generation von Führungskräften.

The WSU Stewart Library Annual UC-UI Symposium took place from 2001-2007. The collection consists of memorabilia from the symposium including a yearly keepsake, posters, and presentations through panel discussions or individual lectures. ; Audio Recording ; The Wattis Brothers: Spanning Distances, Spanning Eras a commemorative lecture presented at the 2007 Utah Construction/ Utah International Symposium The Beginning of an Era by Dr. Stan Layton Thursday, October 18, 2007 2 Well thank you Gene for that very gracious introduction and thanks to all of you for being here today. I'm particularly gratified to see so many of my students in the audience. I am teaching a class in Utah history this very hour. I gave my students an exam two days ago and I told them if they didn't come here to listen to the old man they'd never get their exams back. Here they are. Not long ago as I was walking towards parking lot A1 a nicely dressed middle aged couple hailed me asked me for directions to the Waters Building. I was pleased to correct their pronunciation and point them toward the Wattis Building. Once again I found myself asking why the Wattis name is not better know in our larger community. Why is it not as immediately recognized as a Huntsman, Matheson, Bamberger, Eccles or Sadler? I've got to tell you my research assistance Stephanie as she read this paper last week and we talked about it over the weekend, she read that sentence and she said, " Wouldn't say, Dee be a better name for this purpose?" I said, " Stephanie, that's a joke." Edmund O. and William H. Wattis are men of towering importance in twentieth century Utah history. They put together a construction company that in true Horatio Alger fashion expanded in size and stature to become one of the largest in the nation and left an indelible mark on the Utah, Western American, Mexican and Australian landscapes. They served as model citizens, family men, community servants and philanthropists. Their business acumen still serves as a model for today's entrepreneurs and their eventful lives continue to fascinate historians. 3 I am sure that most of us in this room have had our lives impacted in some small way by the Wattis family. They influenced the place of my birth for example. For three generation on both sides of my family, as Gene intimated, all my forbearers had been born in Layton. All of the sudden there I was as a newborn in a hospital in Puyallup Washington. Condemn throughout my childhood to try to conceal my embarrassment at having entered the world at such an awful sounding place. That angst was not eased in the least by my mothers constant telling of a joke about two boys with the unlikely name of Atle and Allup who surprised a skunk as they were walking one day. " See Atle," yelled the one. " Pew Allup," replied the other. I even thought of having my dear old mom come and tell that joke for you, but unfortunately she passed away about three weeks ago. My parents had been gone to Washington a few years earlier. Having a small child but no money or prospects they gathered up their meager belongings and headed for the construction site of the Grand Cooley Dam, where Utah Construction Company was a major subcontractor. My mother gave me this magazine just a few days before she died. I didn't know that she had it, but she and my dad always, always treasured their time in Washington. Several other Davis County families in similar circumstances were already there and had gained work, maybe Stan and Viola Layton would be so lucky. They were. Ultimately the wielding skills my dad acquired on this job and others opened up greater opportunities, including employment at the Tacoma Ship Yard which was yet another Wattis related enterprise. It was then while he and my mother lived in 4 the neighboring community of Puyallup that I was born. I like to think that my dad was the man behind the wielding hood in this photo. How might your lives have been touched by the Wattis brothers, William H. and Edmund O? Perhaps simply by taking a class over here in our Wattis Building, or maybe flipping on a light switch in a Las Vegas hotel room, or enjoying fresh apple grown in irrigated orchards of central Washington, or maybe boating on our Pineview Reservoir. Certainly as President Milliner said tens of millions of lives have been impacted, and will continued to be impacted everyday by the dams built, transportation systems constructed and mines developed by the Wattis brothers, and their Utah Construction Company, later named Utah International. How delighted I am as a Utah historian to see William and Edmund Wattis begin to receive the recognition due them and what a special treat to have been selected for a research fund, fellowship funded by the heirs of their company and administered by the Stewart Library. Very, very much appreciated. Then to have these library administrators suggest that I focus specifically on the Wattis brothers was the perfect scenario for me. I had first run across W. H. in researching my master's thesis forty years ago. These same people, Joan Hubbard and others were also generous in funding two research assistants to help me with this work. Janice LeFevre who is in class now and didn't feel that she could be here, but her husband Steven is here and Steven we appreciate the sacrifices you and the rest of the family made in support of this fellowship this 5 summer. And Stephanie Combe who is here in right in front as is helping me with the visuals today. And they were just of immeasurable assistance all summer. For purposes of this research project the term the Wattis brothers means the two older brothers only. Edmund O. and William H. this is not to minimize the importance of younger brother Warren L. who also played a significant role in the company's success. Rather it is simply a necessity of establishing realistic limits on the scope of this work. Let us begin with a short survey of Utah Construction/ Utah International. Just to get a feel for the scope, diversification and significance of its enterprises. And this will be short. You've all seen the photos, you've heard Tom Alexander's excellent presentation, you have probably I see a number of you have some of the booklets published by the library and so you don't need a long survey here of the scope of their work. Utah Construction Company evolved from a twenty year affiliation with the four Corey Brothers. They were brothers to the Wattis mother. In a number of railroad and canal construction projects in Colorado, Utah, Wyoming, Montana and Oregon the Wattis brothers bought half the stock in the newly reorganized Corey Brothers incorporated in 1886. The company thrived for several years before collapsing in the financial crash of the mid 1890' s. From its ruins Utah Construction emerged without the Coreys as you heard last hour. Incorporated in the year 1900 Utah Construction Company first undertook small scale railroading projects in Idaho, then several larger ones in Nevada and California, which included that daunting 942 mile Feather River route and then in Utah which included a portion of the Denver and Rio Grande track between 6 Soldier Summit and Helper. Then in 1915 Utah Construction made its entry into dam building. Beginning with our own East Canyon Dam which is another way in which many of us have been impacted. Without East Canyon Dam and the irrigation water impounded there Davis County would never have enjoyed the prosperity it has. Gene mentioned our farm our 100 acre family farm. Every six days this summer I was there irrigating that farm and I took pride in the prosperity of the farm and green alpha and the corn that we produced and I couldn't have done it without that East Canyon Dam. Railroad construction and dam building projects much too numerous to be detailed here were the companies bread and butter throughout the 1920' s. Then came the granddaddy of all construction projects in 1931, Hoover Dam, began in 1931. Where in Utah Construction Company joined Morrison Knudson, Bechtel, Kaiser and others to form six companies, to form Six Companies the name of that conglomerate to span the mighty Colorado River. It is a measure of the reputation enjoyed by the Wattis brothers that William, and he according to the style of the day took to his initials W. H. and so I'm going to refer to him by that term throughout the remainder of the paper, he was named president of this huge conglomerate. And Edmund O., similarly went by his initials E. O., was named second vice president and they referred to each other by their respective initials and sign their names and other documents with those initials. As fate would have it both brothers died before the dam was completed in 1935. However the reputation gained by Utah Construction during this time allowed the company to continue to shine for another generation. Gene Sessions 7 and Sterling Sessions in their outstanding business biography list eighteen major dam building projects completed during the period 1936 and 1959 after their deaths by Utah Construction, including Pineview and Wanship in our own backyard. The warriors brought contracts in ship building including at that aforementioned Tacoma Ship Yard and road construction including the famous Alcan Highway. They had an important contract for a portion of that highway. After World War II the company entered into an entirely new phase, emphasizing mining which dominated its operations into the modern era, revived its financial strength and turned it into a multinational corporation. This paper advances the thesis that although E. O. and W. H. Wattis were not particularly well positioned by birth or education to achieve the remarkable success that they did, nevertheless we can identify certain character traits, experiences and opportunities that they took full advantage of in their quest for success. Pouring through hundreds of documents this summer my research assistance and I have identified six such factors of success we've called them, which I summarize in the following pages. First, these brothers had a remarkable knack for recognizing opportunity when they saw it and making the most of it. A good example of this aptitude is visible in their very first construction experience. Grading portions of the Union Pacific track as the initial transcontinental line approached Utah in 1868 and headed right for the Wattis farm in Uintah. The younger brother William was only ten years old and too young to hire on, but he undoubtedly observed the activity with wide eyed interest knowing that his older brother was one of the workers. 8 Edmund was only thirteen and had to have help in yoking his oxen, but his diligence paid off. And at the end of several months he brought home $ 225. This seemed like a small fortune to that cash strapped family. Of the 5,000 local men, Leonard Arrington tells us 5,000 worked on that project, only a handful used the experience as a career path in heavy construction. But E. O. Wattis was one. Opportunity came right down the tracks for these brothers and they jumped aboard. I'm indebted to my research assistant Janice LeFevre for putting it that way, but I love the way she said it. Opportunities came right down the tracks for these brothers and they jumped aboard. Second, both of these men reflected traditional agrarian values of hard work and perseverance. Farm youngsters learned the importance of looking after details and of staying with a task to its completion regardless of weather conditions. They learned safety consciousness and patience with animals. And it was of no small benefit to these boys that they were skilled in working with oxen, mules and draft horses. Both grew into large men who were strong and full of grit. Oh that's an excellent photo. I could not find a single job that they ever quit on. And I was interested in that Tom Alexander pointed out that that was a trait of David Eccles as well. Particularly revealing was E. O.' s involvement with the Coreys that is two uncles and three other men in the transportation of a wagon load of whiskey from Kelton, Utah to Boise, Idaho in the year 1868. Young Wattis was only thirteen years old but proved to be one of the steadiest of the group when bad weather 9 overtook them. All except him began nipping at that whiskey and all except him suffered frost bite. Third, was the development of the self confidence to stride forward on their own. Quite likely the single most fortuitous business decision they ever made was to end their partnership with the Coreys. Even though the implosion of Corey Brothers was cause by the panic of 1893, the break up of that company must have been difficult for the Wattis's on a personal level. The Coreys after all were family, uncles and cousins and the Wattis's had worked with them or for them since childhood and incorporated with them since 1886. Nevertheless the Coreys did not have the acumen or stability to thrive as a modern company. I'm convinced that they didn't, but that was only an intuitive and deductive conclusion and I was gratified as I listened to Tom's paper last hour that he apparently moved toward that same conclusion and he had the benefit of some primary source documentations to draw his conclusions from. But I know that numerous Corey cousins plugged in and out of the company. The elder Coreys insisted on dominating the decision making even though the Wattis brothers owned fifty- one percent of the stock and were better decision makers. And the elder uncle, Warren Corey, could be petty and vindictive and I was a little worried about advancing that point of view in those words, but I'm much reassured by Tom's paper. On of the truly remarkable document in twentieth century Utah political history is Warren Corey's open letter to his nephew W. H. Wattis published in the Salt Lake Tribune in August of 1928 reeking of spite this letter chides W. H. for being an unsuccessful candidate on 10 several previous occasions. Labels him a lame duck, obviously not understanding the meaning of that term and accuses him of being a disloyal party member and I know that that was not true based on a lot of years of research and so I wondered what was the cause of that animosity. There was something else there that I was not able to see from my research and again much indebted to Tom Alexander for having enlightened me and all of the audience this morning on that. The bitter animosity of this letter speaks volumes as to the Wattis' good fortune in being rid of the irascible man. By the same token the Wattis alignment with the Ogden financiers Thomas D. Dee, David Eccles and others following the breakup of the Coreys was undoubtedly the single most fortunate occurrence in their business lives. Fourth, was a commitment to a hands- on management style. No wonder they fit so well with David Eccles. Don't you agree? These were men who maximized their time on the construction site and minimized their time in the board room, especially during their early and middling years. They were comfortable with dust in their nose, blisters on their feet, calluses on their hands and dirt under their fingernails. In 1893 on one of his last jobs with Corey Brothers W. H. Wattis then 34 and a full partner was operating a slip plow on the Portland- Astoria job site when he received a surprise visit from his new financiers David Eccles, Thomas Dee and others and on that occasion one of them gave him a cigar. " I wish it had been a twenty- five cent piece," he later recalled, " Since I hadn't eaten food for a day and a half." This was a full partner. 11 The older brother held the same commitment to tenacity and detail the Wattis brothers were managers yes, and they grasped the big picture yes, but they were also detail men who understood the need to worry about on site activity. Incidentally this was no doubt the safety record of the company was so good even though their work involved blasting, working at great heights, spanning raging rivers, operating heavy equipment and sometimes supervising hundreds of men at a time. And while Tom could tell us of some dozen or so fatalities on that Feather River job that was nothing as compared to the hundreds, maybe as many as a thousand Chinese workers who were killed on the Central Pacific construction job in those two years of building the transcontinental railroad. Fifth, both men had the good fortune to marry talented, devoted and stable wives who liked each other and got on well together. The fact that both these women were well poised and possessed of good lucks would also be counted an advantage, especially in the 1920' s as the newspaper society pages found a growing audience of readers with and insatiable curiosity for news of the upper crust. Additionally such a spouse was essential to someone like W. H. who had developed political aspirations and began a series of campaigns for election to public office. W. H. married the striking Anna Maria Dorothea Sophie Standard and she went by Marie Dee, in 1889. He was nearly thirty she was twenty- three, her senior year report card from the Sacred Heart Academy reveals that she was as talented and sophisticated as she was beautiful. And isn't she something? 12 When I first met Stephanie as a student in my 1700 class three or four years ago, I was able to learn before the semester was over that her maiden name was Standard because her brother was also in the class and his name was Standard. When I got to know Marie Dee, I asked Stephanie about the relationship and she said yes, she's my great- great- grandmother and I was able to assure Stephanie that there is enough good looks represented in that woman to serve the Standard family for a hundred generations. She received a perfect score, 100, in all categories of citizenship that Sacred Heart Academy report card. Her academic achievement was equally impressive with scores ranging from ninety to ninety- eight in the nine subjects graded. She and W. H. had four children, two of whom died in childhood with in six months of each other. But I was pleased to learn that we have a great granddaughter of his. Say again? Okay Granddaughter and a great- great, oh how about? That's wonderful. E. O. on the other hand married the petite Martha Ann Bybee from nearby Riverdale in June 1879. When he was twenty- four and she was just sixteen, sixteen and a half. Martha was described by a grandson as a little on the plump side in her later years, though Stephanie and I wonder about that. The photos we have seen of her in her later years do not suggest that at all, including this one. But the grandson described her as full of energy and quote, " Very interested in civic activities." She was active in a local charity, the Martha Society that assisted the needy. And incidentally I have concluded that the Martha Society did not bear relationship to her name, but if somebody knows differently about that I would appreciate hearing the details. She also served as president of the Utah 13 Federation of Women's Clubs and she participated in countless other civic activities and municipal clubs. Having recovered from a serious illness through the healing hand of Christen Science she became an ardent convert to that faith. She and E. O. raised eight children, although one, a son Earl preceded him in death, the victim of an automobile accident. So is this the family? Oh the Child Culture Society that she was active in. Say it out loud Stephanie, she is where? The third one from the left? From my left as I'm looking at it? This one? Over here? Okay alright. Oh, that beautiful house, oh wow. 1915 Stephanie says. In looking at the personalities and lives of these men as individuals we can not improve on Linda Sillito's insightful taxonomy of W. H. as Mr. Outside and E. O. as Mr. Inside. William was gregarious, smiling, athletics and always at ease in the glare of the public spotlight. Edmund was comfortable with people, but somewhat more reserved more paperwork and detail oriented and a bit more inclined to worry. W. H. first came to my attention when I began researching my master's thesis as I mentioned. And I peaked in on that state republican convention of 1920. There he was front runner for the gubernatorial nomination moving easily among the delegates shaking hands smiling and asking for support. By the second vote he had begun to slip and by the third he had lost by a decisive margin to the nominee Charles Mabey. Newspaper accounts of the day pointed to W. H.' s recent indictment under the Lever Act as the likely reason for his fade. The Lever Act was a war time 14 measure that sought to prevent price gouging in the marketing of food and fuel. And W. H. as an executive of the U& I Sugar Company had been targeted by federal prosecutors. The act its self was poorly drawn and ill advised and was in fact declared unconstitutional in 1921 at which time all indictments were dismissed, but the damage had been done. The fact that W. H. was a Weber County man would not have worked in his favor. The Utah Republican Party was firmly controlled by a nepotistic Salt Lake City clique during that era and they played political hardball. By decades end W. H.' s sterling reputation as a business man hammered down all such barriers and won him the gubernatorial nomination. By then he was a man of such status that LDS Church President Heber Grant could write him saying, " I tried to get you on the phone all night last night until ten p. m." and then apologizing to him that he had to leave town for a week quote, " Before we had arrived on a decision on what do to in the affairs of the Utah- Idaho Sugar Company." W. H. was so popular with the local press that the press even reported on his fishing and hunting trips. He was a person so esteemed by his peers around the nation that he was named director of the U. S. Chamber of Commerce and entrepreneur so successful that he stood as president of one of the half dozen largest construction companies in the nation, a businessman so esteemed that the president of the United States sought his feed back on speeches. The nomination simply could not be denied him. But facing a very popular incumbent George Dern in the general election of 1928 W. H. was to garner only forty- one percent of the vote. 15 After that W. H. turned back to business and did not again seek public office. After all he had been defeated twice at the polls first in the congressional race on 1918 and now in the gubernatorial race 1928 and he had been frustrated three times in the nominating convention seeking the gubernatorial nomination in 1920, as previously mentioned, and in 1924 in seeking the U. S. senatorial nomination in 1922. By 1929 he had started to develop health problems nevertheless his natural charm and good humor continued on and served him well until death in 1931. Oft quoted, I'm sure many of you have heard this before but I can't resist repeating it here, it's a capsule that comes from the hospital room upon hearing of Six Companies successful bid on the Hoover Dam project. He's quoted by Linda Sillito in one of the Stewart Library booklets, comes from Joseph Lee Stevenson and goes as follows, " At St. Frances Hospital the press core found William H. sitting up wrapped in a silk bathrobe puffing on a long black stogy. His bushy white hair had been carefully brushed in to place by his wife and he was eager to talk. News of the winning bid had lifted his spirits. He grinned broadly for the photographers then said " Now this dam is just a dam, but it's a damn big dam," and his eyes twinkling. " Otherwise it was no different that others we've thrown up in a dozen place," end of that quote. Unlike his younger brother E. O. on the other hand had no political aspirations. Out side of business his constituency was his family. The only babies he kissed were his own and when he shook hands it was often for the purpose of slipping a dollar to his grandchildren. They call it the silver dollar handshake. 16 Unlike W. H. who loved golf, played it often and was photographed in golfing attire along with such celebrities as Heber J. Grant and Reed Smoot and Tom isn't Charles Nibley in there? Does that look like Nibley? Ya second from the right, ya. But unlike W. H. in this kind of environment and W. H. is second from the left E. O. played golf mostly as a social necessity. Simply taking off a suit coat he turned his suspenders the other way around and played in his business attire. E. O.' s idea of leisure time fun was being at home with his family riding scooters with the children, romping with the family dog, picking fruit and vegetables from his orchard and garden and joining in the many socials hosted at his beautiful home on Eccles Street or in the immediate neighborhood. Due to the press of business however E. O. was denied the time at home that he coveted. Christmas time was the exception. He always made it a point to be home for the holidays. Incidentally I should tell you that the E. O. Wattis family put together a wonderful twenty minute DVD featuring a number of clips from home videos shot by E. O.' s family when he was still alive and in that beautiful home on Eccles Avenue and I have watched that DVD its available here, its just wonderfully revealing and you can just feel how important it was to him to be home when ever he could be, which wasn't often. In fact that point is made in that DVD by one of his granddaughters that there was a time, almost a year when he was gone the entire time. 17 E. O. was quite tall for that day, standing a full six feet. Unlike his younger brother W. H. he never took on that middle age spread but remained slender. His curly hair, rosy cheeks, spectacles and pipe all fit the image of a dignified business man. E. O. was a bulldog, albeit a gentle one. His hallmark was tenacity and his genius was energy. One of his grandsons noted quote " My grandfather's education consisted of two or three years of formal schooling," unquote. He said that E. O. could write, but made a lot of grammatical mistakes and that he quote, " came up through the process with a long construction history of being on the site and doing the work," end of this quote. In today's vernacular he would probably be described as a workaholic. In a letter to his sister Mary Jane written from Oroville California in 1909 he mentioned that he had lost weight was down to 155 pounds, remember that's on a six foot frame. He said. " I am getting very tired of railroad work and I don't know whether I will ever take another job or not. It is very monotonous for me to always be away from home and I think that I am needed at home about as bad as anybody. Besides that I am fifty- four years old and have always worked very hard and have never had but very little pleasure in life. I don't think I have hardly had my share. My young life was spent in poverty and hard work and I am not in the best of health. W. H. left here a few days go and should reach Ogden tonight. I want to make a trip home very bad but am so badly crowded with the part of business that it is my duty to look after that I can not get away now," end of his quote. E. O. Worries in this letter that he will become even less happy as he 18 grows older, that he did or didn't, cannot be discerned from the historical record, but his health problems continued. In a letter written as early as 1914 he commented on his rheumatism. In 1927 he described his bladder infection and pending surgery which promised a ninety- five percent success probability. Two years later in 1929 he mentioned his cough, eczema, insomnia and urinary infection, puss in the urine. So he obviously did not enjoy that ninety- five percent probability success rate, but he was rather in the five percent. And in 1932 he complained of swollen feet, swollen feet and inner ear problems. What the historical record also reveals is that E. O. never did relax his work schedule to any significant degree. At the time of his death in 1934 he was president of six companies and Hoover Dam was in the final phase of construction and as always he was busy with on site visits production schedules, costs, press relations and dozens of other executive level tasks. The heart attack that took his like was sudden and massive. In approaching the conclusion of this paper I return to the thesis and advance the sixth factor of success, you thought I'd forgotten it. It's not a factor that can be offered for general applicability in a business management class for its unique to the Wattis brothers. Simply stated they had each other. E. O. and W. H. were a perfect match as business partners. Their individual personalities, aptitudes, likes and dislikes complemented the others to a consummate degree. Equally important they like and trusted each, a family trait. " There are very few families that have as strong as long a love for each other as ours have and none have any stronger," wrote E. O. in a 1909 letter noting that quote, " there have 19 never been any quarrels between any of us nor any hard feelings," unquote. Those are truly remarkable statements aren't they? As close as these two brothers were however they usually did not work in pairs. They were not joined at the hip to use that contemporary phrase. Indeed their trust was so implicit that they were frequently apart and engaged in different types of tasks. A revealing snap shot in time comes from the summer of 1922. I had hoped in pouring through those hundreds and hundreds of pages of documents I could I find them writing letters on the same day. And I could then share with you what different kinds of tasks and different approaches they were taking. I never was able quite to do that, but I see them close together here in the summer of 1922. W. H. who was then preparing his run for the U. S. Senate was participating in number of activities at Lagoon. They included umpiring a softball game between a Salt Lake and Ogden young men's republican clubs and attending several wrestling and boxing matches. In the distinctive newspaper style of the day that were topped off by a battle royal between five members of the Ethiopian race all in the ring at the same time. Contrast this with E. O. who's hectic travel schedule had made him almost invisible even to his wife, " I was surprise your father was in Kansas City," she wrote to a daughter June 15th after spending that anniversary alone. This is not to imply that E. O. worked while W. H. played. W. H. was just a little more extroverted, more readily given to conduction business on the golf course or in other recreational settings. And who can doubt that how important that is in the modern corporate world. E. O. took a quieter but more direct approach to 20 business. Again we see Mr. Outside and Mr. Inside in perfect compliment. The brothers used that friendship and bond to span distances over four thousand miles of track alone, plus many more of road, tunnels, canals, etc. and to span eras from the pre- railroad era, from the pre- railroad frontier to the industrial era when they died. Again going back to the comment President Millner made the monuments to industry they created would span many more eras and serve the purposes of society long into the indefinite future and you can take that from a historian who's maternity bill was paid by a father whose pay check was back in part by Wattis money long ago and far away in Puyallup Washington. Thank you. © 2007 WSU Stewart Library, All rights reserved.

Gute Unternehmensführung kann man auf zwei Fragen reduzieren: Wie finde ich gute Mitarbeiter? Und: Wie halte ich diese? Die Autoren zeigen, wie mit einem neunstufigen Mitarbeiterauswahlprozess der Anteil von Top-Mitarbeitern von 30 auf 90 Prozent erhöht werden kann. Dafür müssen Unternehmen beispielsweise immaterielle und materielle Anreize optimal kombinieren. In dieser aktualisierten und komplett bearbeiteten Neuauflage geben die Autoren wertvolle Tipps zum Umgang mit sozialen Netzwerken.

»Der Faktor Mensch bestimmt den Unternehmenserfolg« – die zentrale Managementerkenntnis wird in kaum einem Unternehmen umgesetzt. Jörg Knoblauch spricht Klartext: Wer im Vertrauen auf das Bauchgefühl neue Mitarbeiter auswählt, wer sich darauf verlässt, dass sich die Fehlbesetzung noch zum Performer entwickeln wird, wer unter Personalentwicklung nur das jährliche Mitarbeitergespräch versteht, der darf sich nicht wundern, wenn sein Team in eine Abwärtsspirale gerät. Knoblauch zeigt, warum das Personalmanagement in die Unternehmensführung gehört und warum es ein entscheidender Wettbewerbsvorteil ist, wenn Mitarbeiterauswahl, -förderung und -führung oberste Priorität bekommen.

This book offers a contrastive, corpus-illustrated study of modal adverbs in English and Polish. It adopts a functional perspective on modal adverbs, and focuses on their interpersonal, textual and rhetorical functions in the two languages. The items under analysis (e.g. certainly, probably, evidently, clearly) are categorised differently in Anglophone and Polish linguistics, which is why this book also provides some insights into the treatment of modality and modal adverbs in English and Polish studies, thus contributing to the discussion of the ways in which such concepts as modal adverb, modal particle and discourse marker are understood across different languages and different linguistic traditions. It draws its examples from two monolingual corpora (the British National Corpus and the National Corpus of Polish), and the English-Polish parallel corpus Paralela. ; This project is financed from the grant received from the Polish Ministry of Science and Higher Education under the Regional Initiative of Excellence programme for the years 2019-2022; project number 009/RID/2018/19, the amount of funding: PLN 10 947.15. It has also received financial support from the Polish Ministry of Science and Higher Education under subsidy for maintaining the research potential of the Faculty of Philology, University of Białystok. ; a.rozumko@uwb.edu.pl ; Agata Rozumko is an Assistant Professor of English and English-Polish Contrastive Linguistics in the Institute of Modern Languages at the University of Bialystok. 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AN ANALYSIS OF SPEECH ACTS IN MARTIN LUTHER KING'S "I HAVE A DREAM" SPEECH Saiko Rudi Kasenda English Literature, Faculty of Languages and Arts, Surabaya State University rudisaikokasenda@gmail.com Lisetyo Ariyanti, S.S., M.Pd. English Department, Faculty of Languages and Arts, Surabaya State University lisetyo.a@yahoo.com ABSTRAK Memerintah seseorang telah menjadi sesuatu yang amat umum di masyarakat. Hal tersebut selalu terjadi di setiap aspek ketika berkomunikasi yang tanpa disadari terjadi. Ini dapat didefinisikan sebagai speech act yang pada dasarnya adalah suatu tindakan yang dilakukan melalui perkataan. Fokus skripsi ini adalah speech act yang diucapkan Martin Luther King di pidatonya yang berjudul "I Have a Dream". Rumusan masalah yang diajukan pada skripsi ini adalah (1) Apakah makna yang tersirat dari speech acts yang diucapkan Martin Luther King di pidatonya yang berjudul "I Have a Dream"?, (2) Bagaimana speech acts yang diucapkan Martin dapat mempengaruhi pendengarnya?, dan (3) Apakah yang diharapkan Martin melalui speech acts yang diucapkan pada pidatonya tersebut? Skripsi ini bertujuan untuk mengungkap speech acts yang diucapkan oleh Martin Luther King. Dalam hal ini, skrispsi ini mencoba menganalisa makna tersirat yang terdapat dalam speech acts yang diucapkan oleh Martin Luther King, bagaimana speech acts tersebut dapat mempengaruhi pendengarnya, serta tindakan yang diharapkan oleh Martin dalam speech acts-nya. Metode deskriptif kualitatif beserta teori dari Yule dan Searle diaplikasikan di dalam skripsi ini. Ada beberapa langkah yang diterapkan dalam skripsi ini. Langkah-langkah tersebut adalah menganalisa makna tersirat dari speech acts yang diucapkan oleh Martin beserta tipe locutionary dan illocutionary-nya, menganalasi pengulangan sebagai cara bagi Martin untuk mempengaruhi pendengarnya, dan menganalisa tindakan yang diharapkan Martin dari speech acts-nya. Hasil dalam skripsi ini menunjukkan bahwa speech acts Martin memiliki berbagai makna tersirat. Hal ini merupakan pencerminan dari cara Martin mencoba mempengaruhi pendengarnya mengenai hal yang berkaitan dengan diskriminasi dan ketidakadilan yang terjadi pada orang kulit hitam pada saat itu. Pengulangan yang terdapat pada pidato "I Have a Dream" juga dapat dipahami sebagai caranya untuk mempengaruhi pendengarnya dan juga pandangannya sebagai figur yang sangat berpengaruh di masa Civil Rights Movement. Speech acts yang diucapkan Martin juga dapat dilihat sebagai caranya untuk menunjukkan harapan dan aspirasinya. Ini disebabkan karena speech acts-nya adalah wadah bagi Martin untuk menentang ketidakadilan pada orang kulit hitam. Dalam hal ini, pengulangan pada speech acts menunjukkan bahwa harapan yang dimiliki Martin sangatlah kuat. Penggunaan kekuasaan juga dapat dipahami dari speech acts Martin. Kata kunci: speech act, locutionary act, illocutionary act, perlocutionary act ABSTRACT Getting other people to do something has been something very common in our society. It is something that always occurs in human interaction in almost every aspect in our lives which is unconsciously done. This is defined as speech act which is basically described as type of action performed by a speaker with the utterance (Yule, 2006, p. 118). This study focuses on speech act performed by Martin Luther King Jr in his speech called "I Have a Dream". The research questions proposed in this study are (1) What are intended meanings in Martin Luther King's speech acts in his "I Have a Dream" speech?, (2) How do Martin's speech acts in his "I Have a Dream" speech engage the audience?, and (3) What are actions hoped by Martin Luther King in his speech acts?.The purpose of this study is to reveal the significance of speech acts performed by Martin Luther King. This study includes the analysis of intended meanings embedded in Martin's speech acts, how the speech acts are able to engage the audience as well as actions hoped by Martin in his speech acts. The writer applies descriptive and qualitative method and speech act theory from Yule and Searle. In the data analysis, there are several steps which are applied, they are analyzing intended meanings in Martin's speech acts as well as its locutionary act and illocutionary act type, analyzing repetition as the mean that allows Martin to engage the audience, and analyzing hope that is implied in his speech acts. The result shows that Martin's speech acts have various intended meanings. This is as the result of how Martin tried to engage the audience about matters related to discrimination and injustices towards the African-Americans or the Negro people. In this case, repetition that appears in many of Martin's speech acts is seen as the signal of his attempt to influence the audience as well as his vision as the widely influential figure who fought for justice for the Negro people during the Civil Rights Movement. As Martin's speech acts in his "I Have a Dream" are the form of his strong resistance of the discrimination and injustices, they also serve as the mean to show his hope or aspiration as well. In this case, repetitions in his speech acts are seen as the signal that Martin's hopes are strongly spoken. The use of power is also revealed in Martin's speech acts. Key words: speech act, locutionary act, illocutionary act, perlocutionary act INTRODUCTION When someone says something such as "I'm so thirsty" to his boyfriend, then the boy would immediately do something. He would bring a glass of fresh water to the girlfriend so that she would not be thirsty anymore. This indicates how the girlfriend as the speaker can make someone else to do something without deliberately asking the person by saying "Could you please bring me a glass of water?" or "Fetch me a glass of water, please." This is the case of how speech act occurs. It is basically defined as the actions performed in saying something (Cutting, 2002, p. 16). It can be understood through different levels and through various approaches. In this case, a speech can be understood through Speech Act Theory which is a part of Pragmatics. Speech act theory is related to description of actions such as 'requesting', 'commanding', 'questioning', or 'informing' (Yule 2006: 118). Speech acts are classified into three levels; locutionary acts, illocutionary acts, and perlocutionary acts (Cutting, 2002, p.16). It will be interesting to analyze public speech spoken by someone more deeply through its speech acts since it is found that people or hearers are not actually aware about the intended meanings that a speaker has delivered. A public speech called "I Have a Dream" by Martin Luther King Jr. is chosen as the data source of the study since it contains intended meanings and associations to social phenomena that captured the portrayal of inequality, power abuse, and the use of power. Speech Acts is not something new to be analyzed. It has been analyzed by Murmaniati, Riyanto and Christy as main points of their study. Murmaniati used a book containing Soekarno's public speech as the data to analyze his speech acts. The speech is used by Soekarno as a way to protest about injustice done by the government of Netherland at that time. While Murmaniati used Soekarno's speech as her source of data, Riyanto used a literary work called 'Fences' written by Pulitzer Prize winner August Wilson. 'Fences' is a drama about black people in 1950s. He analyzed the speech acts used by characters to show how the characters in the drama could engage other characters to do something. The speech act is also employed by Christy to be analyzed in her research study. She used a literary work as her source of data as well. She used George Bernard Shaw's novel called 'Arms and the Man' to show how speech acts could raise the issue of power. This study will try to analyze speech acts spoken by Martin Luther King Jr in his "I Have a Dream" speech by applying speech act theory which is a part of pragmatics. Historical values contributing to the production of Martin Luther King Jr's speech acts such as social aspects and culture at that time will be the points that would lead to answering the conducted research questions. The research questions of this study are: (1) What are intended meanings in Martin Luther King's speech acts in his "I Have a Dream" speech mean?, (2) How do Martin Luther King's speech acts in his "I Have a Dream" speech engage the listeners?, and (3) What are actions hoped by Martin Luther King from his speech acts? This study is conducted to find the intended meanings in speech acts spoken by Martin Luther King in his "I Have a Dream" speech, to find out how speech acts in Martin Luther King's "I Have a Dream" speech engage the listeners, and to find out the actions hoped by Martin Luther King from his speech acts in his "I Have a Dream" speech. The significance of the study is to make the readers understand the significance of the use of speech acts used in Martin Luther King 's "I Have a Dream" speech. Moreover, it is hoped that this study could be a reminder of the importance of appreciating other people's right without looking at their race and social status. Several theories are applied in conducting this study. The first theory is speech act theory comes byYule and Searle. In very general terms speech acts are the type of action performed by a speaker with the utterance (Yule, 2006, p. 118). Another theory used in this study is from Hymes and Brown. In this case, the theory is referring to context that determine, specify, or clarify the meaning of an event or other occurrence. Repetition theory from Tannen and Murmaniati are also applied in this study. Another theory used in this study is by Fairclough and Foucault which refers to power in discourse. RESEARCH METHOD Descriptive qualitative is the method used in this study. Descriptive qualitative method is concerned with structures and patterns. Since this study focuses on Martin Luther King's speech acts, the subject of this study is Martin himself. He was the writer and the sole speaker of the speech. The source of data used in this study is taken from Martin Luther King Jr's "I Have a Dream" speech. The researcher uses utterances in Martin Luther King Jr's speech called "I Have a Dream" as the source of the data. Meanwhile, the data used in this study is utterances from Martin Luther King Jr's "I Have a Dream" speech. Observation is applied as the mean to find out the answers of the the research questions. In this study, the writer and "I Have a Dream" by Martin Luther King Jr. are the instruments who observes Martin Luther King's "I Have a Dream" speech. The writer uses his skill to collect the data from various sources. The point in which the writer is the primary instrument or medium through which the research is conducted (Lofland, Snow, Anderson, & Lofland, 2006, p. 3), Laptop/computer, digital files and other electronic devices are used as the tools to support the instruments and data in conducting this study. In conducting data analysis in his research study the researcher uses some procedures and techniques. There are three steps of analyzing data: data reduction, data display, conclusion, and verification (Miles and Huberman, 1992, p. 20). In order to answer the three research questions, understanding features of context is the first step that will be done. The researcher will focus on matters related to the "I Have a Dream" speech such as the addressor of the speech, the addressee in locutionary and illocutionary speech acts. The Analysis of the study are based on the three research questions: The first research question is about intended meanings in Martin Luther King's speech acts. The first step of answering the first research question is Answering Features of Context, such as participant, topic, setting, channel, code, event, key, and purpose are the first thing that will be done. Then, it will be followed by classifying Locutionary Act. In this stage utterances are classified into several locutionary acts (Declarative Imperative, or Interrogative). After that, the intended meanings are analyzed by reviewing the context and the locutionary act. After finding out the intended meanings in speech acts spoken by Martin Luther King Jr, Searle's theory and other theories are used to classify illocutionary speech act. Based on his theory, there are five categories of illocutionary speech act (representative, directive, comissive, expressive, and declaration). The second research question is about how Martin's speech acts are able to engage the audience. In this case, the question is answered by using repetition theory by Murmaniati and Tannen. The repetitions in Martin's speech acts are analyzed to find out its functions that can contribute to the speech acts. The third reserach question is about hopes implied in Martin's speech acts. The hopes are the representation of the perlocutionary acts. In order to answer the question, the first thing that will be done is reviewing the intended meanings embedded in the speech acts produced by Martin Luther King Jr and how the repetition of his speech acts employed by Martin could engage his audience. DATA ANALYSIS AND DISCUSSION Data Analysis On this section, the analysis of the first, the second, and the third research questions are shown each data. Each data consists of Martin's speech acts followed by the analysis which are presented by using three paragraphs. The first section displays the analysis the first research question. The second section displays the analysis the second research question. And the third section displays the analysis of the third research question. Presentation of Data 2 Intended Meanings in Martin's Speech Acts in Data 2 Two speech acts in the passage above contain Martin Luther King Jr's intended meanings, how they can engage the audience, and hope beneath them. Martin's refusal toward the notion of the absence of opportunity to achieve justice is the theme of the speech acts above. The speech acts above can be seen on paragraph 5 in line 39 to line 43. It is understood that Martin Luther King Jr's put himself as the symbol of himself and his audience who cannot accept injustice toward Negro people. In this case, Martin uses the phrase "the bank of justice" and "insufficient funds" in the speech acts to reflect Martin's denial towards the state where they do not have a chance to achieve racial justice. In this case, the speech act has intended meaning of refusal. It demonstrates Martin's disbelief that there is nothing that can be done to get racial justice and to end segregation and discrimination towards the Negro people. The speech act above also seems to have another intended meaning. It is not just about Martin Luther King Jr's refusal of injustice which is racism toward Negro people. It is also understood that the speech act has an intended meaning of suggesting. The speech act above proposes the audience to have the same belief that there is still opportunity to fight for racial justice. It shows that Martin would like to influence the audience that somehow racial justice can be achieved as long as they believe that it can be accomplished. The speech acts above can be categorized as comissive speech act which is a representation of Martin Luther King Jr's rejection toward racism of Negro people. As a speech act that has intended meaning of suggestion, which is to have the audience the same belief that racial justice can be achieved, it can be classified as directive speech act which commits other people to do something. How Speech Acts in Data 2 Engage the Audience How Martin Luther King Jr could engage his audience is associated in the use of repetition of words "we refuse to believe" in his speech acts above. It can be known that the words "we refuse to believe" are repeated twice. As can be noticed on the speech acts above, the words "we refuse to believe" is followed by clauses such as "there are insufficient funds in the great vaults of opportunity of this nation" and "the bank of justice is bankrupt." Those can be understood as the reflections of racism of Negro people. The existence of repetition in those speech acts is understood to emphasize particular circumstances. It is reflected by how the indications of strong resistance of Martin Luther King Jr toward racial injustice of Negro people are easily recognized in those speech acts. It implies Martin Luther King Jr's will to ask his audience to reject whatever segregation that happened to Negro people and to gain righteousness that had been fought for so long. It is understood that Martin Luther King Jr would like to prove his audience that there was still an opportunity that could be achieved to end racism of Negro people. The use of repetition can also be understood to give the audience a thought that racial injustice could be ended them if they have courage to make a change. Hope Implied in Martin's Speech Acts in Data 2 The speech acts above express what Martin Luther King Jr felt delivered through locutionary act of declarative. In this case, the speech acts have intended meanings of suggesting and refusing. The speech acts are intended to offer Martin Luther King Jr's audience an idea to do the same thing like Martin Luther king Jr did which was rejecting racism toward Negro people. They also have an intended meaning of refusal which put Martin Luther King Jr and his audience to have no tolerance to injustice toward Negro people. Those speech acts can be classified as comissive act which express Martin Luther King Jr's refusal. It can also be interpreted as directive speech acts having intended meaning of suggesting. The use of repetition "we refuse to believe" reflects how the strong resistance of Martin Luther King Jr toward racial injustice of Negro people is easily recognized in those speech acts. It is understood that Martin Luther King Jr would like to prove his audience that there was still an opportunity that could be achieved to end racism of Negro people. By looking at those speech acts explained before, it can be seen that Martin Luther King Jr hoped that he wanted the audience to have the same point of view that justice can achieved as long they believe that it can be accomplished. It can also be understood that Martin would like to influence the audience to refuse that there is no chance left for them to gain justice and to end racial discrimination. The realization of Martin's hope in the speech acts above is the signing of Civil Rights Act of 1964, Voting Rights of Act of 1965, and Civil Rights Act of 1968. Those acts are signed to end segregation and discrimination of the African-American people and to open opportunity for them to live and to vote. SUMMARY OF DATA ANALYSIS Summary of Intended Meanings in Martin Luther King's Speech Acts Martin's speech acts are found to have various intended meanings. They are spoken by him as statement of fact, as complaint, as refusal, as suggestion, as persuasion, and as assertion. Table 1: Intended Meanings in Martin's Speech Acts Data Speech Act Locutionary Type Illocutionary Type Intended Meaning 1 One hundred years later, we must face the tragic fact that the Negro is still not free. Statement Expressive & Representative As statement of fact and as a complaint. 1 One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. Statement Expressive & Representative As statement of fact and as a complaint. 1 One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. Statement Expressive & Representative As statement of fact and as a complaint. 1 One hundred years later, the Negro is still languishing in the corners of American society and finds himself an exile in his own land. Statement Expressive & Representative As statement of fact and as a complaint. 2 We refuse to believe that the bank of justice is bankrupt. Statement Comissive & Directive As a refusal and as a suggestion 2 We refuse to believe that there insufficient funds in the great vaults of opportunity of this nation. Statement Comissive & Directive As a refusal and as a suggestion 3 Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Statement Directive As a suggestion 3 Now is the time to open the doors of opportunity to all of God's children. Statement Directive As a suggestion 3 Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood. Statement Directive As a suggestion 4 We must forever conduct our struggle on the high plane of dignity and discipline. Statement Directive As a suggestion 4 We must not allow our creative protest to degenerate into physical violence. Statement Directive As a suggestion 5 We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. Statement Expressive As a complaint 5 We cannot be satisfied as long as the Negro's basic mobility is from a smaller ghetto to a larger one. Statement Expressive As a complaint 5 We can never be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. Statement Expressive As a complaint 6 Go back to Mississippi, go back to Alabama, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed. Statement Directive As a suggestion 7 "I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident: that all men are created equal." Statement Representative As a persuasion 7 "I have a dream that one day on the red hills of Georgia the sons of former slaves and the sons of former slave owners will be able to sit down together at a table of brotherhood." Statement Representative As a persuasion 7 "I have a dream that one day even the state of Mississippi, a desert state, sweltering with the heat of injustice and oppression, will be transformed into an oasis of freedom and justice." Statement Representative As a persuasion 7 "I have a dream that my four children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character." Statement Representative As a persuasion 8 With this faith we will be able to hew out of the mountain of despair a stone of hope. Statement Representative & Directive As an assertion and as a suggestion. 8 With this faith we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. Statement Representative & Directive As an assertion and as a suggestion. 8 With this faith we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day. Statement Representative & Directive As an assertion and as a suggestion. 9 And if America is to be a great nation this must become true. So let freedom ring from the prodigious hilltops of New Hampshire. Statement Directive As a sugestion 9 Let freedom ring from the mighty mountains of New York. Statement Directive As a suggestion 9 Let freedom ring from the heightening Alleghenies of Pennsylvania! Statement Directive As a suggestion 9 Let freedom ring from the snowcapped Rockies of Colorado! Statement Directive As a suggestion 9 Let freedom ring from the curvaceous slopes of California! Statement Directive As a suggestion Summary of How Martin Luther King's Speech Acts Engage the Audience Repetitions in Martin Luther King's speech acts play such a significant part in his "I Have a Dream" speech. It is seen as a medium that allows Martin to engage the audience. In this case, the repetitions are found to have various functions, such as: as reminder, as an objection, to show Martin's dissatisfaction, to show Martin's assurance, as an advice, and to unite his audience. Table 2: Repetition in Martin Luther King's Speech Acts Data Speech Acts Repeated Sentence or Phrase Function 1 ""One hundred years later, we must face the tragic fact that the Negro is still not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languishing in the corners of American society and finds himself an exile in his own land." One hundred years later As a reminder 2 "We refuse to believe that the bank of justice is bankrupt. We refuse to believe that there insufficient funds in the great vaults of opportunity of this nation." We refuse to believe As an objection 3 "Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to open the doors of opportunity to all of God's children. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood." Now is the time To urge the audience to take actions 4 "We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence." We must As an advice 5 "We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We can never be satisfied as long as the Negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote." We can never be satisfied To show Martin's dissatisfaction 6 "Go back to Mississippi, go back to Alabama, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed." Go back to As a reminder 7 "I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident: that all men are created equal." "I have a dream that one day on the red hills of Georgia the sons of former slaves and the sons of former slave owners will be able to sit down together at a table of brotherhood." "I have a dream that one day even the state of Mississippi, a desert state, sweltering with the heat of injustice and oppression, will be transformed into an oasis of freedom and justice." "I have a dream that my four children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character." I have a dream. To show Martin's aspiration 8 "With this faith we will be able to hew out of the mountain of despair a stone of hope. With this faith we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day." With this faith To show Martin's assurance 9 And if America is to be a great nation this must become true. So let freedom ring from the prodigious hilltops of New Hampshire. Let freedom ring from the mighty mountains of New York. Let freedom ring from the heightening Alleghenies of Pennsylvania! Let freedom ring from the snowcapped Rockies of Colorado! Let freedom ring from the curvaceous slopes of California! Let freedom ring To unite his audience Summary of Hopes Implied in Martin Luther King's Speech Acts The following is a table containing the simplification of what has been conducted on the analysis section. The table contains Martin's speech acts and hope implied beneath them. Table 3: Hopes Implied in Martin's Speech Acts Data Speech Act Speech Act Type Hopes (Perlocutionary Act) 1 "One hundred years later, we must face the tragic fact that the Negro is still not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languishing in the corners of American society and finds himself an exile in his own land." That the audience would be reminded that the Negro people are the victims of racial discrimination for hundreds of years. 2 We refuse to believe that the bank of justice is bankrupt. We refuse to believe that there insufficient funds in the great vaults of opportunity of this nation. That the audience would have the same point of view that justice for the Negro people can be achieved as long as they believe it can be accomplished. 3 Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to open the doors of opportunity to all of God's children. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood. That the audience should start to make a change by fighting for racial justice and ending segregation. That the Negro people have the same opportunity as white people have. 4 "We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence." That Martin's supporters would never use violence in protesting for justice of the Negro people. 5 "We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We cannot be satisfied as long as the Negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote." That the unfairness that the Negro people suffered must be ended in a way that they should gain the right to rest at a motel or any other facilities 6 "Go back to Mississippi, go back to Alabama, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed." That the audience would have the conviction that situations in parts of The United States can be changed to the better one. 7 "I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident: that all men are created equal." "I have a dream that one day on the red hills of Georgia the sons of former slaves and the sons of former slave owners will be able to sit down together at a table of brotherhood." "I have a dream that one day even the state of Mississippi, a desert state, sweltering with the heat of injustice and oppression, will be transformed into an oasis of freedom and justice." "I have a dream that my four children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character." That the racist people would realize that all human beings, including the Negro, are just the same. That the States in America, heavily plagued with racial discrimination, would turn out to be the place would respect the Negro people without looking at their racial identity. 8 "With this faith we will be able to hew out of the mountain of despair a stone of hope. With this faith we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day." That the audience would have the belief that somehow racial injustice and discrimination can be ended. 9 And if America is to be a great nation this must become true. So let freedom ring from the prodigious hilltops of New Hampshire. Let freedom ring from the mighty mountains of New York. Let freedom ring from the heightening Alleghenies of Pennsylvania! Let freedom ring from the snowcapped Rockies of Colorado! Let freedom ring from the curvaceous slopes of California! That freedom for the Negro people must be unleashed immediately in states in America such as New Hampshire, New York, Pennsylvania, Colorado, and California DISCUSSION In the discussion section, the elaboration of the entire analysis that has been conducted is explained to present the final result. The discussion section consists of the elaboration of the intended meaning of Martin Luther King's speech acts, how the speech acts could engage the audience, and the Martin's hope embedded in the speech acts which will be discussed with the theories that have been applied and with the previous studies which are used in this study. Discussion of Intended Meanings in Martin Luther King's Speech Acts The intended meanings that have been found are connected with how the speech acts serve as Martin's expression and his intention to persuade his audience to commit for future actions and other related matters. It is found that Martin's speech acts in his "I Have a Dream" speech are intended as statement of fact, as complaint, as refusal, as suggestion, as persuasion, and as assertion. One of the intended meanings in Martin's speech acts that can be seen is to state a fact consisting description of an event or a situation. It is how Martin, the sole speaker of the speech, was able to tell the truth of what happened as well as the history that drove the event of "I Have a Dream" to occur in August 28, 1963. This can be seen in speech acts in Data 1. In this case, it can be confirmed that Martin Luther King Jr has fulfilled the requirement of speech act, which is representative act, that drives him to confront his audience with the truth or fact regarding to racial injustice of the Negro people. Representative act is speech act whose purpose is to commit the speaker to something's being the case, to the truth of the expressed position (Searle, 1975). This view is also supported by Yule that said the speech act can has the ability to state what the speaker believes to be the case (Yule, 1996, p. 53). In other words, Martin's speech act has the capacity to make his audience to have thoughts of what really happened to the Negro people as the outcome of racial injustice and discrimination. As a speech act that has an intended meaning to commit people to do a particular action, Martin Luther King's speech act supports the landmark of speech acts that says it is an action done via utterance. It has the ability to make other people to do something. In this case, the speech act has a tendency to persuade people who supported Martin to not do any harm as a part of their protest towards racial injustice and discrimination of the Negro people. The speech act can be perceived as the expression of what Martin Luther King Jr wants (Yule, 1996, p.54). It is found that there are speech acts which have more than one intended meaning. It can be seen in the speech acts in Data 1 and Data 2. Speech acts in Data 1 deals with what happened one hundred years after the Emancipation of Proclamation was approved by the US representatives. While the speech acts in Data 1 have intended meanings to state a fact and to complain, the speech acts in Data 2 have intentions to refuse and to suggest things related to racial discrimination and segregation of the Negro people. In this case, those speech acts reflect with the theory conducted by Searle and Vandeverken. It says that whenever a speaker utters a sentence in an appropriate context with certain intentions, he performs one or more illocutionary acts (Searle & Vandeverken, 1985, p.34). Therefore, it can be concluded that the speech acts in Data 1 and Data 2 fit to the theories that have been described before. Discussion of the Repetitions in Martin Luther King's Speech Acts Repetition is applied to emphasize certain elements in the mind of the listeners (Murmaniati, 2007, p. 35). According to Tannen, repetition also functions to accomplish social goals and has the ability to bond participants (the addressor and the addressee) linking the speaker in a discourse and in relationships (Tannen, 2007, p. 58-61). The repetition in Martin Luther King Jr's speech act is used as his mean to engage his audience about matters related to racial injustice and discrimination of the Negro people. In the result section, it is found that repetition is applied in many Martin's speech acts. The repetition found in the speech acts is words or sentences or phrases or clauses repeated in several different sentences. The words which are repeated in the utterances are seen to have various function, which are as reminder, to show Martin's aspiration, to unite his audience, as an advice, and as an objection. In this case, it can be said that repetition in Martin's speech acts is seen to have big contribution towards the meaning of As for the repetitions having function to bond participants, it can be seen that Martin Luther King Jr would like to unite himself with the audience. It is reflected in Martin's speech acts in Data 3. In this case, the sentence "Now is the time" is repeated three times to unite his audience. The repetition has the ability to unite his audience which eventually is able to urge the audience to take actions regarding to injustices of the Negro people. It can also be noticed in Martin's speech acts in Data 9. In data 9, it is shown that the repetition of "Let freedom ring" has the function to unite the audience as well. The repetition has the purpose to unite the audience to spread out the notion of freedom and justice of the Negro people to many states in The United States. Since Martin's speech acts in "I Have a Dream" recount very crucial issues such as racial discrimination and freedom, it can be seen that the theory from Tannen that says repetition has the capacity to accomplish social goals supports the idea of Martin's speech act itself. It can be understood that how Martin accomplish the social goal, which is to end racial segregation and discrimination, is expressed through the repetitions in many of his speech acts. Discussion of Hopes Implied in Martin LutheKing's Speech Acts As seen on the table above, it can be seen that Martin hoped that his audiences would be persuaded to act and to have a state of mind regarding to how they should deal with racial discrimination of the Negro people. One of the examples of Martin's suggestion can be seen on speech acts in Data 5. Martin's hope speech acts in Data 5 suggest that in order to fight for justice for the Negro people must be done by never using any violence for it would only show that the Negro people are as bad as the racist people who oppose them by doing harm. This shows how Martin's speech acts can persuade to do a particular thing. This fits with Austin's belief that the speech act can cause the hearers to feel a requirement to do something (Austin in Horn & Ward, 2004, p.54). Another example that can be seen regarding to how Martin's hope is embodied in his speech acts can be noticed on Data 1. The speech acts are intended to state the facts that the Negro people have been the victims of racial discrimination for so long. The hope embedded in the speech acts in Data 1 is that the audience would have a state of mind where the Negro people are the victims of racial discrimination for hundreds of years. This also matched with Austin's theory that the perlocutionary act consist in the production of effects upon the thoughts, feelings, or actions of the addressee in which it can convince the addressee of the truth of a statement (Austin in Horn & Ward, 2004, p. 54). From the explanations delivered above, it is proven that there is hope implied in Martin's speech acts. The hopes are embedded in Martin's speech acts which are to state facts or to suggest his audience to do something and so on. This shows that the speech acts do not just have the ability to make the hearers to act, but also it is revealed that speech acts have the capacity to make the hearers to have the urge in doing something. Discussion of Power Used in Martin Luther King's Speech Acts One of the indications how power is exercised is that Martin Luther King serves as someone who had an influence toward the people who wanted to embrace justice for the Negro people. In this case, Martin is seen as a force that can persuade his audience to deal with injustices of the Negro people. As what Foucault said an agent, which is Martin, has the will to influence other people who to do things which they do not wish to do (Foucault, 2003, p.34). Another circumstance that shows how power is enacted in Martin Luther King's speech acts is his description of the status quo of the Negro people. It is shown in Martin's speech acts in Data 1. In the speech acts, the Negro people are told by Martin as the victims of discrimination for hundreds of years. This is considered as a strategy to show how power is exercised. As what Van Dijk said, one strategy of exercising power in discourse is to persuasively define the ethnic status quo as 'natural', lust', 'inevitable' or even as `democratic', for instance through denials of discrimination or racism (Discourse Power and Access, Teun A van Dijk, p.91). It can be concluded that by giving the description of how difficult the Negro people's lives are can be used as an approach to persuade the audience to face the fact and start to make a change. Since Martin Luther King's speech acts deal with a matter related to the Negro people as the ones who were discriminated, it can be seen that Martin exercised power in speech acts to allow himself to effect social change. Foucault stated that it opens up the space for individuals to act, to exercise power at the capillaries in order to effect social change. (Power, Discourse, Subjectivity, p.37). It can be said that Martin tried to use his influence as a figure who can persuade his audience to start making a change in terms of ending racial discrimination and justice of the Negro people. This also shows that when power is exercised, it eventually can affect social life. CONCLUSION There are several conclusions that can be drawn regarding to results and discussion that has been conducted. In this case, the conclusions are presented as the outcome of the production of Martin Luther King Jr's speech acts. One of the conclusions is related to intended meanings in Martin Luther King Jr's speech acts. In this case, it can be seen that Martin Luther King Jr had used his speech acts to express his thoughts regarding to racial injustice and discrimination of the Negro people. It is found that he delivered his disappointment in many of his speech acts. His disappointment is delivered through how he complained by stating facts which are mostly conveyed by locutionary acts of statement. It proves that although the locutionary acts state facts of what really happened to the Negro people, the speech acts are intended as a form of Martin's protest towards racial injustice of the Negro people. As for another intended meaning in Martin's speech act, the speech acts also serve as a way to convey the audience to do a particular action. Just like locutionary acts of statement to complain, this is also done by not deliberately uttering locutionary act of imperative. There is another conclusion that can be drawn regarding to Martin's speech acts. In this case, it is related to repetition in his speech acts which is seen as a mean to engage the audience. It is found that that repetition is applied in many of Martin Luther King's speech acts. In this case, the repetition is applied by Martin to strengthen his thoughts towards racial injustice and discrimination of the Negro people. This is done in order to make sure that the points given by Martin as the sole speaker would be perceived well by the audience since the speech acts deal with such crucial circumstances. Another conclusion can be made regarding to the results and discussion that have been conducted. It is concluded that there are hopes that lies in Martin's speech acts. Since speech acts are actions via utterance which are intended to make other people to do something, the speech acts are the reflections of Martin's hopes or desires. They reveal the point of what Martin was striving for during the fight for racial justice. As Martin's speech acts reveal his intention and hope, it is also seen as a medium used by him to use power. It can be seen that the speech acts show Martin's influence as the speaker who exposed racial injustices and discrimination of the Negro people. How Martin exercised power is also shown when Martin would like to challenge those who oppose justice for the Negro people. In this case, Martin's speech acts show that they can affect social change toward the lives of the Negro people. Rather than being aggressive, it is also revealed that Martin's speech acts are the democratic approach of how Martin exercised power. The speech acts are able to give the audience the urge to fight for justice for the Negro people. SUGGESTION It can be noticed that the study is not written perfectly. The study demands a lot of critiques on many part of it. It is hoped that this research study would be useful to the readers who wanted to use speech acts as the main point of the study. It is suggested that speech acts should be analyzed with knowledge so that it can lead to full understanding. It is also hoped that the study would be a reminder of how important it is to respect people without looking at their racial identity or color skins. Judging people just because of their color skins does not make us any better than anyone else. It is so important to always believe in appreciating other people. REFERENCES Austin, J L. (1962). How to do Things with Words. London: Oxford University Press. Bogdan, R.C.and Bilken, S.K. (1982). Qualitative Research for Education: An Introduction to Theory and Method. Boston: Allyn and Bacon. Brown, G., & Yule, G. (1983). Discourse Analysis. New York: Cambridge University Press. Cruse, A. (2000). Meaning in Language: An Introduction to Semantics and Pragmatics. New York: Oxford University Press. Cutting, J. (2002). Pragmatics and Discourse: A Resource Book for Students. London: Routledge. Fairclough, N. (1989). Language and Power. New York: Longman. Horn, L.R., & Ward, G. (2004). The Handbook of Pragmatics. Malden: Blackwell Publishing. Kulper, K, & Allan, W. S. (1996). An Introduction to English Language: Sound, Word, and Sentence. London: Macmillan Press. Litosetti, L. (2010) Research Methods in Linguistics. London: Continuum. Lofland, D., Snow, D., Anderson, L., & Lofland, L. H. (2006). Analyzing Social Settings: A Guide to Qualitative Observation and Analysis (4th Ed). Belmont: Wadsworth Thomson. Mey, J. L. (1993). Pragmatics: An Introduction. Oxford: Blackwell Publishers. Miles, M, & Huberman, A. (1992). Qualitative Data Analysis: A Source Book of New Methods. London: Sage Publication Mills, S. (2003) Michael Foucault. New York: Routledge. Murmaniati, S. W. (2006) Critical Discourse Analysis on Indonesian Movement: A Study of Speech Act in Soekarno's Defence Oration "Indonesia Menggugat". Surabaya: Unesa University Press. Schiffrin, D. (1994). Approaches to Discourse. Cambridge: Blackwell Publishers. Schiffrin, D., Tannen, D., & Hamilton, H.E. (2001). The Handbook of Discourse Analysis. Malden: Blackwell Publishers. Searle, J. R. (1975). A Taxonomy of Illocutionary Acts. Minneapolis: University of Minneapolis Press Searle, J. R. (1979). Expression and Meaning. New York: Cambridge University Press. Searle, J, & Vanderveken, D. (1985). Foundations of Illocutionary Logic. Cambridge: Cambridge University Press. Sidhu, R. K. (2003). Selling Futures: Globalisation and International Education. Queensland: The University of Queensland Press. Stremel, K. (2008). Communication: It Takes Two. 4. Tannen, D. (2007). Talking Voices: Repetition, Dialogue, and Imagery in Conversational Discourse. Cambridge: Cambridge University Press. Weiss, G. & Wodak, R. (2003). Critical Discourse Analysis: Theory and Interdisciplinarity. Hampshire: Palgrave Macmillan. Westbrook, L. (1994). Qualitative Research Methods: A Review of Major Stages, Data Analysis Techniques, and Quality Controls. Michigan: Undergraduate Library, University of Michigan. Yule, G. (1996). Pragmatics. Oxford: Oxford University Press. Yule, G. (2006). The Study of Language (3rd Ed). Cambridge: Cambridge University Press.

Issue 54.6 of the Review for Religious, November/December 1995. ; Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-977-7363 ¯ Fax: 314-977-7362 Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ° St. Louis, MO 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDonough OP ¯ P.O. Box 29260 ¯ ~,Vashington, DC 20017. POSTMASTER Send address changes to Review for Religious ¯ P.O. Box 6070 ¯ Duluth, MN 55806. Second-class postage paid at St. Louis, Missouri, and additional mailing offices. See inside back cover for information on subscription rates. ©1995 Review for Religious Permission is herewith granted to copy any material (articles, poems, reviews) contained in this issue of Review for Religious for personal or internal use, or for the personal or internal use of specific library clients within the limits outlined in Sections 107 and/or 108 of the United States Copyright Law. All copies made under this permission must bear notice of the source, date, and copyright owner on the first page. This permission is NOT extended to copying for commercial distribu-tion, advertising, institutional promotion, or for the creation of new collective works or anthologies. Such permission will only be considered on written application to the Editor, Review for Religious. for religious Editor Associate Editors Canonical Counsel Editor Editorial Staff Adv#o~y Board David L. Fleming SJ Philip C. Fischer SJ Regina Siegfried ASC Elizabeth McDonough OP Mary Ann Foppe Tracy Gramm Jean Read Joann Wolski Conn PhD Iris Ann Ledden SSND Joel Rippinger OSB Edmundo Rodriguez SJ David Werthmann CSSR Patricia Wittberg SC Christian Heritages and Contemporary Living No\qt~MBER/DECEMBER 1995 ¯ VOLUME 54 ¯ NUMBER 6 contents 806 apostoJJC Witness Dorothy Kazel OSU: An Eternal Flame Cynthia Glavac OSU draws a portrait of Dorothy Kazel OSU with its spiritual implications for us today. 825 833 future church Opportunity. of the Jubilee Year 2000 Nesto~ Gregoire OMI alerts us to some actions that we might take in r~sponding to Pope Jo]m Paul's apostolic letter on the third millennium. The 1994 Synod: Uniqueness and Challenge Cassian Yuhfius CP gives a perspective on six differences present in the 1994 synod of bishops and three challenges for consecrated life. 851 868 leadership From Usefui Instruments to Willing Agents: Transforming.Leadership for the New Millennium Joseph A. Tetlow SJ reflects on the transformation of leadership through the perspective of five dimensions Religious Life Governance: Personal and Organizational Experiences of Power Beatrice M. Eichten OSF reshapes and reclaims power as a religious reality in view of authority and obedience. 802 Review for Religious 881 904 reJigious life Attachment, Belonging, and Membership: Commitment Style in Male Religious Communities James Halstead OSA draws a picture of the different lived mean-ings of membership in a r~ligious congregation. A Time of Blessing for Brothers Joel Giallanza CSC interprets the present moment in the church as an opportunity to act on the need for the word and witness of male, lay religious life. 913 918 mission The Missionary Heart Regina Siegfried ASC reflects on Precious Blood spirituality as a wellspring of a missionary heart. The Logic and Irony of Success in Mission A. Paul Dominic SJ ponders the Christian meaning of success when it involves missionary efforts. departments 804 Prisms 934 Canonical Counsel: The Potestas of Religious Superiors: Background for Canon 596 941 Book Reviews 950 Indexes to Volume 54 November-December 199Y 803 prisms One of the striking aspects of the pope's recent encyclicals, apostolic exhortations, and papal audience presentations has been their focus on a reconciling or unifying theme. Orientale lumen clearly is a call for even greater efforts in seeking a reconciliation between the Orthodox churches and the Latin-rite Roman church and the Eastern rites in communion with Rome. Ut unum sint looks to a time of unity for all Christian churches, founded on the reconciling role of the bishop of Rome. Justice for past wrongs is not a precondition, only forgiveness. Where liberation theology, in particular, helped the Christian community to see more clearly the necessary relationship of our baptismal faith and justice, the move-ment for human rights in all of its ramifications now appears to be entering a new depth. In the Christian dis-pensation, reconciliation is the heart of divine justice. God's just judgment in the face of human evil and sin takes shape in the reconciling life, death, and resurrection of Jesus. Only through Christian revelation do we find that justice finds its center in reconciliation. That is why St. Paul could exuberantly proclaim that we as ministers of Christ truly are ambassadors of reconciliation. Since the 1971 synod's document on "Justice in the World," there has been a certain amount of turmoil in the church, especially in Latin America, over the shape and direction of justice efforts. Religious life communities wholeheartedly took up the challenge of faith and its rela-tion to justice in their chapters of renewal and in their 804 Review for Religious production of mission documents. Mixed signals of encourage-ment and disapproval came forth from Roman dicasteries, from national episcopal conferences, and sometimes even from a divi-sive foment within a religious congregation itself. For those church congregations and religious life groups which had grown all too comfortable with a Western world middle- and upper-class lifestyle, living a faith that does iustice (and does not escape into a charity-alone approach) is to heed the call to conversion found at the start of each of the gospels. Necessary as this call is for every age, it took on a crucial importance in the post-World War II development of nations, particularly between northern and southern hemispheres. But as our past quarter-century experi-ence has brought home, the human sense of iustice runs inde-pendently of Christian faith, and for lay Catholics as well as for women and men religious iustice efforts can break off from faith roots. Then the result appears as a burnout activism, deeper divi-siveness, and greater iniustice. The call coming to us as we prepare to enter into the new millennium is not a reversal of our Christian efforts to work for a world in which there are more iust relationships among all peo-ples. The call is for us to keep our attention fixed on the heart of all iustice efforts which Christians exercise. An emphasis on righ-teousness only has led in our experience to conflict and further iniustice. Just relations in human living are doomed to frustra-tion and failure without a centering in forgiveness and reconcil-iation. If we ultimately are not about a ministry of reconciliation in our iustice efforts, we are not about a Christian ministry. Perhaps that is why each year we need to hear anew voices from heaven singing out "peace and good will" as we welcome God's own Ambassador of reconciliation. The Review for Religious staff prays that the gift of Christ's peace be given in abundance to all our readers in this Christmas season. David L. Fleming SJ November-December 1995 805 CYNTHIA GLAVAC Dorothy Kazel OSU: An Eternal Flame Note: December 2, 1995 ~narks the l Yth anniversary of the murder of four North American churchwomen, Dorothy Kazel OSU, Jean Donovan, Maura Clarke MM, and Ira Ford MM in E1 Salvador. When people discover that I am a member of the Cleveland Ursulines, the congregation to which Dorothy Kazel also belonged, they usually ask me if I knew Dorothy. Before Dorothy died on 2 December 1980, my association with her had been minimal, even though we had lived six houses apart on the same street in Euclid, Ohio for a few years. However, when Dorothy moved to our street in 1955 as a sixteen-year-old teenager, I was only a year old. And although she might have remem-bered me as "one of the babies on the street," I certainly would not have "remembered her! Five years later she joined my congregation. My first re.collection of actually meeting Dorothy dates back to late spring 1973. At this time, she was min-istering as a guidance counselor at Beaumont School, one of my congregation's high schools, and I was a postulant who had been sent there to experience what we then called Cynthia Glavac OSU presented the substance of this article in a talk at the Second North American Convocation held at Owensboro, Kentucky in July 1995. She is an assistant professor of English at Ursuline College in Cleveland, Ohio. Her address is 137 Ruth Ellen Drive, Bldg. K, Apt. 316; Richmond Heights, Ohio 44143. 806 Review for Religious mission life, as well as to help out in the school until the end of the semester. So, for about five weeks, Dorothy and I lived and worked together as any members of the same local community would. A year later, in July 1974, Dorothy left to begin her missionary min-istry in E1 Salvador. Between that time and December 1980, I saw Dorothy only briefly on several occasions, and the reason why I even saw her was because in 1977 I had been assigned to teach at Beaumont, Dorothy's home base when she came to Cleveland for her yearly vacation. It was not until ten years after Dorothy's d~ath, however, that I really began to get to know her and develop what I now consider a fairly close relationship with her. In late 1989, as I was nearing completion of the coursework and preliminary exams for my doctorate in lit-erature, a iCriend in my congregation, Eileen Collins, suggested I investigate the possibility of writing Dorothy's biography for my disser-tation. The topic of women's biography--that is, biographies of women by women--certainly related to one of my areas of concentration, women's literature, but the members of my dissertation committee told me that I had to write Dorothy's biography within a theoretical framework. Consequently, I chose to research contemporary women's bio-graphical theory and then ",~rite a biography of Dorothy based on these theoretical findings. Two years later, in May 1992, I completed my dissertation, "A Biography of Dorothy Kazel OSU, from the Perspective of Contemporary Women's Biographical Theory." Because I plan to expan.d my dissertation into a full-length biography of Dorothy and l~ublish it, hopefully within the next two years, I have con-tinued my research of Dorothy's life these past three years. The deeper I delve into Dorothy's life and reflect upon it, the more I realize her connectedness to us as religious. Surely she plays an important role in the history of the church, but more significantly, she is a religious for usj'br thefiaure. In this context, I liken her to a flame,~ steadily glowing and unquenchable in its brilliance: What we can learn from the way Dorothy lived her life can light our way, like a beacon, into the twenty-first cen-tury; her words can fire our imaginations to the possibilities of What we can learn from the way Dorothy lived her life can light our way, like a beacon, into the twenty-first century. November-December 1995 807 Glavac ¯ An Eternal Flame religious life and of our lives as religious, even beyond the next century--or the next millennium. This article focuses on three aspects of Dorothy's life from which we can draw inspiration and thus fuel the fire of our vision and commitment to the future as religious: 1) her missionary min-istry; 2) her spirituality; and 3) her personal struggles. Within the context of these three aspects or themes, I also weave the par-ticulars of Dorothy's life as a Cleveland Ursuline, which encom-pass the years 1960-1980. Please understand, though, that these qualities alone in no way render a complete portrait of Doroth~c's character. There's much I have left out! Missionary Ministry On 4 February 1980, for Bartholomew McCaffrey, General Superior of my congregation at the time: Dorothy c6mpleted a congregational questionnaire on personal ministry choice. The statements and questions included on the form asked for infor-mation regarding the past ministry experiences of an individual sis-ter, as well as her preferences for future ministry assignments. In response to the statement, "Check the areas in which you have worked," Dorothy indicated, "disadvantaged, sacramental prepa-ration, individual program, parish school of religion, special edu-cation, deaf, and so forth, adult education, and renewal programs." Following this statement on the form is the question, "In which of the areas mentioned would you like to work or continue to work?" Dorothy's answer is "disadvantaged." A major realization I had about Dorothy after I finished writ-ing her biography and could then clearly see in great detail both the beginning and the final years of her life was that she was able to leave behind the sheltered environment in which she grew up and ultimately extend herself to a distant third-world country. To clarify, Dorothy was born and grew up in a predominantly Lithuanian neighborhood on Cleveland's east side. She socialized primarily with family members and neighbors and attended St. George parish elementary school and then Notre Dame Academy with the same classmates. However, at some point, even before she considered religious life, Dorothy ~hought about working with people whose cultures and life experiences were different from her own. She explained this desire herself in the letter she wrote in which she volunteered to go to E1 Salvador as a missionary. 808 Review for Religious This letter is dated 4 November 1967, and is addressed to Annunciata Witz,.my congregation's General Superior at the time: I have always been of the nature of a person eager to be on the move--to go to new places, to meet new people, to learn to understand these people, and to help them. Before I entered, I traveled to the West Coast four times; it was then that I was first impressed with the Spanish and Indian people. I wanted to stay, get to know them, and help them. I had even "day dreamdd" that ~ny parents would disown me and leave me there. Dorothy never gave up her desire to be a missionary. I real-ized this fact when I closely examined the nine years preceding her ministry in E1 Salvador when she served as a teacher at two of my congregation's high schools, Sacred Heart Academy and Beaumont School. During this time, Dorothy transformed her missionary vocation and transferred it not only to students but also to people outside the two schools. But all of these people were marginalized for some reason. From 1965-1972, Dorothy ministered at Sacred Heart Academy, which was located in the economically poorest area of the three high schools my congregation sponsored at that time. During Dorothy's years at Sacred Heart, she consistently taught business and secretarial courses, but as early as her second year at the school, she began to travel beyond the boundaries of her high school ministry to persons marginalized by physical handicaps, poverty, or race. For example, from 1966-1969, Dorothy taught Catholic doctrine to the deaf on Saturday mornings at a nearby parish and served at the Martin de Porres Center, located in one of the poorest sections of Cleveland; during the summer of 1969, she taught Catholic doctrine to Native Americans of the Papago Tribe in Topawa, Arizona. In 1970, Dorothy began work on a master's degree in guidance and counseling so that she could help yet another sector of the marginalized. Because of financial difficulties, Sacred Heart Academy closed in June 1972. Dorothy was then assigned to teach and do coun-seling at Beaumont School where she remained for the next two years. Although most of the girls Dorothy counseled at Beaumont were from upper and upper-middle class economic levels, and therefore not materially poor, they had their own set of unique problems that included drug and alcohol abuse and difficult fam-ily situations. Because of Dorothy's compassion, understanding, November-December 199~ 809 Glavac ¯ An Eternal Flame and natural ability to relate to young people, many of these girls turned to her for direction at all hours of the day and night. When she was not counseling Beaumont students, Dorothy volunteered her services at the Workhouse, a women's correctional facility, and at Sunny Acres, a hospital for chronically ill patients. Although Dorothy was a fine classroom teacher at both Sacred Heart Academy and Beaumont School, I believe that working with the disadvantaged and the marginalized was a natural thing for her to do. By the time she got to E1 Salvador, then, in July 1974 with Martha Owen OSU,2 Dorothy fit in very well with both the seasoned missionaries and the na.tive people. And she quickly understood how to minister to the Salvadoran people, as is evi-denced by the following excerpt from a letter she wrote to the sisters of Beaumont Convent: We know perhaps better than any Ursuline how important these contributions are3 to the lives of our 51,000 parish-ioners whom we are trying to help realize their full dignity as persons, new persons capable of reaching full develop-ment through their ability to read and write. This will make accessible to them the ways of learning and the rich pos-session of truth, both human and divine, that we enjoy. W'e hope to help them become people who can "rule the earth," that is to say, people who are able to tame the land and put it at the service of humanity (hereafter cited as L2). Dorothy loved and was dedicated to the people of El Salvador, as another section of the same letter reveals: So we continue, living through earthquakes, eating beans and tortillas in the cantones, taking attempted suicide vic-tims to the hospital, walking in dust or water up to our ankles (depends on the season), removing knifed victims from the main streets, building houses, demolishing and rebuilding churches, enduring the heat and mosquitoes, fighting malaria and dysentery and just generally having a great time in the name of the Ursulines and the Christ who is Lord! (L2). That Dorothy loved her ministry in E1 Salvador is further apparent by her desire to remain there, during the late 1970s and 1980, in the midst of increasing government oppression and vio-lence. In order to fully comprehend the nature of Dorothy's mis-sionary ministry, particularly during her last year in E1 Salvador, and ultimately, why she was murdered by the Salvadoran mili-tary, one must be generally familiar with the historico-political background of the country during the 1970s. What follows is a 810 Review for Religious brief sketch of this background. But because E1 Salvador's polit-ical situation, both past and present, is very complex, my expla-nation is in no way complete or definitive. Although E1 Salvador has had a long history of domination by a ruling oligarchy, a military government had been in power since 1932. In the early 1970s, resistance to this government began to appear. Left-wing opposition groups con-sisting of militant peasants, students, teach-ers, and workers, supported by the Salvadoran Catholic Church, emerged to campaign for basic social and economic reforms.4 The members of these groups were viewed by the government as anar-chists, terrorists, fanatics, and communists. Among the latter group, the communists, the government included priests, sisters, and lay catechists. At this time, organized left-wing ter-rorism also appeared as guerrilla groups formed throughout the country. The Salvadoran government responded to this and other types of rebellion with increased acts of violence and repression. This government sponsored violence grew to epi-demic proportions in 1977 (Carrigan, p. 10). The first attack against the Catholic Church was delivered in March of that year with the murder of Rutilio Grande, a Salvadoran Jesuit. Organized, systematic persecution of union members, profes-sionals, and teachers, as well as of laborers and campesinos,s began in the spring with the appearance of the first professional death squads. Composed of former and present members of the security forces, these roving squads kidnapped and brutally murdered any-one, including children, who they suspected had supported or expressed sympathy for any of the left-wing opposition groups. As a fright tactic, the death squads published death lists and disfig-ured and dismembered the bodies of their victims. To these muti-lated bodies, death squad members attached notes which claimed, "If you bury this body, ydu, too,will be tortured and killed." Despite reports of these atrocities and other government-spon-sored barbarisms, the United States government approved a 90 million-dollar loan to the Salvadoran government in November 1977 (Carrigan, pp. 89-90). As a fright tactic, the death squads published death lists and disfigured and dismembered the bodies of their victims. November-December 1995 811 Glavac ¯ An Eternal Flame By late 1979, increasing conflicts between the Salvadoran army and guerrilla groups developed into a full-blown civil war. To root out members of the popular leftist organizations and guerrilla groups from their rural bases, the army conducted "anti-subversive campaigns," which evolved into systematic programs of terror, aimed at depopulating regional villages and burning crops in order to create starvation conditions. At times, entire villages were bombed by the Salvadoran Air Force (Carrigan, p. 169). Such oppressive tactics, and the regular skirmishes which occurred between the army and the guerrilla groups, produced large numbers of refugees fleeing from their villages, often with little more than they could carry. A particular area or town was frequently the scene of confrontations between the fighting fac-tions. One such town was Chalatenango. Because the guerrillas had established bases in the mountainous terrain and the sur-rounding mountains of this northern town, it was victimized by the counterinsurgency tactics of the security forces. During all of this political upheaval and violence, Dorothy and the other members of the Cleveland Latin American Mission Team continued their pastoral ministry to the suffering salvado-ran people as unobtrusively as possible by planning and organiz-ing celebrations of the Eucharist and other liturgies, preparing adults and children for the reception of the sacraments, and man-aging food distribution programs. However, by 1980, the team's ministry expanded to include recovering and burying the mutilated remains of death-squad victims and transporting food, supplies, and sometimes refugees, to refugee centers around San Salvador. By this time, Jean Donovan had been a member of the Cleveland team for a year. She and Dorothy lived and ministered in the southern coastal town of La Libertad, where the Cleveland diocesan mission team had a parish, but they spent a portion of their time transporting refugees and supplies in their white Toyota van throughout the Chalatenango area for Maryknoll Sisters Maura Clarke and Ita Ford who were ministering there but had no means of transportation. On the morning of 2 December 1980, Dorothy and Jean pur-chased and transported supplies for refugees, which, unknown to them, would be the last time they would ever perform such a min-istry. That evening they drove to the Cuscatlan International Airport, located about a half hour from La Libertad, to pick up Maura and Ira who had returned together from a regional meet- 812 Review for Religious ing of Maryknoll sisters in Nicaragua. Because it was too late and too dangerous to make the four-hour trip to Chalatenango from the airport, Dorothy and Jean had decided that Maura and Ira would spend the night with them in La Libertad. Shortly after they met Maura and Ira, however, all four women were abducted by five members of the Salvadoran National Guard. The women were later raped, and finally shot execu-tion- style by the same guardsmen in a deserted field, one hour from the airport. From Dorothy's missionary min-istry- all the different forms it took---I think we can learn several valuable lessons that are especially relevant for us now and in the future. First of all, Dorothy went where there was a need, even when she did not want to go. For example, she did not want to teach on the secondary level. Before Dorothy joined the Ursulines she had earned an elementary teaching certificate and had taught third grade for one year. So, when she was assigned to teach high school, she was confused and disap-po. inted. Nevertheless, Dorothy taught high school for nine years and taught typing and business courses, something she also did not want to do. And when the time came for her to go to E1 Salvador, Dorothy had serious doubts about whether or not she really wanted to go, because at the time, she was involved in her counseling at Beaumont School and had grown to love the girls there. Another aspect of Dorothy's ministry that is particularly valid for us is her desire to find marginalized persons wherever she ministered and to take care of their special needs. Surely we can do the same in a society fraught with so many victims of poverty, abuse, and discrimination. Finally, in her ministry--actually, in whatever she did-- Dorothy took risks. Breaking her yearlong engagement to join the Cleveland Ursulines, venturing beyond the familiar walls of her high-school classroom to minister to Native Americans in Arizona, trying a recipe for chocolate chip cookies in E1 Salvador's Another aspect of Dorothy's ministry that is particularly valid for us is her desire to find marginalized persons wherever she ministered and to take care of their special needs. November-December 1995 813 Glavac ¯ An Eternal Flame 100÷ degree weather, or experimenting with new prayer styles-- Dorothy did them all, including, of course, the ultimate risk of remaining in E1 Salvador. One of Dorothy's final acts of ministry there--feeding and transporting refugees with Jean Donovan in the wartorn, guerrilla-infested area of Chalatenango--was a par-ticularly serious risk because she fully understood that the Salvadoran military considered any alliance with the poor a "sub-versive" act against the government. She and Jean also realized that they could be accused of consorting with guerrillas. Even their association with Maura and Ita entailed some risk, as both of the Maryknoll Sisters had received death threats and were being closely watched by a Salvadoran army colonel stationed in Chalatenango. The many risks Dorothy took throughout her life give me much pause to consider my own amount of risk-taking and to evaluate it. In our world today, and certainly in the future, I think that we have many opportunities to take risks. Spirituality For me, the most inspiring part of Dorothy's life is her spir-ituality. Before I began doing detailed research for Dorothy's biography, I assumed that she must have had a developed spiritual life simply because of her desire to remain in E1 Salvador. Living daily in the midst of a civil war and witnessing the brutal killing of many innocent people would require gospel-centered motiva-tions, a strong faith, and a consistent prayer life, I reasoned. But when I began reading Dorothy's journals, I discovered the foun-dation of that deep spirituality she had attained by the time she arrived in E1 Salvador. After meditating myself now for some years on Dorothy's spiritual life while she ministered as an Ursuline in Cleveland (diaries from her time in E1 Salvador sur-vive but no prayer journals),61 can describe various qualities of her spirituality at that time focusing on three that have particular appeal to us as religious now and for the future. The first quality is prayer. From the time Dorothy was a child and throughout her young adulthood, prayer was an important part of her spirituality. She attended daily Mass and said her rosary and other prayers daily. VVhen she became an Ursuline, however, prayer formed the backbone of her spiritual life. What she wanted to gain from prayer--and these ideas can be gleaned from read-ing her journals and her spiritual-reading notes--was develop- 814 Review for Religious ment of her relationship with God, imitation of Jesus, and response to God's will for her. Dorothy's personal written reflections reveal her fidelity to prayer as well as her belief in its importance in her life. The ear-liest account of Dorothy's opinion regarding devotion to prayer appears in retreat resolutions she made prior to her first profes-sion on 13 August 1963: How must I act as an Ursuline? ¯ As one who knows and loves God, for this is my specialty and can be a'chieved through prayer. ¯ All I do must show this, for this is my life! Resolve ¯ I desire to acquire a "spirit of prayer" . . . which will help me prove myself as an Ursuline--a true lover of God. Shortly after Dorothy moved to Sacred Heart Academy in August 1965, she kept a written record of her prayer life for sev-eral days before she began to teach. In most of the entries, she lists each of her prayer praF.tices and briefly evaluates her participation in them. Below is an example, dated 27 August: 1. Mo~'ning Office: distracted, drowsy 2. Mass: half awake 3. Examen: not pinpointed 4. Office: carelessly said 5. Stations: too fast 6. Recollection through day: poor--very distracted! In later journal entries, Dorothy makes resolutions regard-ing prayer. The following are from June 1973: "to make an avid study of' ChriSt through reading scripture daily SO that I may learn of His attitudes and make them my own; to do my half-hour meditation daily without failure" (hereafter cited as J6). The few diaries Dorothy kept while she was in E1 Salvador contain little comme~nt about her prayer life. However, Martha Owen, who ministered with Dorothy in E1 Salvador for five years, recalls, "Especially in th~ later years, Dorothy. took her Bible, and she meditated, every single day. She always wanted to know God's will, and she always prayed about it. She never made deci-sions for herself without getting some input from prayer." ~ Another quality of Dorothy's spirituality I noticed is that it constantly grew and evolved because, of her openness to new prayer styles and cbncep!s. Again,' when I examined Dorothy's November-December 199~ 815 Glavac ¯ An Eternal Flame writings, I initially saw a preVatican II spirituality. In notes she recorded from retreats she made from 1961 through 1966, Dorothy wrote: "vows and rules: means of perfection" (2 August 1961, hereafter cited at J 1); "exterior mortification: silence, mod-esty, self-denial; interior mortification: discipline of mind, will, imagination, and control over passions" (3 August 1961, J 1); and "offer now your death to God! (3 August 1963, hereafter cited as J2);Joy follows death to self!" (9 August 1963,J2). When she first arrived at Sacred Heart Academy in August 1965, Dorothy wrote: "Examen better than yesterday; if I can but become more con-scious of all I should be striving to perfect myself in." The subject and tone of Dorothy's writings change dramati-cally, however, in 1967 when they acquire a definite postVatican II flavor. That summer, during retreat, Dorothy wrote: A real Christian is: ¯ dominated by the presence of the Risen Christ (knows that the living Christ is here; knows that the living Christ is real) ¯ a person with a mission to the world of 1967: loves the world; is caught up with the world; must be equipped with solid learning and mature love; makes use of natural history and philosophy of our time; listens with an open heart ¯ a person who lives in the here and now. Listen to others--don't think about what you will answer. In the late 1960s and early 1970s, Dorothy became involved in the charismatic movement. Her manner of praying, expressed in her journals, reflects this new style. In June 1973, Dorothy wrote: "to remainfi'ee and open to the Spirit; to listen to what He speaks and then act on it" (16 June 1973,J6). On 20 March 1974, she wrote: The more you love Jesus and the more open you are with Him--the more lovable and beautiful all the rest of mankind becomes. Praise you, Jesus, for showing yourself so vividly and openly. I love you more because of all the love I expe-rience in people (hereafter cited as J8). Although Dorothy's spirituality grew steadily and evolved during the twenty years she was an Ursuline, there was a con-stant about it, something that did not change. This is her desire for union with God. Again, I saw this lifelong desire reflected in her personal writing. For example, in September 1970, Dorothy wrote: 816 Review for Religiotts Heavenly Father, I place myself in your hands. Lavish your love on me as I need to be strengthened. I am weak--I need you . I feel empty--void. Fill up this chasm with you. Lord, that I may be one with you and in you . Open my eyes, my ears--all my senses--so that they may draw you in so that I may more and more become you. Rid me of myself, Lord--it is not an asset, for it often gets in the way of you. Purify me--make me single-minded--all for you. Four years later, Dorothy wrote: I keep watching these two wooden pieces, Jesus. My theory did not seem to hold true--they did not burst into a flam-ing holocaust for you. No, they slowly, quietly became filled with the heat and burned through the center. Maybe that's more real, Lord. Maybe we just slowly become filled with you, and when it reaches the core of our being, and there is no more we can absorb, we transcend to another being; to another way of unity; to the way for which we are longing to be with you; to the way for which we came into being. Praise you, Jesus, and thank you for such a total consuming love. Envelope me in it now. Make me one with you (19 January 1974, JS). The older I get, the harder it is for me to believe that Dorothy was only 41 years old when she died. She was whole in so many areas of her life, especially in terms of her spirituality. She knew the essence of religious life, I believe, and was therefore not caught up in exter-nals. God truly was the center of her life. Her efforts to make God her center were not half-baked or mechanical. I am reminded here of something Dorothy wrote in her journal in November 1970: Overcome J?ar of. ¯ going into deep waters: Be courageous, open. ¯ going into the depths of the V~rord: Meditate in the morning. ¯ living the crucified, disciplined life: Accept suffering graciously, willingly. ¯ submitting to one another: Listen, be open. ¯ laying down [lmy] life in very service to others. ¯ letting the cross of Christ cut into [my] very soul: Love the cross--accept it totally--it is He. And Dorothy did much in her brief life, and there was much change in her life. But the stillpoint in all of this movement was her spiritual life. I think that this is her message to us--I know it is to me--that in such a quickly changing world as ours is today, in which few things are stable or permanent, our spirituality is our only stillpoint. November-December 1995 817 Glavac ¯ An Eternal Flame If I have learned anything about Dorothy, it is that she struggled throughout most of her life. Personal Struggles As a biographer, when I look at Dorothy's life, I see it lin-early: There are many parts that form a whole, and most of the parts seem related, and they therefore seem to fit together. When I look at her life from this perspective, I am very tempted to say, "Hmmm--she must have had a plan for her life; surely she must have known what she was doing at just about every step of the way." But any biographer, me included, who delves into the character of her or his subject, which cannot be mapped linearly, knows that this supposition simply is not true. If I have learned anything about Dorothy, it is that she struggled throughout most of her life. Some of Dorothy's struggles involved decisions she had to make, such as should she marry or follow a call to religious life? Soon after she began to attend St. John College in 1957, two important events happened to Dorothy: She met Cleveland Ursuline Sisters for the first time (she had had Franciscans in elementary school and Notre Dame Sisters in high school), and she also met Don Kollenborn, a youhg soldier from Bakersfield, California, who was stationed in Cleveland. She and Don began dating shortly before Christmas of that year. In the spring of 1958, Dorothy met more Cleveland Ursulines, this time at St. Robert's elementary school where she did field work for her education courses. One year later, in the spring of 1959, Dorothy and Don were engaged. They planned, to marry on 5 August 1960 and pro-ceeded to make wedding plans. That summer Dorothy got a job teaching the third grade at St. Robert School. In the midst of all this activity--and nobody knows exactly when--Dorothy began to feel attracted to religious life. In March of the following year, 1960, she made a retreat for engaged women; and ironically, this experience convinced her that she might indeed have a religious vocation. By this time, Don had returned to California, ~o Dorothy called him and told him what she was con-sidering. He flew to Cleveland immediately, stayed at the Kazel home for a week, and he and Dorothy spent thousands of hours (as he told me) discussing her desire to enter the convent. The months that followed were difficult, certainly for Don, but also for Dorothy, who, naturally, questioned herself and her 818 Review for Religious motives. As Don told me, "Dorothy worried about whether she would be able to follow the rules that she had to live with and was she really supposed to be a nun or not.''8 Apparently, Dorothy found the answers to her questions, for on 29June, she applied to my congregation. She returned Don's engagement ring in July. Another decision Dorothy had to make was what type of min-istry would she do in Cleveland when she returned from E1 Salvador? She was considering ministering to Hispanic people in Cleveland, but she is not certain about this, as she explained to Martha Owen in a taped (cassette) "letter" of January 1980: I probably would like the Hispanic work . I don't know. You know, I just don't know what my problem is--I just don't know--I have no inclination to any special area . I feel obliged and probably feel more inclined toward Beaumont simply because that's where I have come from, and I have at least some security there. But I don't know-- I just don't know. Isn't that terrible? I've been like this for so long, and I keep praying about it, but I just don't know what the Lord has in plan (hereafter cited as L3). Dorothy was also concerned about adapting to large-group community life again. Later, in the same letter quoted above, she clailns: I got a note from Sister Bartholomew at Christmas, and she said, "You really shouldn't feel an obligation to have to go to Beaumont." After talking to Sheila [Tobbe, one of our sisters currently ministering in El Salvador], there is so much to do there, and . . . it's not that it wouldn't be interesting, but the whole house structure does worry me, and it's been a problem . That's my biggest thing: I don't know if I'm going to be able to put up with this living in community business either (L3). Some of Dorothy's struggles involved situations about which she felt helpless, such as her father's alcoholism. Because Dorothy and her father shared a close relationship, when he drank, she got especially hurt and upset. As a young person, Dorothy also got angry at her father and would then experience guilt for feeling this way. When she got older, and particularly after she began working on her master's degree in guidance and counseling, Dorothy better understood her father's behavior and her reac-tion to it. However, his dependency on alcohol was a lifelong source of sorrow for her. Dorothy also certainly felt helpless about the political situa-tion in E1 Salvador during her final years there as she witnessed November-December 199~ 819 Glavac ¯ An Eternal Flame unrelenting violence and the slaughter of many innocent people she had come to love. In an effort to help alleviate the suffering and bloodshed, Dorothy appealed to our United States govern-ment to discontinue sending military aid to the Salvadoran gov-ernment. On 23 September 1980, she wrote a letter to then President Jimmy Carter. After she described scenes in which Salvadoran soldiers had terrorized innocent villagers, Dorothy wrote: Now I realize these soldiers are looking for "subversives," and they may have a right to do that--but do they have a right to do it in this manner? Do they realize how many really innocent people they kill because they have received wrong information? Do they investigate the information they received before they come and kill people? And the most appalling thing to me is that I am a North American, and MY government gave them money for the "durable equipment" they have so that it's relatively easy to get into the worst cantones9 without much trouble and kill innocent people because of the wrong information they have received. I really would like to know what you think of this sit-uation, Mr. President, and whether you really realize how many innocent people we are helping to kill. How do you reconcile all of this? About a month later, in another taped (cassette) "letter" to Martha Owen, Dorothy describes the great difference in artillery strength between the Salvadoran military forces and the guerrilla groups: It's like Indians against the United States Marines today. Really, I don't know how these guys are ever going to win this war. These guys are nothing but campesino guys . . . they all either have rifles or pistols, but the rifles are like overgrown BB guns. I just wonder how this is all going to turn out . And, you know, nay heart just aches for these people when I see what they've got to work with. And they're really hoping to win. I just don't know how these guys think they're going to do it when we're giving money ¯. so they [the military] can get up there easier to kill these guys . It just makes me ill when I see us doing this kind of garbage. In early November, Dorothy received a reply to the letter she had written to Jimmy Carter. John D. Blacken, Director of the Office of Central American Affairs, signed the letter dated 7 November 1980. Portions of it read: 820 Review for Religious We deplore the violence in El Salvador which is continuing at a high level . In such situations involving widespread violence from a variety of sources, it is tragic that innocent people become the victims. Nevertheless, the government's plans for elections and reforms are moving forward and may succeed in alleviating some of the conditions which have spawned the violence. The letter completely sidesteps the issue of American military aid to the Salvadoran government, as Dorothy must have noticed. We will never know what she thought, however, for less than a month later, Dorothy was dead--shot, most likely, with a bullet that had been manufactured in the United States. At various points in her life, Dorothy questioned her own self-image as well as her self-confidence. At the end of her retreat before her final profession in August 1968, Dorothy wrote the following resolution: "to accept the person I am with all my weaknesses and not to pretend that I don't have them." Several years later, when she was at Beaumont, Dorothy wrote in her journal, "I still wonder why people don't like me. Do I come on too strong?" (4 January 1974, JS). Another entry reads, "Sometimes I feel totally incapable of doing anything. Many things that I want are not what God wants for me. I have not fully accepted myself and my limitations. Sometimes I feel I do not belong to this community--I feel people 'like' me--they do not love me because I do not have much to offer." Because of all I have learned about Dorothy in these past few years, I have found much to admire about her. But her insecuri-ties and struggles endeared her to me even more and brought her down a few notches on Before her final profession in August 1968, Dorothy wrote the following resolution: "to accept the person I am with all my weaknesses and not to pretend that I don't have them." that pedestal that she had been slowly ascending since her death. Here was a human, ordinary person, I discovered--one to whom I as well as many others could relate, for who does not struggle today? In what other ways has Dorothy personally touched me? In her I have found a role model for my own life. I look to Dorothy mainly as an example of a courageous woman whose particular November-Deconber 1995 821 Glavac ¯ dn Eternal Flame brand of courage included risk-taking. When I fear taking risks, I contemplate the many risks Dorothy took, in particular the one which ultimately led to her death, and I am encouraged to travel beyond the familiar into unknown territory. During my times of complacency and passivity, I am bolstered by Dorothy's spirit of adventure and independence. For me, too, Dorothy is an exam-ple of a faith-filled religious woman who strove to make central what she felt was most important in her life: her spirituality. In short, for me and my life as a religious, Dorothy is an "eternal flame," and I will look to her wisdom and guidance to light my way into the future. Epilogue Although fifteen years have passed since Dorothy and her companions were murdered, my Ursuline congregation, Dorothy's family, and the American people in general, have never learned what happened on the night of 2 December 1980, and who is actu-ally responsible for the women's deaths. However, there is evi-dence that our government and the Salvadoran government covered up the crime within days of its occurrence.'° Information about the murders uncovered by our government's investigation was either never released to us, such as the manufacturer of the bullet fragments taken from Dorothy's body or only partially released to us--that is, two-thirds of the reports sent to us from the State Department and the FBI were edited with heavy, dark lines. Three-and-a-half years after the murder of the women, and only because our government conditioned its economic and mil-itary support to E1 Salvador on the resolution of this case, a trial was held on 23-24 May 1984, in E1 Salvador, and five national guardsmen were found guilty and sentenced to thirty years impris-onment. They remain in prison today because the Salvadoran Supreme Court ruled that the killings of the women were not political, and therefore, not covered by the amnesty passed by the Salvadoran National Assembly in 1992.'~ Although there is sufficient evidence to prove that high-ranking officers in the Salvadoran military planned in advance and then ordered the murder of Dorothy, Jean, Maura, and Ira,'2 nothing has been done by the United States or the Salvadoran government to implicate and punish these officers. Currently, our government continues to 822 Review for Religious supply military aid to E1 Salvador as well as train members of its military at the United States School of the Americas, Fort Benning, Georgia.'3 If the truth of Dorothy's life and death has spoken to us, we will tell this story of ongoing violence and oppression, and the flame will surely continue to burn.14 Notes ~ I choose fire as a metaphor for Dorothy because of her outgoing per-sonality, zealous attitude toward whatever task she undertook, involvement with the church's charismatic movement (see "Spirituality" section of article), and of course, the crucible of her martyrdom. The image of fire was also a favorite one of Dorothy's when she wrote about her growth in spirituality (see journal entry of 19 January 1974, also in "Spirituality" sec-tion of article). 2 Dorothy and Martha were the second pair of sisters my congrega-tion sent to El Salvador. The first pair had gone in 1968. 3 In 1976 my congregation's silver jubilarians donated their gift money to the diocesan mission in El Salvador. These are the contributions Dorothy refers to here. 4 Ana Carrigan, Salvador Witness: The Life and Calling of Jean Donovan (New York: Simon and Schuster, 1984), pp. 81-82. s A campesino is a landworker. In Latin America campesinos own so very little land that they are unable to support their families and conse-quently become dependent on nearby landowners. 6 Martha Owen OSU claims that Dorothy was keeping a personal journal up until her death. The journal was lost, however, in the trans-ference of Dorothy's personal effects from El Salvador to the United States after her murder. 7 Martha Owen OSU personal interview, 15 Oct. 1990. ~ Donald Kollenborn, telephgne interview, 17 Sept. 1991. 9 The term cantone means outpost. The villages and casarios (little group of houses) were cantones or outposys of the larger towns and cities. l0 Although it had been chronicled in various newspaper and magazine articles in the early years following the murders of the women, the story of the cover up of this crime had also been well-documented in a series of reports entitled Justice in El Salvador: A Case Study, A Report on the Investigation into the Killing of Four U.S. Churchwomen inEl Salvador which was published by The Lawyers Committee for International Human Rights from December 1980 to May 1984. Ana Carrigan also wrote about the cover up extensively in her Salvador Witness: The Life and Calling of Jean Donovan (Simon and Schuster, 1984). *~ I mean not political in an ironic sense; existing evidence, especially that evidence which was deliberately withheld leads to the conclusion that the murders were political. November-December 199Y 823 Glavac ¯ An Eternal Flame ~2 The United Nations-sponsored El Salvador Commission on the Truth ("Truth Commission"), whose purpose was to investigate human rights abuses during El Salvador's twelve-year civil war, published a report in March 1993 which confirmed the involvement of high-ranking Salvadoran officers in the murders of the four women. ~3 Three of the national guardsmen who murdered the four women are graduates of the school. ~4 For more information on the School of the kanericas, contact School of the Americas Watch, P.O. Box 3330, Columbus, Georgia 31903; Phone: (706) 682-5369; Fak: (706) 685-0280. A Different Spirit I want to tell you this: The moment will surely come when the Holy Spirit will be within you: a wild goose stretching and straining through storms with her taut body, determined. For that moment there will be nothing dove about the Spirit as she fiercely leads you through wholesome refusals and undreamt-of surrenders out into those wonderfully clear choices within the boundaries of which you will land so awkwardly; but you will be like her: exhilarated in your every part by such strong-wingdd full-feathered single-hearted fligh!! Bernadette McCarrick RSM 824 Review for Religious NESTOR GREGOIRE Opportunity of the Jubilee Year 2000 Immersed in my cultural sense that time is almost exclu-sively quantitative, I shared much of the cynical touch that was brought to any discussion of the year 2000. This appeared to be much ado about one more calendar year. A serious reading of Pope John Paul's apostolic let-ter Tertio Millenio Adveniente (10 November 1994) which launched preparations for the Great Jubilee changed all this. This document offers the opportunity to celebrate and share our faith within and outside the church. We have been given a piece of sheet music; now it is time for all committed Christians, religious and lay, to make the music that the vision of the jubilee year 2000 scores for us. Be Bold The great gift of this apostolic letter is its strong, pos-itive tone and encouragement for all of Christianity (cer-tainly not limited to the Catholic Church) to celebrate the entry into the new millennium as a time to celebrate and deepen our share in the Incarnation of God among us. Even though a strong academic background can give the tools of serious literary analysis, the mere under-standing of words, phrases, and sentences is always incom- Nestor Gregoire OMI can be addressed at: Box 1438; Battleford, Saskatchewan; Canada S0M 0E0. November-December 1995 825 Gregoire ¯ Opportunity of the Jubilee Year2000 plete when an official document is studied. All official documents have a "spirit" that may be imprecise, but it is very real and effec-tive within the life of the church at large. Nowhere in the apostolic letter is a command for the church to celebrate this jubilee. Everywhere there is a strong encour-agement; "Rejoice. Make real the great graces God has done among us." The letter does not set limitations but rather offers positive motivation to enter more deeply into the salvation of God among us. This is not a uniform program designed by people in the high levels of church bureaucracy. It is rather an open-ended invitation to become more what God wants to happen in Christ Jesus in our world today. The letter wi'ites about joy: The term jubilee speaks of joy; not just an inner joy but a jubilation which is manifested outwardly, for the coming of God is also an outward, visible, audible, and tangible event, as St. John made clear (1 Jn 1:1). It is thus appropriate that every sign of joy at this coming should have its own outward expression. This will demonstrate that the church rejoices in salvation. She invites everyone to rejoice, and she tries to create conditions to ensure that the power of salvation may be shared by all (§16). As I read through the letter I found myself stopping for a few moments: Now, how can I make this tangible in our parish com-munity? What can the parish do to express joy in the jubilee.year? The challei~ge broadens our imagination. Christ Centered The letter of John Paul seeks to bring the church to a deeper appreciation of the unique importance of salvation brought by God, past and today. "The fact that in the fullness of time the Eternal Word took on the condition of a creature gives a unique cosmic value to the event which took place in Bethlehem two thousand years ago . . . and it is .the same Word who, by taking flesh, renews the cosmic order of creation" (§3). The vision of the jubilee year is that Christ continues to give meaning, hope and direction to humanity. God is as much at work within our history in the latter part of the 90s as he was at the birth of Jesus. God's activity does not slow down and cease with the accumulation of the calendar years. 826 Review for Religious The Objective of the Jubilee The letter describes the jubilee in these words: Everything ought to focus on the primary objective of the jubilee: the strengthening of faith and of the witness of Christians. It is therefore necessary to inspire in all the faithful a true longing for holiness, a deep desire for con-version and personal renewal in a context of ever more intense prayer and of solidarity with one's neighbor, espe-cially the most needy" (§42). The turning of a millennium offers reflection on the meaning of time. Time is not merely chronological. It has salvific meaning. "In Jesus Christ, the Word made flesh, time becomes a dimension of God" (§10). Time is never empty of God's purpose. "From this relationship of God with time there arises the duty to sanctify time" (§ 10). With this sense of God's redeeming power in time, the move-ment to the third millennium is the opportunity to celebrate and enter more deeply into the eternal plan of salvation. The prepa-rations that we are called upon to begin are a specific means to deepen the participation of all humanity in God's redemption of humanity. Rooted in the Church All the preparations and the actual jubilee are clearly linked with the best efforts of the church to renew itself. There is no breaking new ground here. Rather the letter offers new energy to the renewal sought by the Second Vatican Council. "The best preparation for the new millennium, therefore, can only be expressed in a renewed commitment to apply, as faithfully as pos-sible, the teachings of Vatican II to the life of every individual and of the whole church" (§20). Repentance as the Door Some Catholics may be surprised at the openness to past fail-ures and sins within the church expressed in the document. Repentance is a necessary partner in the jubilee year. "She cannot cross the threshold of the new millennium without encouraging her children to purify themselves, through repentance, of past errors and instances of infideli~, inconsistency and slowness to act" (§33). November-December 1995 827 Gregoire ¯ Opportunity of the Jubilee Year 2000 Our parish communities will be asked to cover new ground if they take to heart the teachings of this apostolic letter. "The church should become more fully conscious of the sinfulness of her children, recalling all those times in history when they departed from the spirit of Christ and his Gospel and, instead of offering to the world the witness of a life inspired by the values of faith, indulged in ways of thinking and acting which were truly forms of counter-witness and scandal" (833). A parish commu-nity might spend prayerful time identifying the ways that we have It is a time for the church to continue seeking for what is just and truthful in the world, even if the church herself is made uncomfortable by her own questions about justice. failed as a church and publicly ask for-giveness, even it is be only within the local parish community. It will take a brave spirit to openly admit past sins. Repentance does not stop with the evils of our history. We are seriously chal-lenged to be responsible for the evils of today. "Many cardinals and bishops expressed the desire for a serious exami-nation of conscience above all on the part of the church today. Christians need to place themselves humbly before the Lord and examine themselves on the responsibility which they too have for the evils of our day" (836). How do we identify and take owner-ship for our complicity in the shadow side of society and the many troubles in the world? Timid or polarized parish communities may not be able to handle this one. It could become too explosive. Mature parish communities will be able to speak to the ways that Christians are a source of oppression and sin in today's world. Risk Taking The spirit of the document clearly shows that the church and the preparations for the jubilee are anything but timid. It is a time for the church to continue seeking for what is just and truth-ful in the world, even if the church herself is made uncomfortable by her own questions about justice. A thoughtful reading shows that the church herself will be challenged by many of the questions that she asks of the modern world. 828 Review for Religious Preparations for the jubilee year involve taking risks within the church. This can happen in three ways: 1. Christianity is making great strides in understanding and building new bridges to the great religions of the world. Not everyone is comfortable with the official position that hopes "the eve of the year 2000 will provide a great opportunity, especially in view of the events of recent decades, for interreligious dialogue. In this dialogue the Jews and the Muslims ought to have a preeminent place. God grant that as a confirmation of these intentions it may also be possihle to hold joint meetings in places of significance for the great monotheistic religions (§53). Will this hope meet with sharp criticism from within the church? How do we enter into interreligious dialogue when we have been in such sharp opposition for centuries? This is cer-tainly breaking into the new territory. 2. The jubilee will certainly be a time to give strong empha-sis to the "church's preferential option for the poor and the out-cast." But will anyone be brave enough to go further with the teaching of this document? Are the people of the church willing to deal with the following challenge? "Christians will have to raise their voice on behalf of all the poor of the world, proposing the jubilee as an appropriate time to give thought, among other things, to reducing substantially, if not canceling outright, the international debt which seriously threatens the future of many nations (§51). The third risk involves women and family rights: 3. "The jubilee can also offer an opportunity for reflecting on other challenges of our time, such as the difficulties of dia-logue connected with respect for women's rights and the promo-tion of the family and marriage" (§51). 1997 - Year One: Jesus Christ The letter proposes a three-year period of reflection on the Trinity. The jubilee is clearly Christological in spirit. The general theme proposed for the first year is: "Jesus Christ, the one Saviour of the world, yesterday, today and forever" (§40). During this first year there is to be a renewed appreciation of Christ and a "deeper understanding of the mystery of the Incarnation and of Jesus' birth from the Virgin Mary" (§40). As November-December 199Y 829 Gregoire * Opportunity of tbe 3~ubilee Year 2000 part of this year of preparation there is a desire that there be a renewed interest in the Bible and the sacrament of baptism. 1998 - Year Two: The Holy Spirit This second year "will be dedicated in a particular way to the Holy Spirit and to his sanctifying presence within the commu-nity of Christ's disciples" (§44). The focus of this second year will be to "include a renewed appreciation of the presence and activity of the Spirit who acts within the church" (§45). Hopefully this year will help the church to become more sen-sitive to the movement of the Holy Spirit to evangelize our soci-ety with the Gospel and bring new hope for the gift of eternal life. 1999 - Year Three: God the Father The scope of this final year of preparation is large. "The third year., will be aimed at broadening the horizons of believers, so that they will see things in the perspective of Christ; in the per-spective of the "Father who is in heaven" (§49). The third year links all our the Christian life together. "The sense of being on a journey to the Father should encourage everyone to undertake, by holding fast to Christ the Redeemer of man, a journey of authen-tic conversion" (§50). Practical Applications The document does not give any concrete directives about what should be done. Each parish, diocese, religious community, and family will have to plan how it will prepare for and celebrate this great jubilee. Some might groan that this is another program which will mean more work. It is not meant to be an additional burden; rather it is to be integrated into the spiritual works and ministry of the parish. The preparations and actual celebration should be incorporated into what is already in place but also allow us to be open to creative suggestions. It certainly cannot be a uniform celebration of the faith. As each parish community studies the document it may find that cer-tain parts will have more influence on their life as a faith com-munity than other sections of the document. 830 Revie~v for Religious I thought of several practical suggestions after I read the letter. 1. Gathering community members together this year to study the document will bear great fruit. The importance of this study will be ~o glean the "spirit" of the jubilee. 2. Religious communities and parishes might seek to link the season of Advent each year with their preparations for the year ~000. Advent would give focus to the coming of the Messiah and thd future coming of Christ in the next millennium. Since Advent is a time of joy and anticipation, preparations for the jubilee could share that same joy and anticipation. 3. Other communities might seek to have a spiritual event each and every year. As an example it might be a parish retreat, a parish mission or other form of spiri-tual renewal that has continuity over the three years of immediate preparation for the jubilee. .4. As a sign of our willingness to come to grips with the sins of the past we Each parish, diocese, religious community, and family will have to plan how it will prepare for and celebrate this great jubilee. might have acts of prayer and repentance. In my parish our church building is located within a short walk from the site of Canada's largest mass hanging. Although this terrible event happened a hundred and ten years ago it still is a sorry mark of our treat-ment of Canada's native peoples. Every faith community could find similar instances of past sins. 5. A diocese might organize a special time for prayer for each of the parishes throughout the year. For example, there may a spe-cial time of pr~yer that rotates from parish to parish. After fifty-two weeks each of the parishes has participated in this prayer time. 6. Happy the parish community that will be able to have a special spirihaa! event in each of the households of the parish. A parish might organize a special family prayer service that is passed from household to household until all in the parish has taken part in this prayer service within their home. J~ach suggestion must try to link all ages and groups within the parish. No one should be left out. We must be creative and enter into the vision that this apostolic letter calls us to have. The document is packed with possibilities. This one article cannot hope to do justice to its vision. No one should expect November-December 199Y 831 Gregoire ¯ Opportunity of tbe ffubilee Year 2000 everyone to become involved in every part of the document. Christians will have to do what is possible in their own situation. At this point in time no one individual has a plan of how to accomplish this. When the pope gave final approval to this doc-ument he did not have the concrete details worked out. The chal-lenge rests with the people of the church. They will not be disappointed by this jubilee. The members of my parish council encourage me: "Let's try it!" Rainbow of the Years Red the beginning with sharp pains of birthing, then childhood softly oranged into you th's yellow lesson that life holds its promise, its dreams and spring. Greening years bear hope of buds turned blossoms, only to be blued with challenges and tears. Indigo deepens to violet's quiet ache of aging. An arch of muted glory spanning life-to-death time now fades into the heavens, the rainbow's work complete. Maria Corona Crumback IHM 832 Review for Religious CASSIAN J. YUHAUS The 1994 Synod: Uniqueness and Challenge SninCe October, 1994 I have been happy to share with large umbers of religious, some diocesan clergy, and even a few bishops something of the experience of the synod. This I have done frequently along with Sr. Doris Gottemoeller RSM and Fr. Gerald Brown SS who were personally invited to the synod by the pope. It must be said clearly that these are my own personal reflec-tions. They have no other value than that. I do not speak for the synod; only the pope can do that. I speak of the synod, and that we all can do and should do. The Uniqueness of the Synod on the Consecrated Life There have been fourteen synods. None of them contains the uniqueness expressed in this the ninth ordinary synod of October 1994. There are at least six reasons why this synod can claim such distinction, all having to do with the theme, "The Consecrated Life and Its Role in the Church and the World of Today." The first reason stands alone in importance and impact. Never before in its nearly 2000-year history has the entire church throughout the world been called to concentrate with such depth and persistence on the very nature, the meaning and the func-tioning of religious life: What is it? Why is it? How does it work? Cassian Yuhaus CP served as a peritus at the 1994 synod of bishops, con-vened to study The Consecrated Life in the Church and the World. His address is Ministry for Religious; 631 Griffin Pond Road; P.O. Box 2567; Clarks Summits, Pennsylvania 18411. November-December 199~ 833 Yuhaus * The 1994 Synod Nor was this concentration limited to hierarchy or certain mem-bers of the church. The entire church was asked to reflect, to s~udy, to speak, and to pray on the consecrated life. A further dis-tinguishing note is that this study was to be done simultaneously. In reality the Holy Father called upon th~ entire church to pause and take a good look at what by every measure is one of the most fascinating faces the church turns to the world: the consecrated life--the tens of thousands of her faithful on every continent who vow to live poverty, chastity, and obedience perpetually. Secondly, this pause was not a mere passing glance or token recognition of sisters, priests, brothers, and members of secular institutes. Every bishops' conference and every conference of major superiors in every nation was to study and respond to a carefully prepared and lengthy statement on the theme of the synod. To this worldwide group were added other individuals and agencies such as curia cardinals and heads of departments of the Holy See and experts throughout the world. The statement each was asked to respond to is entitled Lineamenta which strictly means, outlines or guidelines. This doc-ument is prepared by a special group of carefully chosen individ-uals who would present what they see as the "Status Questions," the state of the question. What is it we are to talk about? What is the situation we face? What are the issues? What problems as well as what achievements and values? The response was to be confidential so as to assure maximum freedom. A third claim to uniquene.ss was the rumble, the agitation, the anxiety the synod caused throughout the woi'ld and not only among those most immediately concerned, the religioias, but beyond the confines of the Catholic communion, among other Christian faiths who boast numbers of their faithful who likewise embrace a particular expression of gospel life in community. The interest spread beyond the borders of Christiaiaity among those most ancient orders of monks within the oriental religions who desired to be and were represented at the synod. Never before have so many experts, so many writers, so many leaders of religious/monastic life dedicated themselves to such a thorough examination of the path to which, in their conviction, only God could have called them. And only God could have sus-tained them in what became at times a hard, bitter and demand-ing response even unto blood. We have yet to make a taxonomy of this outpouring of books, articles, lectures, symposia and con- 834 Review for Religious ferences. It is rich in the extreme, numbering in the thousands. An international conference of major consideration took place in Rome in November 1993 at which some 500 leaders, experts, and consultants gathered to reflect on religious life and to prepare a response for the synod. A fourth reason for uniqueness should not be overlooked. I refer to the length of this "pause." It was not a matter of a hur-ried response and be done with it. The dialogue and research, the con-sultancy and response went on for more than four years. The synod on the Consecrated Life was announced by our Holy Father, for only the pope can designate a theme, in 1990. The synod was to take place in 1993 but because of the already important special synod for all Africa, the date was postponed to October 1994. This was to turn to the advantage of the entire church because in this final year of study an enormous amount of more precise and insight-ful work had been accomplished. This extra year highlights the fifth reason for the uniqueness of this synod: the critique of the response to the Lineamenta, the pre-liminary statement on religious life. This document was thoroughly ana- Never before have so many experts, so many writers, so many leaders of religious/monastic life dedicated themselves to such a thorough examination of the path to which, in their conviction, only God could have called them. lyzed, particularly by the conferences of religious throughout the world. For the most part it was rejected as unworthy of the synod. Despite the prohibition, many of these critiques were released in whole or in part to wide groups within the church and even to the public. The Lineamenta, or preliminary document, was seen to be in many areas an inaccurate expression of the reality, more backward- than forward- looking, more negative than positive, and insufficiently expressing the ecclesiology and theology of the Second Vatican Council. We must keep in mind that the document was a preliminary statement. It gave proof to the effectiveness of the synod process. The synod works. And works well. All these responses were wel- November-December 1995 835 Yuhaus * The 1994 Synod corned. Each was carefully studied and an entirely new document was written, in itself a monumental task. This new document, Instrumentum laboris, the working paper for the synod, shall remain one of the finest products of the entire synod process. Even though at present it is no longer accessible, it will become one of the more significant references on the consecrated life in all future study. Perhaps the sixth reason why this synod is rightly claimed to be unique should have been mentioned first. In and by itself it is The participation of the women at the synod was active, dynamic and effective. They were welcomed warmly. sufficient to verify the claim of distinction for the ninth ordinary synod. I speak of the presence of women, the women religious, members of the monastic traditions, East and West, and mem-bers of the secular institutes. How they got there is in itself a fascinating story. At first there was no mention of women. Their fears were well expressed. Would they be subject to yet another manifestation of patriarchy whereby the strongest and most powerful group of men in the world would determine the mean-ing and the way of life of women without their having a word to say about it? The women reli-gious themselves made strong protestations, par-ticularly underscoring the fact that of all the religious in the world, women comprise some 72 %. The women's voices were joined by a large majority of male religious and by many bishops. The entire matter was presented to Pope John Paul II. Many alternatives were suggested. Finally the Holy Father invited the International Union of Superiors General (UISG) to elect twenty members from throughout the world to represent women religious. To this number he personally invited some thirty more women religious. The representation was by no means min-imal or token. Altogether sixty-one women were active in the synod. Seventeen percent of the synod membership were women. Nor did the matter rest with representation. The further issue had to be faced: What role would women have? How active and real would their participation be? It was clear they would not vote. Neither did the male reli-gious vote, except the twenty superiors general of male congre-gations who, as ordinaries and by the canon law of the synod, are permitted to vote. The vote belongs to the bishops. 836 Review for Religious But the women did have voice. Each was free to speak in the general assembly. Each could likewise submit a written interven-tion. The participation of the women at the synod was active, dynamic and effective. They were welcomed warmly. They received equal treatment and were listened to carefully. Their effectiveness was in the small linguistic group discussions where they could debate the issue, represent their convictions and actively share with the cardinals and bishops in formulating the final proposals which, after all, contain the meaning and intent of the synod and are its principal result. It was these proposals, fifty-five of them, that were finally voted upon in the last session. In the general assembly each one passed by near unanimity but they had already passed the scrutiny and the approval of the working groups in which the women vitally participated. Three Challenges Challenge One: New Styles, New Forms, New Expressions of the Consecrated Life The face of consecrated life has changed profoundly since the call to renewal of the Second Vatican Council. Based on the five renewing principles expressed in Perfectae caritatis--the pri-macy of the Gospel, the rediscovery of charism, insertion into the mission of the church, solidarity with the real world, and gen-uine renewal of spirit, religious institutes globally have embarked courageously on a new way, leaving old ways aside. Conventional apostolates, primarily education and health care, have given way to a variety of new ministries. Internal structures of common life and governance have become radically transformed for most insti-tutes. Meantime, in the young churches a~ well as in the long-established churches, entirely new forms and expressions of religious life have arisen. Instrumentum laboris, the working paper and agenda of the synod, while continually acknowledging the pneumatological and prophetic nature of the religious life and its rightful need for a cer-tain autonomy in the safeguarding and development of its proper charism within a life-giving ecclesiology, nonetheless, recognizes the extent and depth of current challenges that have affected, and continue to affect, the expression and experience of the conse-crated life. These challenges are discussed under a threefold prevalence: Noven~ber-Decenzber 1995 837 Yubaus ¯ The 1994 Synod 1. As related to culture and special changes of modern times: "In this final decade of the 20th Century, society is marked by great technological and scientific progress., the oppor-tunities offered to Catholicism today are great, responding to the deepest aspirations of the consecrated life" (IL §16). 2. As related to specific geographic differences: "In the countries of the Northern hemisphere, members of the institutes of consecrated life are aging and decreasing in number. In the countries of the Southern hemisphere, the opposite is happening--they are becoming younger and more numerous. In geographic terms there is a shift from north to south, from west to east" (IL §22). 3. As related to particular forms of religious life: "A com-plete treatment of the consecrated life, however, demands that we take into account some specific problems concern-ing certain forms of the consecrated life., not in order to exclude other realities, but to look at some meritorious aspects in the context of a universalism of the church which does not ignore forms that may be less significant in size but no less deserving of proper attention" (IL §30). In his excellent opening address, Cardinal Hume presents an admirable and provocative summary of the challenges in this tran-sitional period of the religious life: ¯ challenges to the episcopal ministry (nos. 17 and 18) ¯ challenges of spirituality (no. 19) ¯ challenges of fraternal life (no. 20) ¯ the place of the consecrated women (no. 21) ¯ challenges of mission and inculturation (nos. 22 and 23) ¯ relationships to other states of life and to vocation (nos. 25 and 26). A large number of synodal fathers have likewise addressed the issue of new and different expressions of the consecrated life. These interventions for the most part have been positive, recog-nizing the reality of the transformation taking place, and praising the courage and daring with which religious have approached new and often conflictual situations. Other synodal fathers have addressed the issue of entirely new beginnings of religious life, especially in the younger churches. Nonetheless, a significant number of interventions have likewise expressed fear, anxiety, and serious concern that new and divergent lifestyles and expressions leave much to be desired and give rise to serious concerns about relationships between religious and hierarchy, religious and laity and among and within religious institutes themselves. Very many 838 Review for Religious of these interventions are concerned with the problem of the identity of consecrated life today. Briefly put, new and divergent lifestyles, as indicated by var-ious synodal fathers, have a fourfold expression: 1. from an inward to an outward movement; from forms readily recognized and uniform manners and expressions, including the religious habit to a pluralism in lifestyles; 2. from a hierarchic and readily identifiable structure of government to collegial and highly participative forms; 3. from conventional, corporate and very effective min-istries, primarily in education and health care, to a large variety of autonomous ministries, addressing new and demanding ecclesial and societal needs which frequently depend upon the daring and initiative of individual reli-gious; 4. from fixed forms of fraternal life and prayer in common to freely-elected lifestyles and disciplines of prayer and penance, even within and among members of the same com-munity. Besides these major transformations taking place in the well-established institutes, entirely new forms of apostolic and com-munity life are appearing that reflect and/or contain many elements of the consecrated life. The synod recognized the pastoral care bishops must have for all religious. In the rightful exercise of their office to enable religious sisters, brothers and priests to maintain their conse-cration and mission in the church, two questions need to be addressed: 1. In the face of the major transformations in the lifestyle and ministries of established religious institutes, responding to the mandate of the Second Vatican Council, and subse-quent directives of the supreme pontiffs and the Holy See, what words of help and encouragement may be given? What cautions may be expressed? What hope for the future? 2. With careful precision, what norms need to be expressed whereby new forms of the consecrated life may be identified and recognized by the local ordinary so as to, at an oppor-tune time, present these to the Apostolic See to whom alone it belongs to institute a new form? Moreover, will these forms be distinguished from other ecclesial movements and associations of the faithful? In responding to these questions, the working paper is help-ful in its reflection that: November-December 199~ 839 Yubaus ¯ Tbe1994 Synod The renewal of all the People of God is brought about by the Spirit through the re-invigorating of the forms of life that already exist, and through the raising up of new ones in the course of history in response to the needs of the church. If new groups fit into already sanctioned forms, according to the original inspiration of the founders, they are approved as such (IL §37). In responding to the first question above, on the major trans-formation in long-established institutes, two cautions should be expressed: 1. It cannot be a question of returning to the past and insist-ing or imposing forms or styles that seemed so efficient, effective, and unambiguous in a different milieu. 2. It seems one would want to be careful not to exclude these new and, at times, radically different expressions of religious life from the identity of consecrated life, as several synodal fathers indicated. Most contain very apt and appro-priate expressions of the new evangelization. In responding to the second question regarding entirely new forms, the following considerations will be helpful. "It must be taken into consideration that only those who assume all three evangelical counsels can be considered members of an institute of consecl:ated life" (IL §38). Nonetheless, it is possible that newer forms of the consecrated life may be emerging. The working paper further cautioned: A primary discernment is necessary consisting in weighing whether or not the new forms are in continuity with what is essential to the consecrated life through the profession of the evangelical counsels. Another aspect to be clarified is whether or not it involves groups of evangelical life which fit into one of the existing canonical forms . It would then be a question not of new forms, but of new institutes or societies (IL §37). To clarify the issue of new forms, two other points were made: 1. The Apostolic See alone can institute a new form of con-secrated life; 2. Groups must discern whether they want to be recognized and constituted as a new expression of the consecrated life or as associations of the faithful with the character of an ecclesial movement. Whether we are speaking of the major transformations in both lifestyle and ministry of long-established institutes or of entirely new forms and expressions of religious life, the synodal 840 Review for Religious participants offered a large number of incisive reflections. Some of these follow: 1. While the fundamental characteristics remain essential to the consecrated life, there is broad scope for legitimate diversity. The failure to recognize diversity as legitimate, indeed, as a gift of the Spirit, can result in unnecessary ten-sions, fear and accusation. 2. New expressions are to be studied in the light of the essential elements and the charism of specific Congregations so as not to stifle them but to discover the creative move-ment of the Holy Spirit. 3. Religious address the underlying causes of social distress to eliminate injustice where ever it is found. 4. Religious lobby political leaders to improve situations that deprive people of rights to basic human dignity. 5. Religious life will only have meaning and a future if it is clearly experienced as being directly involved in the truly critical issues of our time, not of the past. 6. Some religious congregations may perhaps die out in this process of insertion into the present . . . new forms or expressions of evangelical living are coming into being in the church and will continue to do so because the Spirit will always call people committed to the reign of God to live the Gospel in changing contexts. 7. The hierarchy should not be afraid of being challenged by the questioning and the searching of religious in their quest to be faithful to their fundamental options for the poor . . . religious must also discern how their insertion and witness can be "pastorally fruitful." . . . The central challenge both for religious and hierarchy is the ability to prayerfully discern together in the Spirit. 8. The charismatic structure is not to be placed against-- opposed to--the hierarchic structure as if they were two separate entities. Proceeding from the one source, the Spirit, they belong to the one and same church. They are insepa-rable. 9. As in the case with the initial authentication of a new charism, there is a concomitant need for prudent discern-ment in new expressions of diversity and interpretation of charism. '10. While the fundamental characteristics remain essential to consecrated life, there is broad scope for legitimate diver-sity. The failure to recognize diversity as legitimate, indeed as a gift of the Spirit can result in unnecessary tensions, fear and accusations. Noventber-December 1995 841 Yubaus ¯ Tbe1994 Synod 11. There is need to develop a better process of dialogue so that at every level, from the Holy See to the particular church, bishops may acquire a better understanding of the many dimensions of authentic consecrated life and the diverse ways it is continually impacted by the historical-cultural context in which it is lived. 12. A major transformation of the consecrated life is already under way; newer movements are emerging today. Religious communities are responding in a radically newer way to the cry of the poor; a new expression of religious life is required. Challenge Two: Consecrated Life and the Laity Instrumentum laboris makes frequent reference to the new awareness on the part of the laity regarding the role and devel-opment of the consecrated life in the church and the world today and speaks of the ways in which there can be a mutual enrich-ment of both ways of Gospel life. Experiencing the church as an organic communion through a complementarity of the gifts of the Spirit, in the light of the mystery of the call to holiness of all those reborn in Christ in virtue of baptism, has generally lead to construc-tive collaboration between the lay faithful and the faithful consecrated through the profession of the evangelical coun-sels. Consecrated persons are united more profoundly to Christ in the paschal mystery of his death and resurrection, profess the evangelical counsels and offer their whole being to God. In this way, they remind all the faithful--but espe-cially the laity--that this world can be transformed only through the spirit of the beatitudes (IL §80). In the "Relatio Ante," the opening address, Cardinal Hume further elaborates on this relationship and the advantages that may accrue to both: Spirituality experienced by consecrated persons !s also nec-essary for others who search for ways and teachers of spir-ituality in our pluralistic world. This search is not only strong in cultures of traditional religions as in Asia, but also in the West and for this reason spirituality is a new are-opagus of mission (see RM 38) . Consecrated persons must be witnesses of spirituality, capable of speaking about the things of God based on their own experience and become guides of interior progress; and religious centers ~aust not only be strategic points of missionary irradiation but also practical schools of spirituality. Today, the laity expect from the consecrated above all an 842 Review for Religious example of holiness and accompaniment in a way, generi-cally and specifically, that is according to the spirituality of the charism. "There is a desire to participate in the spirio tuality and the very mission of the institutes in a comple-mentarity of vocations" (IL ~80; see §98). Such condivision of the spirituality and the mission of the Institutes is not only for the good of the associated persons, but for the whole church (Art. 19 and 25). Many synodal fathers expressed their conviction of the value and importance of this conjunction between the consecrated life and the laity. The consecrated life is seen as bringing a new impulse to the faith expressions of the laity, responding to their thirst for God, leading them to a deeper meaning of their proper secularity as a vocation-fulfillment and engaging them in a mutual sharing of charism and spirituality. It seemed altogether proper that the synod should continue the expressions of praise and encouragement contained in the working paper for a closer and more enriching relation between religious and laity. At the same time some cautions may need to be expressed: 1. Is there the danger of obscuring or confusing further one or other or even both vocations? 2. How would this increased relationship affect a distinctive call to the consecrated life? 3. What effect may this relationship have on perpetuity of commitment to the consecrated life? A growing concern, not only in the western world but else-where, a concern already brought to the attention of the Apostolic See is what has been given the broad title of "associate" partici-pation in the life and mission of various Institutes of religious life. This refers to ways in which members of the laity, Catholic and Christian, may become more closely allied to an institute even by way of contractual agreement and paraliturgical initia-tion or acceptance. In many instances these forms of association with religious institutes arise and take form without any knowl-edge of the local ordinary. The question arises as to the timeliness of recognition of such forms of association and, perhaps, a pre-liminary statement of some guidelines or norms. The following statements of various synodal participants illus-trate strongly the importance of a new and deepened relation-ship between members of the institutes of consecrated life and the laity: November-December 199 ~ 843 Yuhaus ¯ The 1994 Synod ¯ Religious must invite, encourage the laity to join hands with them as by baptism and confirmation the laity too are committed to the same cause. It is vitally important to ban-ish any lingering suspicions of each other or rivalries between the different vocations of the People of God. ¯ Religious are a gift, not only to the church but to the world. Their dialogue of communion must go out to all God's people including members of others faiths and those of no faith. ¯ Laity expressed the need for religious to keep people informed of changes and of different forms of ministry and the need to participate in faith-forming communities. Religious should be inspired to invite laity to share and express the spirit and spirituality of their congregation. ¯ The validity of religious life in the church and in society will be experienced in its charismatic power to call indi-viduals to be with others who are similarly committed to a life in the Spirit. We are looking for consecrated persons to move out radically from their own internal concerns into a way of living with the people where they are. They see that their first witness is to these (the people): a witness of being rather than doing. This way of being in touch with the world and of taking that world seriously needs to be further encouraged. ¯ It is not enough to be close to the laity but religious must invite laity to become closely involved with them so that the "Spirit of the Beatitudes"--which is the substantial wit-ness of the consecrated life--will become the spiritual cli-mate in which the laity fulfill their proper secular vocation. ¯ Catholic monasteries and religious houses should do more to help Catholics engage in personal prayer. The Catholic Church needs many more spiritual masters of prayer, of meditation, of contemplation who will make the riches of Catholic prayer and mystical tradition available to more Catholics. ¯ Numbers of people everywhere in the world are longing for a deep, personal experience of God to find meaning in their lives. Challenge Three: The Future: Participation in Decision Making and Pastoral Planning The indispensable union of the consecrated life with the life and mission of the church and its intimate bonding flow through-out the working paper particularly under the ecclesiology of com-munion. Post-conciliar ecclesiological reflection has brought about a renewed awareness that all the components of the eccle- 844 Review for Religious sial fabric are called to work together to build up the one Body of Christ. On the one hand, the ~nembers of insti-tutes of consecrated life, in conformity with their own charism, have been led to give greater value to the partic-ular church, seeking their own manner of active presence in it. On the other hand, the bishops, with due respect for the proper autonomy of life and government of the institutes, have often made an effort for greater joint planning. From the responses it is seen that, generally, there is a sincere desire to build authentic relationships of communion and collaboration among bishops, institutes of consecrated life, secular clergy and laity. Consecrated persons on their part are becoming more aware of their duty to be promoters of communion in the particular church through the meaning of their consecration in the church and their witness to the universality of the Gospel message, which goes beyond differences of any kind based on race, culture, tribe, and so forth, and through their solidarity and availability to all, especially to the very poor. In such a manner, they create bonds between the church and those marginalized groups which frequently are not reached by ordinary pastoral activity (IL §73). In his opening address, Cardinal Hume devoted the entirety of Part I to "The Role of the Apostolic College Regarding the Consecrated Life," stating: We are here to deal with consecrated life as the synod of Bishops and therefore above all as pastors in union with the Pope. The reality of consecrated life is our concern and part of our episcopal duty. We are in fact pastors of every-one in the churches confided to us and of all the members which make it up. This role of the episcopate in consecrated life can be assumed also by its ecclesial dimension. In fact, there is no consecrated life outside of the life and mission of the church. This comes from the Spirit for the good of the Mystical Body of Christ, it is recognized and erected as a consecrated state to God from legitimate pastors, it lives only as the branch attached to the trunk, participates in the mission confided to the church. In the final section of his provocative discourse, his Eminence put the challenges of the consecrated life to the episcopal ministry in the form of two questions: ¯ How can one understand and make all God's People understand the meaning, the place and mission of conse-crated life in the variety of its charisms? November-December 1995 845 Yubaus ¯ The 1994 Synod ¯ How can one find suitable ways and opportune means not only to promote real ecclesial relations between bishops and consecrated persons, but also to fulfill our duty as priest in relation to consecrated life, respecting the right autonomy and different charisms? No other point had been more frequently made by the synodal fathers in the general congregations than the importance of clar-ifying some points within the document Mutuae relationes, par-ticularly at the time of major transformation within religious institutes and the coming to life of new and diverse forms of reli-gious vocation. Several interventions have called attention to one specific and exact form of relationship, namely pastoral planning. The presumption is that the local church is itself engaged in serious pastoral planning with the forecasting of needs and uti-lizations of resources. Where it is not, religious institutes feel bound to move by themselves in this important task. However, where pastoral planning is accepted, it would indeed, as one syn-odal father explained it, "Be absurd for religious to do parallel planning." The question arises that, following upon and enlarging on Mutuae relationes, is it opportune for this synod to insist and per-haps list some norms to assure: ¯ that religious fully integrate themselves within the local church situation and culture; ¯ actively participate in decision making and effective pas toral planning; ¯ assist in the analysis of local needs and ¯ express alternatives to meeting discerned needs of the local church. Surely one of the more certain and successful ways to assure a healthy interdependent and continued relationship is by way of pastoral planning, that is, by preparing norms whereby religious participate actively and continuously in the development of the pastoral plan for the local church. Some indications of suitable norms were contained in the fol-lowing interventions: I. The pastoral planning of and by religious must be inte-grated with the pastoral planning of the local church under the guidance of the bishop, its unifying source. It is absurd to parallel pastoral planning. Full collaboration of religious 846 Review for Religious with the bishop, priest and laity is necessary in the devel-opment and implementation of a pastoral plan. A commu-nications aspect should be part of every pastoral plan of every community. Every congregation should develop a b~sic plan for communications to make the Gospel known and to present a positive image of the consecrated life. 2. The response to Vatican II has led to radical changes in lifestyle and in ministry; these changes need to be reflected upon in the light of Scripture and Tradition as we develop a vision of the future of religious life. 3. Many religious complain that they are not invited to actively participate in the pastoral planning and decision making of the diocese. But, not seldom, religious especially those of pontifical right, set up their own programs and plan withotit even corisulting the bishop. 4. The synod should insist that: ¯ ~:eligious truly integrate themselves within the local situ ation and culture; ¯ be'open to the real and actual needs of the faithful in the local church; * be willing to involve themselves and actively participate in pastoral planning and in the decision making of the diocese. 5. Members of consecrated life often draw attention to the lack of opportunities for them to be involved in the decision making processes for the life of the Church. It is impor-tant that they be listened to and encouraged to participate when discussions take place concerning the pastoral respon-sibilities and activities o'f the church in a particular country. The Synod and the Future of Religious Life The s3inod has already had a significantly strong impact on religious life sifice its convocation in 1990. More has been writ-ten on religious life, its meaning, its role, its manifold expres-sions in the past five years than in the fifty preceding. And much more will come. It would be a service to the church and to religious universally were we to have an interpretive analysis of all that has been said according to the major geographic regions such as Africa, the Americas, especi~ally Latin America, East Europe, North and South Pacific. My conjecture is that while we would expectantly find ~ertain marked differences, there would be much more of a colaverg~nce on central themes, many of which were lucidated earlier. November-December 199~ 847 Yubaus ¯ Tbe1994 Synod The synod will have an important role to play in this inter-pretation of the consecrated life. Whatever will be written or said tomorrow will find necessarily a reference point in this synod. While as yet we do not know the size, the shape, the emphasis of the final document, we can say from the experience of the synod and the enormity of study and research preceding it, that the final document will have considerable weight. It cannot be expected to resolve all the issues raised during these synodal years. More than likely it will be the beginning of a series of more profound studies regarding the consecrated life and its role in the church and in society. Some of these areas of research we already know, such as deeper research into the meaning of consecration as it applies to all persons in the church and more specifically to those called to the profession of the evangelical counsels in an approved way of life sanctioned by the church and revelatory of its mys-tery and mission; the need to restudy and rewrite the important document on mutual relationships; the norms for distinguishing various new expressions of the consecrated life from other eccle-sial movements and groupings; the role of women religious in the proclamation of the Gospel and in decision-making positions. It may well be that the 1994 synod may be the turning point in the evolution of religious life. The synod did not look back-ward. Those who expected it to require a return to past and fixed forms and styles and yes, even dress, were bitterly disappointed. The final remarks of Cardinal Hume, the relator of the synod, are very insightful and encourging: A number of questions concerning some of the negative aspects of religious life were mentioned by some members of the synod in their interventions. There were but few such interventions. Problems, however, ought not be allowed to over-shadow so much that is positive and good in consecrated life . And there is much good. It see~ns to me that the synod fathers, being well aware of problems, nonetheless felt that they should concentrate on the ideal rather than on the difficulties and abuses. The synod has produced a fine ideal of consecrated life. I am grateful for this synod. Cardinal Hume went on to say that there is much hope in the synod but it will depend upon the way it is accepted, stud-ied, and seriously implemented. The enthusiasm, the study, the concern for the consecrated life engendered prior to the synod must continue after. If we were to take the Instrumentum laboris 848 Review for Religious alone as a basis of further discussion and increased understanding we would all be enriched. But we have much more. ~re will have the final report from our Holy Father and we have thousands of excellent articles, reflections, books, and reports that will enrich us and challenge us for decades to come, well into the third ~nillennium. This synod inaugurated a search for the fuller meaning and the clearer identity of the consecrated life. That search will con-tinue. A new awareness is dawning throughout the church of the precious-ness of the gift God has given the world and the church. The greatest good that can come from this synod is that this awareness so evident in those October days will reflect throughout the church. We are appalled when we recollect how very little had been said about religious life in the post-conciliar church. Little effort was taken topromote a positive image, to encourage and sustain the vocation to the consecrated life. Years went by without one intelligent and meaningful word being uttered in parish after parish; confusion and misconcep-tion even misrepresentation was allowed to cast a gloomy shadow across the path The synod will have an important role to play in this interpretation of the consecrated life. Whatever will be written or said tomorrow will find necessarily a reference point in this synod. that leads to the cloister. All that is about to change. We look to a reanimation of this gift to all the people of God when children will talk to one another about the mystery and wonder such a gift evokes, when schools will not eliminate the consecrated, life as a career opportunity, when parishes will call forth the giftedness of all its members and when the family shall again pray to God to be blest with a vocation to the consecrated life. Two signs of this new awareness are already evident. Throughout the church in the younger churches and in the well established churches, in East and IATest, new forms, new expres-sions of the consecrated life are budding forth. They are not a few. They number in the hundreds and they are attracting zeal-ous followers. Alongside this is the phenomenon of a variety of forms of associated membership whereby laity, married and sin-gle, young and old, Christian and nonChristian desire to align November-December 199Y 849 Yuhaus ¯ The 1994Synod themselves with the charism, the contemplative spirit and the apostolic zeal emanating from religious communities that were thought to be on the way out. I hazard to say that the October synod of 1994 will be the turning point in the evolution of that incomprehensible phe-nomenon, that elusive mystery, that Spirit-filled gift which hence-forward we shall refer to as the consecrated life. Stretch Out Your Hand! (Mark 3) In the Gospel Jesus initiated the cure, told the man to "Come here" and performed magical surgery on his shriveled hand so its fingers unfolded into flesh. Perhaps the man wasn't grateful. The Healer had snatched away his excuse for the random pities and coins of others. Now this hand couldn't remain unemployed; would be expected to find work. You're never completely grateful for being 9ured. Knowing your impairments snag you kindness, put you in the spotlight so others cringe at their fully functional selves. It's a kind of power. So you pray with ambivalence for your own healing, half frightened at the compassion God may feel for whatever is withered in you, half frightened at how you'll handle being whole again. Patricia Schnapp RSM 850 Review for Religious JOSEPH A. TETLOV~z From Useful Instruments to Willing Agents: Transforming Leadership for the New Millennium As an historian of American Catholic sph'imality, I have grown convinced that leadership of our religious con-gregations during the last half of the twentieth century has been better than ordinary, perhaps even historically outstanding. Conside,; then, how much a privilege I consider it to be addressing you men and women who are that leadership at the millennium. I am going to talk about your leadership in te,'ms of American social and intellectual histo,~y and American Catholic spirituality. That makes the task difficult enough, and to add to it, I cannot stop to distinguish contemplative and active lives, or to say much about the rich divergences between men and women. So I hope I am on target. My concern reminded me of a sto,:y in my family's lore about the day my mother picked up the phone and a little voice said, "I want to talk to Judy." "Well, honey, there's no Judy here." After a pause, the little voice said again that it wants to talk to Judy. "Well, darling, no Judy lives here; you must have dialed the wrong numbe,: " No pause this time: "Aw, lady, you answered the wrong phone." I hope you haven't dialed the wrong numbe,; and 1 hope I haven't answered the wrong phone. Joseph A. Tetlow SJ gave this presentation at the joint assem-bly of Major Superiors of Men (CMSM) and Leadership Conference of Women Religious (LCWR) in August 1995. His address is Jesuit Hall; 3601 LindeH Blvd.; St. Louis, Missouri 63108. Noventber-December 1995; 851 Tetlow * From Useful Instruments to Willing Agents Between Vatican I and Vatican II, between the first automo-bile and Apollo I, the socioeconomic program of the West, in Roberto Mangabeira Unger's words, was "to turn all society into a world of patrons and clients."' Robber barons like Vanderbilt lavished patronage; their clients begged help. Bosses ruled "their" workers; bishops had "their" priests; religious superiors had "their" subjects. All these subjects were "clients," including the religious, who leaned on--the IndoEuropean root of client is klei, to incline to or lean on--their superiors. This patron/client relationship flourished in the Catholic belief that the Church was a perfect society? It offered religious superiors ready apostolic choices, for the most part shaped by realities in an immigrant church; it offered religious subjects ready obedience for their own holiness. The patron/client relationship made us instruments of our congregations--instruments, we believed, in God's hands. With the sociocultural revolutions of the sixties, our con-temporaries turned from the patron/client structure to the form of the personal.3 Even unskilled workers personalize production lines through "management circles." We want no longer to be instruments; we want to be personal agents--of company, church, congregation. The implications of this secular shift in the relationship between religious leadership and companions (which has super-seded the superior/subject relationship) are great. For we can be agents only as members of a community, enacting personal desires that are somehow the community's desires. In religious congre-gations as elsewhere, this demands that we form what Josiah Royce in The Problem of Christianity calls communities of memory. The women writing in Ann Patrick Ware's Midzoives of the Future were keenly aware of this.4 A community of memory grows from a foundational event which the community interprets through and throughout its his-tory. From that event, interpretation, and history, each commu-nity's charism, mission, and identity grow. Here are the roots to which we return in the postconciliar generation--foundational event, interpretation, history. We have discovered in our roots that religious leadership has all along been for the sake of finding out What God hopes not only in us and but also, emphatically, in our lifeworld. Yet we are severely challenged, even daunted, by the thought of finding what 852 Review for Religious God wants, because of several failures. The most operative at pre-sent is the church's failure to proclaim an adequate theology of creation, a failure John Courtney Murray identified in The Problem of God forty years ago. Our only dogma about creation affirms that God directly creates the human soul, insinuating that God does not directly create any other creature. We conceive of cre-ation as happening in the past: "Who made me? God made me." A long time ago; the Big Bang.5 This absent Creator proves a grave failure: For the earth--we tear it up since God has left it merely to us.6 For humankind--we do not know God passionately, momently, creating us and our lifeworld in all con-creteness. Even for many Christians, God is the watchmaker God of the Enlightenment rationalists. For us reli-gious- what is the point of "discernment" beyond trying to find out how I feel, if I know no God busily working in all things, me included? A more adequate theology of creation is rising from the personal experi-ence of God in consecrated life, for in our contemplation we come to know God's pas-sionate hopes in the world, not as abstract ideas, but as our own authentic, concrete desires. In this pursuit of God's hoping, leader-ship at the end of the millennium achieves two things. First we have been doing well: Leadership now listens openly and deeply, bravely and discerningly, to the desiring and dreaming of every member of a congrega-tion. Secondly, we have not been doing so We have discovered in our roots that religious leadership has all along been for the sake of finding out what God hopes not only in us and but also, emphatically, in our lifeworld. well: Leadership identifies among all those desires and dreams the charism, mission, and identity of the congregation. Leadership in the new millennium, then, will draw companions to grow in their charism, solicit them to set aside all self-deception, and even invite them to die to many good hopes and individual dreams. Leadership, therefore, is not just for community, the holy bond-ing of those who seek God. It is also for communion, the mutual strengthening of those who courageously enact God's hopes in the world. November-Decentber 1995 853 Tetlow ¯ From Useful Instruments to Willing Agents My remarks fall into five sections: 1. from power to author-ity; 2. from submission to discernment; 3. from God's plan to God's project; 4. from instruments to agents; 5. from community to communion. 1. From Leadership of Power to Leadership of Authority Father provincial wanted Robert Drinan to believe that wisdom lay in resigning from Congress and that his submission would promote holiness. Father Drinan publicly expressed his hope that God wished him to do something else and better, and said no I do not contest this decision, or any more recent ones like it. I recall it only to point out that this was governance by power, a governance which is needed in occasional crises. The problem has been its seeping into everyday governance. "The eternal dream of power," in Roberto Mangabeira Unger's dictum, "is to rule by a reverential fear that systematically confuses prudence and piety as motives for obedience" (p. 107). In preconciliar days, prudence urged acquiescing to a higher wisdom; piety urged submission in humility. These are not good motives for obeying, and power is not now (if it ever was) a safe mode of command in religious life. With today's communications and mobility, power, like enor-mously high voltage, easily destroys, as it did in the uneven con-test between the Roman Congregation of Religious and the vital IHM Sisters of California in the late 1960s. Power is the ability so to determine a lifeworld that those under the power will have to do what they are told whether they want to or not. As long as twentieth-century modernism endured--inexorable progress, certitude, universal judgments, relentless control--the church governed consecrated life in the mode of power. Modernism survived in the American Catholic church right through Vatican II.7 In our confidence that we knew--the power of the keys and of the philosophia perennis--we divided all things into three: God, humankind, and creatures. Eucharistic Canon Four reads: "You have created humankind and set us over all creatures." Nor "all other creatures." In that modern church, the function of leadership was to declare the will of God. As it happened, this will of God coin-cided neatly in most cases with church order and with the press- 854 Review for Religious ing needs of Catholic immigrants in a Protestant nation. The function of subjects was to submit to command: Teach sixth grade, work the neonatal ward, move to another house, resign from Congress. Our submission itself was virtue, a good and holy thing. At the same time, Donald Gelpi argued a generation ago, "sub-mission of one's will to a superior [was] subtly transformed from a means into an end in itself.''8 Modernism is now fading and its imperatives--progress, cer-titude, universal truth, control--have become hollow cries in a dark alley. Postmodernism now spreads everywhere and its imper-atives- information processing, flexible specialization, informed cooperation, and pluralism--are giving shape to even emerging societies and they are re-forming leadership.9 Those of us in consecrated life, where the shift is a generation old, already.know this post-modernism and its shift in leadership style. Women like Mercy Sister Elizabeth Carroll and BViVl Ann Ida Gannon, and men like Benedictine Rembert Weakland and Franciscan Regis Armstrong decided that authority is given (in Gannon's bold phrase) "for the service of [their] fellow religious."~° They learned to be servant-leaders. Servant leadership is gover-nance by authority. Authority, which humankind always needs, is the ability so to arrange a lifeworld that those served by authority want to follow its decisions. Fully exercised, leadership by authority has rediscovered the authority of every individual. For in its root meanings--the .Latin noun auc-tot and the verb augere--authority names a human person's self-actualization and growth from within. Centuries ago we could say this clearly, as in the Jesuit Constitution: "Thus it is that from the general as the head flows all the authority of the provincials, and from the provincials that of the local superiors, and from that of these local superiors that of the individual members." That authority "of the individual member" had been honored in eremitic wisdom and monastic rules, and it was even honored in nineteenth-century congrega-tions, but throughout in a hierarchic concept of creation, as in the constitution just cited. Power is the ability so to determine a lifeworld that those under the power will have to do what they are told whether they want to or not. November-December 199Y 855 Tetlow ¯ From Useful Instruments to Willing Agents We can no longer imagine hierarchically; our imagination depicts reality as organic, evolutionary, and democratic. We once again hear all other creatures "speak to us in their own right," requiring us to author a green, peaceful, shared earth for God's sake.~1 Our task now is to locate the authority of each individual within community. This is the move from power to authority; with it comes the second shift. 2. From Submission to Discernment t~VM Sister Ann Ida Gannon, suffering in fidl habit in midJune in St. Louis in 1966, read her paper on leadership to the Institute on Religious Life in the Modern World, which the New York Times called a "pioneering attempt." She spoke of "accidentals and essentials" of religious life, but not philosophically, though she couhl have; she spoke fi'om experience, her own and other sis-ters'. On that hot day, she was breaking the ground of discern- ~lent. In the first half of this century, leadership in religion pre-supposed "a model of human coexistence that saw power, Leadership of authority presupposes a model of human coexistence that sees all personal encounters as mutual self-expression reaching toward self- transcendence and community. exchange, and communal allegiance as naturally and properly merged in the same personal encounters" (Unger, p. 177). The superior gave a command, and the subject gave obe-dience; they exchanged protection and loyalty; both swelled with alle-giance to the institute. This was leadership of power with its correl-ative, submission. Leadership of authority presup-poses a model of human coexistence that sees all personal encounters as mutual self-expression reaching toward self-transcendence and com-munity. The model is still taking form in a socioeconomic order of remarkable instability. It has provoked destabilizing changes in consecrated life; I mention two as particularly pertinent to trans-formed leadership. First, religious are now blessed with learning, something which was not always the case. Remember the Sister Formation 856 Review for Religious Program in the fifties, and think of the number among us now who hold graduate degrees. That fact ranks us with the privileged class. The main class division in our nation today is caused by the deep chasm between those who have learning and those who have not, between those who can keep on learning and those who cannot. Our efforts therefore embody the self-donation of the privileged for the not-privileged. Yet--here is the second destabilizing change--in an odd inver-sion, we also belong to the laboring classes. The reason is that we have to keep on learning: for our lifeworld, how gracefully and intelligently to erode the "violence and vacuity that charac-terizes the modern relation to reality"'2; for our communities, how to deconstruct and reconstruct our own charisms. Hence, we belong to the new "laboring class," for as labor historian Shoshana Zuboff has said, the labor of our day is learning. Why are these important to leadership? Power could instruct subjects on God's will (recall: we knew); authority has to search for it. As Donald Gelpi wrote prophetically in 1966: The authority of the superior appears, not as a species of extrinsic divine sanction which automatically transforms [the superior's] will into the objective norm of [the] sub-ject's perfection, but rather as a necessary and providential means whereby superior and subject are enabled to coordi-nate their efforts in pursuit of a concrete apostolic end to which they commonly aspire (p. 84). Authority, then, requires both having and searching for com-mon apostolic aims. In the ruckus of Catholic American life, how do we come to common apostolic aims and purposes? We have learned to call the process discernment. It means a great many things in different congregations, but it has common elements.'3 Discernment begins and continues through mutual listening. It succeeds among those who maintain the necessary conditions of a discerning heart, for as Roberto Mangabeira Unger writes, we know both from human history "and in our own intro-spective experience., that our predispositions and longings may be as misguided as our ideas.''~4 Discernment ends, consequently, for all of us, not in certitude about "God's will," but in hopeful enactment of God's hopes. So we have moved from submission to discernment. It is a risky enterprise, reminding me of a tombstone in Brooklyn: across the top, "Never sick a day in my life" and in the middle, "Now Noventber-Decen*ber 1995 857 Tetlow ¯ From Useful Instruments to Willing Agents this." If leaders cannot give absolute commands in God's name, where in God's name is God's will? 3. From God's Plan to God's Project "I don't think you should be dean," the older Jesuit told Joe Tetlow in 1969 as they drank coffee the morning aJ~er his appoint~nent. "You wear a tie. If you can ignore God's will that way, what will you do to the school?" As this millennium ends, the West is caught in a crisis of authority and a crisis of community. About authority: ¼7e must talk, Hannah Arendt once said, not about what authority is but about what it used to be. Americans (like all peoples) have wit-nessed authority incessantly prostituted in this century: a sev-enty- five-years' war, not over yet perhaps; seventy-odd democratic revolutions decayed into tyranny; noble-seeming ideologies yield-ing bitter fruit in torture and genocide. We are unnerved as sec-ularist humanism, dominant for half a century, unravels, and middle-mind Aanerica renounces its brief trial of the belief that "all goods which are not anchored in human powers or fulfillments are illusions from a bygone age.''~s Americans are back to angels, death, and other fundamentals, and we do not know what author-ity is or can be. We Catholics also have to talk about what authority once was; we lost the propositional certitude of dogmatic theology and immemorial patterns of praxis. [Historian John Padberg SJ loves to say, "I knew all this would happen the day they made us take off the maniple."] We still feel the scorching conflicts that whooshed in through good Pope John's opened windows; and now we suffer dark confusions as the church's European captivity draws to its end. One victim of these many shifts is what our gr~at-grand-fore-bears called "God's will." It meant a great deal to them: a fixed and infinite plan for the cosmos, an almighty God, transcending time and dwarfing human wisdom. Our forebears perceived God's plan in terms of neoscholastic essences and imperatives, which of course remained eternally the same; hence, the Roman collar and the wimple were nonnegotiable parts of the essence of religious life, as my old priest friend felt. And bells, cloisters, prayers, all "God's will." In the American Catholicism at this end of this century