Inhaltsangabe:Abstract: Small and medium-sized enterprises (SMEs) are the backbone of the German economy. Against the background of continuing globalisation, they are increasingly faced with the challenge of internationalisation. This study was designed as an empirical investigation of how well SMEs in the federal state of Saxony are prepared for this task of the future, which measures they take in order to market their products and services in the global marketplace, and it tries to identify their strengths and weaknesses in this respect. The very nature of this thesis is thus a truly interdisciplinary approach, investigating marketing aspects as well as linguistic factors. The main focus was on the language small and medium-sized companies use for their international communications. English has long become the lingua franca of the globalising economy, and this study set out to investigate how well SMEs are prepared to meet the linguistic requirements imposed on them by global business. Enterprises in the new German states are widely believed to be disadvantaged with regard to their communicative competence in English, since English played only a minor role for decades, but has risen to decisive significance within the past couple of years, taking many companies and their employees by surprise, finding them not as well prepared as their colleagues in the old German states. Still, finding their way to the new export markets in Western Europe, the Americas and Asia are vital for the survival of Saxon economy, and communicative competence in English as the lingua franca of international business is the major prerequisite for achieving this objective. Corporate communicative competence involves various aspects, including the foreign language skills of the employees – covering the entire range of linguistic skills from oral communication including listening and speaking, giving presentations or participating in negotiations to writing skills ranging from reading and writing of various text types, including media literacy. Apart from the personal linguistic competence of the employees, the "corporate" linguistic competence of the company also plays a major role for the perception of the company on its international markets. Therefore this study focused on investigating how well SMEs present themselves in their corporate literature and on the internet, which instruments from the wide-ranging selection of marketing tools hey apply for communicating with international markets and how the linguistic quality of their international market communications can be assessed. The objective is to provide small and medium-sized companies with a tool to maximise the effects of their international communication efforts based on the analysis of the current state of the art and on the evaluation of previous studies in this field. Theories from the field of functional stylistics provide a useful scope for such an approach. Although the aim of this study is not to establish normative requirements with regard to how corporate advertising literature should be written, a functional style analysis will provide the basis for suggestions of what could be improved with regard to the functions these text types have to fulfil. These suggestions will be based on a comparison of the established features of the text type of advertising copy with the linguistic features actually used by Saxon SMEs in their marketing materials. It is suggested that the implementation of the concept of the communications consultant will be one efficient way to improve international communication management in small and medium-sized companies. By analysing communicative tasks in SMEs and by providing a theoretical background, the concept of the communications consultant will be put on a scientific basis, and the need for professional support in international communications for SMEs will be underlined. The idea of the communications consultant actually sparked this entire study. After reading Zeh-Glöckler's study on English in Saxony and contemplating the concept of the Sprachenberater she suggested, I compared her findings with my practical experience from everyday communications in Saxon SMEs and developed the idea that the concept of the language consultant might be put on an even wider footing, serving as a true communications consultant. The major difference between these two concepts is that the communications consultant has a stronger focus on marketing, taking responsibility for all aspects of international marketing communications. Therefore I designed a questionnaire dealing with a great variety of factors influencing and determining the international marketing strategy of a company and then linked the results to linguistic theories in an interdisciplinary approach. The actual feasibility and possible ways of implementing the concept of a communications consultant will be discussed in the final chapter of this thesis, taking the findings from the questionnaire and the linguistic analysis into account. Table of Contents: 1.Scope and Objectives9 1.1Objectives of this thesis9 1.2Methodology11 1.3Structure of this thesis13 PART IDISCOURSE ANALYSIS OF MARKETING COMMUNICATIONS15 2.rofile of participating companies16 2.1Mittelstand" in Germany16 2.2he selection of the sample17 2.2.1he region of South West Saxony17 2.2.2he selection process18 2.2.3Definition by sector20 2.2.4Definition by size21 2.2.5Definition by year of foundation22 2.2.6Definition by headquarter22 2.2.7Definition by export activities22 2.2.7.1Internationalisation process22 2.2.7.2Export rates23 2.2.7.3Development of export rates24 2.2.7.4Export and import countries25 2.2.7.4.1Export countries25 2.2.7.4.2Import countries27 3.Globalisation and Marketing Strategies28 3.1Benefits and threats of a globalising economy28 3.2The marketing mix as the foundation of global marketing30 3.2.1Product32 3.2.1.1Product portfolio32 3.2.1.2Product appearance32 3.2.1.3Pre- and after-sales service, planning, training, assembly33 3.2.2Price34 3.2.3Distribution35 3.2.4Communication36 3.3Planning and cooperation37 3.3.1Professional planning37 3.3.2Institutional partners40 3.3.2.1Bfai (Federal Agency for Foreign Trade)41 3.3.2.2IHK42 3.3.2.3AHK42 3.3.3Private service providers44 4.International Communications and English as a Lingua Franca46 4.1The significance of English as a lingua franca46 4.2English in everyday business50 4.3Responsibilities for English language tasks52 4.3.1Translation tasks52 4.3.1.1Linguistic background of translation52 4.3.1.2Translation practice in SMEs54 4.3.1.3Bridging the gap between content and style62 4.3.2International contracts64 4.3.3Negotiations64 4.3.4Looking after international guests65 4.3.5International trade fairs66 4.3.6Presentations66 4.3.7Business correspondence and telephoning66 4.3.8Media relations67 4.3.9English version of the internet presentation67 4.3.10Summary responsibilities68 4.4Command of English of employees and executives in Saxon SMEs70 4.4.1Command of English of the people in charge of international communication tasks70 4.4.2The "English-Gap" between East and West Germany71 4.4.3A positive outlook72 4.4.4English language training in SMEs73 4.4.4.1Language training as part of the personnel development strategy74 4.4.4.2Analysis of the current situation75 4.4.4.3Definition of goals75 4.4.4.4Solutions78 5.Marketing and advertising80 5.1Marketing as discourse80 5.2The significance of marketing instruments in SMEs82 5.2.1Trade fairs83 5.2.2Direct marketing84 5.2.3Media relations85 5.2.4Sales agents86 5.2.5Print advertising and online promotion87 5.2.6PR and events88 5.3National and international marketing spending90 5.3.1General results90 5.3.2Exact spending on individual marketing tools94 5.3.2.1Trade fairs94 5.3.2.2Sales literature95 5.3.2.3Internet96 5.3.2.4Print advertisements and media relations98 6.Trade Fairs100 6.1Importance of trade fairs for Saxon SMEs100 6.2Benefits of trade fairs101 6.3Cost factors103 6.4Common flaws in trade show presentations104 6.5Effective use of trade fairs as a platform of communication106 6.5.1Preparation106 6.5.2Presentation at the stand108 6.5.3After the fair115 6.6Domestic vs. international trade fairs118 7.Advertising and Sales Literature in Saxon SMEs121 7.1Function of sales literature121 7.2Types of sales material in SMEs122 7.3International sales literature127 7.4Intercultural adaptation128 7.4.1Awareness of intercultural differences128 7.4.2Guidelines for intercultural adaptation130 7.4.3Intercultural adaptation of concept and style133 7.4.4Adaptation of product names134 7.4.5Visual adaptation: symbols and colours136 7.5Summary138 8.Internet and Online-Promotion139 8.1Theoretical and linguistic background139 8.1.1The Internet as the communication tool of the future139 8.1.2The language of the internet141 8.1.2.1General observations141 8.1.2.2Structure and navigation144 8.1.2.3Style and readability146 8.1.2.4User-friendliness148 8.1.2.5Scannability150 8.1.2.6Conciseness151 8.1.2.7Objectivity151 8.1.2.8Credibility151 8.1.2.9Graphics153 8.2Practical analysis: international online marketing in Saxon SMEs156 8.2.1Online marketing strategy156 8.2.1.1Retrievability157 8.2.1.2Areas of use of the world wide web162 8.2.1.3Keeping the website up to date163 8.2.1.4E-commerce and online shops164 8.2.1.5E-Mail campaigns167 8.2.1.6Linguistic localisation169 8.2.1.7Cultural adaptation173 9.Media Relations177 9.1Building successful relations with the media177 9.2International media relations181 9.3Guidelines for successful media relations182 9.3.1The media database182 9.3.2The text type 'press information'183 9.3.3The right perspective185 9.3.4The right manner188 9.3.5The press kit190 9.4Benefits of professional media work191 PART IISEMIOTIC AND LINGUISTIC ANALYSIS OF PROMOTIONAL LITERATURE 10.Functional Analysis of Advertising194 10.1Conveying information194 10.2Motivating the customer to buy196 10.3Reinforcing the decision to buy199 10.4Socialising199 10.5Entertaining199 10.6Strategies to achieve the communication objectives200 11.Linguistic and Semiotic Analysis of Advertising204 11.1Linguistic features of the language of advertising204 11.1.1Functions of advertising language204 11.1.2Functional and practical stylistics of advertising language210 11.1.3Lexical features of advertising language211 11.1.4Grammatical and syntactic features of advertising language215 11.1.4.1Syntactic features215 11.1.4.2Spelling217 11.1.5Ambiguity in advertising language220 11.1.5.1Semantic ambiguity and puns220 11.1.5.2Syntactic ambiguity225 11.1.5.3Ambiguity of reference225 11.1.6A Pragmatic approach to the language of advertising226 11.1.7An illustrative linguistic analysis of headlines227 11.1.7.1Stylistic features of headlines228 11.1.7.2Linguistic peculiarities of headlines229 11.2A semiotic analysis of visual communication in advertising235 11.2.1Functions and visual rhetoric235 11.2.2Types of visualisation238 11.2.3Other visual elements241 11.2.3.1Corporate Design241 11.2.3.2Colours242 11.2.3.3Fonts244 12.A Linguistic Analysis of International Sales Literature in Saxon SME's246 12.1Evaluation of samples246 12.2Qualitative sample analysis253 12.3Analysis of individual criteria262 12.3.1Perspective262 12.3.2Use of pronouns / referents265 12.3.3The title266 12.3.4The headline concept267 12.3.5Subheads and captions268 12.3.6The slogan268 12.3.7Stylistic devices269 12.3.8Syntax270 12.3.9Register271 12.3.10Spelling and grammar273 12.3.10.1Spelling and punctuation273 12.3.10.2Grammar275 12.3.11Conventions275 12.3.12Interference276 12.3.12.1Lexical interference276 12.3.12.2Syntactic interference278 12.3.13Visual appearance, scannability, use of photos279 12.4Summary281 PART IIIMERGING RESULTS 13.Conclusion: International Communication in Saxon SMEs and the Functions of a Communications Consultant284 13.1Management of international communication tasks in Saxon SMEs285 13.2Areas of improvement from the companies' perspective287 13.3Comparison with the communicative needs defined in this study288 13.4The concept of a "resource" or communications consultant289 13.5Executive summary296 Zusammenfassung der Arbeit auf Deutsch297 Appendices Appendix I:Blank questionnaire used as a basis of the empirical investigation309 Appendix II:Questionnaire with results316 Appendix III:Linguistic analysis of 24 sample brochures232 Bibliography354 List of Abbreviations378
The paper attempted to assess the domestic and export market performance and prospects of Philippines cocochemicals. The Philippines holds the distinction of having the first oleochemical business venture in the ASEAN region. As of CY 2000, there were 18 manufacturers of cocochemicals registeres with the BOI with an aggregate production capacity of 678,301 mt. However, only 15 plants with a combined production capacity of 504,501 mt. were operating as of this year. Apart from the manufacturers of cocochemicals, there were two palm-based oleochemical manufacturers registered with the BOI in the same year. These were the Zambosur Oil Refinery Corporation and the Vegeoil Philippines, Inc. was operating in the year 2000. The industry is composed of the oleochemical producers of fatty alcohol, fatty acids, methyl esters, and glycerine as the by-product; and the surfactant or oleochemicals derivatives-producers involved in the manufacture of alcohol sulfates, alkyl phosphates, amines, distearates, etc.The oleochemicls derivative-producers source their raw materials from the basic oleochemicals producers. Thirteen Luzon-based plants accounted for 68.39 percent of the total oleochemical production capacity (504,501 mt.) in the year 2000. Two Mindanao-based plants captured 31,49 percent of the aggregate olechemical production capacity. Meanwhile, there was only one operating plant in the Visayas region and this firm represented a miniscule share of only 0.12 percent of the total registered capacity nationwide. The major players in the oleochemical industry in the Philippines are the United Cocochemicals, Inc. which registeres a 23.14 percent share of the total registered capacity nationwide and Pilipinas Kao, Inc. with 21.74 percent share. The United coco chemicals Inc., and Pilipinas Kao, inc. dominated in Luzon and Mindanao, respectively. Primo oleochemicals, inc. ranked third among the operating plants nationwide with 10.26 percent share while Procter and Gamble Phils., ranked fourth with 8.62 percent share. Cocochemicals production in the Philippines exhibited an erratic trend from 1989 to 1995. Since crude coconut oil is the feedstock or raw material in cocochemical production in the Philippines, cocochemical production in the country was influenced to a large extent by the availability of the price o crude coconut oil. However, the supply and price of crude coconut oil in the Philippines are highly unstable due to year-to-year weather variability. cocochemical production was found to be inversely related to the price of crude-coconut oil. Despite the fluctuating trend in cocochemical production, cocochemical production rose markedly from 71,799 mt in 1989 to 116,326 mt in 1995, or by 62 percent. Despite the lack of updated data on cocochemical production from 1996 to 2000, it is expected that the trend in cocochemical production in recent years will follow the trend in the domestic price of crude coconut oil and the quantity of availability crude coconut oil in the same period From 16,955 mt in 1989, domestic consumption of cocochemicals in copra terms increased markedly to 28,817 mt in 1995, or by 67 percent. on the average, domestic consumption of cocochemicals grew an an average of 52.3 percent per year during the period 1989-1995 could be attributed to the implementation of Executive Order (E.O.) 259 in 1989. The said executive order required the substitution of petroleum-based hard alkyl benzene, a non-biodegradable chemical used in the manufacture of soap detergents, with coco-fatty alcohol sulfate, which is biodegradable. An examination of the average annual cocochemical production vis-a-vis consumption during the period 1989-1995 showed that 34.2 percent was consumed by the domestic market. Several industries in the country utilize cocochemicals to manufacture soaps, shampoo, hair rinse, cosmetics, household detergents, textile/industrial detergents, agrichemicals toiletries (e.g. deodorants, bath oils, toothpastes and synthetic perfumes), polyyurethane, tobacco, base material in paints, explosive, propellants and pharmaceuticals. Currently, about 90 percent of domestic cocochemical consumption went to detergents compared to 59 percent in 1989. The increase in the percentage share of the househol detergent industries could be attributed to the passage of E.O. 259. It is expected that the domestic market potential of cocochemicals in great due to its wide application in local manufacturing industries and the growing end-use markets as a result of the country's increasing population and the real income per capital. The country's population increased as an average of 2.4 percent annually from 1990-1999 while the average annual growth rate in real income per capita was 1.01 percent. Real income per capita is a measure of the purchasing power of each individual consumer. Hence, a projected rise in consumers' purchasing power will allow increased purchase beyond the essentials of food, clothing, and shelter into personal care products, soap, detergents, and other products which rely on cocochemicals, Among the end-use markets, major growth areas will be in the soap and detergent market and the personal care product market. The demand for drugs, lubricants, and motor oil which use oleochemicals as inputs is also projected to continue growing. The Philippine oleochemical industry is largely export-oriented. An average of 65.2 percent of the total cocochemical production in the country during the period 1989-1995 was exported. The major cocochemicals exported by the Philippines as fatty alcohol, fatty acid, and methyl ester. other cocochemical exports include refined glycerine, crude glycerine, alkanolamide, and coco acid oil. During the nine-year period under review, the Philippines generally did not perform well in exporting cocochemicals as evidenced by the negative growth rate in the aggregate volume of exports of all types of cocochemicals (-1.2%/year). This could be largely attributed to the significant decline in the volume of methyl ester exports and to a lesser degree to the drop in the volume of exports of alkanolamide, coco acid oil, and crude glycerine. However, despite the negative trend in the aggregate export volume of all types of cocochemicals, overall export receipts generated grew by an average of 10.2 percent per year due to the rising export prices of cocochemicals (9%/year). Among the cocochemical exports of the Philippines, fatty alcohol, fatty acid, and refined glycerine appear to have bright export market prospects as evident from the increase in the number of foreign buyers and the positive trend in export volume, value and price of these cocochemicals. Oleochemical firms forecast that the world demand for natural oleochemicals will grow at 3-4 percent per year due to the world population growth and increased standards of living. The main markets of natural oleochemicals in the world will cntinue to be the United states, Europe and Japan, partly due to the high level of environmental awareness or conciuousness in these countries. For Philippine oleochemicals, the emerging major market is the people's Republic of china. Moreover, the demand for fatty alcohols to be used in the production of surfactants for the laundry and detergent industries in the United States, the People's Republic of China and Taiwan is projected to continue increasing. Considering that the demand for personal care products in Japan, the United States, and Europe is also growing, this, in turn, will increase the demand for fatty amines and derivatives has strong growth, partly due to the growing use in "ultra" liquid detergents and in hair-conditioning products and shampoos. The demand for fatty alcohol is also projected to increase because of the development of new uses of natural fatty alcohols such as the production of alkyl polyglucoside. On the other hand, there are indications that China will show strong growth in fatty acid demand and capacity in the coming applications. Drugs and personal care are by far the most important end-use markets especially in the United States , Western Europe, and Japan, followed by tobacco/triacetin in the United states and Western Europe, Glycerine is also used in manufacturing polyether polyols, alkyd resins, cellophane, explosives and food, among others. Despite the favorable market prospects of oleochemicals in the Philippines is confronted with the following problems which might constrain in the country from capturing a bigger share in the world market for oleochemicals; (1) stagnant coconut production and low coconut productivity; (2) high price of coconut oil and stiff competition with palm kernel oil-based oleochemicals from Malaysia and Indonesia; (3) price competitiveness of ethylene-based synthetic alcohols; (4) new competition coming from rapessed oil and cuphea as a feedstock in olechemicals production due to biotechnological development; (5) negative effects of trade liberaization ; and (6) smuggling of detergents. The future of the local oleochemical industry hinges on the reliability of coconut supply and the price competitiveness of coconut oil vis-a-vis palm kernel oil and ethylene. Unless coconut production is increased and prices of coconut oil are competitive, the country's cocochemical industry will face a bleak future. Given threat facing the local cocochemical industry from palm kernel-based olechemical industries in Malaysia and Indonesia and from synthetic capacities, concerted efforts of both the philippine government and the private sector in undertaking a large-scale replanting program in the country are urgently needed. To be globally conpetitive in the world oleochemical market, the Philippines should not only be cost-efficient in copra/coconut oil production. but in oleochemical manufacturing as well. To expand the domestic and export markets of locally manufactured cocochemicals, researches aimed at developing new uses of cocochemicals must also be accorded priority in terms of budgetary allocation by local research funding institutions.
Unsere Lebensmittel haben eine zweifache, auch vom Gesetz vorgegebene Zweckbestimmung, d.h. sie dienen einerseits dem Genuss und andererseits der Ernährung. Aktuelle For-schungsstrategien in der Lebensmittelchemie auf diesen Gebieten lassen sich dahingehend zusammenfassen, dass im ersten Bereich die Suche nach wirksamen Aromastoffen und deren Vorläufern sowie auch zunehmend Probleme der Herkunftsanalytik im Vordergrund stehen. Auf dem Gebiet der Ernährung spiegeln die Schlagworte "Funktionalität" und "Bioaktivität" die derzeitigen Entwicklungen wider. Für alle Bereiche bilden instrumentell-analytische Techniken die Grundlage für Bewertungen. Im Rahmen der vorliegenden Arbeit haben wir daher das uns zur Verfügung stehende analytische Potential genutzt, in den oben genannten Gebieten einschlägige Beiträge zu leisten, d.h. die Suche nach wertgebenden Aromastoffen fortzuführen, Zuckerkonjugate zu untersuchen, die sowohl als Aromavorläufer als auch im Hinblick auf Bioaktivitätsstudien von Bedeutung sein können, und schließlich Methoden zur Herkunftsanalytik zu forcieren. Zu diesen Studien sind als attraktive und wirtschaftlich be-deutsame Rohwaren Rucola (Eruca sativa Mill.) und Kaffee (Coffea arabica) eingesetzt worden. Mit Hilfe der Kopplung aus S-selektiver Detektion und strukturselektiver massen-spektro-metrischer Analytik sind in Extrakten von Rucolablättern 22 schwefelhaltige Verbindungen strukturell charakterisiert worden. Darunter befanden sich neben Minorkomponenten wie 3-Sulfanyl-1-hexanol, Glucosinolatabbauprodukte wie 4-Methylthiobutylnitril, 4-Methylthiobutylthiocyanat und 4-Methylthiobutylisothiocyanat. Mit [1,3]-Thiazepan-2-thion ist eine bislang nicht bekannte Komponente erstmals beschrieben wor-den. Das Vorkommen von 3-Sulfanyl-1-hexanol, welches im Übrigen anhand von MDGC-MS-Analytik in nahezu racemischer Form (44:56 Prozent, R:S) in Rucola gefunden wurde, forderte dazu heraus, in einer Modellstudie eine allgemeine Methode zur Bestimmung der Absolutkonfiguration azyklischer 2- und 3-Sulfanyl-1-alkanole mittels der ECCD-Methode zu entwickeln. Dabei wurden in einer Ein-Schritt-Synthese die funktionellen Grup-pen der 2- und 3-Sulfanyl-1-alkanole (in der Studie handelte es sich um enantiomerenreine 2- und 3-Sulfanyl-1-hexanole) jeweils mit dem Chromophor 9-Anthroylflourid derivatisiert. Die ent-sprechenden CD-Splitkurven erlaubten eine eindeutige Zuordnung der Konfiguration. Die entwickelte Mikro-Maßstab-Methode wurde ebenfalls er-folgreich zur Bestimmung der Absolutkonfiguration von in der Studie als zusätzliche Modellverbindungen eingesetzten 1,2- und 1,3-Diolen angewendet. 3-Sulfanyl-1-hexanol wurde abschließend in einer Zwei-Schritt-Synthese mit 9- und 2-Anthroylflourid derivatisiert, auch diese Variation erlaubte eine eindeutige Zuordnung der Absolutkonfiguration. Mittels präparativer HPLC-Techniken wurden drei neue Flavonoidglykoside aus Rucolablättern isoliert. Deren Charakterisierung erfolgte mittels Tandemmassenspektrometrie sowie ein- und zweidimensionalen NMR-Messungen. Die Verbindungen sind als Quercetin-3,3',4'-tri-O-beta-D-glucopyranosid, Quercetin-3'-(6-sinapoyl-O-beta-D-gluco-py-ra-nosyl)-3,4'-di-O-beta-D-gluco-pyranosid und Quercetin-3-(2-sinapoyl-O-beta-D-gluco-pyranosyl)-3'-(6-sina-poyl-O-beta-D-glucopyranosyl)-4'-O-beta-D-gluco-py-rano-sid identifiziert worden. Diese Quercetin-Derivate zeigten sowohl hinsichtlich der Glucosilierung des Aglykons (an den Positionen 3, 3' und 4') als auch bezüglich der Acylierung ungewöhnliche Strukturen. Bei Rohkaffee hat man bislang keine Studien über das Vorkommen von Zuckerkonjugaten als Aromastoffvorläufer durchgeführt. Wir konnten diese Lücke anhand der Strukturaufklärung der nachfolgend aufgeführten Verbindungen schließen. Durch Kombination verschiedener präparativer Techniken (CCC, LC und HPLC) mit verschiedenen Methoden der Strukturaufklärung (HRGC-MS, HPLC-MS/MS, ein- und zweidimensionale NMR) sind aus Rohkaffee fünf Aromastoffprekursoren isoliert und identifiziert worden. Für die beiden aus Rohkaffee isolierten Linalyldisaccharide wurden als Strukturen 3(S)-Linalyl-3-O-beta-D-glucopyranosyl-(1-6)-alpha-L-arabinofuranosid (AK1) und 3(S)-Linalyl-3-O-beta-D-gluco-pyranosyl-(1-6)-beta-D-apiofuranosid ermittelt. Weiterhin sind erstmals drei neue Aromastoffprekursoren in Form von Zuckerestern, d.h. (3-Methylbutanoyl)-1-O-beta-D-glucopyranosyl-beta-D-apiofuranosid, (3-Methylbuta-noyl)-6-O-alpha-D-gluco-pyranosyl-(1-2)-beta-D-fructofuranosid und (3-Methyl-2-butenoyl)-O-beta-D-gluco-pyranosyl-beta-D-apio-furanosid in Rohkaffee charakterisiert worden. Die Kenntnis der Herkunft bestimmter Lebensmittel bzw. einzelner In-haltstoffe spielt für die Lebensmittelindustrie eine wichtige Rolle. Für die Zuordnung der geographischen Herkunft von Rohkaffee wurden in dieser Arbeit die 13C/12C-, 2H-/1H- und 18O/16O-Verhältnisse von extrahiertem Coffein mittels Elementaranalysator-Isotopen-massen-spektro-metrie (EA-IRMS) bestimmt. Zur Bewertung der Multielement-Messwerte wurden diese statistischen Berechnungen unterzogen. Zur Anwendung kamen die Lineare Diskrimi-nanzanalyse (LDA) und die Auswertung mittels sog. "Classification and Regression Trees" (CART). In der Anpassung wurde dabei eine Probe aus der Klasse 1 (Provenienz Afrika) der Klasse 2 (Provenienz Amerika) zugeordnet und eine Probe der Klasse 2 der Klasse 1 zugeordnet (Fehlerrate von 5,1 Prozent). Bei Kreuzvalidierung wurden drei der 39 Proben falsch zugeordnet (jeweils zwei der Klasse 1 und eine der Klasse 2), die Fehlerrate betrug hier somit 7,7 Prozent. Die Proben der Klasse 3 (synthetisches Coffein) ließen sich zu 100 Prozent von denjenigen natürlichen Ursprungs unterscheiden. ; Our foods exhibit two functions defined by legislation, too, i.e. to provide pleasure and nutri-tive effects. Current research strategies in food chemistry in these areas can be summarized as follows, i.e. that in the first-mentioned area the search for effective aroma substances and their precursors as well as, increasingly, also problems of authenticity assessments predominate. In the area of nutrition, the highlights "functionality" and "bioactivity" reflect the actual research trends. In all areas instrumental-analytical techniques form the fundament of evaluations. Thus, we used our analytical potential to provide new informations in the above-mentioned areas, i.e. to continue the search for valuable aroma compounds, to study sugar conjugates being important as flavour precursors and for bioactivity studies, as well as, finally, to strengthen methods for authenticity assessment. For these studies rocket salad (Eruca sativa Mill.) and green coffee (Arabica coffea), both known as attractive industrially important raw materials, were used. In flavour extracts of rocket salad leaves we characterized 22 sulphur-containing constituents by means of HRGC-MS/SCD analysis. This analytical tool allows parallel detection of com-pounds eluting from the GC column by mass spectrometry (to get structural information) and by chemiluminescence (to get selectively signals of sulphur-containing substances). Among the identified constituents we detected minor compounds such as 3-sulfanyl-1-hexanol, by-products of myrosinase hydrolysis such as 4-methylthiobutyl nitrile, 4-methylthio-butyl thiocyanate and 4-methylthiobutyl isothiocyanate as well as [1,3]-thiazepan-2-thion, the latter described for the first time. By means of multidimensional GC-MS (MDGC-MS) the enantiomeric ratio of 3-sulfanyl hexanol was determined as 44 per cent (R) to 56 per cent (S). In addition, a method for the determination of the absolute configuration of chiral 2- and 3-sulfanyl-1-alkanols (and 1,2 diols and 1,3 diols as model compounds) was developed. We demonstrated for the first time that the CD exciton chirality method can be extended to acyclic 2- and 3-sulfanyl-1-alkanols. The simple one-step derivatization using the 9-anthroate chromophore provided a general microscale method for the determination of the absolute configuration. Exciton coupling between the two 9-anthroate chromophores led to intense positive split CD curves for the (R)-configured 2-sulfanyl-1-alkanols and the (S)-configured 3-sulfanyl-1-alkanols as well as vice versa. The developed method was also useful for the stereochemical assignment of 1,2- and 1,3-diols. Furthermore, the application of the two step-derivatization using two different chromophores for both functional groups (2- and 9-anthroate) also resulted in mirror image split CD curves for both enantiomers, allowing the stereochemical assignment of 3-sulfanyl-1-alkanols. Three novel flavonoid glycosides were isolated of leaves of rocket salad by means of preparative techniques. Structural elucidation was performed using LC-MS/MS as well as one and two dimensional NMR experiments. The compounds were identified as quercetin 3',4'-tri-O-beta-D-gluco-py-ra-no-side, quercetin 3'-(6-sinapoyl-O-beta-D-gluco-pyra-no-syl)-3,4'-di-O-beta-D-gluco-py-ra-no-side and quercetin 3-(2-sinapoyl-O-beta-D-glucopyranosyl)-3'-(6-sinapoyl-O-beta-D-gluco-pyra-no-syl)-4'-O-beta-D-gluco-py-rano-side. These quercetin derivatives exhibited unusual structures as to the glucosylation of the aglycones (at positions 3, 3' and 4') and the type of acylation. Studies of bound flavour precursors in green coffee beans (Coffea arabica) have not been carried out to date. We were able to fill out this gap by means of structural analysis of the following compounds. By combination of different preparative analytical steps (CCC, LC and HPLC) with several analytical methods of structural elucidation (HRGC-MS, HPLC-MS/MS, one and two dimensional NMR experiments) five flavour precursors were isolated and identi-fied in green coffee beans. The two isolated linalool disaccharides were identified as 3(S)-linalyl-3-O-beta-D-gluco-py-ra-nosyl-(1-6)-alpha-L-arabinofuranoside and 3(S)-linalyl-3-O-beta-D-gluco-pyra-no-syl-(1-6)-beta-D-apiofuranoside. In addition, three novel flavour precursors were identified as sugar esters, i.e. (3-methyl-butanoyl)-1-O-beta-D-glucopyranosyl-beta-D-apiofuranoside, (3-methylbutanoyl)-6-O-alpha-D-gluco-pyranosyl-(1-2)-beta-D-fructo-furano-side and (3-Methyl-2-buteno-yl)-O-beta-D-gluco-pyranosyl-beta-D-apio-furanoside. The knowledge of the origin of food and its ingredients is actually one of the major topics for the food industry. For the assignment of the geographic origin of green coffee we determined the ratios of 13C/12C, 2H/1H and 18O/16O of extracted caffeine by means of elemental analysator/isotopic mass spectrometry (EA-IRMS). To check the suitability of the analytical data obtained by EA-IRMS we used statistical calculations, i.e. (i) linear discrimination analysis (LDA) and (ii) validation via classification and regression trees (CART). In the course of adap-tion one sample of class 1 (origin Africa) was assigned to class 2 (origin middle and south America) and vice versa, resulting in an error rate of 5.1 per cent. Using cross validation three of the 39 analyzed samples were assigned incorrectly resulting in an error rate of 7.7 per cent. Samples of class 3 (synthetic caffeine) were discriminated from that of natural origin at a rate of 100 per cent.
{B}INTERNATIONAL COUNCIL OF SCIENTIFIC UNIONS - ICSU{/B}{P} {B}{P} Science International Newsletter No. 67 pril 1998{P} {/B} ISSN 1011-6257{P} April 1998{P} {B} Code Number:NL98001 {BR} Sizes of Files: {BR} Text: 55k {BR} No associated graphics files {/B}{P} {B} ABOUT ICSU{/B}{P} {B}Members of the ICSU General Committee for the period 1996-1999:{P} {/B} Officers{br} Representatives of International Scientific Union Member (with year appointed){br} Representatives of National Scientific Members (with year elected) {B}{P} EDITORIAL{/B}{P} The role of ICSU in a rapidly changing world{P} As you know from previous issues of {I}Science international, {/I}an assessment of the International Council for Scientific Unions by an international group of distinguished scientists was completed in 1996. The aim of this assessment was to see how ICSU should evolve in a rapidly changing world.{P} {B}TROPICAL CYCLONE DISASTERS{P} {/B} Sir James Lighthill, SC-IDNDR{P} In the Joint ICSU/WAAO project on Tropical Cyclone Disasters it has been well appreciated that ICSU's contribution can most appropriately be concentrated on oceanographic and air-sea-interaction aspects of Tropical Cyclone Disasters, in ways that will complement the in-depth expertise of WMO in meteorological and hydrographic aspects and on effective delivery of forecasts and warnings. Accordingly, during the 1997 preparations for the WMO/ICSU 4th International Workshop on Tropical Cyclones (Haiku, China, 21 to 30 April 1998), ICSU representatives readily consented to provide the preliminary discussion document related to air-sea interactions. {P} {B}DEVELOPING AN INTEGRATED GLOBAL OBSERVING STRATEGY{P} {/B} Sophie Boyer-King{p} Over the past few months, major steps have been made towards the development of an Integrated Observing Strategy (IGOS).{P} {B} NEWS ON DIVERSITAS ACTIVITIES{P} {/B} OECD Megascience Forum on Global Scale Issues{P} Strengthening the Interaction Between Science and Policy Making{P} Diversitas was invited to participate in a Workshop on Global-Scale issues, sponsored by the {I}OECD, {/I}which brought together scientists and policymakers to critically examine the role of the scientific community in providing analysis and advice on global scale issues to government officials and other decision-makers. {P} {B}CONVENTION ON BIOLOGICAL DIVERSITY{P} Articles meeting{P} {/B}{P} The Convention on Biodiversity's (CBD) scientific and technical and technological advisory body (SBSTTA) periodically reviews selected issues following instructions from the Conference of Parties to the Convention. DIVERSITAS, through a Memorandum of Cooperation, offers its expertise to the Convention, and this meeting to assess the Articles of the CBD is a part of the collaborative process.{P} {B}Convenors meeting{P} Biodiversity Dynamics: Challenges for the Future{P} {/B} The purpose of this meeting which immediately follows the Convention on Biological Diversity Articles meeting, is to bring together the convenors and the Scientific Steering Committee members of DIVERSITAS, to discuss the overall programme and to give update statements on each of the Programme Elements.{P} {B} NEWS FROM REGIONAL SECRETARIATS OF COSTED{P} {/B} Veena Ravichandran, Senior Scientific Officer, COSTED{P} {B}Arab region{P} {/B}The COSTED Regional Secretariat in the Arab region operates under the able stewardship of Professor Wajih M Owais, Dean, Faculty of Science, Yarmouk University in Irbid, Jordan.{P} {B}Information dissemination{br} {/B}The Secretariat is considering the publication of a regional newsletter to circulate information on Science and Technology developments pertinent to the region and to provide greater visibility to COSTED in the region. {P} {B}Operation{br} {/B}The members of the regional Programme Advisory Board assist in the development of regional projects which are then selected for consideration under the COSTED regional programme and submission to other agencies for funding.{P} {B}Western and Central Africa{P} {/B}Professor Marian E. Addy, who heads the Biochemistry Department at the University of Ghana in Legon is the Secretary of this Regional COSTED Secretariat covering the Western and Central African region.{P} {B}Networking Natural Products Research{br} {/B}Although not quite finalised yet, this secretariat has initiated activities towards the formation of a network of natural products research scientists in the Western African sub-region. {P} {b}Central secretariat{P} COSTED-USIU Course on "Technology Management"{/b}{br} In response to the direction from the Executive Committee encouraging COSTED to undertake appropriate activities in Technology Management, the Central Secretariat conceived a four week intensive course on Technology Management in co-operation with the United States International University in San Diego, USA. {P} {B}COSTED Occasional Paper Series{br} {/B}COSTED is charged with the responsibility of influencing public policy in science and technology. Towards this end a new activity has been initiated by the Central Secretariat which involves the publication of a monograph series called the "COSTED Occasional Papers", aimed at influencing public policy for science and addressing emerging and enduring issues in science and technology which have a particular importance for developing countries. {P} {B}COSTED REGIONAL SECRETARIES MEET AT CHENNAI{P} {/B} Regional Secretaries of COSTED met at Chennai during Feb. 1617, 1998 at a meeting, the first of its kind. The meeting was convened by the Scientific Secretary with the primary purpose of formulating major Pan-COSTED programmes.{P} {B}CONFERENCE ON INTELLECTUAL PROPERTY REGIME: CHALLENGES AND OPPORTUNITIES FOR THE ARAB REGION{P} {/B}February 25-26 1998, Cairo, Egypt{P} The above conference was organised with the primary objective of enhancing the awareness and preparedness of the Arab countries in coping with the challenges posed by the new Intellectual Property Regime and taking advantage of the opportunities presented therein.{P} {B}COSTED PUBLICATIONS{P} {/B} Concepts in Biotechnology.{br} Regional Land Cover Changes, Sustainable Agriculture and their Interactions with Global Change.{P} {B} JOURNAL PUBLISHING IN LATIN AMERICA{P} {/B} Ana Maria Cetto, ICSU Press{P} A Second International Workshop on Scientific Publications in Latin America was held in Guadalaiara in November ]997, as a follow-up to the First Workshop held three years earlier (see Science International No. 59, March 1995). {P} {b}THE PHILOSOPHICAL ROOM{P} K. Evers, Executive Secretary, SCRES{P} {/b}This is a Swedish Radio 40-minute programme in which a panel of three scientists and/or philosophers discuss a chosen topic. Kathinka Evers, Executive Secretary of ICSU Standing Committee on Responsibility and Ethics in Science (SCRES) participated in two such programmes, endeavouring to make ICSU/SCRES more publicly known.{P} {B}EU DATABASE DIRECTIVE RAISES HACKLES{P} {/B}Controversial European Legislation aimed at protecting the rights of database owners went into effect last week, and scientists around the world are worried that publishers will use it to make access to data too expensive for cash-strapped academics. {B}{P} IUPAC PLANS LONG-RANGE STRATEGY AND PROPOSES OPERATIONAL CHANGE{/B}{P} Edwin D. Backer, Secretary General, IUPAC{P} With the major changes that have occurred worldwide in chemistry and the chemical industry, the International Union of Pure and Applied Chemistry has found it essential examine its activities and delineate its role as the organization principally responsible for promotion of the chemical sciences internationally. Following a series of meetings to obtain input from leaders in chemistry on four continents, IUPAC has redefined its mission and established goals and strategies to guide its approach to the shaping of the chemical sciences and the service of chemistry in a rapidly changing world.{P} {B}NEW ACTING GENERAL SECRETARY OF THE INTERNATIONAL UNION OF BIOCHEMISTRY AND MOLECULAR BIOLOGY (IUBMB){P} {/B} IUBMB is happy to announce the appointment of the new Acting General Secretary of IUBMB. Dr. Francis Vella. A native of Malta, he was educated at St. Joseph Convent, Sliema, Malta Lyceuin, and Royal University of Malta. Graduated B.Sc. (1949)and MD (1952). He distinguished himself as a medical student.{P} {B}28TH BIENNIAL CONGRESS OF IAHR{P} {/B} In 1999, the 18th Biennial Congress of the International Association for Hydraulic Research (IAHR) will take place in Graz, Austria.{P} {B} INTERNATIONAL ASSOCIATION FOR MATHEMATICAL GEOLOGY CONFERENCE{P} {/B} The Annual Conference of the International Association for Mathematical Geology will be held from 5-9 October 1998 in Naples, Italy.{P} {B}NEW TECHNOLOGIES AND FRONTIERS IN DRUG RESEARCH{br} Cyprus, 4-8 May 1998{P} {/B} This conference addresses emerging technologies in drug discovery with special attention to their impact on the chemical and biochemical sciences. The sessions structure have been designed to present both background and futures in each topic addressed and to provide optimal opportunity for discussion.{P} {B}CALENDAR{/B}{P} APRIL 1998{P} 23-25 ICSU Vienna (Austria) ICSU General Committee and Extraordinary General Assembly Board Meeting{P} 27 INASP Oxford (U.K.) Board Meeting{P} MAY 1998{P} 14-15 CSFS Paris (France), Committee Meeting{P} 20-21 ICSU Paris (France), Standing Finance Committee{P} 21-25 ICSTI Loch Lomond (Scotland, UK), General Assembly{P} 14-20 SCOPE Piscataway, NJ (USA), Xth General Assembly{P} 15-26 COSTED San Diego (USA), COSTED-USIU Training Course on Technology Management (Part II){P} {/body} {/html}
El objetivo general de esta tesis es describir los modos de participación de los hogares en la estructura económico-ocupacional y en los sistemas de política social, y evaluar sus cambios durante el ciclo de políticas heterodoxas en la Argentina (2003-2014). A partir del estudio articulado de la participación en los mecanismos de distribución primaria y secundaria del ingreso, la tesis se propone contribuir al estudio de las transformaciones en los modos de reproducción socioeconómica de las unidades domésticas y aportar nuevas evidencias acerca de las rearticulaciones verificadas en la relación entre la heterogeneidad estructural y las formas de intervención social del Estado en la Argentina. En contraste con el ciclo de ajuste estructural de los noventa, durante la primera década de los años 2000 se verificó un giro hacia políticas macroeconómicas heterodoxas y políticas sociolaborales de corte redistributivo. A su vez, el período estuvo jalonado por la presencia de rasgos estructurales del régimen social de acumulación (alta concentración económica, especialización productiva y restricción externa). En este contexto, el caso argentino es relevante para evaluar la capacidad del crecimiento bajo políticas heterodoxas para promover cambios sustantivos en los patrones de desigualdad emergentes de la heterogeneidad estructural de los mercados de trabajo y para examinar el rol de las políticas sociales sobre las condiciones de vida de los hogares en el contexto de una economía capitalista periférica. El estudio articula tres líneas conceptuales. En primer lugar, la cuestión de las condiciones de vida es abordada a partir de aportes teóricos (en especial, de la sociología latinoamericana) que tematizaron la reproducción de la fuerza de trabajo y de las unidades domésticas. Estos aportes señalan que la reproducción socioeconómica de los hogares se asocia con la satisfacción de necesidades y se desenvuelve en una articulación de planos macro y microsociales. En segundo lugar, el marco teórico estructuralista, la tesis de la marginalidad económica y los enfoques de la segmentación laboral son claves para comprender las dinámicas de desigualdad de la estructura económico-ocupacional en la que participa la fuerza laboral de los hogares. En tercer lugar, recogemos una lectura en clave de economía política de la política social que permite reponer su papel con respecto a la regulación de la reproducción de la fuerza de trabajo y del conflicto social. La hipótesis general es que la heterogeneidad estructural del régimen de acumulación –y su correlato en la incapacidad de los sectores más dinámicos de la economía para absorber al conjunto de la fuerza de trabajo– habría dado lugar a dinámicas persistentes de desigualdad económico-ocupacional y de exclusión o marginalidad, con amplias consecuencias sobre las capacidades de reproducción económica y el bienestar material de los hogares, restringiendo los procesos de convergencia socioeconómica entre el 2003 y el 2014. Sin embargo, estas dinámicas no habrían impactado de forma directa sobre las condiciones de vida debido a una mediación, de relevancia variable según el momento político-económico del ciclo, de la política social y de los propios comportamientos microsociales de los hogares. Tales elementos habrían desempeñado un papel compensador –aunque limitado, dadas las condiciones estructurales prevalecientes– sobre las capacidades de reproducción económica de las unidades domésticas. En la investigación seguimos un abordaje metodológico cuantitativo con un diseño de estática comparada. En términos analíticos, se recurrió a técnicas de análisis multivariado, de descomposición y de microsimulación. La principal fuente son los microdatos de la Encuesta Permanente de Hogares (EPH), relevada trimestralmente por el Instituto Nacional de Estadística y Censos (INDEC). Empleamos las bases correspondientes al cuarto trimestre de 2003 a 2014 para una serie de años ventana. La tesis reúne evidencias que indican que la heterogeneidad de la estructura económicoocupacional, los procesos de segmentación del mercado de trabajo y la dinámica de la marginalidad económica constituyen instancias estrechamente asociadas con una pauta relativamente rígida de desigualdad sociolaboral. Esta pauta condiciona las capacidades de reproducción de los hogares e inhibe la convergencia socioeconómica: mientras que una parte de las unidades domésticas participa de sectores económicos dinámicos mediante sus integrantes, otra amplia franja permanece ligada a ocupaciones en microunidades, sin protección laboral y con ingresos que, o bien no garantizan la satisfacción de necesidades, o bien los dejan expuestos al riesgo de no hacerlo. Los comportamientos laborales de los integrantes de los hogares mediatizan esta pauta de desigualdad, pero su efecto agregado, en términos cuantitativos, resulta limitado. Por su parte, la política social adquiere creciente relevancia en la cobertura de los hogares peor posicionados en la estructura económico-ocupacional y los ingresos por transferencias constituyen un nuevo componente de su balance reproductivo. En este sentido, la tesis da indicios de algunas modificaciones en los patrones de reproducción socioeconómica de los hogares, al menos durante el ciclo histórico examinado. Sin embargo, exhibe que, en condiciones de baja integración económica sistémica (derivada de la heterogeneidad estructural), la política social no es suficiente para garantizar la convergencia en las condiciones de vida. ; The general objective of this thesis is to describe the modes of households' participation in the labour structure and in the system of social policies, and to evaluate its changes during the period of heterodox policies in Argentina (2003-2014). By binding households' participation in the primary and in the secondary income distribution together, the thesis aims to analyse changes in their socioeconomic reproduction patterns, and to provide new evidences about the existence of transformations in the relationship between the structural heterogeneity and the State social intervention in Argentina. In contrast to the phase of structural adjustment (in the 1990s), a turn to heterodox macroeconomic policies and redistributive labour and social policies took place during the 2000s. This period was also characterised by the presence of some long-term features of the social accumulation regime (such as a high economic concentration, the productive specialization in raw materials exports and the external restriction). Thus, Argentina offers a proper scenario to evaluate the ability of the economic growth under heterodox policies to change the inequality patterns derived from the structural heterogeneity of labour markets, as well as to examine how social policies shape living conditions in a peripherical country. This thesis is underpinned by three theoretical perspectives. Firstly, living conditions are tackled from a conceptual framework (mainly based on Latin American sociology) that emphasizes both labour power and households' reproduction. According to these conceptual contributions, socioeconomic reproduction is related to needs satisfaction and thus to income distribution and based on the interaction of micro and macrosocial processes. Secondly, the structuralist approach, the thesis of economic marginality and the theories of labour market segmentation are crucial to comprehend the inequality dynamics that underlie socioeconomic structure in which the members of the households participate. Thirdly, we take a political economy interpretation of social policy, recovering its role in terms of the regulation of labour power reproduction and in the regulation of social conflict. The general hypothesis is that the structural heterogeneity of the social regime of accumulation –and the insufficient labour demand of the most dynamic sectors of the economy– would have led to a persistent labour inequality pattern, with several consequences on households' economic reproduction conditions and material wellbeing, thus restricting socioeconomic convergence during the period 2003-2014. However, we suggest that this pattern would not have impacted directly on living conditions due to the intervention –of variable relevance according to the moment of the period– of social policy benefits and households' microsocial behaviours. These factors would have played a compensation role –even if limited, due to the structural conditions– on households' economic reproduction conditions. The research has followed a quantitative methodological design, based on cross-section data approach. Several multivariate analysis techniques were applied, as well as decomposition and microsimulation techniques. The main data source was the Permanent Household Survey (Encuesta Permanente de Hogares) carried out quarterly by the National Institute of Statistic and Censuses. We used microdata corresponding to fourth quarters of several years from 2003 to 2014. The evidences gathered in this thesis reveal that the labour structure's heterogeneity, the labour market segmentation and the economic marginality are processes strongly related to a rigid inequality pattern. This pattern affects households' living conditions and inhibits socioeconomic convergence: whereas a part of the households has members working in dynamic, modern and productive economic sectors, another fraction remains linked to employment in micro enterprises without labour protection and with low incomes, thus particularly exposed to the risk of not satisfying their reproductive needs. Households' members labour behaviours intervene on this inequality pattern. However, in aggregated terms, their effect is quantitatively limited. With respect to social policy, the thesis shows that it increases its relevance upon those households that are vulnerable in terms of the occupational position of its members. In this vein, social benefits are a new part of those households' reproductive balance. To sum up, the thesis suggests the existence of some changes in households' socioeconomic reproduction patterns, at least during the considered period. However, it also reveals that in a context of a low economic "system integration" (derived from structural heterogeneity), social policy is not enough to guarantee living conditions' convergence. ; Fil: Poy Piñeiro, Santiago. Universidad de Buenos Aires. Facultad de Ciencias Sociales; Argentina. Consejo Nacional de Investigaciones Científicas y Técnicas; Argentina
After an initial boom in the early years of the millennium, global land-based investments, also called Large-Scale Land Acquisitions (LSLAs), have slowed in recent years, but their impact on local environments and human well-being still poses a challenge for fulfilling the 2030 Agenda for Sustainable Development. The debate on the effects of LSLAs lacks systematic assessment at the meso-level of spatial and administrative scale – a level that is critical for informing national policies. This research addresses that issue by first explaining how LSLAs entail differential impacts on local livelihoods, and second, by revealing how positive outcomes to these investments can be achieved in the context of the Global South. My analysis of the recent land concession inventory of the Lao PDR, including the scope, scale and socio-ecological context of LSLAs, reveals how land deals have impacted local livelihoods. They have transformed natural resources and labour relations by pushing former land users into precarious situations and onto pathways leading to different well-being outcomes. The affected villages have experienced different degrees of poverty increase or reduction. This research suggests that looking only at quantitative variables, especially the size of the land acquisitions, is a poor predictor of their socio-economic impacts. A better understanding of key variables is urgently needed to avoid both misinterpretations of the impact and misguided land-based investment policies. Using a methodological approach that includes an examination of monetary poverty, multiple dimensions of human well-being, primitive accumulation, and precarity, this research suggests that the pathway to improved human well-being in the context of LSLAs is very narrow. The decrease in monetary poverty in most villages has not resulted in positive human well-being outcomes. In terms of employment, which is the most important and immediate benefit that smallholders can enjoy, the findings reveal that in some cases, the peasants have experienced dispossession without proletarianization. In many cases, semi-proletarianization has occurred, but through adverse terms rather than could be part of a sustainable livelihood strategy. To avoid the negative impacts and ensure that land deals contribute to sustainable agricultural growth, this dissertation emphasizes four key points: 1) A comprehensive socio-environmental impact analysis and monitoring that includes natural resources such as non-timber forest products, timber and wild animals must be implemented rather than just focusing on the land itself. Implementation of the relevant accompanying measures must take place throughout the business cycle. Protecting access to the land and other resources is imperative as natural resources still play a significant role in rural resilience. This will ensure that smallholders, particularly women and vulnerable groups like ethnic minorities, can sustain their traditional livelihoods, especially during the transition period. 2) Adverse outcomes tend to occur in cases in which smallholders are dependent on natural resources for a living rather than already being engaged in the non-farm sector. Therefore, the development of LSAs must consider the socio-ecological heterogeneity of peasant livelihoods. 3) The International Code of Conduct (free, prior, and informed consent) per se does not guarantee positive well-being outcomes but it does provide space for consultation and negotiation. Thus, it is an important tool that should be applied by the investors, but should not be considered as the solution for safeguards. 4) Promoting land-based investments as a means of poverty reduction in rural areas by moving from the natural resource- to wage-based livelihoods is effective only with accompanying related measures. The national government should consider appropriate trade-offs among different development goals – for example, large-scale, labour-intensive investments may not significantly contribute to national growth but they may generate a higher number of jobs which may have a great positive impact on human well-being. ; ພາຍຫຼັງທີ ່ ໄດ້ມີການຂະຫຍາຍຕົວຢ່ າງໄວວາ ແລະ ກວ້າງຂວາງ, ການລົງທຶນໃນຂົງເຂດທີ ່ ດິນ ຫຼື ເອີ້ນ ວ່ າ ການເຊ່ າົ -ສໍາປະທານທ່ ດີ ນິ ຂະໜາດ ໃຫຍ່ (LSLAs) ຢ່ ູໃນໂລກໃນຊຸມປີມ່ ໆໍ ນ ີ້ ໄດມ້ ກີ ານຂະຫຍາຍຕວົ ຊາ້ ລງົ ແຕ່ ຜນົ ກະທບົ ຂອງມນັ ຕ່ ໍກບັ ສ່ ງິ ແວດລອ້ ມ ແລະ ການມຊີ ວີ ດິ ການ ເປັນຢູ ່ ທີ ່ ດີ (Human well-being) ຂອງທ້ອງຖິ ່ ນ ຍັງເປັນສິ ່ ງທ້າທາຍໜຶ ່ ງ ຕໍ ່ ກັບການບັນລຸເປົ້າໝາຍການພດັ ທະນາແບບຍນື ຍງົ ປີ 2030. ການຖົກຖຽງ ກ່ ຽວກັບ ຜົນກະທົບຂອງ LSLAs ແມ່ ນຍັງຂາດຂໍ້ມູນຫຼັກຖານ ທີ ່ ໄດ້ຈາກການວິເຄາະຂໍ້ມູນຢ່ າງເປັນລະບບົ ໃນລະດບັ ຊາດ ຊ່ ງຶ ເຫັນວ່ າ ມີຄວາມສໍາຄັນຫຼາຍ ຕໍ ່ ກັບນະໂຍບາຍແຫ່ ງຊາດ. ການຄົ້ນຄວາ້ ນ ີ້ ໄດປ້ ະກອບສ່ ວນໃນການປິດຊ່ ອງຫວ່ າງດ່ ງັ ກ່ າວ ໂດຍ ທໍາອດິ ໄດວ້ ິ ເຄາະເຖິງ ບັນດາຜົນກະທົບ ຂອງ LSLAs ຕໍ ່ ກັບຊີວິດການເປັນຢູ ່ ຂອງທ້ອງຖິ ່ ນ ວ່ າເກີດຂຶ້ນແນວໃດ ແລະ ຈາກນັ້ນ ໄດວ້ ເິ ຄາະເຖງິ ແນວທາງ ທ່ ສີ າມາດເຮດັ ໃຫກ້ ານລງົ ທນຶ ດ່ ງັ ກ່ າວ ມຜີ ນົ ໄດຮ້ ບັ ດາ້ ນບວກຢ່ ູໃນປະເທດກໍາລງັ ພດັ ທະນາ. ຜົນໄດ້ຮັບຈາກການວິເຄາະຂໍ້ມູນ ການຂຶ້ນ ບັນຊີໂຄງການເຊົ ່ າ ແລະ ສໍາປະທານທີ ່ ດິນ ຂອງລັດຢູ ່ ສປປ ລາວ ທີ ່ ມີຢູ ່ ລ້າສຸດ ຊຶ ່ ງລວມມີຂໍ້ມູນກ່ຽວ ກບັ ປະເພດ ແລະ ຂະໜາດ ຂອງການລງົ ທນຶ ຢ່ ູໃນ ສະພາບແວດລອ້ ມດາ້ ນເສດຖະກດິ -ສງັ ຄມົ ແລະ ນເິ ວດວທິ ະຍາຕ່ າງໆ ໄດສ້ ະແດງເຖງິ ຂະ ບວນການ ທ່ ໂີ ຄງການລງົ ທນຶ ດ່ ງັ ກ່ າວ ໄດສ້ ່ ງົ ຜນົ ກະທບົ ຕ່ ໍກບັ ຊວີ ດິ ການເປັນຢ່ ູຂອງທອ້ ງຖ່ ນິ . ການລງົ ທນຶ ເຫ່ ຼາົ ນ ີ້ ໄດປ້ ່ ຽນແປງສດິ ທກິ ານຖຄື ອງ ທີ ່ ດິນ ແລະ ສາຍພົວພັນດ້ານກໍາລັງແຮງງານ ໂດຍໄດ້ເຮັດໃຫ້ ເຈົ້າ ຂອງທ່ ດີ ນິ ຕອ້ ງຕກົ ຢ່ ູໃນສະພາບຄວາມບ່ ໍແນ່ ນອນ ແລະ ມລີ ະດບັ ຊວີ ດິ ການ ເປັນຢູ ່ ທີ ່ ແຕກຕ່ າງກັນ. ນອກນັ້ນ , ບ້ານທີ ່ ໄດ້ຮັບຜົນກະທົບ ມີລະດັບຄວາມທຸກຍາກເພີ ່ ມຂຶ້ນ ຫຼ ື ຫຸຼດລງົ ໃນລະດບັ ທ່ ບີ ່ ໍຄກື ນັ . ຜນົ ຂອງການ ຄົ້ນ ຄວ້ານີ້ ແນະນໍາວ່ າ ການທີ ່ ນໍາເອົາແຕ່ ຂໍ້ມູນດາ້ ນປະລມິ ານ ໂດຍສະເພາະແມ່ ນ ຂະໜາດຂອງທ່ ດີ ນິ ມາເປັນເກນໃນການປະເມນີ ແມ່ ນບ່ ໍ ເປັນຕົວຊີ້ວັດທີ ່ ດີ ໃນການປະເມີນຜົນກະທົບທາງດ້ານເສດຖະກິດ-ສັງຄົມ ຂອງ LSLAs ຊຶ ່ ງອາດນໍາໄປສູ ່ ການເຂົ້າໃຈທີ ່ ຜິດພາດ ກ່ ຽວກັບ ຜນົ ກະທບົ ຂອງມນັ ແລະ ອາດນາໍ ໄປສ່ ູການກາໍ ນດົ ນະໂຍບາຍທ່ ບີ ່ ໍສອດຄ່ ອງ. ໂດຍການນໍາໃຊບ້ ນັ ດາວທິ ກີ ານຕ່ າງໆ ລວມມ ີ ການປະເມນີ ຄວາມທຸກຍາກໂດຍອງີ ໃສ່ ລາຍຮບັ ເປັນຫຼກັ , ການມຊີ ວີ ດິ ການເປັນຢ່ ູທ່ ດີ ,ີ ການ ຄອບຄອງກໍາລັງການຜະລິດ ເພື ່ ອເຮັດໃຫ້ເຈົ້າ ຂອງທ່ ດີ ນິ ກາຍເປັນແຮງງານຮບັ ຈາ້ ງຢ່ ູທ່ ດີ ນິ ຂອງຕນົ (primitive accumulation and proletarianization) ແລະ ຄວາມບໍ ່ໝັ້ນ ຄົງ ຂອງຊີວິດ (precarity), ບົດຄົ້ນ ຄວ້ານີ້ ຊີ້ໃ ຫເ້ ຫນັ ວ່ າ ການຫຸຼດລງົ ຂອງອດັ ຕາຄວາມທຸກຍາກ ໂດຍອີງໃສ່ລາຍຮັບເປັນຕົ້ນຕໍ ຢູ ່ ຫຼາຍບ້ານທີ ່ ໄດ້ຮັບຜົນກະທົບນັ້ນ ບໍ ່ ໄດ້ໝາຍຄວາມວ່ າ ຊາວບ້ານຈະມີຊີວິດການເປັນຢູ ່ ທີ ່ ດີຂຶ້ນ . ມບີ າງກໍລະ ນີ, ປະຊາຊົນສູນເສຍທີ ່ ດິນໃຫ້ແກ່ ໂຄງການລົງທຶນ ແຕ່ ບໍ ່ ໄດ້ຮັບໂອກາດເຂົ້າ ເປັນແຮງງານຮບັ ຈາ້ ງ ແລະ ໃນຫຼາຍກໍລະນ ີ ຊາວບາ້ ນໄດກ້ າຍເປັນ ເຄ່ ງິ -ແຮງງານຮບັ ຈາ້ ງ ໂດຍຢ່ ູພາຍໃຕເ້ ງ່ອື ນໄຂແບບຄວາມຈາໍ ເປັນ ແທນທ່ ຈີ ະເປັນຍຸດທະສາດ ສໍາລບັ ຊວີ ດິ ການເປັນຢ່ ູແບບຍນື ຍງົ . ເພ່ ອື ຫຼກີ ລຽ້ ງ ຜນົ ກະທບົ ດາ້ ນລບົ ຈາກ LSLAs ແລະ ຮບັ ປະກນັ ວ່ າ ການລງົ ທນຶ ດ່ ງັ ກ່ າວ ປະກອບສ່ ວນເຮດັ ໃຫ ້ ການເຕບີ ໂຕດາ້ ນການຜະ ລິດກະສິກໍາແບບຍືນຍົງນັ້ນ , ຜົນໄດ້ຮັບຈາກການຄົ້ນ ຄວາ້ ນ ີ້ ສະທອ້ ນເຖງິ ສ່ ບີ ນັ ຫາທ່ ສີ ໍາຄນັ ທ່ ຄີ ວນຈະພຈິ າລະນາ ໄດແ້ ກ່ : ໜ່ ງຶ , ຕອ້ ງມ ີ ກນົ ໄກໃນການປະເມນີ ແລະ ຕດິ ຕາມ ຜນົ ກະທບົ ດາ້ ນສງັ ຄມົ ແລະ ສ່ ງິ ແວດລອ້ ມ ແບບຄບົ ຊຸດ ໂດຍຄໍານງຶ ເຖງິ ບນັ ດາຊບັ ພະຍາ ກອນທໍາມະຊາດອື ່ ນໆ ເຊັ ່ ນ: ເຄື ່ ອງປ່ າຂອງດົງ, ໄມ້ທ່ ອນ ແລະ ສັດປ່ າ ແລະ ອື ່ ນໆ ແທນທີຈະເນັ້ນໃສ່ ແຕ່ ທີ ່ ດິນ ແລະ ລວມທັງການຈັດຕັ້ງ ປະຕິບັດ ບັນດາມາດຕະການທີ ່ ຈໍາເປັນ ແລະ ເໝາະສົມ. ພ້ອມກັນນັ້ນ ການປົກປອ້ ງສດິ ທກິ ານນໍາໃຊທ້ ່ ດີ ນິ ແລະ ຊບັ ພະຍາກອນທໍາມະຊາດ ຂອງປະຊາຊນົ ຈ່ ງຶ ເຫນັ ວ່ າມຄີ ວາມສໍາຄນັ ຫຼາຍ ເນ່ ອື ງຈາກວ່ າ ຊບັ ພະຍາກອນທໍາມະຊາດ ຍງັ ມບີ ດົ ບາດສໍາຄນັ ຫຼາຍໃນການຮບັ ມກື ບັ ເຫດສຸກ ເສນີ . ຊ່ ງຶ ມນັ ຈະສາມາດຮບັ ປະກນັ ວ່ າ ຊາວກະສກິ ອນ ໂດຍສະເພາະແມ່ ນ ແມ່ ຍງິ ແລະ ກ່ ຸມສ່ ຽງ ເຊ່ ນັ : ກ່ ຸມຊນົ ເຜ່ າົ ສ່ ວນນອ້ ຍ ສາມາດສບື ຕ່ ໍ ການດໍາລງົ ຊວີ ດິ ທ່ ເີ ຄຍີ ປະຕບິ ດັ ຜ່ ານມາໄດ ້ ໂດຍສະເພາະແມ່ ນ ໃນຊ່ ວງໄລຍະເວລາຂາ້ ມຜ່ ານ. ສອງ, ຜົນກະທົບດ້ານລົບຂອງການລົງທຶນມັກຈະເກີດຂຶ້ນ ໃນກໍລະນທີ ່ ີ ຊາວບາ້ ນຍງັ ອາໄສຊບັ ພະຍາກອນທໍາມະຊາດ ໃນການດໍາລງົ ຊວີ ດິ ເປັນຕົ້ນ ຕໍ ເມື ່ ອທຽບໃສ່ ກໍລະນີ ທີ ່ ຊາວບ້ານໄດ້ຫັນໄປສູ ່ ຂະແໜງການອື ່ ນທີ ່ ບໍ ່ ແມ່ ນການກະສິກໍາແລ້ວ. ສະນັ້ນ , ຈ່ ງຶ ແນະນໍາວ່ າ ຂະບວນການ ຕດັ ສນິ ໃຈ ຫຼ ື ວາງແຜນ ຄວນມກີ ານພຈິ າລະນາເຖງິ ຄວາມແຕກຕ່ າງຂອງປະຊາຊນົ ຢ່ ູໃນແຕ່ ລະເຂດ. ສາມ, ຫກຼັ ການ ກ່ ຽວກບັ ຄວາມສອດຄ່ ອງຂອງສາກນົ (Code of Conduct) ເຊ່ ນັ : ການເຫນັ ດ ີ ເຫນັ ພອ້ ມ ໂດຍມກີ ານຕດັ ສນິ ໃຈຢ່ າງ ອດິ ສະຫຼະ ແລະ ມກີ ານແຈງ້ ລ່ ວງໜາ້ ຢ່ າງດຽວ ແມ່ ນບ່ ໍສາມາດ ຮບັ ປະກນັ ຜນົ ໄດຮ້ ບັ ທາງດາ້ ນບວກໄດ ້ ແຕ່ ມນັ ຕອບສະໜອງ ໂອກາດ ໃນ ການປຶກສາຫາລື ແລະ ການເຈລະຈາໃຫ້ແກ່ ຊຸມຊົນ. ສະນັ້ນ , ຫຼກັ ການເຫ່ ຼາົ ນ ີ້ ແມ່ ນຄວນເປັນເຄ່ ອື ງມທື ່ ສີ ໍາຄນັ ທ່ ນີ ກັ ລງົ ທນຶ ຕອ້ ງນາໍ ໃຊ ້ ແຕ່ ບ່ ໍ ຄວນຖວື ່ າມນັ ເປັນທາງອອກ ສໍາລບັ ການປົກປອ້ ງຜນົ ກະທບົ ດາ້ ນສງັ ຄມົ . ສຸດທາ້ ຍ, ເຫນັ ວ່ າ ການສ່ ງົ ເສມີ ການລງົ ທນຶ ໃສ່ ທ່ ດີ ນິ ເພ່ ອື ເປັນເຄ່ ອື ງມໜື ່ ງຶ ໃນການຫຸຼດຜ່ ອນຄວາມທຸກຍາກຢ່ ູເຂດຊນົ ນະບດົ ໂດຍການຫນັ ຈາກ ການອາໄສຊບັ ພະຍາກອນທໍາມະຊາດ ໄປສ່ ູການເປັນແຮງງານຮບັ ຈາ້ ງ ແມ່ ນມປີ ະສດິ ທຜິ ນົ ຖາ້ ຫາກມ ີ ບນັ ດາມາດຕະການທ່ ຈີ າໍ ເປັນ. ສະນັ້ນ , ຈຶ ່ ງເຫັນວ່ າ ລັດຖະບານ ຈະຕ້ອງໄດ້ພິຈາລະນາເລືອກ (trade-offs) ລະຫວ່ າງ ເປົ້າ ໝາຍ ຂອງການພັດທະນາ - ຕົວຢ່າງ ໂຄງການ ລງົ ທນຶ ຂະໜາດໃຫຍ່ ແລະ ນໍາໃຊແ້ ຮງງານຄນົ ເປັນຫຼກັ ອາດບ່ ໍປະກອບສ່ ວນຫຼາຍປານໃດ ຕ່ ໍກບັ ການເຕບີ ໂຕແຫ່ ງຊາດ ແຕ່ ມນັ ອາດສາ້ ງວຽກ ເຮດັ ງານທໍາໄດຫ້ ຼາຍກວ່ າ.
As part of a long-term partnership between the World Bank and Brazil, the Federal Government of Brazil sought the World Bank's assistance to review road safety management capacity in Brazil, building both on past experiences in the country and international best practices. This National Road Safety Management Capacity Review, therefore, was prepared by the World Bank, with the support of the Global Road Safety Facility (GRSF). The primary objective of the review is to evaluate the multi-sectoral capacity of road safety management in Brazil, identifying possible road safety challenges and presenting recommendations to address these challenges. The methodology of the review, in accordance with the guidelines of the World Bank Global Road Safety Facility, focused on examinations of key functional aspects of road safety, including institutions, legislation, financing, information, and capacities at all levels of government and among non-government actors. The review was prepared mainly based on interviews of key road safety stakeholders at the federal, state, and municipal levels, members of parliament, NGOs, and the private sector, in addition to direct inspection of roads and on-road behaviors, and the analysis of published research and reports on road safety. In addition, information and understanding gained from previous reviews of the states of São Paulo, Rio Grande do Sul, and Bahia were also incorporated.
This study on Bangladesh was undertaken to analyze the gender dimensions of climate change and the role of institutions in reducing gender gaps. The study was carried out in 20 sites covering 600 households, from March 2010 to May 2011, using both qualitative and quantitative instruments. This note is organized into five sections. The next section gives an overview of climate change and the gender and institutional context in Bangladesh. The third section presents the key study findings and is divided into three subsections: site- and household-specific vulnerabilities; analysis of gender dimensions of climate change using the household data and four propositions; and description of institutional challenges and gaps in supporting the resilience of women and men. Section four provides examples of adaptation programs in Bangladesh, and section five provides recommendations for enhancing gender-responsive adaptive capacity in Bangladesh.
Issue 24.3 of the Review for Religious, 1965. ; Counseling and Religious Life by Vincent S. Conigliaro, M.D. 337 Mortification by William J. Rewak, S.J. 363 Mary and the Protestant Mind by Elsie Gibson 383 The Mass and Religious Life by Jean Galot, S.J. 399 Devotion to the Sacred Heart by Anton Morgenroth, C.S.Sp. 418 Priest as Mediator ~ by Andrew Weigert, S.J. 429 Religious Life by Sister Elaine Marie, S.L. 436 Election: Choice of Faith .by Carl F. Starkloff, S.J. 444 Our Old Testament Fathers by John Navone, S.J. 455 Poems 461 Survey of Roman Documents 463 Views, News, Previews 467 Questiom and Auswers 473 Book Reviews 478 VINCENT S. CONIGLIARO, M.D. Counseling and Other Psychological Aspects of Religious Counseling,* a technique and a philosophy of treat-ment and human relatedness, is a topic of importance to both psychoanalysts and religious persons, both in a general and in a specific context: in a general context, because both psychoanalysts and religious persons work with human beings and are committed to a profession of service; and in a specific context, because religious sisters may be affected by mental problems as often as other individuals. Thus, in reflecting on counseling in the religious life one cannot help reflecting also on the problems making counseling necessary, the problems, in other words, about which one administers counseling; and on the factors behind these problems, that is, why these problems occur in the first place. Members of religious orders have been the victims of diverse, benevolent and malevolent, prejudices for cen-turies. One problem with prejudice is that sooner or later its victim comes to believe the prejudice himself and begins to think, feel, and act along the prejudiced stereotypes culture and/or society set up for him; this is why prejudice is always detrimental. As an example, one may think of just one of the many prejudices that have been formulated against the American negro: the prejudice whereby the negro is "good-natured," "basi-cally lazy," "clownish," a. jocular Amos or Andy. Even- # This paper was derived from a talk given by the writer on No-vember 9, 1964, at the Maryknoll Mother House; Ossining, New York; the paper was sent to the REvmw in December, 1964. 4- Vincent Conigli-aro, M.D., a prac-tising psychoana-lyst and member of the faculty of Ford-ham University, ihas offices at 104 East 40th Street; New York 17, New York. VOLUME 24, 1965 337 + ÷ ÷ Vincent $. Conigliaro, M.D. REVIEW FOR RELIGIOUS 338 tually, some negroes began to believe the stereotype themselves and behaved as if they could only be an ineffectual nice-guy Amos or a scheming, shrewd Andy-- or the other way around--I could never tell the two apart. Among the many prejudices formed about Catholic religious orders, there is one that proclaims that "mem-bers of Catholic religious orders are, by the very fact of being that, singularly immune from mental disorders"; or the opposite one, announcing that "members of Catholic religious orders are, by the very fact of being that, singularly prone to become mentally sick." Both prejudices of course are just that, pre-judgments, based on little factual evidence and substantiated by super-ficial experimentations. The facts actually suggest that (a) members of Catholic religious orders do not become mentally ill significantly more often or significantly less often than members of other religious orders; when they do become ill more often, this relates more to circumstantial problems (that is, poor screening of applicants) than to essential fea-tures of religious life; (b) members of religious orders do not become mentally ill significantly more often or less often than members of other tightly organized, rigidly structured organizations, for instance the Army; (c) neither the essential nor the accidental characteristics of religious life make, per se, a significant difference in the incidence of mental disease among the members of Catholic religious orders; (d) the occasional severity in degree of mental illness encountered among members of Catholic religious orders is not related to the essential or accidental characteristics of religious life, but to socio-cultural characteristics at large (for instance the socio-cultural concept that "to have a mental illness is dis-graceful"; treatment, thus, is sought too late, when the illness has been given the time to become severe); and (e) that the intrinsic and extrinsic features of religious life will be, psychologically, an asset or a liability ac-cording to the way each individual reacts to them in terms of life history, heredity, and childhood experi-ences. It may be of interest to examine both prejudices more closely. The first view holds that Catholic religious life is the best guarantee against emotional upsets and claims that members of Catholic religious orders rarely become affected by mental disease. This view is mostly held by members of religious orders; it was frequently expressed to me by the superiors of sisters I have treated or by the priest-counselors I have trained and supervised. The basis of this prejudice is wishful thinking and con-fusion between the natural and supernatural aspects of religious life. This view equates the symptoms of mental illness with the illness itself: ."There are no visible signs of illness; ergo, there is no illness . " I am reminded of an article recently published in a religious journal implying that religious life may actually "cure" neurotic symptoms. The writer of the article first listed some of the traits that may be symptomatic of a neurotic per-sonality, that is, self-centeredness, hypersensitivity, im-maturity; then observed, rightly enough, that religious life is essentially antithetical to such traits: and then concluded that religious life will thus automatically dis-pose of these neurotic traits: religious life, being theo-centered, will dispose of self-centeredness; being giving-hess, will dispose of selfishness; requiring spiritual ma-turity, will dispose of immaturity. One rather suspects that all theocenteredness, givingness, and spiritual ma-turity will do is to veil, temporarily, those neurotic traits they were supposed to have cured. This prejudice, actually, is quite unfair to the re-ligious sister. It suggests that the supernatural aspects of the sister's vocation will sustain not only her soul, which it does, but also her mind, even when natural causes, going all the way back to her childhood, act as a constant irritant; it holds that since she is isolated from the anxieties of the "real world outside," she should have no anxieties from the convent world (which happens to be equally real); and that since she is surrounded by the silence of the cloister, she will not hear the loud clatter of human problems: as if silence, at times, could not be many times louder than the loudest noise. This prejudice also engenders unrealistic attitudes; the religious sister feels supernaturally protected against the frailties of the human mind, and is led to believe that, by sheer virtue of the spiritual direction of her life, whatever factors there were that started operating, years before, toward the development of a psychosis or a neurosis will magically cease to operate. When she ex-periences signs of a mental illness, she feels disillusioned and as if God Himself did not live up to His part in a bargain He had never made; and she feels like a freakish rarity, the only one cursed by an illness that was not supposed to occur, the exception to the rule, thus adding to the anxiety and anguish of a neurosis the painful feeling of being an oddity. In a sister I treated, the latter feeling constituted a very intense symptom that, while mainly determined by a complicated intrapsychic proc-ess, was supported by the prejudiced belief that "reli-gious sisters are not supposed to become mentally ill . " This prejudice creates a problem also in treatment: the sister may be unwilling to unveil her problem to a superior who could take remedial steps; or, once treat- 4- 4- 4- Counseling VOLUME 24, 1965 339 ÷ + ÷ Vincent S. REVIEW FOR RELIGIOUS 340 ment has started, may be little cooperative and may rationalize her resistance to change by believing that "she can only get better through prayer . " In a case I recently worked with, it was the patient's superior who felt sister should not receive psychotherapy and should only help herself with prayers: "Good sisters do not be-come mentally ill . " On the other side of the coin is the prejudice holding, equally erroneously, that members of Catholic religious orders become mentally ill significantly more often than other persons. This view is mostly held by persons who are not in the religious life, are not Catholics, and, fre-quently, not religious. I believe this prejudice is mainly based on hostility; or on a lack of understanding of what is entailed in the religious life. The danger of this view is that already unbalanced members of religious orders lead a life of trepidation based on the neurotic fear that they will become overtly mentally ill (psychotic, "insane") because "everyone says so . " Here, too, this fear is overdetermined and related to an unconscious intra-psychic process; here, too, however, these patients "latch on" to the prejudice to express unconscious needs. In a priest I treated, the idea that he was going to become insane---because everyone he knew believed that "all priests, sooner or later, become insane"--had become a true obsessional idea; it expressed, among other things, his unconscious desire "to become insane" (more exactly, his unconscious drive to lose all controls and inhibitions) and his need to impute the responsibility of his insanity to those who believed that "all priests, sooner or later, become insane . " At the basis of this prejudice is also the fact that the religious life does have features which, in borderline personalities, may tip the balance in the direction of mental illness. A better understanding of these features will help to understand how religious life may contribute to t,he development of a mental illness. I want to make sure that I am well understood on this point. I am not suggesting that religious life may be the cause of mental disorders; I am saying that some features of religious life, when operating on a personality that has been af-fected by specific childhood occurrences, may precipitate, or "trigger," mental illness. This "trigger effect," evi-dently, may be set up just as effectively by college life, army life, marriage, as it can by religious life: once the keg is filled with dynamite, the explosion may be set up just as well by a spark of electricity, a match, or a gradual increase in room temperature. Which features of religious life act as a trigger on what kind of personality-- this is what may be quite important to reflect on. One might start by reflecting on the spiritual essence of religious life. Considering that this journal is widely read among members of religious orders, there is a bit of "carrying coals to Newcastle" in reflecting on this sub-ject at all. It must be remembered, however, that the specialist, knowledgeable as he is on the most minute detail of his specialty, often misses what may be too basic for him to remember. Basic psychiatric and psy-choanalytic concepts have been pointed out to me by friends who were neither psychiatrists nor psychoanalysts; and I myself have been able to point out basic points on music or art to musicians or artist friends of mine. As a lay person, as a "non-specialist" on religious life, I understand religious life as a life of greater growth in greater union with God~ All of us are born with the potentials for greater and greater participation to a transcendental existence in God; but those in the reli-gious life have the greatest chance of achieving the greatest participation. This spiritual participation, how-ever, can only be realized if the personality is sound; and a healthy supernatural life cannot exist without a sound, well-integrated psychic life. The old Latin saying mens sana in corpore sano can indeed be complemented with religio, sana in mente sana. It must be realized that the accidental properties of religious life may appeal to different personalities for different reasons. Just as one may become a psychiatrist or a surgeon for a combination of healthy, unhealthy, conscious, and unconscious reasons--and a good psy-chiatrist is usually one who, finally, is in his profession more for healthy and conscious reasons than for un-healthy and unconscious ones--it is also possible to enter the religious life with a combination of healthy, un-healthy, conscious, and unconscious motivations. Un-balanced personalities, the individuals with the "keg of dynamite" beneath the placid exterior, may enter the religious life attracted not by its spiritual features but by what these persons unconsciously consider useful for their neurotic needs. When the latent neurotic individual has been attracted to the religious life, religious life will indeed have the "trigger effect" mentioned before. Some examples at this point may be helpful. Religious life, through its essence, offers, to the healthy, opportunities for spiritual and existential richness and for the fullest expression of one's personality; to the unhealthy, opportunities for an impoverished, restricted existence (again spiritually and existentially) and for the fullest expression of one's neuroses. Such features of religious life as the vows of chastity, obedience, and poverty, may attract the latent neurotic personality not 4- 4- 4. Counseling VOLUME 24, 1965 ÷ 4. + Vincen£ $. Conigllaro, M.D. REVIEW FOR RELIGIOUS because of their essential spirituality but because of the opportunities they offer for neurotic defenses and neu-rotic acting-out. The healthy religious sister has a greater chance of experiencing the transcendental union with God, not in spite of, but because of her vows; the unhealthy sister uses the vows to express instinctual drives and neurotic defenses. In the latent neurotic, the vow of chastity may be appealing for reasons having little to do with spir-ituality, that is, emotional frigidity, fear of love, fear of sex, homosexual tendencies. The all-female environment may be chosen not in order to be chaste to better serve God but because of fear of closeness to anyone. This sister will be fearful of any and all emotional involve-ments, will stand aloof, and will withdraw from every-one, God included. Similar situations have been found with regard to the vow of obedience. As it was once ex-plained to me by a sister student of mine, this vow is "a listening to the will of God as it is expressed through one's community, environment and, ultimately, supe-rior"; a "dialogue in charity," with the superior as the "master listener" fashioning the dialogue between the sisters and God and evaluating what has been heard as the will of God. The sister who enters the convent with healthy motivations can afford to be obedient: she can see God's will beyond the superior's will; the sister with unresolved authority problems cannot be obedient with-out hostility (and the superior affected by the same problem will tend to abuse her authority and provoke rightful resentments). In the obsessive-compulsive per-sonality, which, under a meekly submissive and ingra-tiatingly passive surface, much anger and rebelliousness are concealed, vows of obedience will have a strong neu-rotic appeal to begin with (unconscious wishes to placate authority~ neurotic resolutions of total passivity and total submission) and will trigger, later, serious conflicts. Sister may role-play complete obedience and submission to the point of making no contributions whatsoever to the community life; she may be passive and overdependent; have no intiative; obey automatically, making no repre-sentations even when representations are called for; and create a mockery of authority and a caricature of obedi-ence by indulging in what has been called "whole obedi-ence" as contrasted to "holy obedience." The vow of poverty, too, essentially beautiful (with no material possessions one can better pursue the knowl-edge of God) may be appealing not for spiritual.reasons but because of unconscious feelings about money, love, and possessions. A sister may enter the religious life because of insecurity and the semi-conscious realization that although in the convent she may not have personal possessions, her basic needs will be adequately met. A sister I treated equated having money and possessions with having evidence of being loved. She created a prob-lem in the community by hoarding things, demanding expensive clothes and privileges, requiring costly medical treatments (and feeling intensely guilty when her demands were acceded to). When she did initiate psy-chiatric treatment, the matter of payments was a monthly crisis. She reacted to the fact that the com-munity was disbursing funds for her health not with realistic gratitude--or realistic concern--but with intense guilt (at the fact that a neurotic fantasy about which she had much ambivalence was being satisfied). If the neurotic needs of the religious are actually met by some of the accidental features of religious life, why, then, is there a conflict? I[ a sister with neurotic feelings about authority enters the religious life to find a better disguise--or a better expression--for these feelings and, in some o~ the accidental features of religious life does meet this opportunity, then, again, why is there a con-flict? One way to understand this is by realizing that human drives are arranged by "polarities": we love and hate, like and dislike, are active and passive, assertive and sub-missive, dependent and independent. In the healthy personality these polar extremes are harmoniously inte-grated and blended in the overall economy of personality, and there is no conflict. In the neurotic personality each polarity, as it were, is treated separately by the executive agency of personality, the ego; and each holds separately and simultaneously prospects of security and insecurity, pleasure and pain. Thus, by being overdependent, one is taken care of, but one's needs for prestige and successful competition are frustrated; and by being over-assertive one fulfills one's needs ~or power and status, but one's need to be loved, cuddled, mothered are frustrated. As an example, a sister with unresolved authority problems enters the convent to placate her superego by total sub-missiveness; this will fulfill the polarity of dependency, passivity, submission; but the opposite polarity, which energizes rebelliousness and independence, will have to be vigorously repressed and will remain frustrated. This will result in a worsening of the authority problem; symptomatologically, there will be dissatisfaction (frustra-tion of one polarity); chronic fatigue (because of the need to divert psychic energy to the task of repressing the polarities of rebelliousness and independence); periodic explosions (during which the polarities energizing sub-mission and passivity are frustrated); feelings of guilt; and so forth . One is reminded of what is found in the neurotic marriage, in which the partners marry one + ÷ ÷ 343 4. Vincent S. Conigllaro, M.D. REVIEW FOR RELIGIOUS 344 another because each offers the other the opportunity for the disguise and the release of unconscious drives. The man with latent homosexual problems marries a frigid, cold woman; the outwardly efficient, "strong" male (the type who exaggerates the outward signs of masculinity because of deep seated feelings of inadequacy) marries a woman who under a calm and restrained exterior is assertive and domineering; a woman with unconscious sexual anxieties marries an impotent male; and so forth . In these cases too, the neurotic bargain is fulfilled and the unconscious expectations which have led to the marriage in the first place are being satisfied: this is why the marriage fails or is beset by severe incompati-bility. I am reminded of a patient in my recent experience, a bright and attractive woman with severely disturbed ideas on sex and much anxiety and guilt about any type of sexual involvement; these feelings were unconsciously rationalized by the conception that sex is "always degrad-ing" and "inherently dirty." She did not marry until the age of thirty-two: the healthy, eligible males who had appeared on the scene up to that time had not been "attractive" enough to her neurotic expectations. She finally met the "right" man: an extremely puritanic, neurotically judgmental individual who consciously visu-alized sex as dirty and degrading; he would subtly "seduce" her into giving in to rather innocent exchanges of affection and would then reject her by sternly lecturing her on the basic depravity of all women. After sixteen months of formal engagement, she married him primarily because she had found in him the external counterpart of her own rigid, punitive superego. It can be easily antic-ipated that this couple's marriage was extremely un-satisfactory. They found each other unbearable; he felt she was shamelessly passionate and "se.xy"; she felt he was sadistically judgmental and critical; and they both acted as though neither had had any idea (in sixteen months of engagementl) of what the other was "really like." The neurotic polarities of each of these individuals were being fulfilled through the neurotic marriage at the expense of intense anxiety, rage, and guilt. In the latent neurotic personality, religious life may trigger neurotic symptoms through some of its accidental features. While the essence of religious life is immutable, its accidental elements, the ways this essence expresses itself, are necessarily mutable and in a state of constant transition and adjustment to changing socio-cultural conditions. The transition itself may be disturbing to the rigid, obsessive personality. A sister I once treated could have functioned satisfactorily only if the Church had gone back to medieval times. A priest once told a colleague of mine, with much anxiety and bitterness: "They are changing my Church, Doctor; they are chang-ing my Church" (in reference to the Ecumenical Council). Some sisters' neurotic structure is such that they only accept meditation and contemplation, to the total exclu-sion of action; and they do this more for neurotic than spiritual reasons. It is also important to realize that religious orders are a world of their own, a society with its own culture (some religious orders even call themselves "societies"). The fact that there are to be rules is inherent in any society; but the religious societies are particularly bound by rules (the etymology of the Word "religious" is "rule-bound"). Some religious societies are very rigidly set up; there may be a rigid ordering of time (the "horarium," the setting down of every hour and activity of one's day from rising to retiring) or a rigid ordering of authority, community rank, behavior (the book of cus-toms). This system of rules may indeed appeal to a rigid personality or to persons with problems about routines, schedules, and time tables. These persons, again, will be attracted not by the spirit behind the rules but by the rules themselves, the scheduling for its own sake, the opportunities thus offered for neurotic defenses or neu-rotic acting out. Religious life indeed may, with its essential or transi-tional features, trigger neurotic symptoms in the latent neurotic personality. It may seem that this point is being belabored. Yet, in reading the religious journals read by most sisters, one finds cause for concern over the explana-tions prevalently given as to the causes o~ mental dis-orders among the religious. While the situation has im-proved considerably in the last fifteen years, there still prevails a lack of awareness of what really should be remedied; and why; and how. Often, we still bark up the wrong tree or beg the issue or believe that sister is neu-rotic simply because she has a difficult superior or because her order is a very rigid one, completely overlooking the fact that most probably these sisters had a neurotic prob-lem to begin with and the environment to which they are now overreacting has only brought the neurotic con-flict to light. I am reminded of a question asked by a group of sisters (and recently published in a religious journal) on the subject of the measures suggested by the Church to reduce tensions among the religious. The answer, as given by a well known and justly respected priest, gives cause to ponder; it suggests that, while the Church has recognized the importance of childhood in the causation of mental disorders, and, at least by implication, the importance of counseling and psychotherapy--these factors (childhood) ÷ ÷ ÷ Counseling VOLUME 24, 1965 345 ÷ ÷ ÷ Vincent S. Conigliaro, M~. REVIEW FOR RELIGIOUS 346 and these measures (counseling and psychotherapy) are, too often, seen as the least important. According to the above source, among the remedies suggested by the Church are, mainly, such remedies as avoidance of a disordered and restless life, a minimum of calm and peace, avoidance of overwork, enactment of the rule of silence (thus the availability of cloisters), vacations and weekly days off, and so forth . All these measures, I suggest, are far from meaningless; but also far from sufficient. All these measures are important; without them there will be anxiety and tension, but there will be anxieties and tensions in spite of them. A restless and disordered life most often is not a cause of mental illness but a symptom, just as the ability to live a joyful and pleasurable life is a manifestation of good mental health, not a cause. I remember a sister I once treated for a severe compulsive character neurosis, with symptoms of depression, scrupulosity, perfectionism, and chronic fatigue. She had been told (innumerable times) to take some days off and have a good vacation; for at least two years her rigid, grandiose, self-punitive personality had prevented her from doing so: there was too much to do and no one could do it as well as she. Sister was not tense because of overwork: she was tense and overworked because of a deeper common cause. When she was finally ordered to take a vacation and have fun, she worked strenuously and grimly at having fun with no benefit whatsoever from either vacation or recreation. Committed Catholics and psychoanalysts will grow equally concerned over the fact that we still too often believe that emotional illness among the religious is caused by such spiritual reasons as spiritual frustration or the feeling of not having attained the vocational ideal of apostolic sanctity. Spiritual frustrations, again, are more often symptoms than causes of mental illness; and to relate them to incomplete spiritual formation, poor spiritual training, and so forth, is often inaccurate. The psychotic sister will not feel better mentally by leading a better spiritual life; she will lead a better spiritual life when she feels better mentally. The sister with an authority problem will not become more obedient solely by forcing herself to become more obedient; and the sister obsessed with impure thoughts will not be able to solve her problem only with prayer. All this does not question the supernatural power of prayer; it simply questions whether the neurotic or psychotic sister can truly pray, or, better, how receptive one is to grace while in a state of severe neurosis or psychosis. The point, at any rate, is that if these sisters were able to be spiritually obedient, religiously fulfilled, prayerful, and so forth, they would not have these mental problems to begin with. Thus it is often a mistake, for a spiritual director or superior, to simply demand of the neurotic sister to pray more, implying that if she does, this will resolve all problems. When sister finds herself unable to do so, she will feel guilty and become more anxious and depressed; or an emotional problem which could have been cleared in a relatively short time (had counseling or psycho-therapy been administered immediately) is treated psy-chiatrically after months of attempts at treating it by supernatural means, and it may be too late. Evidently, the total answer to the mental problems of the religious does not lie only in counseling and psycho-therapy; but the latter should play a larger role than it played up to five or ten years ago and even larger than the role played now, a time in which the Catholic Church has already made so many strides in pastoral counseling,x The mental problem of the religious, I believe, can only be approached through a holistic concept in which supe-riors, sisters, social workers or psychologists, spiritual directors, pastoral counselors, and psychotherapists make available to the disturbed sister all available means to 1 The history and development of the Iona Institute of Pastoral Counseling well exemplifies these strides and the Church's positive attitudes on mental health. In 1959, Dr. Alfred Joyce, a New York psychiatrist and psychoanalyst, offered his services for a program of talks and seminars on pastoral counseling at the St. Francis of Assisi Church and Monastery in New York City. The Franciscan Provincial, Father Celsus Wheeler, O.F.M., and a Franciscan psychologist, Father George Fianagan, O.F.M., Ph.D., supported the program enthusiasti-cally and the following year Dr. Joyce, this writer, Dr. L. Moreault, Mr. F. Peropat and Dr. J. Vaccaro, under the leadership of Dr. Joyce, founded the St. Francis Institute for Pastora! Counseling, a pioneer-ing institute offering a two-year curriculum on the theory and practice of pastoral counseling. With greater and greater support be-ing received from the New York Archdiocese and Francis Cardinal Spellman, and through the dynamic encouragement of Monsignor George Kelley, Director of the Family Life Bureau of the New York Archdiocese, in 1962 the five founders of the St. Francis Institute transferred to Iona College (New Rochelle, New York) and associ-ated themselves to Brother John Egan, Chairman of the Department of Psychology of the College, to form the Iona Institute for Pastoral Counseling, the only institute of its kind in the Eastern United States. Since 1962 the institute, under the leadership of Dr. Joyce, has offered to larger and larger groups of Catholic priests (total enrollment for 1964-1965 was just under one hundred students) a unique, com-prehensive, three-year curriculum of courses and clinical supervision leading to a Master's Degree in Pastoral Counseling. The Institute's program is designed to develop in its students greater awareness of the psychological dimensions of the problems encountered in pas-toral activity; to foster understanding of the conscious and uncon-scious processes operating in a counseling relationship; and, in general, to increase the effectiveness of the Catholic priest's pastoral work. The Institute's program, therefore, is quite consistent with recent directives of the Holy See, that is, directives which have emphasized the need for the development and refinement of the special competencies required for the pastoral ministry in the twentieth century. + + Counseling VOLUME 24, 1965 ÷ ÷ Fin~en~ $. Conigliaro~ M.D. REVIEW FOR RELIGIOUS help herself, including prayer and spiritual self-improve-ment but also including counseling and psychological self-improvement. In a truly holistic approach one would also include preventative concepts and work toward the improvement of the existing screening procedures for the applicants to the religious life, the improvement and modernization of training programs for the religious, and the inclusion in these training programs of psychological considerations (mental hygiene concepts of education, group dynamics of training, and so forth). The latter, I believe, can be done very successfully without com-promising in the least the spiritual and religious con-siderations of training. One can think of counseling and the religious sister in many different ways. One may think of counseling admin-istered by a sister who has been trained in the theory and technique of counseling and who gives counseling to the sisters in her own house; the sister counselor may be the superior or another sister. One may think of counsel-ing administered by a trained sister who practices counseling as part of her own missionary, teaching, nurs-ing, or social work, in which case the counselee may be another sister or a lay person, male or female, adult, adolescent, or child. One may think of counseling in terms of "diagnostic counseling," "motivational counseling" and "therapeutic counseling." Finally, one may think of counseling as a philosophy of life, an existential commit-ment, a philosophy of deeper understanding of human psychology and human motivations, by which the trained sister becomes, in the house where she lives or at her place of work, a very valuable trouble shooter and "sig-nificant figure." One may think in terms of the superior of a house who has had enough training in counseling or psychology to do counseling with the sisters of her own house as soon as a problem arises and before it becomes too serious. This may be a "diagnostic counseling," in which the superior, after two, three, or four interviews, is able to recognize the "danger signals" of mental illness, can differentiate them from the symptoms of a strictly reli-gious or moral problem, and is therefore in the position of advising remedial steps. It may be a "motivational counseling," in which the superior has a number of sessions with the disturbed sister for the purpose of help-ing the sister to recognize the psychogenic nature of the difficulty and preparing her for therapeutic counseling or psychotherapy. It may finally be "therapeutic counseling" in which the superior, by using the technique of counsel-ing, helps the sister to help herself. I am convinced that it is administratively unfeasible for the superior of a community to do counseling with her own sisters; and, it administratively feasible, I am still convinced it would not be advisable therapeutically be-cause of the very nature o[ the superior's status in the community: the fact that she is, by virtue and necessity, identified with "authority" and because of the psycho-dynamic dimensions of being the "mother" superior. Better, then, for another sister to be the "house-counselor"; even in this case, however, it will be helpful it the superior is sympathetic to, and understanding of, the philosophy and the techniques of counseling; it will avoid friction between superior and house counselor and the unbalancing of the group dynamics of a religious community. Incidentally, should there be a "house counselor"? Should counseling be at all administered in the house, within the community, b~ an "insider"? I am convinced there are important advantages to doing so-- at least initially. This is in keeping with modem mental hygiene concepts, that is, the concept of "emotional first aid stations." Industrial psychiatrists have found that optimal results were often obtained by treating situa-tionally triggered emotional crises "on the job." In research on this subject I published a few years ago, I felt that the system of having a full time mental hygiene team on the premises is very advantageous. By having a house counselor, emotional emergencies can be handled on a truly emergency basis; situational and reactive crises can be approached more insightfully and with more perma-nent results. To conduct diagnostic and motivational counseling within the community appears advantageous also from a practical and financial standpoint. Finally, disturbed sisters may flatly refuse to see an outsider (especially lay) counselor or psychotherapist or may co-operate with the outsider only superficially. The presence of a house counselor on the premises and the fact that counseling is being practiced within the house may indeed have a disturbing effect on the group dynamics of a community, at least in some houses. This, however, is more an indication for, than against, the presence of a house counselor. If the community group dynamics can be unbalanced by her presence, then there already are neurotic processes operating under the sur-face. The processes would be triggered anyway by other "irritants"; they might as well be triggered by the house counselor, who can understand and treat group anxieties and individual anxieties. Some of the problems that may be triggered by the house counselor are: anxiety about the sister who is undergoing counseling ("There, but for the grace of God, go I"); resentments about the time she spends with the counselor or the superior (a form of sibling rivalry); anger (and envy) at the apparent fact that she is given ÷ Counseling VOLUME 24~ 1965 ÷ ÷ ÷ Vincent S. Conigliaro, M.D. REVIEW FOR RELIGIOUS 350 special privileges and dispensations (a sister I once treated said about another sister also in treatment: "They are letting her get away with murder . "); and so forth. Some of these problems might perhaps be prevented by utilizing a house counselor from a different house. A Maryknoll superior I recently spoke with suggested that two trained sisters from the same order but from two dit~erent houses could be exchanged between the two houses and be "on call." Parenthetically, I do not believe that one needs to be alarmed at the thought of a nonmedical sister counselor practicing "diagnostic" counseling. Although the formal diagnosis of any dis-order, whether "physical" or "mental," remains within the province of the medical doctor (psychiatrist or medical psychoanalyst), a well trained counselor is quali-fied to evaluate the severity of a mental disorder, formu-late hypotheses as to its course and prognosis, and differ-entiate it from solely moral or religious problems. What one should fear, rather, are the "snap diagnoses" made by untrained individuals in any walk of life: in the case of the religious sister, the diagnosis, "spiritual problem," with the prescription, "prayer, three times a day," for a problem that is mainly emotional in nature and needs counseling (or psychotherapy) as well. I referred above to the "understanding superior." I wonder how many sisters, troubled emotionally and mentally, did not feel, at some point, that it was-"all mother superior's fault., if she only had more under-standing . " I also wonder how many superiors, whose sisters were in the throes of a severe mental problem, did not feel, at some point: ". It's all my fault., if I had only had more understanding . " (I also wonder if some psychiatrists, in treating sisters with emotional problems, have not at times felt that it was ". all mother superior's fault., if she had only had more understanding . "). I believe there is something significant here and worth-while looking into. At times, undoubtedly, the superior is largely respon-sible for a sister's emotional problem as a "trigger factor," as precipitating element. More often, however, the superior is blamed because of the need for scapegoats, be-cause of the psychological tendency to explain difficulties in simple black and white, "good guy, bad guy" terms, and, finally, because of a specific psychological function called "transference." The truth of the matter is that to blame it all on the superior is incorrect; and if it is incorrect, it is also unfair: unfair to the sister, who likes to believe that changing houses will solve all her problems (she will go through one, two transfers to realize, after several cycles of heightened hope and frustrating letdown, that nothing has really changed in her mental status); and unfair to the superior, who will unrealistically blame her-self for her sisters' emotional problems and use this self-condemnation as a nucleus for her own neurosis. The interpersonal relationship of sister--superior is necessarily a very complex one; here, too, we find that in both its essential and accidental characteristics it offers opportunities for spiritual and psychological enrichment to the healthy and for neurotic expressions to the neu-rotic. The superior has full and unquestioned authority, because she represents, supernaturally, the will of God; the healthy sister willfully chooses to submit and defer because she can see the transcendental aspects of her submission and deference; the neurotic sister or superior sees, rather, a symbolic relationship between an omnipo-tent mother-figure and an infantile daughter-figure. Once the relationship has been unconsciously visualized in these symbolic terms, the development of "transferential" reactions is highly likely, because the relationship is already a "transferential" one. "Transference," I believe, explains why the disturbed sister is too ready to put all the blame on the superior or why the superior is ready to put all the blame on herself (or, in opposite cases, on her "insubordinate daughters"). It also explains why everything the superior does, the rewards she administers, the punishments she metes out, the assignments she makes, the time she take to reply to the sisters' mail, even her very traits of personality, become, at times, a matter of life or death for some sisters. ~Vhat is "transference?" Transference is an unrealistic emotional posture which supposedly occurs only in psy-choanalytic psychotherapy but which also develops, in varying degrees of unreality, in other intimate emotional relationships (husband and wife, soldier and N.C.O. on the battle line, pastor and priest, superior and sister, and so forth). In transference, one feels about a contemporary figure not the feelings it deserves because of what this figure realistically is, but the feelings one felt about significant figures from one's childhood, whom the con-temporary figure symbolically represents. In transference, the patient sees his analyst not as what he is but as he saw his own father and/or mother; and feels about his analyst the quality and quantity of feelings appropriate not to the analyst but to his own father and/or mother. Similarly, in transference the sister sees the superior not as the superior objectively is, but as she saw, as a child, her own parents; and her feelings about the superior are not proportionately related to what the superior, objectively, is, does, stands for, but to the feelings the sister had, as a child, about her parents. Transference motivates behavior as well as feelings and thoughts; in transference, the sister will behave, toward 4- 4- 4- ÷ ÷ + Vincent S. Coniglia~o, M.D. REVIEW FOR RELIGIOUS the superior, not realistically but "transferentially," not as sister-to-superior but as daughter-to-mother. Transfer-ence is "remembering through actions and feelings." In psychoanalytic psychotherapy, the development of transference is facilitated by some of the essential and accidental features of the treatment itself and may be fostered by the therapist (a skillful therapist encourages the appropriate quantity and quality of transference and uses it for his patient's benefit). The accidental features of religious life will also encourage transferential relationships and painful, neurotic transferential reac-tions. But, again, not per se, but in direct proportion to the mental health of superior and sister. Such features as the fact that sisters are referred to as "daughters" and superiors are addressed as "mothers". the psycho-logica. 1 message that may be contained in the very word "superior". the reality of the superior's unquestioned authority over the sisters., the vow of obedience., and other accidental features of religious life will not by themselves "infantil-ize" the sister or "mother-ize" the superior; but the sisters will be infantilized (and the superior motherized) who, from the depth of their un-conscious and latent neuroses, had already looked go these features as opportunities for the release of latent neurotic drives. The very fact that there are so many obedient, submissive, and deferent religious sisters who are, at the same time, joyful, vibrant, productive creatures, with attractive, vital, and no less feminine personalities is a living admonishment against believing that the poten-tially infantilizing (to the neurotic) features of religious life must necessarily (that is, also in the healthy) cause transferential relationships and reactions. Whether the superior is a trained counselor or not and whether her qualities of "understanding" will be rightly perceived by sisters wearing or not wearing transference-colored glasses, there can be little doubt that the "understanding" superior will contribute to the pre-vention of emotional crises in her community. Too often one thinks of an understanding superior as someone who smiles, agrees, and gets emotionally involved with her sisters or who is gentle and unassertive and goes around giving realistic or unrealistic reassurances or who shows total approval of whatever neurotic behavior is exhibited on the part of her sisters. This actually is more the stereotype for a neurotic superior than for an under-standing one. I remember a priest counselor whom I once supervised. He was counseling a hostile, resentful, rebellious adoles-cent whose father was rigidly authoritarian and coldly punitive. The counselee acted out his hostility in the counseling situation itself by being.consistently late for his sessions or breaking appointments without previously canceling them. The counselor was extremely "under-standing," remarked about the patient's lateness only casually and gave him a full-session time by cutting into his own rest periods, feebly joked about the cancelations and, to his own great inconvenience, rescheduled make-up appointments, and made sure not to appear in the least annoyed at his patient's erratic behavior. The counselor's conscious rationale for his "understanding" was: "I want him to see that there are understanding people in this world . 1 don't want him to think that everybody is as bad as his father . " In reality his "understanding" covered his own neurotic feelings about hostility and assertion; he neurotically equated justifiable annoyance (at having his schedule continuously disrupted) with irrational rage and rigidly controlled the former to avoid the risk of expressing the latter. Another counselor I supervised managed to convey to his patient his tacit approval of the patient's practically delinquent behavior; in this case the "understanding" dis-guised the counselor's own neurotic rebelliousness and hostility against authority. The giving of unrealistic reassurances (also often seen as a sign of "understanding") may actually be a symptom of neurosis. I remember the case of a sister with a paranoid char-acter neurosis, very intelligent but extremely disagreeable because of her mistrusting, hostile personality. Sister believed the other sisters disliked and resented her be-cause of her scholastic accomplishments; and her superior usually reacted to these complaints by "reassuringly" telling her that when one is very bright one may be resented by those who are less bright, and telling her not to worry, the other sisters really liked her. The con-scious rationale of this "understanding" was: "Sister is too sick to be told that the other sisters do dislike her. and for her arrogance and imperiousness, rather than for her brilliance . " In reality, this "understanding" covered the superior's unconscious fear of the paranoid sister and only resulted in the consolidation and strengthening of sister's hostility and disagreeableness. Real understanding--whether in the knowledgeable superior or in the trained counselor--basically cor-responds to the ability to understand human psychology and, especially, the complexity of human motivations. This understanding, which the counselor obtains from training, the superior can only derive through her own studies, readings, and observation, since in the great majority of cases we are not born endowed with it. "Intui-tive understanding," "horse sense," the "knack of under-standing people," are either an altogether di~erent quality of understanding (the superficial understanding of ÷ ÷ ÷ Counseling VOLUME 24, 1965 353 ÷ ÷ ÷ Vincent S. Coniglidro, M.D. REV|EW FOR RELIG|OUS few, superficial situations) or the major ingredient of often catastrophic "snap diagnoses" (the simplified con-clusions on "what really bothers" our fellow human beings). If this is fully realized, the superior who has little understanding should not blame her constitution, heredity, luck, or intelligence~in most cases she only needs to study, read, and observe. I am not implying that every superior should go to medical school and eventually specialize in psychiatry. I am suggesting, however, that any investment she will make in courses and lectures on human psychology will pay huge dividends in terms of house morale, a smoothly growing community, and her own peace of mind. Actually, it is a wonder that so many superiors, in spite of very little training in human psy-chology, do such a creditable job as leaders of a com-munity. Industry or government would not expect such a performance from untrained leaders of theirs who were to operate under conditions as difficult as most superiors (unisexual environment, closeness of quarters, the ever present possibility of transferential developments and transferential reactions; and so forth). If real understanding is to work--for the house as a whole, for the sisters, and for the superior herself---it must be mature and loving. It must be loving, or there will r~ot be the concern, care, interest motivating one human being to want to understand another (or, at least, to want to apply this u. nderstanding for healing purposes); and it must be mature, or it may be a neurotically motivated understanding in ~which the superior distorts the sister's demands because of unconscious needs to do so or understands these demands rightly but out of proportion to the total picture and more for her own needs than sister's. The positive features and attributes of real understand-ing can best be discussed in reference to counseling and religious counselors. Some of these features will be of great interest also to the superior: the superior who, without being a counselor or without intending to be-come one, wants to achieve, through her own efforts, personal interest, and dedication, real understanding of her sisters. This superior, however, would not be fair to herself if she expected to attain the quality of under-standing of the trained counselor just by following "a few simple rules," listening to the house counselors' "talk-ing shop," or reading a few articles, like this, at best just glossing over a few aspects of counseling theory. Both in real life and in the understanding of human psy-chology, there are no short cuts; and there are no instant substitutes for the understanding that can be derived only from years of studies, readings, and observation. The trained counselor attains a specialized quality of understanding of human psychology. A house counselor, through the time and effort invested in a comprehensive curriculum on theory and technique of counseling, can recognize, diagnose (in the connotation given before), and prognostically evaluate the signs and symptoms of healthy and unhealthy mental functioning. She can determine which patients are an indication for therapeutic counsel-ing and which patients, an indication for motivational counseling, should be referred to a psychotherapist, psy-chiatrist, or psychoanalyst. With the patients with whom she practices therapeutic counseling she knows, after evaluating the patient,s ego strength, environmental conditions within which the patient functions, and the overall circumstances surrounding the counseling rela-tionship, what techniques of counseling to follow and for how long. The counselor knows that human behavior and the symptoms of emotional disturbances are always over-determined (related to multiple causes and factors) and that the more disturbed is behavior, the more distressing a symptom, the more critical a crisis, the less likely it is that just one or two factors are responsible. Consequently, she will not "jump to conclusions," oversimplify, dispense quick, superficial "diagnoses" ("What really bothers you, Sister, is this and that"). She also knows that presenting symptoms and initial complaints are often a disguise for more distressing and intimate problems. Thus she waits beyond the first few sessions before concluding that sister has told her the "whole story" or even the "real story." She knows the inherently devious and implicitly mimetic nature of defense mechanisms; within herself, therefore, in the process of privately evaluating and understanding her counselee's problems, she will not take "no" (or "yes") for an answer, will not accept every-thing at its face value, will try to read between the lines of the counselee's manifest verbalization, will obtain clues from nonverbal communication, and will, in fewer words, constantly try to understand the dynamic motiva-tions, the "why," the "latent,'.' of her counselee's com-munication. (The really understanding superior may well try to remember this. Sister may come to see her to discuss problem "A"; whether sister knows it or not, she may actually be in the superior's office to discuss problems "B" or "C." The patient, knowledgeable, and, especially, un-hurried superior, will help sister to come to the real problem by prolonging the first interview, by non-direc-tive prodding--"is anything else on your mind, Sister?" is much better than "Is this (or that) what is really on your mind, Sisterl" and, especially, by asking sister to come in again "to talk more about problem A or any-thing else that might be on your mind, Sister . ") 4- 4- 4- Counseling + ÷ Vineent S. Conlgliaro, M.D. REVIEW FOR RELIGIOUS 356 The counselor knows that even truly distressing symp-toms may only be a first line of defense the personality uses against even more distressing problems and con-flicts. The counselee of a priest I supervised was literally torn apart by persistent masturbatory behavior con-sistently accompanied by vivid heterosexual fantasies; yet this behavior was only a cover-up for very frighten-ing, still unconscious, homosexual problems. A sister I treated was painfully convinced (and so was her superior) that she had a severe sexual problem as she was mainly obsessed with obscene fantasies and per-secuted by sexual compulsions; after several months (and a dream in which she discovered a knife hidden by stacks of pornographic literature) it became apparent that she was using obscene fantasies also to punish herself for unconscious fantasies of a sadistic nature against the superior (and her mother). Thus the counselor knows better than to prematurely remove symptoms or defenses, lest the problems so disguised come to the fore, thus causing disintegration of the whole personality and psychosis. The counselor knows that the best way to counsel is, often, by the "non-directive, minimal activity" technique. Within this technique the counselor, after having ascertained (with a minimum of activity and direction) the quality and severity of the counselee's problem, assumes an "actively passive" posture. She patiently listens; benevolently and calmly waits out pauses of silence; asks few or no questions; stimulates the counselee's continuity of communication by nonverbal means (nodding, assenting, saying "Uhm-uhm") or, verbally, by repeating the counselee's terminal sentence; echoes and reflects back, in simpler, clearer, more concise phraseology the counselee's utterances, and so forth. With the mildest counseling problems this approach is therapeutic in itself and is both means and end. The counselor becomes the counselee's oral vehicle; and the counselee, just by listening to the counselor's clearer re-formulations of the problem, can see solutions or the roads towards them. With most counseling problems this approach is very valuable as a means to an end, as it provides the counselor with material through which she will be able to help the sister to help herself. (A little tip for the superior: "true" listening, with minimal ac-tivity and direction, will cause the "true" problem to shape itself in its clearest outlines under her very eyes.) An important point, made just in passing before, is the one to the effect that light attempts at premature removal of symptoms can be catastrophic. Freud spoke of "wild psychoanalysis"; in a sense, one can talk of "wild counseling." In "wild counseling," the counselor tells the patient what to do; advises; judges; prescribes courses of action; removes symptoms or eliminates defenses; prods too actively, eliciting too much too soon, all this without knowing enough of his counselee's personality structure and whether the patient can safely ~ollow the prescription or in ignorance of the adaptive and defensive meaning of normal and abnormal be-havior. One of the most important discoveries of psychoanalysis was that psychic disorders have a meaning and represent partly successful attempts at defensive adaptation. Even the most distressing symptoms are a partly successful defense---without the distressing symptom of hysterical mutism, the hysteric would be hced with the more distressing problem of wishing to verbalize highly ex-ceptionable sexual desires; without the embarrassing symptom of "trigger-finger paralysis" (a hysteric condition of soldiers on the battle line), the patient would be ~aced with the more serious problem of wanting to press the trigger of a rifle aimed at his own sergeant; without the torturing symptom of persecutory thinking, the schizophrenic would be faced with the much more painful problem of having homosexual desires. The dis-comfort of hysterical mutism, trigger-finger paralysis, and persecutory ideation are a psychic bargain compared with the discomfort the psychic apparatus would experi-ence were it to face, in raw state, the sexual desires, the murderous aggression, and the homosexuality that mutism, paralysis, and persecutory delusions stand for. Thus, if we remove one line of defense, a more drastic defense will be set up and, with it, a more severe mental illness. I remember the patient who came to the emer-gency room of a city hospital in a wheelchair because of hysterical paralysis of both her legs. A brash and eager young psychiatric interne decided he would omnipotently remove the paralysis by hypnotic suggestion. The patient did walk out of the hospital on her own legs; once home, however, she became severely depressed and attempted suicide. The hysterical paralysis was, to her personality structure, an indispensable prop; deprived of that prop prematurely (that is, without any preliminary work on her ego), her personality could only cave in; the process could only be arrested by the setting up of more primitive defenses (more drastic "props"), for instance, the defense of depression. Counseling can be powerful medicine. Words and advice are to the counselor what scalpel and clamps are to the surgeon. Wrong counsel and ill-timed advice can have disastrous effects. I remember a patient "counseled" into borderline psychosis by her own G.P. A twenty-eight year old girl, beautiful and quite feminine, she had never been 4- ~,ounseling VOLUME 357 ÷ 4. ÷ Vincent $. Conigliaro, M~. REVIEW FOR RELIGIOUS engaged, married, or romantically involved, She had consulted her physician because of ill-defined heart and stomach symptoms, fatigue, sleeplessness, and choking sensations; the physician correctly diagnosed hysteria. In discussing her social life, he was struck by the fact that she never went out with men; he took the explanations she gave (shyness, moral reasons) about her sexual isola-tion at their face value and proceeded to persuade her into going out. After several sessions of "counseling" she reluctantly agreed to go out on a date. Shortly after the first date (and having given in to a very minor physical exchange of affection) she became depressed and with-drawn. Again, the physician accepted the explanations she gave for her depression (moral guilt) at their face value and counseled her to be "more broadminded." She became more depressed and withdrawn and eventually attempted suicide. Several weeks after she had finally en-tered psychotherapy, it was found that at the ages of five and nine she had been sexually molested by a psycho-pathic father. Unconsciously, she had come to associate adult sexuality with the incestuous sexuality experienced at five and nine; and the guilt, horror, and remorse at-tached to the latter had become associated to the former; thus sexuality had to be shunned in all its forms and manifestations. Deprived of her defenses of shyness, ti-midity, and sexual isolation, the patient could only ex-perience severe anxiety, depression, and guilt. The above examples refer to situations in which "wild counseling" was both erroneous from a psychoanalytic point of view and faulty from an ethical and moral standpoint. Yet examples can be given of morally un-exceptionable counseling that is equally "wild" from a psychodynamic point of view. A judgmental and psycho-dynamically imprudent pastoral counselor once strongly advised a young man to give up compulsive masturbation at all costs; the counselee did, at the cost of severe homo-sexual panic and suicidal behavior. A couple was once treated in marital counseling; he was a drug addict, moody, manipulative, exploitative, sadistic, occasionally violent; she, the unnervingly patient and "holy" type of woman who goes through life proudly protesting her humility and vigorously proclaiming her martyrlike good-ness in the face of unbearable male provocations. The counselor did not see that this was a neurotic marriage and that this woman (fully aware of her husband's long record of addiction at the time she had married him) had done so to fulfill her masochistic needs and express her controlling and manipulative polarities in the least obtrusive way. The counselor also failed to realize that this woman had a need to foster her husband's addiction (for example, she used to express astonishment at the fact that her husband always managed to steal the groceries money to buy drugs; in actuality, it was she who would unconsciously "forget" some money [always just the right amount for "a fix"] on her dresser for her husband to steal) and that his addiction was an essential '"prop" to her personality. When the counselor finally persuaded her to separate from her husband, she became severely depressed and became an alcoholic. As indicated before, the counselor should be both mature and loving; without these qualities, the most sophisticated psychological understanding will be basi-cally vitiated; and counseling will remain ineffectual. The psychoanalyst's personal maturity can be assured, in most cases, by the fact that he is demanded to undergo inten-sive personal psychoanalysis before he is o~cially per-mitted to psychoanalyze others; the counselor's maturity can only be assured by rigorous screening procedures at the time he applies for training; constant supervision during training gives the additional opportunity to certify as counselors only those who have demonstrated the needed maturity. Why should the counselor be mature (the quality of "loving," I would like to suggest, is an inevitable by-phenomenon of maturity) is self-evident. The mature and loving counselor practices counseling in terms of his counselee's needs--not his own. He is actively passive and non-directive because he believes in the rationale of this technique--not because he is uninterested or because he wishes to work as little as possible. When he gives active counsel, he does so because he honestly believes that it is right to do s~not because, by so doing, the counselee will love, admire, and respect him or "get off his back.~' The mature counselor responds to his patients realisti-cally and not in terms of neurotic reactions set up in him by the counselee's attitudes, symptoms, or values. He can be acceptant of his counselee's behavior, without condon-ing or approving it. He does not "judge" the counselee's actions; rather, he helps him to understand why he acts this or that way and what results can be anticipated from these actions. In being loving, the mature counselor is also capable o~ the adequate measure of self-love and self-respect, without which, I might suggest, there may be no genuine and consistent love and respect of others. A few examples may be given which will clearly in-dicate the maturity or the immaturity of the counselor. A lay counselor I supervised always managed to ask his counselees very personal questions of a sexual nature not to clarify his views on relevant aspects of his patients' personality but to fulfill, vicariously, neurotic sexual needs of his own. Examples given before (while we were 4- Counseling VOLUME 24, 1965 359 ÷ ÷ + Vincent S. Conlgliaro, M~. REVIEW FOR RELIGIOUS on the subject of the "understanding superior" and "understanding coun.selor") indicated how the counselor (or the superior) responded in terms of their own neurotic needs rather than their patients'. One pastoral counselor's sternly judgmental reaction to the rage exhibited by one of his counselees was less related to the patient's prob-lems with sadism than it was to the counselor's fear of his own hostility. Sometimes the counselor's immaturity first creates problems to the counselor himself which will then be transmitted to the counseling relationship and the counselee. A counselor I once supervised, incapable of mature self-love and self-respect, became very anxious because of his inability to resist his counselees' manipula-tions and dependency. He allowed counselees to contact him at home, at all hours of the day or night; the more dependent they became on him (and the more they in-convenienced and disrupted his family life), the more he resented them and the more he felt he had to "make up" for his hostility by giving in to their manipulations and dependency, thus getting involved in a self-perpetuat-ing vicious circle. Immature~or insufficiently trained--counselors may want to terminate a counseling relationship for a com-bination of '"right," conscious reasons (that is, the pa-tient is too sick and needs psychotherapy) and uncon-scious, "wrong" reasons (that is, hostility set up by the patient's values, attitudes, habits, and so forth). These counselors may feel so guilty, unconsciously, for the "wrong" reasons that they may be unable to recommend termination on the basis of the conscious, "right" reasons. They may present the "right" reasons to their counselees in such ambivalent, confusing fashion that the counselees sense the existence of hidden hostility, perceive the recommendation to terminate as '"rejection," and neu-rotically cling to the relationship: "interminable counsel-ing." On the other hand, an untrained pastor I know (truly and genuinely loving--of others; not enough, per-haps, of himself) often feels he does not have the right to refuse or deny anyone and gets involved in intermi-nable counseling in a different way: the parishioner keeps on coming, once, twice a week, to the rectory, refuses to be referred to a psychiatrist, and clings to the unhappy and helpless priest for years. Sometimes it is a superior who makes herself un-realistically available to her sisters. She is "willing" to practice informal counseling at any time during office hours (and beyond) and is unable to turn down any sister's request for "a few minutes of time." This superior may be taking too literally the Christian, ethical, or professional obligation to make oneself available to those who suffer, forgetting the equally ethical and Christian obligation to be good to oneself. One superior I knew refused no one coming in to see her, no matter how busy she was, how many deadlines she had to meet, and how many unfinished tasks were before her. She made her-self available "so that sister won't feel rejected."; her inner discomfort and tension, however, inevitably diffused to the counseling relationship. She would listen superficially and be exposed to the risk of making super-ficial, premature comments; or, while she "listened," her eyes would dart to the typewriter or steal a glance at the wristwatch; or her hands would tap impatiently by the telephone or tug at the crucifix ("Dear God, help me be patient."). The sisters she "listened" to inevitably received the message and felt just as rejected as if they had been asked to return later. A more self-loving superior will do better (by herself and by the sister) by recognizing her right (and her duty, perhaps, to herself) to tell sister warmly but firmly that she will take just a few minutes right away to discusse the matter of an appointment: which will be given within the day if sister feels the matter is that important, later, if sister feels her problem is not that urgent. I am suggesting, then, that when counselor, superior, pastor have sufficient mature self-love and self-respect (at least enough of it to resist the temptation of making themselves unrealistically, or masochistically, available to others) they will, at the same time, be capable of mature, joyful, and genuine love of others. (Could it be that "love thy neighbor as thyself" really means that one has as much obligation to love oneself as to love one's neighbor? And that this beautiful maxim, read between the lines, suggests that without mature self-Jove there cannot be mature other-love?) ! On the subject of "mature and loving understanding," it may be very appropriate to conclude by briefly reflect-ing on the question of values and counseling. While the counselee's values should have little relevance to the counselor's effectiveness, the same cannot be said of the counselor's values. ("Values" here is meant on a broad ethical and philosophical plane, not only on a religious or moral plane.) At the risk of being considered an incorrigible idealist, I should like to suggest that the effective counselor (like the effective psychotherapist) must be, above all, a decent, good human being. If he is not to be, at best a sterile and antiseptic technician, at worst a manipulator and a hidden persuader, he must be committed to a philosophy of integrity, love and respect of others, self-love and self-respect. The attributes of maturity, loving-ness, and understanding will ulti-mately be inherent and intrinsic in the man's existential ÷ ÷ ÷ Counseling VOLUME 24, 1965 36] integrity and ethical commitment. He cannot be auto-cratic, manipulative, devious outside of office hours, and genuinely permissive, truthful (to himself and his work), and sincere in his office; by the same token, he cannot be weak, manipulable, neurotically self-effacing outside of his office and reasonably assertive, reliable, and helpful during office hours. He need not be "perfect" (whatever this word may connote in his personal weltanschauung), but honest. He need not feel that he must make no mis, takes; all he needs is mental alertness to the mistakes he makes and the emotional courage to recognize them and try to do his best to rectify them. He need not be a self-righteous crusader for love, freedom, and a democratic philosophy of life, but someone who does his best to love, be free, and set others free. I began by noting that "counseling, as a technique and a philosophy of human relatedness., is important to both psychoanalysts and religious persons. (who) both work with human beings and are both committed to a profession of service . " In closing, I should like to suggest that both psychoanalysts (or psychotherapists, counselors, and so forth) and religious persons (or pastoral counselors, house counselors, and so forth), be-cause of the specific quality of their relatedness to the human beings they work with, are alike also in this respect: the measure of their success in their work is, to a large extent, a measure of their existential richness and integrity. ,4" 4. + Vincent $. onigliaro, M.D. REVIEW FOR RELIGIOUS WILLIAM J. REWAK, S.J. Mortification: An Entry inta the Christ-Mystery I. Aversion of Modern Man In the spirit of the Church's aggiornamento, there is a great demand today for authenticity in moral and ascetical theology, a demand for new and valid expres-sions for the old values. A value is a value, after all, not because it is traditional but because it is an authentic expression of my personal relationship to God and to other people. We are aware of, and fear, the crystalliza-tion of the primary Christian experiences. It has often happened that the Church---or more exactly, institutions and individuals within the Church---have bequeathed to succeeding generations rites, methods, and customs with-out any inner ideal and spirit. Such a stagnation of the original value can occur in any human experience: mysticism can degenerate into magic and ritualism; prophecy is always in danger of crumbling into moral-lsm. So the original value, idea, must forever be reex-pressed; it must grow within the historical context and be reinterpreted in the light of changing modes of thought. At the same time, it must keep a strong hold on the primitive experience. It is for this reason we will investigate the New Testament doctrine on mortifica-tion. A theology of mortification is badly needed. The pres-ent doctrine is inadequate, for it has not kept pace with the advancements in Sci'ipture and other branches of theology. At the present, we are reacting against a moral theology that has emphasized sin and progressing towards a positive program of Christian life: doing good in the service of a generous charity. The idea of morti-fication, then, which according to many manuals is practiced either as a punishment for past sins or as a deterrent against future sins must be reappraised,x What ~$ee P. J. Meyer, s.J., Science o] the Saints (~t. Louis: Herder, ÷ ÷ ÷ William J. Re-wak, s.J., is a mem-ber of Regis Col-lege; 3425 Ba~.view Avenue; Wallow-dale, Ontario; Can-ada. VOLUME 24, 1965 4, 4, 4, William ~. Rewak, 5.1. REVIEW FOR REL]G~OUS 564 is objected to is not that sinful man needs mortification, but that theories of mortification seem to bypass Christ and have for their starting point, their raison d'etre, the fact of sin. Every natural philosophy tried to elimi-nate "sin"; the Stoics were concerned with perfection, but only natural perfection. A Christian existential view of sin cannot fall into this trap. Many wish to find their mortification in the daily struggle involved in working for their neighbor, in the apostolate. The absolute value itself of mortification is not always questioned; a blank rejection would be an act of infidelity to the Word of God. What is vehe-mently questioned is selpchosen mortification: corporal punishments, voluntary acts of abnegation of the intel-lect and will, all those acts, freely chosen, which hurt our pride or human respect. Their necessity is question-able in the light of the very real difficulties confronting the apostle in today's pluralistic society, in a world where the general breakdown of morality requires a new and more refined, more soul-searching response in his communication with his neighbor. There is no doubt about it: mortification is the daily fare for the dedi-cated apostle. Why opt for additional, self-chosen acts of mortification? Mortification has too often been identified with ex-traordinary corporal austerities. The ordinary apostle, not given to sackcloth and ashes, hairshirts, dank caves, and bloody lacerations, is sincerely seeking an "ordi-nary" saint. He wants as an example someone who must stay strong and healthy in order to perform manfully, joyfully, and effectively the tasks of a university pro-fessor, a retreat master, or a Catholic businessman. Besides, corporal austerities are currently out of favor as a result of the renewed "theology of matter." We have, it is hoped, at least theoretically banished all traces of Platonism and Jansenism from our books and lectures on spirituality. There is today an emphasis on the sacramentality of matter, an emphasis fostered by the late Teilhard de Chardin. The body, the world of the material and concrete, are all good and will con-tribute in their own specialized way to the glory of the kingdom to be revealed in us. If corporal austerities are to be retained, they must be based on a more solid foundation than the Jansenistic distrust of the ma-terial. 2 1902), pp. 88-91. Father Meyer's primary reason for practicing morti-fication is "as an atonement for past sins"; and it is "still more neces-sary as a preservative from future sins." This obviously needs quali-fication and completion. i We use the terms "Jansenistic" and "Jansenism" because they are readily intelligible to the modem reader. It must be admitted, how-ever, that the use of such terms is more for convenience than for Older spiritual books, books which influenced the ascetical teachers of the first half of this century, are notoriously negative in tone: If we were to count all the miseries of human life, we should never have done. Holy Job says, "The life of man is a per- Detual warfare upon earth, and his days are like the days of a hired servant that labours from sun-rising to sun-set" (Job vii. 1, 2). Several of the old philosophers had such a lively sense of this truth, that some of them said, they could not tell whether to call nature a mother or a step-mother, because she has sub-jected us to so many miseries. Others again used to say, it were better never to be born, or at least to die as soon as we were strict and complete historical accuracy. An explanation is therefore in order. We urge the reader to consult Louis Bouyer, The Spiritual-ity o] the New Testament and the Fathers, trans. Mary P. Ryan (London: Burns and Oates, 196~) for an excellent account of the problem of gnosis in the early Church. Contrary to modern popular belief, Father states, there was a legitimate gnosis sought by St. Paul and by the early fathers; one has only to think of the formulation of the First Epistle to the Corinthians on knowing God even as we are known (1 Cor 13:12; see also Eph 3:19 and Phil 3:7-11). And this is a knowledge which is really an experience of God, in the love of the Spirit. St. Ignatius of Antioch says: "Why do we not all become wise in receiving the gnosis of God, Jesus Christ?" (p. 246). Gnosis for primitive Christianity was an experiential knowledge of the mysteries of the Father's plan for salvation. But at the same time the natural Greek philosophers themselves were seeking ~alvation through a gnosis of their own. These influences came in turn to form Christian gnosis. "Eons or angels descended in endless cascades from a pleroma in which everything is divine, towards a foreign matter in which everything is mired and becomes degenerate. To this fall, which is one with creation itself, is opposed the mission of the Logos, more or less strictly identified with the man Jesus. But since salvation is nothing but the recovery of an con fallen into mat-ter, the incarnation could be only apparent. It must lead, in fact, to a salvation which is not a redemption of the whole of man, but a disengagement in man of what has never ceased to be immortal 'spirit,' that is to say, an escape from the bonds of the body and the world . The cross of the Saviour only frees our soul along with his from the chains of the body" (p. 223). It is immediately apparent that the grandfather of the heretical positions of the Jansenists, Puritans, Albigensians, Manicheans, is Greek Gnosticism--a corrod-ing rationalism which understood nothing of the true Gnosis, the Word of God. It is not the Logos of Hellenistic syncretism that we, as Christians, come to know, but the Word made flesh. This is why so many spiritual writers of the last few centuries have misfired with their ascetical doctrine; they were influenced by the same rationalism that has threatened Christianity from the beginning and is too often the error of Christian "humanism": the adoption of ascetical prac-tices for the purification and reintegration of the purely natural man, with no consideration for the priority of the interpersonal relation-ship between man and God. The early Greek Gnostic sought an apatheia: the calming of all disordered tendencies, rendering him insensible to outside influence. The Christian Gnosdc also sought apatheia, but it was attained through perfect submission to charity. This in no way meant an extinction of the human, "but rather its unification in which everything is taken up and transfigured which is worthy of being so" (p. 274). Christian asceticism must begin from faith, from the Word of God; it must proceed from the Spirit of love speaking within us. + + .I-Mortification VOLUME 24, 1965 365 4. 4. 4. William J. Rewak, SJ. REVIEW FOR RELIGIOUS 366 born; nay, some of them have gone so far as to say, there are but few persons, that would accept of life after having made an experiment of it, that is, if it were possible to make a trial of it beforehand,s If one were to take this seriously, he would have to regret that God ever uttered a fiat. Having disposed of the object, the author turns to the subject: Cast your eyes on yourself, and you will find there motives enough of humility. Do but consider what you were before you were born, what you are since you have been born and what you are like to be after your death. Before your birth, you were a filthy matter unworthy to be named, at present you are a dunghill covered with snow, and in a short time you will be meat for worms.~ An adequate understanding of the Incarnation can surely dispel such gross misconceptions of God's creation. But it is precisely upon such misconceptions that the author--and other authors--have based their arguments for mortification. Little wonder modern man is repelled. An unhappy refrain running through most spiritual manuals of the eighteenth and nineteenth centuries is A bstine et sustine! Refrain and endure,s Cast unwillingly into a flaming abyss of sin where even the apostolate is fraught with unimaginable dangers, mortification alone will lead us to "perfection." And this is perhaps the worst aberration of rationalistic moralism: the use of ascetical practices not for establishing and maintaining a dialogue with God but for the stoical perfection of all the virtues. Most spiritual books of the last century offered detailed instructions on how to develop the virtues of fortitude, for example, or temperance, chastity. And the first means was always mortification--as they understood it. "We must possess more virtues; through them only can we reach our end. Here comes in the aid of self-denial and self-discip-line." 0 Another section of the book explained the ob-stacles to the acquiring of these virtues;7 and a third sec-tion enticed the reader with such titles as "Of the Spiritual and Temporal Advantages Promised to Virtue in this Life, s Rev. F. Lewis, O.P., The Sinner's Guide (Dublin: Richard Coyne, 1825), p. 162. ~ Ibid., p. 271. ~ See, for example, Alphonsus Rodriguez, S.J., Practice o! Perfec-tion and Christian Virtues, trans. Joseph Rickaby, S.J. (London: Manresa Press, 1929), p. 567; and Meyer, Science of the Saints, p. 97. °Moritz Meschler, s.J., Three Fundamental Principles of the Spiritual Life (Westminster: Newman, 1945), p. 80. The author seri-ously calls his book "Christian Asceticism in a Waist-Coat Pocket" (p. v). 7See John Baptist Scaramelli, S.J., The Directorium Asceticum, trans, at St. Bueno's College, North Wales (4 vols.; London: R. and T. Washbourne, 1902), v. 2. This second of four volumes is devoted en-tirely to the manifold obstacles to Christian "virtue" and the means for overcoming them--penance and mortification. and particularly of Twelve Extraordinary Privileges be-longing to it" s or "Some Easy Kinds of Mortification." 9 Such pragmatic spirituality, which is nothing but the victory of reason over animality, lacks a real Christian motive based on Christ's entry into our life through baptism and the sacraments. Fortunately, we have recovered the notion that per-fection is not the piling up of virtues, computer-fashion; it is more fundamental, it is Chrigt-centered. We see Christ as the focal point of all our religious activity, of all our apostolic activity, of all human relations; and when an author bids us go forth from our father's house because "in the shelter of the religious life, separated from the world, from all that might .have occupied your thoughts and your hearts, you live for God alone," 10 we cannot believe him. Or if someone counsels us: "If the religious vocation demands the abandonment of the parental roof, sons and daughters must sacrifice their affections for parents and relatives that they may gain thereby Christ's promise of eternal life," or asserts that friendships are dangerous because "friendship between proper parties that has for object their mutual spiritual advancement is rare and found only among saints," 11 we can hardly take him seriously. The author is too much like those of whom P~guy wrote that "they think they love God because they don't love anyone." Mortification and sacrifice have often been put in opposition to joy. Come, my children, when pain, sacrifice, and duty press heavily upon you, when you experience dryness and disgust, endeavour to make, if you will, a dry and bitter act of love of God . Fervour and sensible devotion is good for small minds; shake off these feminine ways, aspire to something more noble, more vigorous. As for ourselves, we have had not one quarter of an hour's consolation in forty years.~ Hard saying for a generation that is experiencing the ascetical consequences of St. Paul's theology of the Res-urrection. Surely sacrifice and consolation, as authentic expressions of God's Good News, must somehow be re-lated. But most authors of moral guidebooks struggled with this "problem" of pleasure, happiness, consolation, and could not easily reconcile it with Christ's example of suffering. There exists in fact the problem of pleasure. Readily enough ~ Lewis, Sinner's Guide, p. 85. ~ Meyer, Science oJ the Saints, p. 101. 10 P~re de Ravignan, S.J., ConIerences on the Spiritual LiIe, trans. Mrs. Abel Ram (London: Washbourne, 1877), p. 185. Italics mine. ~aMonsignor P. J. Stockman, Manual o] Christian Per]ection (Hollywood, Calif.), p. 611. ~ De Ravignan, ConJerences, p. 191. Mortification VOLUME 24, 196S 367 4. 4. William ]. Rewak, 8.1. REVIEW FOR RELIGIOUS $68 does the concept of pleasure evoke the idea of something which, morally, has little to recommend it, or at the most, something which is to be tolerated. Living in the memory of Christ, the Christian soul with difficulty separates sanctity from suffering. Is it not by the cross that Christ redeemed and sanctified us? How can pleasure, then, be integrated into the moral life? Does this life not seem, on the contrary, to exclude it? Is there a place for pleasure in the context of a life of selbcontrol?18 And the author solves this conundrum by consoling his readers with the distinction that the essence of an act is what determines it and not the pleasure that may sur-round or follow upon it. Pleasure is outside the moral law: if the act is good, the pleasure is good; if the act is bad, the pleasure is bad. It is, he states, permitted to renounce this pleasure for a superior motive; but it is sometimes better to accept it, especially if it leads to virtue; and it may not always be possible to exclude it.14 Such a treatment of pleasure and consolation strikes the modern reader as negative, moralistic, and exces-sively rationalistic. It has not embodied the spirit of St. Paul: "They will forbid marriage, and will enjoin ab-stinence from foods, which God has created to be par-taken of with thanksgiving by the faithful and by those who know the truth. For every creature of God is good and nothing is to be rejected that is accepted with thanksgiving. For it is sanctified by the word of God and prayer:' (1 Tim 4:3-5). One last remark, and this first part will have per-formed its function. Mortification has been strongly identified with the devotions centering around the idea of reparation. We supposedly mortify our flesh to al-leviate the pain of the lash as it struck Christ during His passion; we kneel for hours to repair for the sins which are causing Him pain and sorrow. Sentimentality has conjured up the image of a Sacred Heart, sitting on the banks of the Loire, weeping and bewailing the sins which men are committing. Such misguided devotions can readily develop into dolorism, a perverted anguish which plays on false feelings of guilt; and for the modern psychology-oriented intellectual, this" is territory to be shunned. Mortification, if it is to be Christian, must turn one away from the self and towards Christ and ="I1 existe de fait un probl~me du plaisir. Assez ais~ment le con-cept de plaisir ~voque l'id~e d'une chose moralement peu recom-mandable, d'une tolerance tout au plus. Vivant du souvenir du Christ, l'fime chr~tienne dissocie malais~raent la saintet~ de la soul-france: n'est-ce point par la croix que le Christ vous a rachet~s et sanctifi~s? Peut-on donc integrer le plaisir clans la vie morale? Ne convient-il au contraire de l'en exclure? Peut-on lui assigner une place clans le gouvernement de soi-m~me?" Dora Odon Lottin, Aux sources de notre grandeur morale (Editions de l'Abbaye du Mont Cesar, 1946), p. 32. a~ Ibid., pp. 33-4. man. Sentimentality has no place in the authentic Chris-tian experience of reparation. It is the sum of all these inaccuracies, these exaggera-tions, these inauthentic expressions of Christian asceti-cism, which are causing the current questioning, if not the rejection, of mortification. If we are to retain morti-fication and sacrifice as indispensable e|ements of Chris-tian life, they must be integrated into the scheme of the "Christ-life" of which St. Paul is the outstanding interpreter. We have to make what we mean intelligible to modern Christians so that, as Karl Rahner says, "they will not think that 'sacrifice' is an expression for that misanthropy and secret hatred of life felt by failures who are incapable of courageously enjoying life and this world and the glory of human existence." a~ H. New Testament Doctrine on Mortification We have been using the term "mortification" in its popular sense, meaning all those acts of abnegation, of sacrifice, which are commonly understood as "mortify-ing." It is time now, however, to clarify the meaning of the three words ordinarily used interchangeably as synonyms: abnegation, renouncement, and mortification; and we will present, in the main, Fr. Iren~e Hausherr's distinctions,a6 This analysis will lead us into a further study of the Pauline texts on mortification. The Synoptics have all preserved the saying: "If any-one wishes to come after me, let him deny himself, take up his cross, and follow me." a7 Fr. Hausherr has pointed out that in the Scriptures, when abnegate, "to deny," concerns a duty, there is always the same direct object: oneself. We cannot, strictly speaking, deny ourselves; that is, negate ourselves. We cannot deny what we really are. The abnegation demanded by Christ consists in denying, or not attributing to myself, that which I am not. The great truth about myself is that I am a creature ---or better, a son---of God; negatively speaking, I am not God. This elementary negation constitutes the es-sence of abnegate, of the "denial" of oneself. It is, to be sure, an intellectual judgment on my condition as a creature, a fully free human commitment to adore and praise the God Who has entered my life. But to stop here would enclose us in the same narrow straits of rationalism that hemmed in former ascetical writers. This basic abnegation--the adoration of God---demands that I act as a creature; but it demands primarily that ~ Karl Rahner, S.J., The Christian Commitment, trans. Cecily Hastings (New York: Sheed and Ward, 1963), p. 167. l~Iren~e Hausherr, S.J., "Abnegation, renouncement, mortifica-tion," Christus, v. 22 (1959), pp. 182-95. a7 Mt 16:24. See also Mk 8:34; Lk 9:23. Mortification VOLUME 24, a965 William ]. Rewak, $.1. REVIEW FOR RELIGIOUS 370 my filial relationship to God, which is discerned by faith, take precedence over and therefore exclude the primacy of every purely natural reference to self, and this in consequence of the existential character of the supernatural order of redemption I am now living. Transposed into life, this principle demands acts of mortification. The commandment "to renounce" appears in only one text: "He who does not renounce all that he pos-sesses cannot be my disciple" (Lk 14:33). Christ is here again referring to all men, to whoever wishes to follow Him; it is therefore not a counsel but a command, a Christian duty. Obviously, the degree of embodiment of this renunciation will vary for every person and every state in life. Renunciation for a religious is not the same as renunciation for a layman. Although the specific command, "to renounce," does not appear elsewhere, there are related texts: "If your right eye is an occasion of sin to you, pluck it out . " (Mr 5:29); "If you wish to be perfect, sell all that you possess, give it to the poor, and come, follow me" (Mt 19:21); "And anyone who has left house, or brothers, or sisters, or father, or moth.er, or wife, or children, or lands, for my name's sake, shall receive a hundred-fold and shall possess life everlasting" (Mt 19:29). The first Matthaean text is hypothetical but is uni-versal in its application. The remaining two texts refer to those who have decided to follow the counsels, since "to leave" is not commanded, it is optional. Luke has seemed to use the same logion, but the tone is harsh: anyone comes to me and he does not hate his mother and his son and his brother and his sisters, and himself, he cannot be my disciple" (Lk 14:26). In this context, "to hate" someone is to love him less than God, or better, to discern by faith that love of the Father grounds our love for other men. "To leave" is not a duty (except in the hypothetical case of an occasion of sin); but "to hate" and "to re-nounce" are obligations which fall on every Christian, as they indicate the relation that should exist between a son and a Father. Abnegation, then, refers to the subject: my self-love will be characterized and determined by my love for the Father. Renouncement refers to the persons or things outside the subject: all created things will be loved in the Father and through the Spirit because they are ex-pressions of God's love for me. "The charity of God is poured forth in our hearts by the Holy Spirit who has been given to us" (Rom 5:5). Transposed into life, both of these principles demand acts of mortification. It is St. Paul who uses the word "mortification," and the first text we wish to examine is Col 3:5: "Therefore, mortify your members which are on earth." Some have understood this text literally to refer to punishment of the physical body. The Greek word for mortify, nekro-sate, does mean "to cause to die"; but St. Paul is not asking for the physical amputation of our members, he has too great a respect for the body: "Learn how to possess your vessel [body] in holiness and honor" (1 Th 4:4). But neither should the word be weakened to merely mean "suffer," for this, too, would have no precedent in Pauline doctrine. The word "members," then, can-not refer to our physical members; and in the context of the passage, there is an interpretation given to the word. Appearing in apposition to "members" are: "im-morality, uncleanness, lust, evil desire, and covetousness (which is a form of idol worship)" (Col 3:5). What we must put to death, what we must "mortify," are the dis-ordered affections which proceed from blunted self-love, a self-love not grounded in the Father's love, in Paul's terminology, the "flesh," sarx. Now the works of the flesh [sarx] are manifest, which are immorality, uncleanness, licentiousness, idolatry, witchcrafts, enmities, contentions, jealousies, angers, quarrels, factions, par-ties, envies, murders, drunkenness, carouslngs and such like . And they who belong to Christ have crucified their flesh with its passions and desires (Gal 5:19-21,24). The effects of selfish egoism destroy the beauty and the harmony of the Christian person. All these sins which Paul enumerates set a man against his neighbor, against God, even against himself. We must "crucify" the source of this disorder, our "flesh," in order that we may "walk in the Spirit" (Gal 5:16). Mortifying the flesh will produce the "fruit of the Spirit: charity, joy, peace, patience, kindness, goodness, faith, modesty, continency" (Gal 5: 22-3). The primacy of the spirit of charity in our lives is evidence that we have "risen with Christ": If you have risen with Christ, seek the things that are above, where Christ is seated at the right hand of God. Mind the things that are above, not the things that are on earth. For you have died and your life is hidden with Christ in God. When Christ, your life, shall appear, then you too will appear with him in glory. ThereIore, mortify your members . " (Col 3:1-5). Paul is inviting us to the state of mortification, in the interests of our resurrected life. "If by the spirit you put to death the deeds of the flesh, you will live" (Rom 8:13). Egdism must be mortified and sensuality curbed; then we live in the full supernatural sense. And here we begin to touch upon a basic Pauline theme. For Paul, the fundamental law of the spiritual life is a dying and a living with Christ. This occurs sacra-÷ ÷ ÷ Mortifwatlon VOLUME 24, 1965 371 4, SJ. REVIEW FOR RELIGIOUS 372 mentally in baptism and it is of this he speaks to the Colossians. Perhaps his most explicit statement is in the epistle to the Romans: Do you not know that all we who have been baptized into Christ Jesus have been baptized into his death? For we were buried with him by means 6f baptism into death, in order that, just as Christ has arisen from the dead through the glory of the Father, so we also may walk in newness of life" (Rom 6:3-4). The spiritual life is union with Christ; but this is a fellowship with His death and life. We die and rise again sacramentally in baptism, an invisible action which must be fully manifested and made effective in our daily lives. The sacramental, ontological change we undergo in baptism must have a corresponding effect on our moral and ascetical conduct,is Only in this way, by uniting ourselves sacramentally and ascetically to Christ's earthly activity of suffering, can we obtain a freedom from sin and our final resurrection: For his sake, I have suffered the loss of all things, and I count them as dung that I may gain Christ and be found in him not having a justice of my own which is from the Law, but that which is from faith in Christ, the justice from God based upon faith; so that I may know him and the power of his resurrection and the fellowship of his suffering: become like to him in death, in the hope that somehow I may attain to the resurrection from the dead (Phil 3:8-11). Fr. F. X. Durrwell states: These texts do not say that the remission of sin is gained in virtue of the merit acquired in the past by that death---one must not water down the reality of a single word of Scripture on the ground of reason being unable to cope with it; they say that it is gained in a communion in that immolationTM. Only by entering completely into the mystery of Christ, by uniting our sufferings to His in such a way that they are no longer our sufferings but Christ's--"l bear the marks of the Lord Jesus Christ in my body" (Gal 6:lT)-~can we truly become a "new creation" (Gal fi:lS) and enter upon the glorious life awaiting us. And so a radical transformation has already taken place at baptism: "As many of you as have been baptized in Christ have put on Christ" (Gal 3:27); "You were heretofore darkness but now light" (Eph 5:8); "The law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and death" (Rom 8:2). In the Chris-tian life, however, there is a vast difference between establishing a beachhead and the full experience of ~ Concerning this Pauline theme, see Alfred Wikenhauser, Pauline Mysticism (New York: Herder and Herder, 1960), pp. 149-56; and F. X. Dun'well, In the Redeeming Christ (New York: Sheed and Ward, 1964), pp. 84-90. ~ Durrwell, In the Redeeming Christ, p. 85. victory--the pleroma. In principle, Christ's death and resurrection and our sacramental participation in it have destroyed the inevitable domination of "the lusts of the flesh" (Gal 5:16); but the possibility of sin remains. The Christian life is a life of struggle, as Paul knew so well from his own personal experience and fa'om his ex-periences with the imperfections of the early Christian communities. But Christian suffering, the appropriation in our own person of the passion and death of Christ, must reflect the same motive that inspired the exinanitio: the redemp-tion of man and of the universe. "For we the living are constantly being handed over to death for Jesus' sake, that the life also of Jesus may be made manifest in our mortal flesh. Thus death is at work in us, but life in you" (2 Cor 4:11-2). Only to the extent that what is exclusively natural in us dies can the life of Christ become manifest in us in the form of apostolic activity. The death of the apostle is the necessary condition for the life of the Church and her members. And every Christian is an apostle. Only to the extent that we "bear about in our body the dying of Jesus" (2 Cot 4:I0) can we effectively continue the redemption by applying its saving activity to men. And here we reach the basic reason for all mortification: it is an entry into the mystery of Christ, a communion in His suffering, for the purpose of prolonging His re-demption in the world through the Church. His activity in Jerusalem two thousand years ago was not ineffica-cious for the present age; He effected the transforma-tion at that point in time, but He continues it in His glorified state through the members of His Church who recapitulate in their lives His redeeming experience. "Therefore I pray you not to be disheartened at my tribulations for you, for they are your glory" (Eph 3:13). The most important statement of this theme appears in Col 1:24: "I rejoice now in the sufferings I bear for your sake, and what is lacking of the sufferings of Christ I fill up in my flesh for his body which is the Church." Paul does not mean, of course, that he must supply by his sacrifices the defects in the sufferings of the historical Christ. Interpreting "the sufferings of Christ," Fr. Benoit says they are, in general, the tribula-tions of the apostolic life;2° while Fr. Wikenhauser ap-plies them more personally, stating they are Paul's own sufferings.21 These interpretations do not do injustice to Paul's thought; as he says elsewhere, "the sufferings ~o Pierre Benoit, "L'Epitre aux Colossiens," Bible de Jdrusalem (Paris: Cerf, 1959), p. 60, footnote (b). m Wikenhauser, Pauline Mysticism, p. 161. ÷ ÷ Mortification VOLUME 37~ of Christ abound in us" (2 Cor 1:5), meaning his own sufferings. At any rate, all reputable scholars agree with the general tenor of the text: Paul, and all Christians, must express in their lives Christ's passion and death for the salvation of the members of the Mystical Body, the Church. Quite simply, "they live no longer for them-selves" (2 Cot 5:15). And this salvation of the Body of Christ is a source of great joy for Paul, a joy that is a participation in the Resurrection: "For our present light affliction, which is for the moment, prepares for us an etei-nal weight of glory that is beyond all measure" (2 Cot 4:17). Com-munion with Christ in His death necessarily means com-munion in His Resurrection, for this too is the moral and ascetical prolongation of baptism. The Resurrection should be lived, as mortification and suffering are lived. The apostle is a man of joy: "For as the sufferings of Christ abound in us, so also through Christ does our comfort abound" (2 Cor 1:15). It is in the letter to the Philippians, written during a harsh and humiliating im-prisonment, that Paul overflows with joy--a word that appears in this epistle eleven times because of the fellowship he experiences with his converts who them-selves have endured suffering for the sake of the gospel: "I have you in my heart, all of you, alike in my chains, and in the defense and confirmation of the gospel, as sharers in my joy" (Phil 1:7). In summary, Paul puts great emphasis on the mystical and sacramental fellowship in Christ that is effected at baptism; but he is equally insistent that Christians must foster in their lives a personal relationship founded on imitation--and this can only be done by re-experienc-ing Christ's life, performing the same redeeming activity He performed. To be one with Him in glory, we must be one with Him in suffering. This is the only way we know, the only way given to us by which we can be saved: "If anyone wishes to come after me, let him deny him-self, take up his cross and follow me" (Mr 16:24). III. Some Conclusions ÷ ÷ + William I. Rewak, Sd. REVIEW FOR RELIGIOUS And what then is mortification? Most basically, it is a state of having died with Christ so that we may live with him, We must make more explicit, however, a dis-tinction which until now has only been implied: St. Paul is speaking primarily about absolute mortification, the state we all must enter as a result of our communion in baptism with Christ. Every Christian is called to this state; and the requirements are the same: the "putting to death" of the disordered inclinations and affections that are ours as a result of original sin.2~ We do not "mortify" the body, properly speaking; we mortify our flesh, sarx, the urge we possess to disassociate our in-terests from God's interests. And we do this that through us the Body of Christ, the Church, may live the Res-urrection more fully. But a problem remains. For this absolute principle of the spiritual life must be appropriated by each Chris-tian and embodied in his daily life. The acts of mortifi-cation, therefore, by which we make St. Paul's principle our constant concern, we term relative mortification. For these acts are always relative, to our state in life, to the inspiration of the Holy Spirit, and to the force of the disordered affections which remain in us. It is this we are concerned with now and it is under this heading we discuss selpchosen, freely imposed mortifica-tion. We live as members of a Church; all our Christian acts are ecclesiological--through, with, and in the struc-ture Christ set up for our sanctification. The existence of sin in any one of its members stops the flow of grace in a particular area and impedes there the growth of the Christ-life. Mortification does serve, then, as punishment for sin and as a deterrent against future sin, as the manuals have pointed out; but sin must be seen in the context of the Mystical Body, of charity: "For you have been called to liberty, brethren; only do not use liberty as an occasion for sensuality, but by charity serve one another" (Gal 5:13). We mortify our disordered affec-tions so that nothing will hinder us from entering into a meaningful dialogue with God and with our neighbor. We must make of our lives a dynamic redemption--a redemption that is continued through our Christian acts of prayer and mortification, in the Church, for mankind. It is in the light of this Christian experience, for example, that we seek the meaning of reparation. Acts directed to reparation are performed principally to further the penetration of the Christ-life in the members of the Church: the Church suffering and the Church militant. They are intended to "repair" the damage done by sin, to heal the wounds which Christ--in His members m St. Ignatius of Loyola insists that a "disordered affection" is an affection which does not take into account the action of God in our life. To mortify this affection, (I) w~ starve it by not allowing it to exercise its influence and (2) we pray that God may change this af-fection. It is obvious how important Ignatius considered both the initiative and the decisive influence of God's action in us; for this reason he puts great emphasis on the necessity of prayer when troubled by "inordinate attachments." See Spiritual Exercises, Nos. 16, 157. ÷ ÷ ÷ Mortit~ation VOLUME Z4, 1965 375 ÷ ÷ William J. Rewak, Sd. REVIEW FOR RELIGIOUS --has suffered, to open the channels of sanctification that we all may live healthy, grace-filled lives. Christ does not suffer, but His members do: the loss of grace, caused by the power of sin. The dialogue must be re-established, and our acts of mortification do effect, in ourselves and in our neighbor, through the mercy of God, the resurgence of the Christ-life. For within the mystery of the Mystical Body, there is room for mutual help--and this in the sphere of grace alone. This re-vealed fact in itself attests to the mysterious character of the organic union of this Body: "For we the living are constantly being handed over to death for Jesus' sake, that the life also of Jesus may be made manifest in our mortal bodies. Thus death is at work in us, but li[e in you" (2 Cor 4:11-2). But many Christians, agreeing with the general nec-essity of mortification, point to the apostolate, as we have indicated, as source enough of that "dying" Paul insists we must undergo for ourselves and our brothers in Christ. Failure in the apostolate, the limitations of our personality in dealing with others, the rejection of love, the inability to be effective--these are real crosses to be borne by every apostle. They point also to the one great abiding mortifica-tion, the acceptance of personal death. Karl Rahner has said: We have only to recall that death, as an act of man, is pre-cisely that event which gathers up the whole of the personal human life of the individual into one consummation. We have only, too, to recall, as Eutychius (A.D. 582) said, that there oc-curs "pragmatically" in death what had occurred mystically at the sacramental heights of Christian experience, in Baptism and in the Eucharist, namely our assimilation to the death of the Lord.~ And the death of the Lord was not an easy one. But self-chosen mortification, we affirm, performs ex-actly the same function, and that is one of the reasons it is so necessary. Just as personal death demands activity on the part of the Christian, so should our mortification, for mortification prepares us for and establishes a begin-ning and an acceptance of our final assimilation to the death of the Lord. Acceptance of suffering, of the crosses meted out to us in our apostolate, has great value; but it does not reach the depths of the personality as our self-chosen acts do. It is easier to accept .the loss of something we hold dear than to throw it away of ourselves. The blame can al-ways be put on circumstance, on someone else, even on God; and this is a consoling thought, for it is hard to ~a Karl Rahner, S.J., On the Theology of Death (New York: Herder and Herder, 1964), p. 77. blame ourselves, to freely commit ourselves to a dying in Christ. Penances imposed from without are .not free from the nonchalance and superficiality of routine. What may pass for a religious act may often be unthinking obedience. As Fr. Rahner says: One has only to have heard something, however little, about depth psychology, repression, substitution, self-deception, etc., to have to agree that thousands of "religious" and "moral" acts can take place in man which are induced by training, imitation, suggestion, mere instruction from without and a "good will" which does not reach to the real kernel of the person; acts which are not really religious acts because they do not stem from that level of personality, supernaturally elevated and ab-solutely individual, whose free fulfillment they must be if they are to signify, before God, the creation of an eternally valid life?' To maturely and effectively create a situation in which I turn back upon myself the hand of penance and deal a death-blow to self-love, is a fearful thing. Self-love is frightened of it; but self-love, inasmuch as it opposes God's interests and plans for me, must be hammered, molded, that a "new man" might appear whose affections are ordered to one end: that the Lord may appear in us. This creation of an act of mortification, then, reaches profound depths; it engages the whole personality, calls for a personal commitment that acceptance of suffering alone cannot command. What St. Paul calIs sarx--"im-morality, uncleanness, lust, evil desire and covetousness" (Col 3:5)---is rooted out only with dogged and ruthless persistence. "This kind can be cast out only by prayer and fasting" (Mk 9:18). Those who would reject all forms of mortification are, unwittingly, Platonists--any of the forms of false Gnosticism--for they make of us angels who do not need to be on the offensive against attacks of the "flesh"; they would not subscribe to a real Incarnation. Freely-chosen acts of mortification do prepare us for death because they anticipate it; but they also prepare us for the moral and physical suffering which we have admitted will be ours in the apostolate. There is no question of will power here: performing ten acts of morti-fication will not make my will ten times stronger than it was. It does increase our faith, our insight into the suffering Christ as He appears in mankind. We cannot make quick improvisations when Christ approaches in the sufferings we have not chosen. If we have begged for the grace of faith--for that is what we do when we "practice" mortification--it will not be lacking when the crosses He has prepared for us appear. To recognize Christ, where He is and who He is, is the fruit of a life of faith; this does not come full-blown from our hearts; it is the result of much hard labor. The Christian Commitment, p. 88. + + Mortification VOLUME 24, 1965 William ~. Rewak, SJ. REVIEW FOR RELIGIOUS Besides, Christ has given us an example. It is surely not a coincidence that before His public life He fasted and prayed in the desert for forty days. This unique and signal attention to the Father for the good of men is our invitation to imitate Christ at this salvific moment of His life. We need not retire to the desert, conceived of as a geographical place. But the inner quiet, the fast-ing, doing battle with each one's personal "devil" re-stores an equilibrium that leaves us docile to the inspira-tions of the Spirit. Some type of solitude is necessary for every Christian, be he a contemplative, a diocesan priest, a lay apostle, or the busy parent of a large family. This solitude will take different forms, dictated by the person's own. spiritual potential, the age he lives in, the labors he must perform as a citizen in a highly complex social and economic structure. But some type of inner quiet seems mandatory for true growth in the Christian spirit: Solitude is a terrible trial, for it serves to crack open and burst apart the shell of our superficial securities. It opens out to us the unknown abyss that we all carry within us. And. soli-tude discloses the fact that these abysses are haunted: it is not only the depths of our own soul, unknown to us, that we dis-cover, but the obscure powers that are as it were lurking there, whose slaves we must inevitably remain as long as we are not aware of them. In truth, this awareness would destroy us, if it were not illuminated by the light of faith. Only Christ,, can open out to us with impunity "the mystery of iniquity, be-cause he alone, in us today as ]or us in the past, can confront it successfully.~ ~Bouyer, Spirituality, p. 313. Apropos of the "flight into the desert," Father Bouyer is at pains to dispel the misconceived notions surrounding the early Christian hermits. They were not inspired by net-Platonic spirituality; on the contrary, he states, there was nothing more evangelical than their primary motivation. Speaking of St. Antony, he says, "Anchoritism did not make Antony a con-templative unconcerned with the fate of his brothers; it made him a spiritual father beyond all others" (p. 315). He quotes the beautiful passage ~rom the Vita of St. Antony where, after twenty years, friends break down the hermit's door in their enthusiasm to be with him and to imitate him. This is what they find: "Antony came out, as one initiated into the mysteries in the secret of the temple and inspired by a divine breath. Thus, for the first time, those who had come saw him. They were lost in wonder: his aspect had remained the same; he was neither fat from lack of physical exercise nor emaciated by his fastings and struggle against the demons, but just as they had known him before his withdrawal. Spiritually pure, he was neither shrunken with regret nor swollen with pleasure; in him neither laughter nor sadness; the multitude did not trouble him, having so many people greeting him gave him no excessive joy: always equal to himself, governed by reason, natural" (p. 314). Antony recognized that solitude allowed him to discover the obscure forces he had within himself and to discover the means to cast these forces out. Solitude was not an end in itself: it was a victory of one Spirit over the others that made him seek it. "Men can no longer tempt him, separate him from God. On the contrary, it is he who now finds himself in a position to guide them, to lead them to God. Here Mortification in the form of a retreat, in the form of fasting, became a part of Christ's plan of the redemp-tion; we can do no better than to make it a part of the role we play in the redemption¯ And this is surely the key: by mortification we enter into the Christ-mystery. We become His Body, resuming in our lives His redemptive acts, pleading with the Father for the salvation of man; for mortification is a language, not a sign. It is a response to a Person who has initiated a dialogue with me through baptism and the sacraments and through His reve~led Word. God's action in history is a word to me now; I can only trespond by placing myself before Him as His son, by per~forming acts which indicate my willingness to accept His love, to treat Him as Father¯ I accept Him as the bes.t part of my life, the whole of my life. This is prayer, of course; and mortification, as a language, is an essent, al part of my prayer life. All of my acts as a Christian. are a prayer, and they all contribute to the consolation I should experience--as a Christian--in formal~ prayer. The formal prayer itself fills the reservoirs of f~ith and love, just as formal, self-chosen acts of moruficatlon do, so that my effectiveness in the Mystical Body, through Christ in me, is increased a hundredfold. My formal mortification will result in lived mortification. I The af-fections become ordered, their false security uhmasked by a judicious use of corporal and spiritual p.enances, and the inmost person is calmly and confidently la~d open to receive God's Word. I It must not be forgotten, however, that theseI acts are relative to my present insertion into the mystery of Christ; and so all must be ruled by an expertl discern-ment of spirits. To codify too carefully pemtentlal prac-tices in the novitiate, for example, destroys the'ir mean-ing and their effectiveness; it stultifies ~nventlveness and I often just creates matter for humorous stones. Young religious, no less than young lay people, must be edu-cated in the reality of sin in their lives, in the part they must play in salvation history; and only in this way, I ¯ through the direction of a wise spiritual father, ,will they discover the path of mortification which is suitable to them. result Uniformity of ascetical practices is often the~ of pragmatic spirituality. If everybody performs an act of mortification at a certain time in a predetermaned way, there is an implied assurance that all are r~ortifying themselves. This is hardly the case. St. Ignatius, la mystic who was keenly aware of the value of acts of Oortifica-anchoritism reveals how httle it is a way of escaping from charity. On the contrary, ~t ~s simply the means of effectively ga~m.ng integral charity" (p. 315). ÷ ÷ Mortification VOLUME 24, 1965 379 ÷ William ]. Rewak~ sd. REVIEW FOR RELIGIOUS 380 tion, refused to set down any rules governing their performance: ¯. it does not seem good that in those things which regard ~Pgnsr,a ywear,t cmheindigtast iaonnd a ondth setru dayu,s oter rciotirepso,r aaln eyx reurclies essh souuclhd abse f alasti-d down for them except that which a discreet charity will dictate to each: provided, nevertheless, that their confessor is always consulted . ~ It is for this reason some countries and dioceses have cur-tailed or abolished the fasting rules. This action does not indicate the depreciation of the value of penance; it has been made obvious that the Christian obligation of penance now devolves upon the individual who, guided by the Holy Spirit and insured against error by the advice of his confessor, will perform more spontaneously and therefore more effectively the penitential practices suitable for him.27 It is not necessary that mortification be identified with corporal austerities, though these will ordinarily be useful to some extent. The best way 0f seeking mortifica-tion is in the sphere of human relations. There is much need here for broadening the scope of our penitential practices: seeking the solutions to others' problems, standing up for others' rights in the face of ridicule, intelligent obedience to legitimate authority--being a Christian individual, in other words, in a world where conformity is a despotic fashion. Father David Stanley says this was the real mistake of the Judaizers: they could not be Christian individuals in a society which con-sidered the cross of Christ a folly and a stumbling-block.~ s "As many as wish to please in the flesh compel you to be circumcised simply that they may not suffer persecution for the cross of Christ" (Gal 6:12). The state of mortification is a state of love; for love is the source of the dialogue that takes place between ~".non videtur in iis quae ad orationem, meditationem et studium pertinent, ut nec in corporali exercitatione ieiuniorum, vigiliarum aut aliarum return ad austeritatem vel corporis casti-gationem spectantium, ulla regula eis praescribenda, nisi quam discreta caritas unicuique dictaverit; dum tamen semper Confessarius consulatur . " Constitutions o! the Society of Jesus, P. VI, c. 3, n. 1 08~). ~ See Paul J. Bernadicou, $.J., "Penance and Freedom," R~vmw FOR Ra~LIOIOUS, v. 23 (1964), pp. 418-9, Father Bernadicou writes with conviction and persuasiveness of the need for expert spiritual guid-ance in the sphere of mortification. Karl Rahner applies this same principle of each one's unique entrance into and expression of the mystery of Christ to the problem of the relation between the indi-vidual and the Church, and here also insists upon the application of the discernment of spirits. See "The Individual and the Church," Nature and Grace, trans. Dinah Wharton (London: Sheed and Ward, 1963). ~ David Stanley, s.J., Christ's Resurrection in Pauline Soteriology (Rome: Pontifical Biblical Institute, 1961)0 p. 78. man and God and results in man's response of faith, prayer, and acts of mortification. Love is forgetfulness of self because of the neighbor who is loved with the charity of Christ, and what else but this is an act of true penance? Kenunciation, then, cannot but be an exer-cise in joy, for where there is love, there is joy. Our self-chosen acts of mortification, performed at times in great spiritual unrest, are tokens of confidence: Man implicitly recognizes that he does not know where his true happiness lies and that it is hidden from him, but God knows it ~or him. He perceives it through the signs which reveal it to him: the escape from Egypt, the land of slavery, the crossing of the desert under God's guidance, the hope which dwelt in the heart of the wandering host making its way to the Promised Land. The desert is the apprenticeship of an austere joy which is like the dawn on the horizon of conscience.~ We do share in Christ's resurrection, having shared in his death; and consolation will ever be the keynote of authentic Christian experience. But the fullness of joy is not yet ours for we live in the eschatological age, an age of tension between time and eternity, hope and fulfillment. Acts of mortification take on, in this con-text, the character of witness. Asceticism is the eschato-logical attitude of the Church, an attitude that is most acute in religiou
Abstrak Karya sastra merupakan miniatur dari dunia nyata, dimana sebuah karya sastra biasanya mengungkap beberapa masalah yang berkaitan dengan makhluk hidup termasuk isu-isu tentang hubungan manusia dengan alam. Manusia lebih cenderung melakukan kerusakan pada lingkungan daripada menjaganya, hal ini menyebabkan kehancuran bumi beserta isinya. Hal ini tergambar pada novel The Road karya McCarthy dimana lingkungan yang menjadi setting utamanya hancur berantakan. Lansekapnya tertutup oleh abu yang berterbangan. Dan ketika salju turun, ia berwarna abu-abu. Langitnya juga terlihat gelap. Oleh sebab itu, ada beberapa masalah yang berhubungan dengan kehancuran bumi yang tergambar pada novel yang kemudian memunculkan dua dasar pertanyaan (1) bagaimana kehancuran bumi digambarkan dalam novel The Road karya McCarthy? Dan (2) bagaimana kehancuran bumi memberikan dampak terhadap karakter utama dalam novel The Road karya McCarthy?. Untuk melihat masalah ini perlu teori yang pas yang biasa disebut ecocriticism. Ecocriticism melihat kehancuran bumi sebagai hasil dari tingkah laku manusia terhadap lingkungan misalnya: eksploitasi dan colonialisasi. Seperti yang dikatakan Lawrence Buell bahwa kondisi lingkungan itu ditentukan oleh manusia. Ecocriticism adalah suatu istilah yang berada dibawah payung postcolonialism dimana seorang postcolonialist meyakini bahwa kolonialisasi mempunyai campur tangan dalam penghancuran bumi. Para penjajah merasa percaya diri untuk mengeksploitasi bumi karena dianugrahi kekuatan oleh modernism. Untuk mendapatkan analisis yang jelas, skripsi ini menggunakan metode descriptive quality dimana kualitas data menjadi poin utama daripada jumlah data. Jadi, terlihat jelas bahwa kehancuran bumi terjadi diseluruh lapisan lingkungan; yaitu atmosfer, permukaan tanah, dan laut. Seluruh atmosfer dipenuhi oleh abu, debu dan karbon, tanahnya terkikis, tandus dan gundul, dan lautnya berubah menjadi abu-abu. Kehancuran bumi ini juga memberikan kesuraman tersendiri kepada tokoh si bapak dan si anak. Mereka harus melalui hidup yang keras, susah untuk bernafas, susah untuk menemukan sesuatu yang bisa dimakan dan secara mental mereka selalu takut akan ancaman-ancaman dari kehancuran bumi. Kata Kunci: kehancuran bumi, ecocriticism, postcolonialism, modernism. Abstract Literary work is a miniature of larger world or reality, whereas a literary work reveals some problems related to humans being including issues of human relationships with the environment. Humans tend to do damage to the environment rather than maintaining it, thus it causes devastation of earth. It is reflected in McCarthy's the road where the environment is devastated. The landscape save the ash on the wind, and when the snow falls, it is gray. The sky is also dark. Therefore, there are some problems of knowledge about how the devastation of earth portrays in the novel, which are delivered to two main questions of (1) How is devastation of earth depicted in Cormac McCarthy's The Road? and (2) How does devastation of earth give impacts to the main characters in Cormac McCarthy's The Road?. In case to observe these problems, it needs a suitable theory which called ecocriticism. Ecocriticism sees the devastation of earth as the result of humans' behaviour such as exploitation and colonialism of the environment, as Lawrence Buell says that the condition of the environment is determined by humans. Ecocriticism is under umbrella term of postcolonialism in which postcolonilist believes that colonization has intervention in devastating the earth. Colonizer is encouraged to exploit the nature because of power that is given by modernism. To get a clear analysis, this thesis uses descriptive quality method; it means the quality of the data becomes the reference to work rather than the quantity of the data. Thus, it is seen clearly that devastation of earth happened in the whole layers of environment; atmosphere, land and sea. The atmosphere is occupied by ash, dust and carbon, the land has eroded and barren and the sea have changed into gray. This devastation also gives a misery to the father and the son as the main characters. They have to undergo hard life; hard to breathe, hard to find food and mentally they are haunted by the devastated earth's threatens. Keywords: devastation of earth, ecocriticism, postcolonialism, modernism. INTRODUCTION Humans often feel indifferent toward nature. For them, nature is something considerably as a 'mystic' thing, when it goes right, humans forget it, when it goes wrong, they worry it. People tend to prefer natural environments more than built environments, and built environments with water, trees, and other vegetation more than built environments without such features (Kaplan & Kaplan, 1989). On the other word, humans tend to permit the nature walks down by itself. They seem to just let it flow without thinking how to keep and maintenance the nature. The study of humans' relation with nature which is known as ecology was begun since years ago when humans lived in harmony with the nature. However, in line with development the nature also changes. Unfortunately, this natural changes brings devastation on earth, as Donald Hughes says that looking back to our historical ecology, Humans have related in multiple ways to the Earth's systems; some of these ways promise a sustainable balance with them, while others are destructive (Hughes, 2001: 269). Historically, through devastation of earth Humans have made major changes in their environments. This is happened almost in the whole surface, as Hughes says that devastation of earth has happened in every historical period and in every part of the inhabited Earth (2001: 1). In order to observe those processes of change that affect the relationship, ecologist studies the mutual effects that other species, natural forces, and cycles have on humans, and the actions of humans that affect the web of connections with non-human organisms and entities (id. at 4.). This ecologist's study shows that devastation of earth is the result of humans' behaviour toward environment. This bad behaviour has changed the environment that will bring devastation to the humans themselves. Humans seemingly don't care of the environment. Severity, humans tend to be more destructive. It forces some Ecocritics who concern in literary study and environment in late nineteenth criticized humans' behaviour toward nature. This criticises show how important avoiding that kind of behaviour toward nature which brings devastation of earth merely, it signed that the study of literature which related to the environment has to be discussed. There were in fact some isolated calls for an ecologically oriented criticism during the 1970s (Rigby, vol 2: 2). However, it was not until the end of the twentieth century that the study of literature and the environment was finally recognized as 'a subject on the rise'. In studying of literature, humans ordinarily focus on the relation between humans and others (society) or between humans and themselves (psychology), whereas, the relation between humans and environment actually is tightly connected. Unfortunately, the study of literature which related to the earth was often forgotten, whereas, the study of literature which related to the environment is greatly important. The study of environment is not merely observing of the nature or nonhumans aspect but it tends to study the relation among nature, earth and the humans themselves. Human actually is a part of environmental system, and therefore the environment has the crucial role in humans life in which it is become the main point of literary study. In some respects, it is perhaps not surprising that the study of literary texts should be coupled with such forgetfulness of the earth. Thus it is needed a study of humans' relation and environment. The study of literature and environment got a full attention when modern era begun to destruct the environment. Since last decade ago, especially years ago, humans consciously realized the impacts of their behaviour toward nature, moreover when they become crazier of invention, exploration and exploitation of the nature. Surely, this impact is indirectly causing ecological changes. However, actually what people do about their ecology depend on what they think about themselves in relation to things around them. Human ecology is deeply conditioned by beliefs about our nature and destiny (White 1996, 6). It can be imagined when humans were only thinking about themselves and forgetting the nature or they were just considering their needs without considering the nature needs, it can be ascertained that the nature will vanish and be extinct. This idea or thought about indifference toward nature is criticized by the Ecocritics. Ecocriticism maintains that literature may be approached in a way that examines humans as part of an ecosystem; they are neither master nor slave to it, but simply one part of an intricate system. Literature and environment truly can't be separated each other. Moreover, Lawrence Buell argues in his book The Truth of Ecology as quoted by Dana Philip that literature would be environmental. It would evoke the natural world through verbal surrogates, and would thereby attempt to bond the reader to the world as well as to discourse (Philip, 2003: 7). It can be assumed that through the literary work, the reader will be brought to the environmental world and devastation of earth. Indirectly, literature causes the reader's interpretation of the environment. Thus, it is important to understand the relation between humans and environment through literary work. It needs to notice that ecology is not a slush fund of fact, value, and metaphor, but a less than fully coherent field with a very checkered past and a fairly uncertain future (Philip, 2003: 45). By understanding the relation between humans and environment, it is beneficial to determine the act effectively on the impact of natural destruction and to integrate knowledge and actions. The study of literature and environment works in tandem in determining humans' perception and interpretation toward nature. As Lawrence Buell says that literature and environment studies must make their case for the indispensableness of physical environment as a shaping force in human art and experience, and how such an aesthetic works (2001: 9). It can be assumed that environmental interpretation is a humanistic inquiry. In other word, what people think about nature, and how they have expressed those ideas is what people interpret of the nature. Generally what people expressed the idea of the nature is a Realistic depiction of the world. Thus, it needs a tool to see this depiction. Surely Ecocriticism is a proper tool to see the depiction of the world. Ecocriticism is the most suitable binoculars to telescoped ecological issue and ecological changes in such literary work, as Sheryl Glotfelty (1996: xviii) says that Ecocriticism is the study of the relationship between literature and the physical environment, Ecocriticism takes an earth-centered approach to literary studies. Only Ecocriticicism observes the relation between humans and nonhumans aspects. What Ecocritics do, in short, is attempting to discover nature as absence, silence in texts, and construe environmental representation as a relevant category of literary (Buell, 2005: 30). Ecocriticism encourages the changing of canonisation through entering literary works which carry up natural issue. Ecocriticism ecologically oriented critique of the way in which Nature is constructed in certain canonical texts. Environmental literature constitutes the third way in which Ecocriticism recasts the canon. According to Lawrence Buell (1995, 7-8), an environmentally oriented work should display some characteristics; first, the nonhuman environment is present not merely as a framing device but as a presence that begins to suggest that human history is implicated in natural history. Second, the human interest is not understood to be the only legitimate interest. Third, Human accountability to the environment is part of the text's ethical framework. The last, some sense of the environment as a process rather than as a constant or a given is at least implicit in the text. In such literary work; Cormac McCarthy's The Road the nature as the setting represents ecological changes. Surely, this change causes devastation of earth. Nothing is more miserable on earth but devastation. The world which is the closest place we live at is not convenient again when it was devastated. Thus, literary and environment has interrelation that cannot be separated. Then, it is important to analyze such literary work through Ecocriticism. Ecological issue commonly represented by the presence of natural thing such as; tree, land and also circumstance in the novel which it become the setting. In other word, ecological issue become a centre point of setting. One of great writers in narrating the setting is Cormac McCarthy. Not only known as a king of the setting, McCarthy also has known as famous environmental setting as Addy Haddock (a writer of McCarthy's bibliography) says that his ability to provide eloquent descriptions with smoothly rolling darker undertones and poetically dismal nuances makes him become a writer with powerful setting. Thus, McCarthy is a right author referenced as a study of Ecocriticism. Indirectly, McCarthy's proficient is caused by his settled at a barn near Louisville, Tennessee. All the stones he gathered, all the wood he cut and kiln dried by himself to renovate his small house. Seemingly, McCarthy's life is not far away from the nature. Years later, after marrying fellow student Lee Holleman in 1961, he and she moved to a shack with no heat and running water in the foothills of the Smoky Mountains outside of Knoxville. These experiences of life sharpen his idea toward nature. McCarthy reveals that he is not a fan of authors who do not deal with issues of life and death; it can be assumed that his writing tends to be explored issues of life including devastation of earth. Recalling blithely the months he spent without electricity in a house in Tennessee. Without money, and he had run out of toothpaste and he was wondering what to do when he went to the mailbox and there was a free sample. It made him become more sensitive facing the nature and more respect it. In 2006, McCarthy writes The Road that grants him a change to be interviewed by Oprah Winfrey. Surely, this interview related to his writing especially devastation of earth and won Pulitzer Prize for fiction. McCarthy told Winfrey that related several stories illustrating the degree of outright poverty he endured at times during his career as a writer. He also states that his novel; The Road inspired when he was standing at the window of a hotel in the middle of the night, his son asleep nearby, he started to imagine what El Paso might look like 50 or 100 years in the future. He just had this image of these fires up on the hill. It shows the condition of the nature at the time which the hill was fired up. McCarthy can be categorized as a weird person. People usually gathered with other people who have same hobby or pleasure. However, it doesn't apply for McCarthy. As a writer, he doesn't like to gather with other writer. He would rather hang out with physicists or scientist than other writer. He does not know any writers and much prefers the company of scientists. No doubt if his knowledge of nature is rich. His knowledge of the natural world is vast and includes many of the Latin names of birds and animals. His pleasure gathering with physicists and scientist caused by his interest in science and environment, by absorbing the intelligence scientists, he realizes that in 100 years the human race won't even be recognizable. For him, what physicists did in the 20th century was one of the extraordinary flowerings ever in the human enterprise, which would much prefer to befriend a scientist than another writer. Most of McCarthy's novels are portraying about life or reality which many of them associated to ecological issue. In 1985, Blood Meridian was published. Blood Meridian portrays the desolate and indifferent 1850s Texas-Mexico borderlands. The extreme violence which takes place comments implicitly on both the environment and human nature. The novel's full title- Blood Meridian, or The Evening Redness In The West- is indicative of the novel's portrayal of the environment. A relationship between location, nature and violence is created in the symbolism of the sun as a "blood meridian". To call McCarthy's environments as constructed in Blood Meridian simply violent is an unsatisfactory conclusion. What is more appropriate and evident in the text is that man is inherently violent and the indifference of nature to this creates an amoral setting. In 1979, McCarthy published his fourth novel, Suttree. In short, Suttree tells the reader about a man named Cornelius Suttree, a fisherman, disillusioned scholar, alcoholic, nihilist, existentialist and transcendentalist. The attention to detail identified earlier in Suttree is telling in terms of his relationship with his environment. Generally, to an Ecocritical reading Suttree shows that, stripped of societal anthropocentrism, man is forced to reassess his relationship with nature. It could be said that McCarthy's prose style is often atavistic (anti-civilization, anti-materialism, anti-industrialism, anti-progress and pro-Nature) in that it both reflects natural processes and often appears primitive, stripped of culture. In 1973, Child of God was published. It was inspired by actual events in Sevier County. Child of God begins with Lester Ballard's dispossession from his parent's house. McCarthy's description of Ballard's lone nomadic wandering after he inadvertently burns down his squat uses the same free indirect discourse. Child of God can also be described as an existential text, particularly for the authenticity of its protagonist. Lester Ballard's atavistic tendencies bring him closer to an animalistic level. From those all of McCarthy's novels, The Road which was published in 2006 by Vintage book publisher is the most representative novel which is related to the study of Ecocriticism. The novel is generally thick of environments' issue. The issue for instance is the fire of woods that happened along the country which give the reader an image of burned land, ash and dust everywhere and so on. Because of this reason, the writer felt that The Road is interested to be analyzed through ecological critics. In short, the novel portrays a journey of father and son as the main character in a burned land in America. The issue of devastation of earth becomes the centre point of interest which grasps the whole setting of the novel. The Road brings the readers onto 'the future' in as much as it is set in a time after an ambiguous 'end' has occurred and society has collapsed. The reverse of the most recent reissue claims that it is the first great masterpiece of the globally warmed generation. It is also the first of McCarthy's novels to have provoked Ecocritical study. This wide appeal to the novel relies strongly on its environmental themes. The use of allusion to genre and form elsewhere in McCarthy's novels can be said to universalise his appeal but in The Road the key concern is the 21st century's most immediate global problem; the irrevocable damage global industrial capitalism is doing to our environment. It is difficult to read The Road without feeling the overwhelming cumulative force of the novel's desolation, and this desolation is most prominently present in the landscapes McCarthy portrays. The setting is almost entirely bereft of life; the little that is found is often malign humanity. The Road greatly represents a study of Ecocriticism. It portrays the colourless world because of devastation of earth. This devastation issue is common object of the Ecocriticism study. The Road continually reminds us of the bleakness of the landscape in the earth. As readers, we only experience bright colours through the characters' dreams or memories, if someone happens to bruise or bleed, or through fire or flare guns. The rest of the time we see a gray ash covering the landscape. As a reality, our landscape is actually green and natural. However, The Road shows the possibility of devastation of earth when humans did devastation to the nature and they can't live in harmony with the nature. Therefore, there is no doubt that The Road becomes the most influencing novel toward environment. It proves from the acclaim written in the novel by George Monbiot, an environmental campaigner that says "It could be the most important environmental book ever. It is a thought experiment that imagines a world without a biosphere, and shows that everything we value depends on the ecosystem." According to the brief story in background of the study that gives perception about the devastation of earth in the novel, it appears two questions as the problems: 1. How is devastation of earth depicted in Cormac McCarthy's The Road? 2. How does devastation of earth give impacts to the main characters in Cormac McCarthy's The Road? METHOD The used method is descriptive quality; it means the quality of the data becomes the reference to work rather than the quantity of the data. Besides, a technique is needed to understand the data. Technique of interpretation must be used to interpret and analyze the data. Through interpretation the analysis can be worked. Interpretation is a crucial step that has to do before analyzing the data. Then, extrinsic approach is used as an approach toward the analysis in which environment belongs to it. According to method above, the first thing that has to do is collecting data. In collecting data this research focuses on reading and documentation. Reading novel. In this step, novel becomes the object of the research. The novel is entitled The Road, written by Cormac McCarthy. To collect the correctly data, it needs reading more than once, because to get interpretation, it needs understanding all contents completely with all possibilities both intrinsically and extrinsically. Inventorying data. This step is collecting data through noting the quotations related to the statement of the problems and objectives of the study, it is including in words, sentences, and discourse that can represent devastation of earth in Cormac McCarthy's The Road. Thus, all data that will be analyzed are started and sourced through the novel's contents. Classification data. It is appropriate to the statements of the problems about devastation of earth in Cormac McCarthy's The Road. Tabling the data. It is to simplify reading the data and classify data that is used in the analysis for the readers. Continuously, the selected data or the collected data, which are related to the statements of the problems and the objectives, are analyzed through Ecocriticism in depicting the devastation of earth and its impacts to the main characters in Cormac McCarthy's The Road. MODERNISM The word "modern" closely means to up-to-date, abreast of the times, and going beyond the past in more than a temporally or chronologically literal sense (Greenberg, 1979; 2). Marshall Breman as quoted Jan Rada defines modernism as a trend of thought that affirms the power of human being to create, improve, and reshape their environment, with the aid of scientific knowledge technology and practical experimentation (2008; 6). Breman then argues that modernism is as any attempt by modern men and women to become subjects as well as objects of modernization, to be modern is to find ourselves in an environment that promises us adventure, power, joy, growth, transformation of ourselves and the world-and, at the same time, that threatens to destroy everything we have, everything we know, everything we are (Berman, 1982; 5; 14). The development of modernism emerged two poles that confront each other; science and technology and natural degradation. As Helena J. Keler explanation that the image of 'creative destruction' is very important to understanding modernity precisely because it derived from the particular dilemmas that faced the implementation of the modernist project. This destruction of a holistic universe in the modern era shatters the conception of human beings and societies as total entities, instead inaugurating an era characterized by a never-ending process of internal ruptures and fragmentations within itself (Keler, 2005: 4). According to Horkheimer and Adorno as quoted by Helena, modern capitalist society is engaged in a pattern of domination: the domination of nature by human beings, domination of nature within human beings, and this system of domination is driven by fear of the human and nonhuman unknown the Other (Keler, 2005: 3). Movement of modernism manifests itself in the self-destructive nature of symbolism: when pushed to its logical extreme, the symbolist aesthetic starts to forgo any notion of an organic, necessary relationship between signifier and signified, and simply imposes a particular motif as an arbitrary symbol of something else (Hutchinson, 2011; 58). Modernism often demonstrates the destructive rather than constructive nature. Modernists argue that the ecologically destructive projects are not viable because of climate change but modernism movement (Johnston, 2012: 207). Specifically, Barbara Rose Johnston states that Human conduct that contributes to the destruction of our ecological balance. Such interpretations of environmental change, however, can have undesirable effect of deflecting responsibility, since blame is placed on a cycle of time about which a person can do nothing (Johnston, 2012: 212). Global environmental change, which spans natural sciences, policy and development studies, is currently experiencing its first waves. Perhaps it is time to recognize that already some people are getting their feet wet. On what criteria should one decide to retreat to higher ground or stick it out unmoved until the tide turns. Modernism challenges the modern project of understanding global environmental change and doing something about it when it causes problems (Blaikie, 1996: 81). According to Piers M. Blaikie, modernism First, it challenges all embracing world views or 'meta narratives' which tend to be highly teleological and assume the validity of their underlying assumptions and their claims. Thus, the role of environmental scientists in policy making as 'talking truth to power' and as the only rational and legitimate brokers between the 'real' environment and the rest of us, is rejected. Second, it challenges the tendency that is more pronounced in areas of global environmental change where the local hands on experience of the environment (land degradation, desertification and biodiversity). Third, it challenged that reality is socially constructed. An epistemology which builds models of society and environment with causal connections is challenged by one which is constituted as a series of descriptive accounts according to different actors' perceptions (Blaikie, 1996: 81). Modernism encourages people and countries to over-exploit natural resources, and contribute to reductions in spending on social and environmental welfare (Huckle, 1999: 36). Moreover, environmental reductions being blamed on the impact of foreign cultural domination this has allegedly eroded and damaged the 'essential harmony' between humans and nature (Mawdsley, 2001: 96). Evernden contends that the second instrumental vision of control and domination over nature is the historical product of modernity, more specifically of Renaissance, when a new mode of knowledge, based on reason and experimentation replaced the medieval search for knowledge as contemplation and wisdom (1992). This argument is supported that Modernity is thus responsible for creating Nature by abstracting from nature, and with it a whole history of conquest and domination comes to be enacted. In the words of C. S. Lewis: "We reduce things to mere Nature in order that we may "conquer" them. We are always conquering Nature because "Nature" is the name for what we have, to some extent, conquered" (Lewis, 1978: 42). Latest, Environmental problems and other risks encompass less than the globally catastrophic. More and more disaster experts, development agencies, and citizens' groups are supporting that the globalisation is largely responsible for such human misery (Huckle, 1999: 36). Modernism signed by the development science and technology (Somerville, 2006: 17-18). Further, given the increasing production by technologically advanced capitalism of risks that threaten us all ironically that technology induced catastrophes and environmental disasters (Simon Cottle, 1998: 8). Since the Enlightenment, technology, especially science-based technology, has offered the promise of a better world through the elimination of disease and material improvements to standards of living. On the other hand, resource extraction, emissions of dangerous materials, and pollution of air, water, and soil have created conditions for unprecedented environmental catastrophe and have already caused irreversible damage to the biosphere (Vergragt, 2006: 7). Ironically, the persisting contradictions between a better life created and supported by technology for the wealthy few, also caused the increasing environmental degradation and persistent poverty for the vast majority calls for a deeper exploration and understanding of the nature. Philip J. Vergragt then, states that technology will support and enhance a "good life" for all of its citizens, in both rich and presently poor countries, without compromising the Earth's ecosystem or the prospects of later generations (Vergragt, 2006: 8). Thus, science and technology which shaped to the sophistication give man a power to colonize the earth. POSTCOLONIALISM Environmentalism in post-colonial discourse has its beginnings in Alfred Crosby's account of the impact of European incursions into the Americas and the Pacific (Ashcroft, 2000: 71). This incursion of course destructs not only the country; physical building and ideology but also the environment and nature. The conquest and colonization of so many extra-European environments produced irreversible changes in land use, in flora and fauna and frequently damaged beyond repair traditionally balanced relations between indigenous communities and their environments, a relationship unlike that of their conquerors crucial to their understanding of their 'being' as of the land rather than merely on it (Ashcroft, 2000: 71-72). He adds that imperial incursions and colonization have been regarded as environmentally destructive, yet as Richard Grove argues, the perception of what had already been lost in Europe, the sense of intrinsic connection between the 'more-than-human' and the human, and thus the urgency of environmental preservation became strikingly evident in Europe's colonies, particularly in the late nineteenth century. Much environmentalism in theory and practice has emanated from former imperial centres such as Europe and the United States. While belated recognition of the crucial importance of other forms of life on earth is both welcome and necessary, its export and sometimes imposition on postcolonized cultures invites the obvious charge of hypocrisy and generates resentment against former imperial states which having degraded their own and their colonies' environments in the 'interests' of progress and 'development' now encourage (or impose) the theory and practices of environmental preservation on other peoples (Ashcroft, 2000: 72). This also frequently creates division within post-colonized cultures themselves, where, for instance, peoples are moved off their traditional lands to make way for game parks, essentially for the benefit of wealthy tourists. Demands for the 'global' preservation of endangered species frequently clash with the policies of post-colonized governments eager to use their regained environmental sovereignty in the interests of a modern capitalism from which it is difficult for them to escape. Devastation of earth has highlighted how human–environmental vulnerabilities are amplified not only by anthropogenic climate change but also by the capitalist exploitation of natural resources (Carrigan, 2005: 1). Harmful environmental conduct exposes several broader dimensions such as the nation's ability to use its resources as determined by domestic political processes, such as; it changes the natural forest microclimates that have been transformed into new microclimates increasing sunlight and lowering humidity (Nazzal, 2005: 6). The ecological crisis is not merely an isolated event but has its roots in the modern materialistic civilization that makes man becomes the butcher of earth (Huggan and Tiffin, 2010: 1). They argue that one way out of this morass is to insist that the proper subject of postcolonialism is colonialism, and to look accordingly for colonial/imperial underpinnings of environmental practices in both colonising and colonised societies of the present and the past (Huggan and Tiffin, 2010: 3) Colonialism greatly changed the environmental condition of colonized country. Alfred W. Crosby (Crosby 1986) as quoted by Aschroft describes the ways in which the environments of colonized societies have been physically transformed by the experience of colonial occupation, imperialism/colonialism not only altered the cultural, political and social structures of colonized societies, but also devastated colonial ecologies and traditional subsistence patterns (Ashcroft, 2000: 69). Indirectly, colonization influences ecological changes in the past which cause ecological destruction in the present day. More importantly, based on Crosby statement in Aschroft explain that introduced crops and livestock not between colonizer and colonized country only supported conquering armies and colonizing populations, radically colonizer altered the entire ecology of the invaded lands in ways that necessarily disadvantaged indigenous peoples and annihilated or endangered native flora and fauna (2000: 69). Arguably this has led to one of the most profound ecological changes the world has seen. Colonization or colonialism can be defined as the conquest and control of other people's land and goods (Loomba, 2005: 8). Colonialism means a conquest which is done by the west or European and American country toward Asia and Africa by exploitation the land, surely it causes natural destruction. Elleke Boehmer has defined colonialism as the settlement of territory, the exploitation or development of resources, and attempts to govern the indigenous inhabitants of occupied lands (Boehmer as qtd. in McLeod 2000: 8). The term colonialism is important in defining the specific form of natural exploitation that developed with the expansion of Europe over the last 400 years (Ashcroft, 2000: 40). With the end of the cold war, global infatuation with neoliberal economics has intensified the peripheralization of the South along economic, political, social, cultural and natural lines (Geeta Chowdhry and Sheila Nair, 2002: 1). Postcolonial critique bears witness to those countries and communities - in the North and the South (Bhabha, 1994: 6). The assumption of postcolonial studies is that many of the wrongs, if not crimes, against nature are a product of the economic dominance of the north over the south (Young, 2001: 6). Thus, the Norh represents the West and the South represents the East. Postcolonialism sees the natural destruction on the South as the impacts of colonization The northern environmentalism considered as the rich (always potentially vainglorious and hypocritical) and the southern environmentalism considered as the poor (often genuinely heroic and authentic) (huggan and Tiffin, 2010: 2). However, northern needs of the natural need were supplied from the south in the name of colonization. Colonialism granted imperial powers the rights to arrogate and exploit the territory of a subject people as well as to appropriate unlimited property rights, post-colonial states acted quickly to regain control over their natural resources both through expropriation of foreign property interests and through the legal arena (Nazzal, 2005: 10). Colonialism, through both practice and discourse, has separated man from his natural surroundings and has given him a false idea about the meaning of nature: on the contrary, nature is not there to be plundered, but to be cared for, tended and made to yield its produce. Then, Man is ennobled by the relationship with the environment, by his power to make things grow and watch over their growth, but the reverse also holds true: devastation returns man to his primitive condition. It is not surprising when the the nature did reverse destruction to the humans. It is the result of what they do exploit to the nature. On the other world, man as the colonizer has colonized the earth which caused the devastation of earth. (Chrisman and Williams, 1994: 1–20). Thus, postcolonialism can be considered as umbrella term of ecocriticism in which it criticizes the relation between human and nature including criticizing humans' behaviour precisely humans' exploitation toward nature. ECOCRITICISM Humans truly can't be separated with environment. human beings are engaged in the eternal search for connection, for that which connects us to others and for that which connects us to ourselves, culture, language, history, belief systems, social practice, and other influences on human development are as much a part of place as the physical landscape one crosses (Dreese, 2002; 2-3). She emphasizes that environmental factors play a crucial role in the physical, emotional, and even spiritual configurations that determine our ideas of who we are. All human beings develop their own sense of place through life that determines why they love certain regions or feel utterly alien in others. The study of relations between humans and environment called ecology. Lawrence Buell defines ecology as the study of the interactions between organisms and the environment (Buell, 2005; 139). Meanwhile, Glen A Love defines ecology as not as merely a study of the relationship between organisms and their living and nonliving environment but also a combination of science and a sense of responsibility for life (2003; 37-38). Ecology as Lawrence Buell say above is drawn in the life circle; the life processes of many organisms put into their surroundings environment whose presence of other organism affects the life processes of these and other organisms sharing the same environment. When these processes are cut by such destruction, e.g. chemical by-products of the life processes of one species (or occupational group) are harmful to another species; the relationship between the two species is "antagonistic." Increased population density increases the probability of antagonistic interactions (Catton, 1994: 80). It is essential to be aware of the environmental damage which caused by ecological changes. The development of humans' ecology slowly damages the environment. The ecology of human development involves the scientific study of the progressive, mutual accommodation between an active, growing human being and the changing properties of the immediate settings (Bronfenbrenner, 1979: 21). Imbalance fine relations between humans and environment emerged a critic called ecocritic or ecocriticism (Buell, 2005; 2). John Elder as quoted by Dana Philip says that The science of ecology confirms the indivisibility of natural process: each feature of a landscape must be understood with reference to the whole, just as the habits of each creature reflect, and depend upon, the community of life around it (1999; 581). Ecology when it counts as science tends to be a lot more reductive, thus many of the core concepts of ecology once notable for their expansiveness have in recent years been cut down to size, made more particular, or abandoned altogether. It now appears that even the ecosystem concept may not be valid biologically, but valid concept or not, an ecosystem is primarily a theoretical entity, and therefore could never be the reality that somehow underwrites poetry, even if that poetry is of the good old-fashioned, supposedly "organic" sort (Philip, 1999; 582). By that kind of reason, Elder argues that culture too may be understood organically: it is the field of relationship between organisms and, as such, a complex organism in its own right (Philip, 1999; 582). Ecology is not merely bound to science and technology, but also moral and politic. Greg Garrard assumes that ecology itself is shifting and contested, the emphasis on the moral and political orientation of the ecocritic and the broad specification of the field of study are essential (2004; 4). Problems of ecology are features of our society, arising out of our dealings with nature, from which we should like to free ourselves, and which we do not regard as inevitable consequences of what is good in that society (Garrard, 2004; 5). Lynn white, Jr argues in his article on Cheryll Glotfelty's The Ecocriticism reader: landmark in literary ecology that environmental crisis is fundamentally a matter of the beliefs and values that direct science and technology and dominating attitude toward nature (1996; 4). Discoveries in ecology and cellular biology revolutionize our sense of self, teaching us that there is no such thing as an individual, only an individual-in-context (Neil Evernden, 1996; 93). Discoveries of course get much of invention. Unconsciously, humans' behaviour (ex: exploitation) toward environment was changed. Industrial Revolution affected humanity's conception of its relationship to nature, warning that technology has created the false illusion that we control nature, allowing us to forget that our "unconquerable minds" are vitally dependent upon natural support systems (Harold Fromm, 1996; 31) Ecocritic or Ecocriticism is an umbrella term, used to refer to the environmentally oriented study of literature and (less often) the arts more generally, and to the theories that underlie such critical practice (Buell, 2005; 138). Cheryll Glotfelty simply writes the definition, ecocriticism is the study of the relationship between literature and the physical environment, ecocriticism takes an earth-centered approach to literary studies (1996: xviii). Ecocriticism might succinctly be defined as study of the relation between literature and environment conducted in a spirit of commitment to environmental praxis (Lawrence Buell as quoted by Dana Philip, 1999; 583). Ecocriticism is, then, an avowedly political mode of analysis, ecocritics generally tie their cultural analyses explicitly to a 'green' moral and political agenda. In this respect, ecocriticism is closely related to environmentally oriented developments in philosophy and political theory (Greg Garrard, 2004; 3) Ecocentrism is more compelling as a call to fellow humans to recognize the intractable, like-it-or-not interdependence that subsists between the human and the nonhuman and to tread more lightly on the earth than it is as a practical program (Lawrence Buell, 2005, 102). Ecological criticism shares the fundamental premise that human culture is connected to the physical world, affecting it and affected by it. Ecocriticism takes as its subject the interconnections between nature and culture, specifically the cultural artefacts of language and literature (Cheryll Glotfelty, 1996; xix). The majority of ecocritics, whether or not they theorize their positions, look upon their texts of reference as refractions of physical environments and human interaction with those environments, notwithstanding the artifactual properties of textual representation and their mediation by ideological and other socio-historical factors (Lawrence Buell , 2005; 30). Literary theory, in general, examines the relations between writers, texts, and the world. In most literary theory "the world" is synonymous with society-the social sphere. Ecocriticism expands the notion of "the world" to include the entire ecosphere or nonhuman, which is physical environment. Several things that have to be seen are: • Transforming this concept becomes social movement that will bring the humans into conscious of the equality between human and their environment and doesn't consider the nature into binary opposition between dominate and dominated. • Ecocriticism encourages the changing of canonisation through entering literary works which carry up natural issue. • Ecocriticism is not only an approach but also a pendadogis tool. • Ecocriticism connects the literary study with the earth to see how is the relation between humans and earth where they stand (Cheryll Glotfelty, 1996, xxii) The majority of ecocritics, whether or not they theorize their positions, look upon their texts of reference as refractions of physical environments and human interaction with those environments, notwithstanding the artifactual properties of textual representation and their mediation by ideological and other sociohistorical factors (Buell, 2005; 30). It can be assumed that Ecocrtiticism sees the text as the refraction of physical environment. Another denigrates attempts to recuperate realism as restricting the field of environmental writing, as ludicrously foreshortened in focus ("its practitioners . . . reduced to an umpire's role, squinting to see if a given depiction of a horizon, a wildflower, or a live oak tree is itself well painted and lively"), and in any case bogus, since "mimesis presumes the sameness of the representation and the represented object" (Phillips 2003: 163–4, 175). Buell has added that this is a conviction that contact (or lack ofcontact) with actual environments is intimately linked, even if not on a one-to-one basis, with the work of environmental imagination, for both writer and critic (Buell, 2005; 31). Ecocriticism can explore what we can call a discursively manipulated nonhuman world in literature, and discuss how it gets marginalized or silenced by, or incorporated into the human language (Legler, I997: 227). Nonhuman environment must be represented as an active presence and player within the text made some astute readers inclined to be sympathetic of the environment (Buell, 2005: 51). The task of ecocriticism, then, is to formulate a conceptual foundation for the study of interconnections between literature and the environment. Literature can be perceived as an aesthetically and culturally constructed part of the environment, since it directly addresses the questions of human constructions, such as meaning, value, language, and imagination, which can, then, be linked to the problem of ecological consciousness that humans need to attain. Within this framework, ecocritics are mainly concerned with how literature transmits certain values contributing to ecological thinking (Glotfelty, 1996: xxi). Ecocriticism offers researcher a way how to analyze such literary work through three steps. First is seeing the representation of nonhuman aspect. This first step is looking how is the nature like rice field, village, wilderness, forest, sea, beach, hill, mountain, valley, river, animal (or treatment toward animal) and city environment pictured in the text. Second is seeing the accusation toward ecology issues. The second step destructs how the natural issue is portrayed with the different way. For instance, the nature is pictured as an inconvenient place again for humans because of the emergence the new value; technology, capitalism, extinction of local knowledge, and development of building which is not oriented to the environment. Last is taking part of text's ideology. In this case examines the relations between writers, texts, and the world. This third step is seeing and taking part of the ideology that contains in the text. How the author's view and commitment toward the nature (Cheryll Glotfelty, 1996, xix). DEVASTATION OF EARTH Those all theories mentioned above are related to the word "devastation" which happened on earth. Modernism granted colonizer a power to devastate the earth in which postcolonialism and ecocriticism tend to criticize that devastation. Certainly, what is actually the meaning of devastation of earth? The word "devastation" itself according to Merriam-Webster dictionary means the state or fact of being rendered nonexistent, physically unsound, or useless. In other word, devastation is deterioration, destruction, vanishing of the earth through depletion of resources such as air, water and soil. Devastation of earth can be defined as a destruction of ecosystems and the extinction of wildlife. Devastation of earth is a term used to describe a situation in which a part of the natural environment (the earth) is devastated or damaged. According to Shakhashiri, earth is areas of land as distinguished from sea and air (2011: 1). It means that the earth is composed by three parts; land, sea and air. Thus, it can be ascertained that if the devastation happened on earth, it will strike those all of earth's parts. The devastation which strikes the air will harm the condition of air in the atmosphere or known as devastated atmosphere, devastation which strikes the land will harm the condition of the soil and change it into erode and barren, and devastation which strike the water will contaminate the clean water into the dirty one. The earth as mentioned above that composed from three parts; certainly those each parts have a role. Land is the surface of the earth where the creatures are growing and developing; the plantations (trees) grow well, the animals breed and the humans dwell the life. Air is the mixture of gases which surrounds the Earth in which it contains a lot of vital substances such as oxygen and ozone. And water is a clear liquid, without colour or taste, which falls from the sky as rain and is necessary for animal and plant even human life. Water is also available in the river and sea. All of those parts of the earth greatly have advantage when it states in the normal/natural condition. However, when it was devastated, the earth turns into less natural and more miserable. That is the picture of the devastation of earth. DEPICTION OF DEVASTATION OF EARTH The devastation of earth as Hughes says has happened in every historical period and in every part of the inhabited Earth (2001: 1). It means that devastation of earth happened in the whole surface of the earth. Devastation has stroked the whole environment; atmosphere, land, and sea. Postcolonialism argues that colonialism has an intervention on devastating the earth. Colonialism has devastated the earth as Ashcroft says that the conquest and colonization of so many extra-European environments produced irreversible changes in land use, in flora and fauna and frequently damaged beyond repair traditionally balanced relations between indigenous communities and their environments (2000: 71-72). He adds that imperial incursions and colonization have been regarded as environmentally destructive. Devastation of earth happened over earth. It means that devastation happened on land, atmosphere and sea. The land has changed into gullied, eroded and barren. This changing surely as the impact of devastation of earth which is done by the colonizer in colonizing the land. Everything which stands on the land has changed, There was no reborn flora and fauna in McCarthy's The Road. However, the presence of the flora and fauna is the rest of the previous world. Indeed these flora and fauna have changed as the impact of colonialism. Flora in McCarthy's The Road is dominated by the trees. However, most of the trees have changed into gray, dark and black. It is so pathetic when the father and his son faced the standing black trees and they realized that it changes. Horribly, it seems like ghost of trees. The changing of the trees is not underlined on the changes of its colour but also its presence. It means that the trees are not only changing into dark and black with its standing but also there are many trees which die and fall to the ground. The changes of fauna can be seen when the father and his son was camp in the forest and listening for any sound, it draws that the bird has changed its behaviour by holding migratory to circle the earth. The birds can no longer life in harmony with the environment by occupying the forest. It is caused the changing of trees which turn into dead. Thus, it forces the birds to change themselves. Other fauna changing draws when the father who found an odor of cows. However, the cows are extinct since years ago. He asked to himself whether the cows are really real or not. He finally realized that it is extinct. It shows that the cows are changed from the presence to absence. The burning of a certain thing; such as the trees, surely produces a residue or combustion. It can be carbon and ash. It can be imagined how large the amount of ash will be produced if the whole land of forest were burned. Certainly, the ash will cover everything that has seen. A horrible fire of forest has produced a horrible ash too till everything is covered by ash. The ash has moved along the wind till it covered the city and everything in the city, The fire of forest makes the amount of ash become uncontrolled. The moving of ash filled the air and atmosphere in which it makes everything coloured covered by ash and dust. Hence, everything becomes colourless. The ash changes the landscape become gray. It can be assumed that the graying landscape is no other causing by the moving ash. The occupying of ash in the atmosphere makes the day become unseen and dark. The result of the residual combustion is not ashes merely, but also carbons that harm the environment. Ash and carbon both fill and occupy the atmosphere. As the greenhouse effect idea, that the ash and carbon also dust which in a large amount and uncontrolled in atmosphere will form a mantle which wrapped out the whole of earth. This causes our sight of the sky become dark and gray.The sky and cloud are devoured with ash. The cloud becomes ashen and gray. Severity, the ash and carbon have contaminated everything in the air including the sea water vapor. Then, the result is clouds of ash. Ash and dust have affected the form of the cloud to become gray. Probably its content has been also affected. When the clouds changes into gray, it can be predicted that the rainwater which come down from the clouds will also be gray. It is supported with the presence of the ash mantle that wrapped up the earth. Certainly, everything which come down from the sky; rainwater has to pass this mantle, consequently the rain water will be coloured as gray by the ash mantle. The ash mantle has coloured the rain water. The rainwater which drips down to the earth is seen as the gray sheets of rain. Rainwater that is usually used by humans to fulfil their needs such as to irrigate the fields has been contaminated by ash and carbon so that its contents no longer can be used for the benefit of man. Consequently, there will be no crops and there will be no natural food. Mantle of ash has blanketed the earth during the unknown time. As described above that everything which fell from the sky will pass this mantle so that everything will be contaminated by it. The result, everything which fell will be gray. After several days the father and his son watched the gray sheets of rain, the weather quickly changes into snowy. Everyone knows as it has seen that snow is falling from the sky. The snow actually is similar to the rain, including their formed and their fell. The sea water vapor which is formed into cloud in the sky will fall as the rainwater, however, because of the extreme/cold weather, the rain water freeze into ice and it changes into snow that is white and soft. This falling snow of course has to pass the mantle of ash and it changes into gray. The next devastation of earth is turned to everything which lay on the surface of the earth covered by darkness as the ash effect. Everything stands in the earth turned to be black such as the dead trees which burned by fire forest, and the rain water and snow which fell as gray turn into black in the land. The dead trees which burned by fire forest surely create a black view of trees. The trees which burned in incompletely will make an appearance of burnt and black trees. The rainwater and snow which are grey in their falling turned to be black in the land. The large number of those rainwater and snow gathered as one in the ground create a new colour, more intense and black. The gray flakes which fell down turned to the dark slush. Dark slush can be assumed as the slush which is thicker than a flake. Thus, the slush which is as the result of flakes changes into black. It is also applied in the rainwater; the water in the land is not the whole from the rainwater, some from the river and so on. However, the thick rainwater which fell down in gray proved that its water is dominated to black water. the slush which is melted flows through the ash and turned to the black water. THE IMPACTS OF DEVASTATION OF EARTH ON FATHER'S ATTITUDE Living and dwelling in such devastated earth surely give impacts to the humans who walk over it. The father and his son reveal those kinds of impacts. The father who lived before and after unknown disaster seems undergoing a lot of impacts. It is different with his son who born after that disaster. He tends to be innocent, only watch and observe what his father did. There was an idea to end the life when the father still lived with his woman. She always forces him to end their life because there was nothing else to do in the ruined world. However, the father keep his believe that humans have to struggle. The experience of dwelling the life before the unknown disaster made him stronger. The father realized that what the environment did to him is the result what the humans did to the environment, as Lawrence Buell says that human culture is connected to the physical world; nature and environment, affecting it and affected by it. In other word, humans have affected the environment and have been affected by environment. The woman forces him because they lived in unusual life, they lived like zombie. The devastation of earth causes their life as like as zombie or walking dead in a horror film which the father and his son have a role as the victims. They have to avoid even to face the zombie to keep alive. Dwelling the life in such devastated earth; the air was filled by the ash and dust forces them to wear a mask. The devastated earth; unfriendly air forces him to wear mask (canister mask) and even wear biohazard suit. As the affection of the devastated earth, the father and his son have to worry their life, Mostly he worried about their shoes. Worrying is something that the father in his son has to do. There is no certainty living in such ruined world. It is a common thing for them to worry anytime, worrying of food and shoes. Food is essential thing to keep alive. It is the reason why they worry of food. If they can't find some foods, it means they will die. The shoes are important stuff to hold a journey. As explain before that the weather extremely changes a while. Few days were raining, and another was snowing. Shoes keep the father in his son feet to keep away from coldness and freezing which can take their life. The weather is extremely cold. It is not surprising that the weather turns to colder and colder. The weather has changed anytime; sometime it rains and often snow. The coldness of weather doesn't only force them to eat the food that already fermented as above but also threaten their life. The coldness is very extremely danger for them. Moreover it is pictured that the cold can crack the stone and takes their life off. In such condition surely makes them hard to breathe because in the coldness the air contains thin oxygen. Dwelling the life in such devastated earth actually makes him aware of surrounding even the weather. The sounds like forest fire, fallen trees, and so on makes his ears disturbed and consequently he has to keep awake. Living in such devastated earth makes him to be more aware toward everything that threatens them. The father and his son have experienced many kinds of problems. Everything that happened to him does not break his spirit to keep alive even when they are in starving. He always believes that he would find something to eat. the father always optimistic dwelling life. the devastated earth makes him become more optimistic. Struggle is a must to do to find another thing to be eaten to keep the life. Keep trying is the key for the good guys who living in the ruined environment. By keeping trying, they can survive dwelling the life in such environment. Keep trying is not enough to live in such devastated earth. Always suspect the possibility that may happen has to be done, because no one knows what will happen, but the threat of nature always happen all the time. Thus, another thing that has to do is to remain vigilant about the environment. The devastated earth forces him to become "cautious, watchful" and always "on the lookout". He believes that no one expect a trouble. However, living in the devastated earth, the thing that has to do is to always expect it. Thus he was always wary of something bad that may happen. Nothing can be expected from the nature. The father always believed it. He no longer agrees if people prepare something for tomorrow. Although he always optimistic of what he did, he never believed it. For him, even though he's preparing for tomorrow, he doesn't believe that the nature will prepare for him. What the father believes that is now or tomorrow is the same. This belief keeps the father spirit to face his following days. As a father he would often feel the pain. Physically, he is ill of facing the devastated earth. And mentally, he is ill of the feeling of bearing the responsibility as a father who is responsible for the survival of his son and his own life. However nature should never take the life of his son. He would bet his life for the life of his son. Often he complains to himself about his illness. He pretends as tough man in front his son but actually he felt tremendous pain. It's just that he does not want his son to know. THE IMPACTS OF DEVASTATION OF EARTH ON SON'S ATTITUDE Being born in the devastated earth which the unknown disaster has swept it surely affects the son's behaviour toward environment. The greyscale image of environment has saved well in his mind that forces him to expect something else, something in colour. When they continue their journey, the son had found some crayons. These crayons change his mind that something left on earth in colour. Thus, environment is not filling of gray merely. The crayons seem like a hope for
AMÉRICA LATINA Rousseff veta la amnistía a los deforestadores de la Amazonia.Para más información: http://www.lemonde.fr/ameriques/article/2012/05/25/veto-partiel-a-une-loi-reduisant-la-protection-de-l-amazonie-au-bresil_1707787_3222.html http://sociedad.elpais.com/sociedad/2012/05/25/actualidad/1337974767_878665.html http://edition.cnn.com/2012/05/25/world/americas/brazil-forest-code/index.html?hpt=wo_bn8 http://www.latimes.com/news/nationworld/world/la-fg-brazil-forests-20120529,0,2383595.storyIndígenas en Brasil piden ante Ministerio de Salud mejoras sanitarias.Para más información: http://www.eltiempo.com/mundo/latinoamerica/indigenas-en-brasil-piden-ante-ministerio-de-salud-mejoras-sanitarias_11908841-47"El País" de Madrid entrevista al ex presidente chileno Patricio Aylwin.Para más información: http://internacional.elpais.com/internacional/2012/05/26/actualidad/1338051981_784799.htmlDevaluaciones en el Cono Sur: Brasil y Argentina luchan de forma opuesta contra las oscilaciones del dólar.Para más información: http://economia.elpais.com/economia/2012/05/25/actualidad/1337961496_336481.html http://www.economist.com/node/21555901 Controles de divisas: el oficialismo argentino cree "un suicidio" liberar dólares.Para más información: http://diario.elmercurio.com/2012/05/29/internacional/internacional/noticias/F1EE250C-583F-4E2F-98CF-96BE208BA64A.htm?id={F1EE250C-583F-4E2F-98CF-96BE208BA64A} FreeEconomía de Argentina se 'venezolaniza' tras restricción al dólar.Para más información: http://www.eltiempo.com/mundo/latinoamerica/economa-de-argentina-se-venezolaniza_11887521-4 FARC anuncia liberación de periodista francés Roméo Langlois.Para más información: http://oglobo.globo.com/mundo/farc-anunciam-libertacao-de-jornalista-frances-5035675 http://edition.cnn.com/2012/05/27/world/americas/colombia-farc-hostage/index.html?hpt=wo_bn8 http://diario.elmercurio.com/2012/05/28/internacional/internacional/noticias/F9974F49-23DC-492D-8CC3-F453FACD1FD2.htm?id={F9974F49-23DC-492D-8CC3-F453FACD1FD2}http://www.lemonde.fr/ameriques/article/2012/05/27/les-farc-annoncent-la-liberation-prochaine-de-romeo-langlois_1708053_3222.html Intensas lluvias afectan la costa pacífica mexicana tras rastros del huracán Bud.Para más información: http://www.msnbc.msn.com/id/47522794/ns/weather/#.T8WMKFLMqw4 http://www.latimes.com/news/nationworld/world/la-fg-mexico-cartel-war-20120528,0,5990329.storyEl cartel Mexicano "Zetas" reescribe la guerra contra el narcotráfico con sangre: se cobró 55000 vidas en los últimos 5 años.Para más información: http://www.msnbc.msn.com/id/47534398/ns/world_news-americas/#.T8WMRlLMqw4Movimiento juvenil 'Yo soy 132' sacude elección presidencial mexicana.Para más información: http://www.eltiempo.com/mundo/latinoamerica/movimiento-yo-soy-132-sacude-a-mxico_11887421-4 http://www.latimes.com/news/nationworld/world/la-fg-mexico-election-students-20120525,0,6629519.storyBomba en hotel en la frontera mexicana hiere a 10 personas.Para más información: http://edition.cnn.com/2012/05/25/world/americas/mexico-violence/index.html?hpt=wo_bn8"The Economist" analiza los derechos y la lucha de los homosexuales en Chile.Para más información: http://www.economist.com/node/21555943"CNN" cubre conmovedora historia de hija de desaparecidos.Para más información: http://edition.cnn.com/2012/05/25/world/americas/argentina-body-identified/index.html?hpt=wo_c2Estado de emergencia en Perú tras violentos choques entre manifestantes y fuerzas gubernamentales.Para más información: http://www.nytimes.com/2012/05/27/world/americas/peru-confronts-wounds-of-civil-war.html?ref=world&gwh=B327C152762581AEE5F5B5F77441F8DB http://www.bbc.co.uk/news/world-latin-america-18245924 http://latimesblogs.latimes.com/world_now/2012/05/reporting-from-lima-and-bogota-the-peruvian-government-on-tuesday-declared-a-state-of-emergency-in-a-southeastern-provin.html http://diario.elmercurio.com/2012/05/29/internacional/internacional/noticias/64A09014-C569-48BA-A3C8-CA2C016CE10E.htm?id={64A09014-C569-48BA-A3C8-CA2C016CE10E} Haití pagará incentivos a madres que envíen a sus hijos a escuela a través de una inusual vía.Para más información: http://www.bbc.co.uk/news/world-latin-america-18245302Oposición estudia interpelar al ex Presidente Lula. Para más información: http://diario.elmercurio.com/2012/05/28/internacional/_portada/noticias/C8A32906-5B14-4E71-AD3A-A201D804D377.htm?id={C8A32906-5B14-4E71-AD3A-A201D804D377} Honduras es fuertemente afectada por la violencia y el narcotráfico.Para más información: http://www.msnbc.msn.com/id/47583232/ns/world_news-americas/#.T8WMI1LMqw4 http://photoblog.msnbc.msn.com/_news/2012/05/23/11824962-hunt-for-drug-trafficker-terrorizes-honduras-village?liteEl rascacielos más alto de América Latina está ahora en Chile.Para más información: http://www.eltiempo.com/mundo/latinoamerica/rascacielos-en-amrica-latina_11887384-4"Los Angeles Times" analiza cambio económico de la zona de Recife.Para más información: http://www.latimes.com/news/nationworld/world/la-fg-brazil-migration-20120524,0,4095576.storyPerspectivas ante la crisis: la falta de innovación es el principal riesgo para las economías de América Latina. Para más información: http://diario.elmercurio.com/2012/05/29/internacional/_portada/noticias/ECE4BAE6-8780-495C-B6E2-9BC958EBE50B.htm?id={ECE4BAE6-8780-495C-B6E2-9BC958EBE50B} ESTADOS UNIDOS / CANADÁRomney se convierte oficialmente en el candidato republicano en Estados Unidos.Para más información: http://usa.chinadaily.com.cn/world/2012-05/30/content_15422399.htmhttp://www.eltiempo.com/mundo/estados-unidos/romney-se-convierte-oficialmente-en-candidato-republicano-en-ee-uu_11910083-4 http://www.eluniversal.com.mx/notas/850343.html http://internacional.elpais.com/internacional/2012/05/27/actualidad/1338069757_779175.html http://www.eltiempo.com/mundo/estados-unidos/primarias-en-texas-coronaran-a-romney_11893382-4 Diversos medios presentan portales sobre las elecciones en Estados Unidos.Para más información: http://elpais.com/tag/elecciones_eeuu_2012/a/ http://www.economist.com/world/us-elections-2012 http://diario.elmercurio.com/2012/05/28/internacional/_portada/noticias/658CC1D5-B1F1-461C-8380-9A2CA90E907E.htm?id={658CC1D5-B1F1-461C-8380-9A2CA90E907E}Día de los Caídos en Estados Unidos marcado por un expreso patriotismo.Para más información: http://usa.chinadaily.com.cn/world/2012-05/30/content_15420651.htmEstados Unidos expulsó a diplomáticos sirios tras matanza de Hula.Para más información: http://www.eltiempo.com/mundo/medio-oriente/pases-expulsaron-a-diplomticos-sirios-en-protesta-por-masacre_11903962-4 http://worldnews.msnbc.msn.com/_news/2012/05/29/11933554-us-expels-syria-diplomat-after-un-finds-houla-victims-were-executed?liteTerrorismo: Estados Unidos revela complot iraní para atacar diplomáticos.Para más información: http://diario.elmercurio.com/2012/05/29/internacional/internacional/noticias/2DAFABD8-2AA4-4E1C-B786-33025575B939.htm?id={2DAFABD8-2AA4-4E1C-B786-33025575B939} Obama condecora a activistas sociales y personalidades culturales.Para más información: http://www.eluniversal.com.mx/notas/850302.htmlObama espera la ayuda de Rusia para sacar a Assad del poder.Para más información: http://www.nytimes.com/2012/05/27/world/middleeast/us-seeks-russias-help-in-removing-assad-in-syria.html?ref=world&gwh=90658E13179241E506FC2332C0AC042B"The Economist" analiza situación de la economía canadiense.Para más información: http://www.economist.com/world/americasEUROPAItalia, sacudida por dos fuertes terremotos en diez días.Para más información: http://usa.chinadaily.com.cn/world/2012-05/30/content_15419005.htm http://www.eluniversal.com.mx/notas/850161.html http://worldnews.msnbc.msn.com/_news/2012/05/29/11931934-at-least-16-die-as-58-magnitude-earthquake-hits-italy?lite http://www.eltiempo.com/mundo/europa/italia-sacudida-por-dos-terremotos-en-diez-dias-_11908781-4 http://www.latimes.com/news/nationworld/world/la-fg-italy-quake-20120530,0,7310236.story Países europeos retiran sus misiones diplomáticas en Siria.Para más información: http://usa.chinadaily.com.cn/world/2012-05/30/content_15421937.htm Francia no descarta una intervención armada en Siria.Para más información: http://www.eluniversal.com.mx/notas/850265.htmlRusia critica reporte del Departamento de Estado de los Estados Unidos sobre Derechos Humanos.Para más información: http://usa.chinadaily.com.cn/world/2012-05/29/content_15411545.htm Rusia escéptica frente a la violencia gubernamental siria. 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http://worldnews.msnbc.msn.com/_news/2012/05/29/11936205-police-arrest-two-men-over-denmark-terror-attack-plot?liteLiberada una joven que vivió ocho años bajo esclavitud en Bosnia.Para más información: http://worldnews.msnbc.msn.com/_news/2012/05/29/11939390-teenager-allegedly-held-as-slave-in-bosnia-for-years?lite http://www.eltiempo.com/mundo/europa/liberada-una-joven-alemana-mantenida-bajo-esclavitud-en-bosnia_11890061-4 ASIA- PACÍFICO/ MEDIO ORIENTECondena internacional por masacre en Siria.Para más información: http://www.bbc.co.uk/news/world-middle-east-18245225http://www.eltiempo.com/mundo/estados-unidos/consejo-de-seguridad-de-la-onu-se-rene-por-masacre-en-siria_11890661-4 http://www.nytimes.com/2012/05/27/world/middleeast/syrian-activists-claim-death-toll-in-village-soars.html?ref=world&gwh=67B04E7912451E677DEE6773B7179BAC http://diario.elmercurio.com/2012/05/28/internacional/_portada/noticias/604ED812-6034-469E-B16D-5F0436CD735F.htm?id={604ED812-6034-469E-B16D-5F0436CD735F} http://oglobo.globo.com/mundo/conselho-de-seguranca-da-onu-condena-siria-por-massacre-5038570#ixzz1w7qOQ8YB http://rendezvous.blogs.nytimes.com/2012/05/27/from-massacres-to-shortages-syria-under-pressure/?ref=world&gwh=65F95E3CDDE403D02C5EF1CA3B9FB77E http://usa.chinadaily.com.cn/world/2012-05/30/content_15418534.htm http://www.miamiherald.com/2012/05/27/2819716/syria-denies-responsibility-for.html http://internacional.elpais.com/internacional/2012/05/27/actualidad/1338118040_536355.html http://www.latimes.com/news/nationworld/world/la-fg-syria-massacre-20120528,0,7172304.storyKofi Annan llega a Siria para reunirse con Bashar Al Asad.Para más información: http://www.eltiempo.com/mundo/medio-oriente/labor-de-kofi-annan-en-siria_11902983-4 http://edition.cnn.com/2012/05/28/world/meast/syria-unrest/index.html?hpt=wo_c1 http://usa.chinadaily.com.cn/world/2012-05/30/content_15418697.htm http://www.lemonde.fr/asie-pacifique/article/2012/05/27/un-bombardement-de-l-otan-en-afghanistan-tue-8-civils_1708010_3216.html http://www.economist.com/node/21555954 http://www.latimes.com/news/nationworld/world/la-fg-syria-diplomacy-20120530,0,7401114.storyIrán construirá otra central nuclear pese a presión internacional.Para más información: http://edition.cnn.com/2012/05/25/world/meast/iran-nuclear/index.html?hpt=wo_bn11 http://diario.elmercurio.com/2012/05/28/internacional/internacional/noticias/5B3F3499-5FAF-42BB-A84C-7A6B72303A21.htm?id={5B3F3499-5FAF-42BB-A84C-7A6B72303A21} http://oglobo.globo.com/mundo/ira-nao-ha-razao-para-parar-de-enriquecer-uranio-20-5038218#ixzz1w7qTLWur http://www.nytimes.com/2012/05/28/world/middleeast/iran-wont-halt-production-of-higher-grade-uranium.html?hp&gwh=E2CBDB8DF857566C8E740DEBFE56BACF http://usa.chinadaily.com.cn/world/2012-05/30/content_15418626.htm http://www.lemonde.fr/proche-orient/article/2012/05/25/des-traces-d-uranium-enrichi-a-plus-de-20-decouvertes-en-iran_1707751_3218.html http://www.latimes.com/news/nationworld/world/la-fg-iran-nuclear-20120526,0,418614.story http://www.eltiempo.com/mundo/medio-oriente/irn-construir-otra-central-nuclear_11893162-4 http://www.latimes.com/news/nationworld/world/la-fg-iran-nuclear-deal-20120523,0,962424.story Incidente en Afganistán: bombardeo de la OTAN mata a ocho civiles.Para más información: http://oglobo.globo.com/mundo/oito-civis-morrem-em-ataque-aereo-da-otan-no-afeganistao-5035213#ixzz1w7qb0qol http://diario.elmercurio.com/2012/05/28/internacional/internacional/noticias/1C353FD5-18DD-47E3-8634-E7B66E4080C2.htm?id={1C353FD5-18DD-47E3-8634-E7B66E4080C2} http://internacional.elpais.com/internacional/2012/05/27/actualidad/1338115272_791136.html http://www.nytimes.com/2012/05/27/world/asia/drug-traffic-remains-as-us-nears-afghanistan-exit.html?hp&gwh=A033766A24E5EC848586C446126DEAB9 http://usa.chinadaily.com.cn/world/2012-05/30/content_15423180.htm]OTAN mata al número 2 de Al-Qaida en Afganistán.Para más información: http://worldnews.msnbc.msn.com/_news/2012/05/29/11931081-number-2-al-qaida-leader-in-afghanistan-killed-in-nato-airstrike?lite Suu Kyi sale de Birmania por primera vez en 24 años.Para más información: http://www.eluniversal.com.mx/notas/850197.html http://www.bbc.co.uk/news/world-asia-18245929Horror en campos de trabajo en Corea del Norte.Para más información: http://edition.cnn.com/2012/05/27/world/asia/north-korea-labor-camps-hancocks/index.html?hpt=wo_t3Fuego desata tragedia en centro comercial de Qatar.Para más información: http://edition.cnn.com/2012/05/28/world/meast/qatar-fire/index.html?hpt=wo_c2 http://diario.elmercurio.com/2012/05/29/internacional/internacional/noticias/0103A387-1CEA-45C0-83AB-9861D652D75C.htm?id={0103A387-1CEA-45C0-83AB-9861D652D75C} http://www.bbc.co.uk/news/world-middle-east-18243136Ex Premier de Japón reconoce responsabilidad estatal por Fukushima. Para más información: http://www.nytimes.com/2012/05/27/world/asia/concerns-grow-about-spent-fuel-rods-at-damaged-nuclear-plant-in-japan.html?ref=world&gwh=0974E928305A7AA97DDC39A42499632A http://diario.elmercurio.com/2012/05/29/internacional/_portada/noticias/C1E9801B-5164-4E03-8D86-0B4018172F42.htm?id={C1E9801B-5164-4E03-8D86-0B4018172F42} http://www.msnbc.msn.com/id/47592012/ns/us_news-environment/#.T8WMZ1LMqw4 http://edition.cnn.com/2012/05/28/world/asia/japan-nuclear/index.html?hpt=wo_bn7Pakistán prueba alcance de sus misiles.Para más información: http://usa.chinadaily.com.cn/world/2012-05/29/content_15416524.htmLa caída de Bo Xilai facilita el camino a los reformistas en ChinaPara más información: http://internacional.elpais.com/internacional/2012/05/27/actualidad/1338128173_085638.html Dos tibetanos se inmolaron en las cercanías de un popular templo.Para más información: http://edition.cnn.com/2012/05/28/world/asia/tibet-immolations-lhasa/index.html?hpt=wo_c2 http://worldnews.msnbc.msn.com/_news/2012/05/28/11915646-protesters-set-themselves-on-fire-near-temple-popular-with-tourists-in-tibet-capital?liteChina y sus intentos por controlar internet.Para más información: http://www.msnbc.msn.com/id/47596791/ns/world_news-asia_pacific/#.T8WMVFLMqw4 http://edition.cnn.com/2012/05/28/world/asia/china-weibo-rules/index.html?hpt=wo_c2Activista de Bahrain, Al-Khawaja, culmina su helga de hambre.Para más información: http://www.bbc.co.uk/news/world-18239695"The Economist" analiza la prosperidad de la economía china.Para más información: http://www.economist.com/node/21555762 Hija de Saddam busca editorial para publicar memorias póstumas. Para más información: http://diario.elmercurio.com/2012/05/29/internacional/internacional/noticias/CFF123E0-22A2-4F0C-AB58-92B7E6CBF863.htm?id={CFF123E0-22A2-4F0C-AB58-92B7E6CBF863} ÁFRICANace en el corazón de África el Estado islámico del Azawad.Para más información: http://www.nytimes.com/2012/05/27/world/africa/two-rebel-groups-in-mali-merge-to-form-islamic-state.html?ref=world&gwh=1CCB56E2C53E1879A0018658B454AB65 http://www.lemonde.fr/afrique/article/2012/05/27/la-rebellion-touareg-fusionne-avec-un-groupe-islamiste-au-nord-du-mali_1708003_3212.html http://internacional.elpais.com/internacional/2012/05/27/actualidad/1338080043_901876.html http://edition.cnn.com/2012/05/27/world/africa/mali-rebel-groups/index.html?hpt=wo_bn10 Violencia tras conocerse oficialmente los resultados electorales en Egipto. Para más información: http://www.latimes.com/news/nationworld/world/la-fg-egypt-elections-20120527,0,3534501.story http://diario.elmercurio.com/2012/05/29/internacional/internacional/noticias/B84A3FF7-AF9D-4D9C-A221-C4D5300B5C97.htm?id={B84A3FF7-AF9D-4D9C-A221-C4D5300B5C97} http://edition.cnn.com/2012/05/28/world/meast/egypt-election/index.html?hpt=wo_c2 http://www.eltiempo.com/mundo/africa/prenden-fuego-a-oficinas-de-candidato-a-la-presidencia-en-egipto_11900801-4 http://www.economist.com/blogs/newsbook/2012/05/egypts-presidential-election http://www.nytimes.com/2012/05/27/world/middleeast/some-in-egypt-disdain-both-candidates.html?ref=world&gwh=DF70159F604EFCBA310372F56CA02562 http://www.lemonde.fr/afrique/article/2012/05/26/egypte-le-candidat-chafiq-promet-ne-pas-revenir-a-l-ere-moubarak_1707941_3212.htmlSiete años de prisión por corrupción para el jefe de Gabinete de MubarakPara más información: http://internacional.elpais.com/internacional/2012/05/27/actualidad/1338147851_363736.htmlGrupo islámico Boko Haram genera terror en Nigeria. Para más información: http://www.latimes.com/news/nationworld/world/la-fg-nigeria-boko-haram-20120527,0,572578.storyExplosión en centro comercial en Nairobi-Kenia.Para más información: http://www.bbc.co.uk/news/world-africa-18232621 http://edition.cnn.com/2012/05/28/world/africa/kenya-explosion/index.html?hpt=wo_bn10 http://latimesblogs.latimes.com/world_now/2012/05/nairobi-kenya-blast-called-bomb-attack.html http://usa.chinadaily.com.cn/world/2012-05/29/content_15408978.htmAgencia de Naciones Unidas propone a Mugabe como "líder para el turismo" .Para más información: http://worldnews.msnbc.msn.com/_news/2012/05/29/11940600-un-agency-appoints-mugabe-as-a-leader-for-tourism?lite OTRASONU rinde homenaje a 112 caídos en servicio en 2011.Para más información: http://www.eluniversal.com.mx/notas/850190.html"The Economist" presenta su informe semanal: "Business this week".Para más información: http://www.economist.com/node/21555625
La presente ricerca si è proposta di evidenziare le strategie di integrazione ovvero le pratiche di cittadinanza adottate in favore di un particolare segmento dei fenomeni migratori internazionali attuali: quello dei minori stranieri che soli varcano le frontiere del nostro paese alla ricerca di generiche migliori condizioni di vita. La conoscenza del loro patrimonio culturale e l'analisi delle procedure di accoglienza e di integrazione adottate nelle società di accoglienza, rappresentano una sfida stimolante nella prospettiva della disciplina antropologica, da sempre considerata la scienza 'dell'altro' e della 'differenza culturale' (Callari Galli, 2005). In generale, l'importanza di tale studio è resa evidente certamente dai numeri sempre più consistenti di minori stranieri non accompagnati presenti nel nostro paese, ma ancor più dalla necessità di ridefinire le strategie dell'integrazione sociale complessive se non si vuole alimentare quella che già dagli anni 70 è stata definita da alcuni criminologi come una "una bomba sociale a scoppio ritardato" (Bovenkerk 1973, cit. in Barbagli 2002, p. 31); tanto è la posta in gioco. Sebbene la letteratura sulle seconde generazioni e in particolare quella sui minori stranieri non accompagnati sia ormai cospicua tanto in Italia quanto a livello internazionale, mancano ancora monografie antropologiche su singole nazionalità immigrate soprattutto che siano capaci di accedere, investigare ed indagare il controverso universo emozionale dei minori. La presente ricerca nasce dall'esigenza di colmare questo gap esperienziale assumendo come protagonisti una frangia specifica della categoria minorile: i giovani di origine marocchina che si innescano su uno specifico segmento delle attuali tratte migratorie transnazionali, l'asse Khourigba – Roma. In accordo con le recenti acquisizioni degli studi antropologici (Persichetti, 2003; Riccio; 2007; Capello, 2008) si è ritenuto inoltre opportuno procedere con uno studio multisituato capace di ricomprendere al suo interno i due aspetti del binomio migratorio: il contesto di partenza e quello di arrivo dei giovani migranti. "Prima di diventare un immigrato, il migrante è sempre innanzitutto un emigrato" scrive il sociologo algerino Abdelmalek Sayad (2002) intendendo con tale affermazione che emigrazione ed immigrazione sono due facce della stessa realtà. Uno studio dei fenomeni migratori cioè dimentico delle condizioni di origine si condanna ad offrire degli stessi solo una versione parziale e connotata etnocentricamente. L'etnografia, iniziata nel 2006 e terminata nel 2008, è stata quindi integrata da due viaggi in Marocco con l'intenzione appunto di cogliere quella parte di vissuto fatto anche di suoni, colori, immagini altrimenti non "accessibile" e non "trasmissibile" nel solo contesto di accoglienza. Chiaramente si è fatto largo uso di metodologie qualitative (osservazione partecipante, focus group, interviste in profondità) in quanto maggiormente adatte ad indagare in profondità le complesse dinamiche caratterizzanti i vissuti esperienziali; a cogliere le sfumature di contesto e di restituire per queste stesse ragioni un quadro vivo e frastagliato fuori da logiche pre- costituite. La restituzione delle testimonianze raccolte - grazie a un capillare lavoro di conoscenza della realtà romana dell'immigrazione e a un 'patto' etnografico molto forte intrattenuto con i giovani testimoni nonché con gli operatori che in molte occasioni se ne fanno carico - fa risaltare gli aspetti non solo politico-culturali della questione, ma anche l'intreccio di emotività e fragilità che si cela al centro della loro condizione di minori non accompagnati. La particolare condizione di vulnerabilità di cui sono vittima deriva certamente da una condizione giuridica fortemente "incerta", ma anche dal doppio ruolo sociale che il minore straniero non accompagnato assume su di sé: come "minore" è soggetto di un tradizionale percorso pedagogico, come "straniero" è un pericolo per l'ordine pubblico. La tutela "naturale" viene in questo modo costantemente infranta o finisce per dissolversi in uno spazio che non può essere indirizzato o controllato su logiche o prassi proprie dell'ordine nazionale. Soggetto "anomalo" e "sovversivo"quindi, il minore straniero non accompagnato, spesso relegato negli ambiti bui e marginali delle metropoli odierne, con la sua stessa presenza pone seri interrogativi rispetto alla capacità della nostre società di accoglienza di produrre coesione sociale e di riformulare le regole del gioco di un sistema che sia realmente inclusivo delle parti. Adolescenti (e) immigrati la cui vita si svolge su rotte transnazionali. Il loro percorso è intessuto di piccole casualità - incontri, parole, piccoli gesti - che ne determinano l'intrigo. Sono storie fatte di alternanza di successi e sbandamenti, integrazione e devianza, intreccio di trame che si snodano sul confine tra ciò che è lecito e ciò che non lo è. Minori al "bivio", dunque, qualcuno dice, "tra integrazione e rimpatrio". Questi giovani, figli di una diaspora migratoria che ha tessuto legami sociali internazionali in vari continenti, tendono a pensarsi come cittadini del mondo e possono immaginare il loro futuro in Italia, nel paese d'origine, così come in un altro luogo, conoscono la fatica dell'adattamento, e stanno imparando a gestirlo; sanno che la loro "differenza", le loro conoscenze di un'altra lingua, cultura e religione, il loro aspetto, le loro esperienze non sempre facili di socializzazione, potranno rivelarsi un limite o una risorsa. E' questa nuova consapevolezza che si sta faticosamente facendo strada oggi tra le coscienze a far sperare oggi in un destino per loro diverso da quello vissuto dai loro coetanei delle banlieues francesi o delle inner cities britanniche, dove l'essere cresciuti in quartieri in cui problemi sociali e esistenziali simili tendono a sovrapporsi, ha portato molti giovani a sentirsi collettivamente parte di una generazione tradita e sacrificata, maturando così rancore sociale e desiderio di imporsi, attraverso un'identità fiera o desiderosa di ricreare una sua purezza. La scommessa di una integrazione sociale riuscita per i giovani stranieri cresciuti nel nostro paese, ma ancora più per i minori stranieri non accompagnati, si gioca essenzialmente quindi nelle reti dell'assistenza sociale e quindi nella scuola. Tale scelta pur essendo molto lontana dal conseguimento degli obiettivi economici, e quindi dall'ottemperamento del mandato migratorio, consente di rivendicare principi e ragioni di "somiglianza – uguaglianza" con i compagni di scuola autoctoni; confronto prima pressoché impossibile data la clandestinità cui sono di sovente costretti i minori stranieri non accompagnati e la peculiarità del tipo di lavoro svolto dai marocchini, quello ambulante, per sua natura itinerante e fortemente stigmatizzato dall'opinione comune. Nonostante le evidenti lacerazioni che questa scelta comporta in termini di: rottura con vecchi schemi di comportamento; ridefinizione dei ruoli all'interno della famiglia, nell'ambito societario di arrivo, così come in quello di appartenenza; riapporpiazione della propria identità, questa strada sembra a tutt'oggi l'unica in grado di preservare questi giovani migranti o di stornarli dal destino di devianza e marginalità che spesso si apre loro come scelta obbligata. La ricerca consta di due parti: la prima rende conto della letteratura in materia di seconde generazioni e la seconda restituisce i risultati dell'etnografia. In particolare il primo capitolo affronta i termini generali della questione con l'intenzione di chiarire i diversi misunderstanding che costellano il dibattito in materia di immigrazione attraverso una lettura critica della letteratura nazionale e internazionale. Il secondo e il terzo capitolo si occupano rispettivamente della normativa europea e italiana. Quanto al primo contesto sono evidenziate le diverse pratiche adottate in materia di ingresso dei minori stranieri non accompagnati all'interno dei confini di alcuni Paesi membri di vecchia e nuova immigrazione (Francia, Inghilterra, Germania, Belgio e Spagna) e posti in luce i gaps presenti così come le falle del sistema; quanto al contesto italiano, si mettono in rilievo le criticità che gli apparati giuridici presentano rispetto a una realtà concreta del fenomeno caratterizzata, come è ovvio, da straordinaria fluttuanza e informalità. Il quarto capitolo è stato dedicato alla scuola in quanto considerata la vera fucina del cambiamento sociale per la sua capacità di rappresentare l'occasione primaria di formazione linguistica, di costruzione di reti interne al Paese di accoglienza, di apprendimento di concetti e modalità didattiche ad esso omogenee; un paragrafo a parte è stato riservato all'inserimento lavorativo essendo questo il principale movente della migrazione di questi giovani. Infine il quinto capitolo si è prefisso di indagare il contesto di provenienza dei minori intervistati, il Marocco, ricostruendo l'eredità del passato coloniale, le scelte economiche del Marocco Indipendente, i fattori di push and pull dietro i flussi migratori di ieri e di oggi. Il quadro finale ha permesso di sondare la salute del sistema. Riconoscere diritto di parola e di ascolto dell'infanzia e dell'adolescenza ha significato fare un passo importante in avanti nella comprensione della loro soggettività, consentendo di fare emergere tutti quegli aspetti di conformità, progressivo adattamento ovvero di riottosità rispetto tanto alla propria comunità di appartenenza quanto alla società di arrivo. Considerare i minori come "soggetti di diritto" ha significato in altre parole ripensare sotto un altro punto di vista l'organizzazione e le strutture profonde che quella società regolano con il merito di porre in luce aspetti e problemi inediti, frizioni interne al gruppo normalmente sfuggevoli e molto riposte ed elementi di scarto rispetto a un modello omogeneo e granitico di una data cultura. Occorre sobriamente riconoscere che non si danno più né immigrati né emigrati, ma "pari" cittadini (o spiranti tali) che tessono relazioni effettivamente ed affettivamente collegate in un unico destino interdipendente. La consapevolezza di questo richiede competenza, intelligenza, impegno e determinazione nelle scelte operative da intraprendere; l'altra faccia della medaglia è solo devianza ed emarginazione. ; The following research is aimed to underline the strategies of integration and the practices of citizenship utilized in favor of a particular segment of the actual international migratory phenomenon: the one about foreign minors who alone pass the borders of our country to search for better conditions of life. The knowledge of their cultural background and the analysis of the procedures of the ways in which one is welcomed and the integration adopted by the receiving countries represent a stimulating challenge from the anthropological perspective, always considered the science of "cultural differences" (Callari Galli, 2005). The importance of this study is obviously given forth by the increasing numbers of "separated" minors in our country, but moreover by the necessity to re-define the strategies of social integration tout court if we don't want to feed what has, since 1970, been defined by some criminologists as a real "time bomb" (Bovenkerk 1973, cit. in Barbagli 2002, p. 31). Although nowadays both of the international and Italian literature, about the second generation and in particular those that talk of separated minors are conspicuous, we are still missing anthropological monographs on single nationalities of immigrants able to access, investigate and inquire into the complex emotional world of these minors. The following research was born from the necessity to fill in this experiential gap assuming as its subject a specific part of the category of minors: youth of Moroccan origin that are situated on a particular segment of the transnational migratory trades, the axis Khourigba- Rome. According to the recent anthropological acquisition (Persichetti, 2003; Riccio; 2007; Capello, 2008) it became appropriate to proceed with a multi-situated study able to embrace both of the aspects of the migrants lives: the context of origin and the context of arrival of the young migrants. "Before becoming an immigrant, the migrant is always an emigrant" wrote the Algerian sociologist Abdelmalek Sayad (2002), intending by this affirmation that immigration and emigration are both faces of the same reality. A study of the migrant phenomenon that forgets or leaves behind the condition of origin of immigrants people is condemned to offer only a partial and ethnocentric version of this phenomenon. The ethnography, started in 2006 and finished in 2008, has been integrated by two journeys in Morocco with the purpose to investigate those part of lives – made principally also by sounds, colors and images - not "accessible" and "communicable" in the receiving countries. Clearly the research has required a large use of qualitative methodologies (participant observation, focus group, interview in depth, etc) because of their characteristic to be more adapted to investigate the complex dynamics typical of the lived experience; to catch the shades of content and to give back, for these same reasons, a lively and unusual picture out of rules and schemes prior established. The feedback from the gathered stories – by a meticulous work which consisted in the knowledge of the Roman immigrants reality and a strong ethnographical "pact" with the minors on one hand and the social operators on the other – has brought to light not only the political and cultural aspects of the phenomenon, but moreover the tangle of sensitiveness and fragility hidden behind their condition of separated minors. The particular condition of vulnerability of which they are victims firstly came from an "uncertain" juridical condition, but more so by the double rule that the separated minor assumes on himself: as a "minor" he is subject to a traditional pedagogic approach and as a "stranger" he is considered dangerous to the public order. The natural guardianship which they should enjoy is continuously breached and threatened and dissolves in vague promises and empty rituals. Separated minors are "anomalous" and "subversive" subjects who too often are relegated to the dark and marginal spheres of the actual metropolis. Furthermore, their own presence, even if it is made invisible by the viewpoint of the system, impose serious and urgent questions to contemporary society; in respect of our capacity to produce social cohesion and re-formulate the rules of a game which has to be really inclusive in all its parts. It compromises the global issues of our society. Adolescents (and) immigrants who are living their lives on transnational routes. Their course is woven together by many little causalities - encounters, words and simple gestures that determine its outcome. These are stories made up of alternations of successes and disbandment, integration and deviance, a tangle of plots that lie on the border of what is licit and what is not. Minors on a "crossroad", some say, between "integration and repatriation". These young, son of numerous migratory diasporas that have banded together into international social links in many continents, tend to think themselves as citizens of the world and are able to imagine their future in Italy, in their own country or everywhere. They have lived the fatigue of adaptation and are learning to manage it. They know that their "difference" - the knowledge of another tongue, culture, religion, their physical appearance, their experiences of socialization, not always so simple and immediate - can be either a limit or a resource. Is this new consciousness - that nowadays is hardly rousing our consciences - to leave us the hope in a different destiny from that lived by their residing in the French banlieues or in Britain's inner cities. These communities, where to be brought up in districts in which social and existential problems tend to overlap, has brought many young persons to feel part of a generation betrayed and sacrificed and to foster social resentment and wishes of revenge through an identity that is proud and intent on recreating its original purity. The bet of a successful social integration for the young people growing up in our country, but moreover for the separated minors, is played on the circuits of social assistance and then on the capacity of school to create cohesion as an agency of socialization. This choice, though it is really far away from the fulfillment of their economic objectives and then from the attainment of the migratory cause, allows them to claim principles and reasons of " similarity – equality" with their coetaneous friends of school. This is a kind of comparison that was impossible before because of the irregular condition to which separated minors are often obliged and the peculiar characteristics of the type of job done by Moroccan people, usually pitchmen, from its nature an itinerant job hardly stigmatized by common opinion. Although the evident lacerations that this choice implies in terms of breaking old schemes of behaviours; redefinition of rules in the family, in the society of arrival (as well as in the society of origin); re-appropriation of one's own identity; this road appears uniquely to be able to preserve these young migrants from the solitude of a destiny otherwise made up of deviance and marginality. The research consists of two parts: the first one proposes a general framework about second generation literature and the second one provides the results of the ethnography. In particular, the first chapter copes with these questions in general terms with the intent to clarify the different misunderstandings in the debate about immigration, through a critical reading of national and international literature. The second and third chapters talk respectively of the European laws concerning separated minors and the Italian ones. In regard to the first context, it underlines the different practices adopted about the entry of separated minors in the territories of several old and new European immigration countries (such as France, Britain, Germany, Belgium and Spain) and point out the gaps and problems of these systems. As regards the Italian context, instead, emphasize is put on the critical points of the actual juridical systems in respect to a reality of the phenomenon characterized, as obviously it is, by remarkable unbalance and changeability. The fourth chapter has been dedicated to the school because it is considered the real forge of the social changing in its capacity to represent the primary occasion of: linguistic training, constructing of intern links in the receiving countries, learning of concepts and didactic modalities homogenous to it. A specific paragraph has been reserved to the introduction to the working environment because it is the main reason of the migration of these young people. The fifth chapter is aimed to investigate the context of provenience of minors interviewed, the Moroccan Country, reconstructing the heredity of the colonial past, the economic choices of the Independent Morocco, and the factors of push and pull behind the migratory flows of yesterday and today. The final picture is used to verify the health of the system. Recognizing the right of "speech" and "listening" to infancy and adolescence has meant to make an important step forward in the knowledge of their individuality, making arise all aspects of conformity and progressive adaptation or, on the contrary, their rebelliousness to their own culture as well as to the receiving society. In other worlds, considering minors "subjects of right" has meant rethinking the organization and obscure structures that manage the same societies in which they live, with the merit to point out aspects and elements of forsaking respect to a homogenous and given model of a culture. Nowadays more than ever it is necessary to admit that there are no more immigrants or emigrants, but "equal" citizens (or aspirant ones) who weave together elements of every type in a unique interdependent destiny. The consciousness of this claim calls for competence, intelligence, dedication and determination in the choice to engage; the rest is made by deviance, frustration, marginalization. ; Dottorato di ricerca in Tutela e Promozione dei Diritti dell'Infanzia (XXII ciclo)
